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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
Blazing_the_Trail_from_Infancy_to_Enlightenment
Cold_Mountain
Collected_Fictions
Collected_Poems
Cultivating_the_Empty_Field__The_Silent_Illumination_of_Zen_Master_Hongzhi
Cybernetics,_or_Control_and_Communication_in_the_Animal_and_the_Machine
Depth_Psychology__Meditations_in_the_Field
DND_DM_Guide_5E
Enchiridion_text
Epigrams_from_Savitri
Essays_On_The_Gita
Evolution_II
Faust
Flow_-_The_Psychology_of_Optimal_Experience
Full_Circle
General_Principles_of_Kabbalah
Heart_of_Matter
Hymn_of_the_Universe
Infinite_Library
In_His_Steps__What_Would_Jesus_Do?
Kosmic_Consciousness
Let_Me_Explain
Letters_On_Yoga
Letters_On_Yoga_III
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
On_Interpretation
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Questions_And_Answers_1953
Questions_And_Answers_1955
Savitri
Spiral_Dynamics
Synergetics_-_Explorations_in_the_Geometry_of_Thinking
The_Blue_Cliff_Records
The_Categories
The_Celestine_Prophecy
The_Diamond_Sutra
The_Divine_Comedy
The_Divine_Companion
The_Divine_Milieu
The_Divinization_of_Matter__Lurianic_Kabbalah,_Physics,_and_the_Supramental_Transformation
The_Epic_of_Gilgamesh
The_Essential_Songs_of_Milarepa
The_Future_of_Man
The_Heros_Journey
The_Imitation_of_Christ
The_Lotus_Sutra
The_Nectar_of_Manjushri's_Speech__A_Detailed_Commentary_on_Shantideva's_Way_of_the_Bodhisattva
The_Perennial_Philosophy
The_Practice_of_Magical_Evocation
The_Republic
The_Seals_of_Wisdom
The_Synthesis_Of_Yoga
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
Vishnu_Purana
Walden,_and_On_The_Duty_Of_Civil_Disobedience

IN CHAPTERS TITLE
1.21_-_The_Fifth_Bolgia__Peculators._The_Elder_of_Santa_Zita._Malacoda_and_other_Devils.
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1.mb_-_a_field_of_cotton
1.mb_-_midfield
1.poe_-_Eldorado
1.rmr_-_What_Fields_Are_As_Fragrant_As_Your_Hands?
1.rt_-_Unyielding
1.whitman_-_Come_Up_From_The_Fields,_Father
1.whitman_-_Vigil_Strange_I_Kept_on_the_Field_one_Night
1.ww_-_Fields_and_Gardens_by_the_River_Qi
1.ww_-_Stone_Gate_Temple_in_the_Blue_Field_Mountains
1.ww_-_The_Passing_of_the_Elder_Bards
7.5.69_-_The_Inner_Fields

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0_0.01_-_Introduction
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
00.05_-_A_Vedic_Conception_of_the_Poet
0.00a_-_Introduction
000_-_Humans_in_Universe
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.00_-_The_Wellspring_of_Reality
0.01f_-_FOREWARD
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.01_-_Letters_from_the_Mother_to_Her_Son
0.01_-_Life_and_Yoga
0.02_-_Letters_to_a_Sadhak
0.03_-_III_-_The_Evening_Sittings
0.03_-_The_Threefold_Life
0.04_-_Letters_to_a_Sadhak
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_DARK_NIGHT_OF_THE_SOUL
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.01_-_The_New_Humanity
01.01_-_The_Symbol_Dawn
01.02_-_Natures_Own_Yoga
01.02_-_The_Creative_Soul
01.02_-_The_Issue
01.02_-_The_Object_of_the_Integral_Yoga
01.03_-_Mystic_Poetry
01.03_-_Sri_Aurobindo_and_his_School
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.07_-_Blaise_Pascal_(1623-1662)
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.10_-_Principle_and_Personality
01.11_-_The_Basis_of_Unity
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
0_1955-06-09
0_1955-09-03
0_1955-09-15
0_1956-03-19
0_1956-09-14
0_1957-04-09
0_1957-07-03
0_1957-07-18
0_1957-12-21
0_1958-02-03b_-_The_Supramental_Ship
0_1958-05-30
0_1958-08-29
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1958-10-04
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-14
0_1958-11-20
0_1958-11-22
0_1958-12-28
0_1958_12_-_Floor_1,_young_girl,_we_shall_kill_the_young_princess_-_black_tent
0_1959-04-07
0_1959-05-25
0_1959-10-06_-_Sri_Aurobindos_abode
0_1960-05-28_-_death_of_K_-_the_death_process-_the_subtle_physical
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_1960-09-20
0_1960-10-25
0_1960-11-05
0_1960-11-08
0_1960-11-12
0_1961-01-22
0_1961-01-24
0_1961-01-27
0_1961-02-14
0_1961-02-25
0_1961-03-04
0_1961-04-07
0_1961-04-12
0_1961-05-19
0_1961-07-15
0_1961-07-28
0_1961-08-02
0_1961-08-11
0_1961-10-02
0_1961-11-05
0_1961-12-20
0_1961-12-23
0_1962-01-09
0_1962-01-12_-_supramental_ship
0_1962-01-21
0_1962-01-27
0_1962-02-03
0_1962-02-06
0_1962-02-17
0_1962-02-24
0_1962-02-27
0_1962-03-11
0_1962-04-03
0_1962-05-13
0_1962-05-15
0_1962-05-18
0_1962-05-24
0_1962-06-02
0_1962-06-06
0_1962-06-09
0_1962-06-27
0_1962-07-11
0_1962-07-18
0_1962-07-21
0_1962-07-25
0_1962-07-31
0_1962-08-04
0_1962-08-08
0_1962-08-14
0_1962-08-18
0_1962-09-05
0_1962-09-26
0_1962-10-27
0_1962-11-17
0_1962-11-27
0_1963-01-12
0_1963-01-14
0_1963-02-15
0_1963-03-06
0_1963-03-09
0_1963-04-06
0_1963-04-22
0_1963-05-03
0_1963-05-18
0_1963-06-12
0_1963-06-29
0_1963-07-03
0_1963-07-06
0_1963-07-13
0_1963-07-17
0_1963-08-10
0_1963-08-28
0_1963-09-04
0_1963-09-07
0_1963-09-18
0_1963-09-28
0_1963-10-16
0_1963-11-04
0_1963-11-20
0_1963-12-03
0_1963-12-07_-_supramental_ship
0_1963-12-11
0_1963-12-31
0_1964-01-15
0_1964-01-18
0_1964-03-11
0_1964-03-29
0_1964-07-28
0_1964-08-14
0_1964-09-26
0_1964-10-07
0_1964-10-14
0_1964-10-24a
0_1964-10-28
0_1964-11-14
0_1964-11-21
0_1964-12-02
0_1965-01-16
0_1965-02-19
0_1965-03-20
0_1965-03-24
0_1965-05-29
0_1965-06-23
0_1965-07-10
0_1965-07-14
0_1965-08-07
0_1965-08-21
0_1965-09-18
0_1965-09-22
0_1965-09-25
0_1965-12-25
0_1966-01-08
0_1966-01-22
0_1966-03-26
0_1966-05-28
0_1966-06-15
0_1966-07-09
0_1966-07-27
0_1966-08-03
0_1966-08-24
0_1966-11-15
0_1966-11-26
0_1966-11-30
0_1967-02-08
0_1967-02-25
0_1967-03-02
0_1967-04-05
0_1967-05-03
0_1967-05-06
0_1967-06-03
0_1967-06-07
0_1967-07-15
0_1967-07-19
0_1967-07-22
0_1967-07-29
0_1967-08-26
0_1967-09-06
0_1967-09-16
0_1967-09-30
0_1967-10-19
0_1967-10-21
0_1967-11-22
0_1967-11-29
0_1967-12-30
0_1968-01-12
0_1968-02-10
0_1968-03-13
0_1968-04-13
0_1968-05-04
0_1968-05-18
0_1968-05-22
0_1968-06-08
0_1968-06-12
0_1968-06-15
0_1968-06-29
0_1968-07-10
0_1968-08-28
0_1968-09-07
0_1968-09-21
0_1968-09-25
0_1968-09-28
0_1968-11-09
0_1968-12-21
0_1968-12-28
0_1969-01-04
0_1969-03-15
0_1969-04-05
0_1969-05-03
0_1969-06-28
0_1969-07-19
0_1969-07-30
0_1969-08-09
0_1969-08-16
0_1969-08-27
0_1969-08-30
0_1969-11-05
0_1969-11-12
0_1969-11-15
0_1969-11-29
0_1969-12-13
0_1969-12-17
0_1969-12-24
0_1969-12-27
0_1970-01-03
0_1970-01-28
0_1970-01-31
0_1970-03-13
0_1970-04-18
0_1970-04-22
0_1970-04-29
0_1970-05-20
0_1970-05-27
0_1970-06-13
0_1970-07-04
0_1970-07-25
0_1970-08-01
0_1970-09-12
0_1970-09-16
0_1971-01-11
0_1971-02-13
0_1971-05-12
0_1971-05-15
0_1971-06-26
0_1971-07-21
0_1971-08-07
0_1971-08-25
0_1971-10-20
0_1971-10-30
0_1971-11-13
0_1971-12-11
0_1972-01-19
0_1972-02-23
0_1972-03-10
0_1972-03-11
0_1972-06-18
0_1972-07-22
0_1972-07-26
0_1972-08-09
0_1972-08-12
0_1972-10-25
0_1972-11-04
02.01_-_A_Vedic_Story
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_Our_Ideal
02.01_-_The_World-Stair
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_The_Kingdom_of_Subtle_Matter
02.02_-_The_Message_of_the_Atomic_Bomb
02.03_-_National_and_International
02.03_-_The_Glory_and_the_Fall_of_Life
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.05_-_Federated_Humanity
02.05_-_Robert_Graves
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_Boris_Pasternak
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_Basic_Unity
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_The_Paradise_of_the_Life-Gods
02.09_-_The_Way_to_Unity
02.10_-_Independence_and_its_Sanction
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.11_-_Hymn_to_Darkness
02.11_-_New_World-Conditions
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_The_Heavens_of_the_Ideal
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.14_-_Appendix
02.14_-_Panacea_of_Isms
02.14_-_The_World-Soul
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.01_-_The_Malady_of_the_Century
03.01_-_The_New_Year_Initiation
03.02_-_Aspects_of_Modernism
03.02_-_The_Adoration_of_the_Divine_Mother
03.02_-_The_Philosopher_as_an_Artist_and_Philosophy_as_an_Art
03.03_-_Arjuna_or_the_Ideal_Disciple
03.03_-_A_Stainless_Steel_Frame
03.03_-_Modernism_-_An_Oriental_Interpretation
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.03_-_The_Inner_Being_and_the_Outer_Being
03.04_-_The_Body_Human
03.04_-_The_Vision_and_the_Boon
03.04_-_Towardsa_New_Ideology
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_Spiritual_Genius_of_India
03.05_-_The_World_is_One
03.06_-_The_Pact_and_its_Sanction
03.07_-_Brahmacharya
03.08_-_The_Democracy_of_Tomorrow
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Buddhism_and_Hinduism
03.11_-_Modernist_Poetry
03.11_-_The_Language_Problem_and_India
03.12_-_TagorePoet_and_Seer
03.14_-_From_the_Known_to_the_Unknown?
03.15_-_Towards_the_Future
03.16_-_The_Tragic_Spirit_in_Nature
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_Human_Progress
04.02_-_The_Growth_of_the_Flame
04.03_-_Consciousness_as_Energy
04.03_-_The_Call_to_the_Quest
04.03_-_The_Eternal_East_and_West
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.04_-_The_Quest
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.05_-_The_Immortal_Nation
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_To_Be_or_Not_to_Be
04.07_-_Readings_in_Savitri
04.07_-_To_the_Heights_VII_(Mahakali)
04.09_-_Values_Higher_and_Lower
04.20_-_To_the_Heights-XX
04.47_-_To_the_Heights-XLVII
05.01_-_At_the_Origin_of_Ignorance
05.01_-_Man_and_the_Gods
05.01_-_Of_Love_and_Aspiration
05.01_-_The_Destined_Meeting-Place
05.02_-_Gods_Labour
05.02_-_Physician,_Heal_Thyself
05.02_-_Satyavan
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Satyavan_and_Savitri
05.04_-_The_Measure_of_Time
05.05_-_In_Quest_of_Reality
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_Physics_or_philosophy
05.07_-_The_Observer_and_the_Observed
05.09_-_The_Changed_Scientific_Outlook
05.10_-_Children_and_Child_Mentality
05.12_-_The_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.24_-_Process_of_Purification
05.26_-_The_Soul_in_Anguish
05.27_-_The_Nature_of_Perfection
05.28_-_God_Protects
05.29_-_Vengeance_is_Mine
05.31_-_Divine_Intervention
05.32_-_Yoga_as_Pragmatic_Power
05.33_-_Caesar_versus_the_Divine
06.01_-_The_End_of_a_Civilisation
06.01_-_The_Word_of_Fate
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.03_-_Types_of_Meditation
06.12_-_The_Expanding_Body-Consciousness
06.16_-_A_Page_of_Occult_History
06.18_-_Value_of_Gymnastics,_Mental_or_Other
06.31_-_Identification_of_Consciousness
06.35_-_Second_Sight
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.03_-_The_Entry_into_the_Inner_Countries
07.03_-_This_Expanding_Universe
07.04_-_The_Triple_Soul-Forces
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.13_-_Divine_Justice
07.22_-_Mysticism_and_Occultism
07.37_-_The_Psychic_Being,_Some_Mysteries
07.40_-_Service_Human_and_Divine
07.42_-_The_Nature_and_Destiny_of_Art
07.43_-_Music_Its_Origin_and_Nature
08.02_-_Order_and_Discipline
08.03_-_Death_in_the_Forest
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.26_-_Faith_and_Progress
08.37_-_The_Significance_of_Dates
09.01_-_Towards_the_Black_Void
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.06_-_How_Can_Time_Be_a_Friend?
09.13_-_On_Teachers_and_Teaching
100.00_-_Synergy
10.01_-_Cycles_of_Creation
1.001_-_The_Aim_of_Yoga
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
1.002_-_The_Heifer
1.003_-_Family_of_Imran
10.03_-_Life_in_and_Through_Death
10.03_-_The_Debate_of_Love_and_Death
10.04_-_Lord_of_Time
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.04_-_Transfiguration
1.004_-_Women
10.05_-_Mind_and_the_Mental_World
10.06_-_Beyond_the_Dualities
1.006_-_Livestock
1.007_-_Initial_Steps_in_Yoga_Practice
1.007_-_The_Elevations
10.07_-_The_World_is_One
10.08_-_Consciousness_as_Freedom
1.009_-_Repentance
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Introduction
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00b_-_INTRODUCTION
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00d_-_Introduction
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00f_-_DIVISION_F_-_THE_LAW_OF_ECONOMY
1.00_-_INTRODUCTORY_REMARKS
1.00_-_Main
1.00_-_Preface
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_PRELUDE_AT_THE_THEATRE
1.00_-_The_way_of_what_is_to_come
10.12_-_Awake_Mother
1.012_-_Joseph
1.013_-_Defence_Mechanisms_of_the_Mind
10.13_-_Go_Through
1.014_-_Abraham
1.015_-_The_Rock
1.017_-_The_Night_Journey
1.01_-_About_the_Elements
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_BOOK_THE_FIRST
1.01_-_DOWN_THE_RABBIT-HOLE
1.01_-_Economy
1.01_-_Foreward
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_Introduction
1.01_-_MAXIMS_AND_MISSILES
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_NIGHT
1.01_-_On_Love
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_Proem
1.01_-_Seeing
1.01_-_Soul_and_God
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Cycle_of_Society
1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.01_-_The_Ego
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_The_King_of_the_Wood
1.01_-_The_Mental_Fortress
1.01_-_The_Rape_of_the_Lock
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_Two_Powers_Alone
1.021_-_The_Prophets
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
1.023_-_The_Believers
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
10.24_-_Savitri
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
1.026_-_The_Poets
1.027_-_The_Ant
1.02.9_-_Conclusion_and_Summary
1.02_-_BEFORE_THE_CITY-GATE
1.02_-_BOOK_THE_SECOND
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_In_the_Beginning
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_On_detachment
1.02_-_On_the_Knowledge_of_God.
1.02_-_Priestly_Kings
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Skillful_Means
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_Substance_Is_Eternal
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Great_Process
1.02_-_The_Magic_Circle
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_THE_PROBLEM_OF_SOCRATES
1.02_-_The_Recovery
1.02_-_The_Shadow
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Virtues
1.02_-_The_Vision_of_the_Past
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_What_is_Psycho_therapy?
1.02_-_Where_I_Lived,_and_What_I_Lived_For
10.30_-_India,_the_World_and_the_Ashram
1.031_-_Intense_Aspiration
10.31_-_The_Mystery_of_The_Five_Senses
1.032_-_Our_Concept_of_God
10.32_-_The_Mystery_of_the_Five_Elements
10.33_-_On_Discipline
1.033_-_The_Confederates
10.34_-_Effort_and_Grace
10.35_-_The_Moral_and_the_Spiritual
1.035_-_The_Recitation_of_Mantra
10.36_-_Cling_to_Truth
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.037_-_Preventing_the_Fall_in_Yoga
10.37_-_The_Golden_Bridge
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_A_Sapphire_Tale
1.03_-_Bloodstream_Sermon
1.03_-_BOOK_THE_THIRD
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Hymns_of_Gritsamada
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_On_Children
1.03_-_On_exile_or_pilgrimage
1.03_-_On_Knowledge_of_the_World.
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_Reading
1.03_-_.REASON._IN_PHILOSOPHY
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_Desert
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_End_of_the_Intellect
1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Sephiros
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_The_Void
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.040_-_Forgiver
1.040_-_Re-Educating_the_Mind
1.048_-_Victory
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_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_Hymns_of_Bharadwaja
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Money
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_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_Te_Shan_Carrying_His_Bundle
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Control_of_Psychic_Prana
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_First_Circle,_Limbo__Virtuous_Pagans_and_the_Unbaptized._The_Four_Poets,_Homer,_Horace,_Ovid,_and_Lucan._The_Noble_Castle_of_Philosophy.
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Need_of_Guru
1.04_-_The_Paths
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_To_the_Priest_of_Rytan-ji
1.04_-_Wake-Up_Sermon
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.05_-_2010_and_1956_-_Doomsday?
1.053_-_A_Very_Important_Sadhana
1.053_-_The_Star
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.056_-_The_Inevitable
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_Adam_Kadmon
1.05_-_ADVICE_FROM_A_CATERPILLAR
1.05_-_BOOK_THE_FIFTH
1.05_-_Buddhism_and_Women
1.05_-_Character_Of_The_Atoms
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Consciousness
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_Hymns_of_Bharadwaja
1.05_-_ON_ENJOYING_AND_SUFFERING_THE_PASSIONS
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_-_Problems_of_Modern_Psycho_therapy
1.05_-_Ritam
1.05_-_Solitude
1.05_-_Some_Results_of_Initiation
1.05_-_Splitting_of_the_Spirit
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Belly_of_the_Whale
1.05_-_The_Destiny_of_the_Individual
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_-_The_New_Consciousness
1.05_-_THE_NEW_SPIRIT
1.05_-_The_Second_Circle__The_Wanton._Minos._The_Infernal_Hurricane._Francesca_da_Rimini.
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_To_Know_How_To_Suffer
1.05_-_True_and_False_Subjectivism
1.05_-_War_And_Politics
1.05_-_Yoga_and_Hypnotism
1.065_-_Divorce
1.069_-_The_Reality
1.06_-_A_Summary_of_my_Phenomenological_View_of_the_World
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Confutation_Of_Other_Philosophers
1.06_-_Dhyana_and_Samadhi
1.06_-_Five_Dreams
1.06_-_Gestalt_and_Universals
1.06_-_Hymns_of_Parashara
1.06_-_Iconography
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_On_Induction
1.06_-_On_remembrance_of_death.
1.06_-_On_Thought
1.06_-_Origin_of_the_four_castes
1.06_-_PIG_AND_PEPPER
1.06_-_Psychic_Education
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
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_Desire_to_be
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Literal_Qabalah
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Third_Circle__The_Gluttonous._Cerberus._The_Eternal_Rain._Ciacco._Florence.
1.06_-_The_Transformation_of_Dream_Life
1.06_-_WITCHES_KITCHEN
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.070_-_The_Seven_Stages_of_Perfection
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_BOOK_THE_SEVENTH
1.07_-_Bridge_across_the_Afterlife
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Hymn_of_Paruchchhepa
1.07_-_Incarnate_Human_Gods
1.07_-_Medicine_and_Psycho_therapy
1.07_-_Note_on_the_word_Go
1.07_-_On_Dreams
1.07_-_On_mourning_which_causes_joy.
1.07_-_Production_of_the_mind-born_sons_of_Brahma
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_The_Fourth_Circle__The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle__The_Irascible_and_the_Sullen._Styx.
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Infinity_Of_The_Universe
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Magic_Wand
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Primary_Data_of_Being
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_TRUTH
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Civilisation_and_Barbarism
1.08_-_Departmental_Kings_of_Nature
1.08_-_EVENING_A_SMALL,_NEATLY_KEPT_CHAMBER
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
1.08_-_On_freedom_from_anger_and_on_meekness.
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.08_-_Phlegyas._Philippo_Argenti._The_Gate_of_the_City_of_Dis.
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_Change_of_Vision
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.08_-_The_Supreme_Discovery
1.08_-_The_Synthesis_of_Movement
1.08_-_The_Three_Schools_of_Magick_3
1.094_-_Understanding_the_Structure_of_Things
1.096_-_Powers_that_Accrue_in_the_Practice
1.098_-_The_Transformation_from_Human_to_Divine
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_BOOK_THE_NINTH
1.09_-_Civilisation_and_Culture
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Legend_of_Lakshmi
1.09_-_Man_-_About_the_Body
1.09_-_PROMENADE
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Stead_and_Maskelyne
1.09_-_Talks
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Chosen_Ideal
1.09_-_The_Furies_and_Medusa._The_Angel._The_City_of_Dis._The_Sixth_Circle__Heresiarchs.
1.09_-_The_Greater_Self
1.09_-_The_Guardian_of_the_Threshold
1.09_-_The_Pure_Existent
1.09_-_The_Secret_Chiefs
1.09_-_The_Worship_of_Trees
1.09_-_To_the_Students,_Young_and_Old
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
11.03_-_Cosmonautics
1.1.03_-_Man
1.1.04_-_Philosophy
11.04_-_The_Triple_Cord
11.05_-_The_Ladder_of_Unconsciousness
1.107_-_The_Bestowal_of_a_Divine_Gift
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
11.08_-_Body-Energy
11.09_-_Towards_the_Immortal_Body
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Fate_and_Free-Will
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_Absolute_of_the_Being
1.10_-_The_descendants_of_the_daughters_of_Daksa_married_to_the_Rsis
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Methods_and_the_Means
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Scolex_School
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
11.11_-_The_Ideal_Centre
11.13_-_In_these_Fateful_Days
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Correspondence_and_Interviews
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_FAITH_IN_MAN
1.11_-_Higher_Laws
1.11_-_Legend_of_Dhruva,_the_son_of_Uttanapada
1.11_-_Powers
1.11_-_The_Change_of_Power
1.11_-_The_Influence_of_the_Sexes_on_Vegetation
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Seven_Rivers
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.11_-_Works_and_Sacrifice
1.12_-_BOOK_THE_TWELFTH
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_GARDEN
1.12_-_God_Departs
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_Love_The_Creator
1.12_-_SOME_REFLECTIONS_ON_THE_RIGHTS_OF_MAN
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Minotaur._The_Seventh_Circle__The_Violent._The_River_Phlegethon._The_Violent_against_their_Neighbours._The_Centaurs._Tyrants.
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sacred_Marriage
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.12_-_Truth_and_Knowledge
1.13_-_And_Then?
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Gnostic_Symbols_of_the_Self
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_Posterity_of_Dhruva
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_The_Divine_Maya
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Kings_of_Rome_and_Alba
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea.
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_Bibliography
1.14_-_Descendants_of_Prithu
1.14_-_FOREST_AND_CAVERN
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_The_Book_of_Magic_Formulae
1.14_-_The_Limits_of_Philosophical_Knowledge
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Sand_Waste_and_the_Rain_of_Fire._The_Violent_against_God._Capaneus._The_Statue_of_Time,_and_the_Four_Infernal_Rivers.
1.14_-_The_Secret
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Succesion_to_the_Kingdom_in_Ancient_Latium
1.14_-_The_Victory_Over_Death
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Transformed_Being
1.15_-_The_Value_of_Philosophy
1.15_-_The_Violent_against_Nature._Brunetto_Latini.
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.15_-_The_Worship_of_the_Oak
1.1.5_-_Thought_and_Knowledge
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_MARTHAS_GARDEN
1.16_-_PRAYER
1.16_-_THE_ESSENCE_OF_THE_DEMOCRATIC_IDEA
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_The_Triple_Status_of_Supermind
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_Geryon._The_Violent_against_Art._Usurers._Descent_into_the_Abyss_of_Malebolge.
1.17_-_M._AT_DAKSHINEWAR
1.17_-_Religion_as_the_Law_of_Life
1.17_-_The_Burden_of_Royalty
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Transformation
1.18_-_Evocation
1.18_-_FAITH
1.18_-_M._AT_DAKSHINESWAR
1.18_-_Mind_and_Supermind
1.18_-_On_Friendship
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_Divine_Worker
1.18_-_The_Eighth_Circle,_Malebolge__The_Fraudulent_and_the_Malicious._The_First_Bolgia__Seducers_and_Panders._Venedico_Caccianimico._Jason._The_Second_Bolgia__Flatterers._Allessio_Interminelli._Thais.
1.18_-_The_Human_Fathers
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_Dialogue_between_Prahlada_and_his_father
1.19_-_Equality
1.19_-_Life
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_Tabooed_Acts
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.19_-_The_Practice_of_Magical_Evocation
1.19_-_The_Victory_of_the_Fathers
1.200-1.224_Talks
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
1.2.02_-_Qualities_Needed_for_Sadhana
12.02_-_The_Stress_of_the_Spirit
1.2.03_-_The_Interpretation_of_Scripture
12.03_-_The_Sorrows_of_God
12.05_-_The_World_Tragedy
12.06_-_The_Hero_and_the_Nymph
1.2.07_-_Surrender
1.2.08_-_Faith
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Equality_and_Knowledge
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.20_-_On_bodily_vigil_and_how_to_use_it_to_attain_spiritual_vigil_and_how_to_practise_it.
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_Tabooed_Persons
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
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
12.10_-_The_Sunlit_Path
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_Families_of_the_Daityas
1.21_-_FROM_THE_PRE-HUMAN_TO_THE_ULTRA-HUMAN,_THE_PHASES_OF_A_LIVING_PLANET
1.21_-_On_unmanly_and_puerile_cowardice.
1.21__-_Poetic_Diction.
1.21_-_Tabooed_Things
1.21_-_The_Fifth_Bolgia__Peculators._The_Elder_of_Santa_Zita._Malacoda_and_other_Devils.
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_Ciampolo,_Friar_Gomita,_and_Michael_Zanche._The_Malabranche_quarrel.
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.22_-_EMOTIONALISM
1.22_-_OBERON_AND_TITANIA's_GOLDEN_WEDDING
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_(Poetic_Diction_continued.)_How_Poetry_combines_elevation_of_language_with_perspicuity.
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.2.2_-_The_Place_of_Study_in_Sadhana
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_DREARY_DAY
1.23_-_Escape_from_the_Malabranche._The_Sixth_Bolgia__Hypocrites._Catalano_and_Loderingo._Caiaphas.
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_The_Double_Soul_in_Man
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Matter
1.24_-_NIGHT
1.24_-_On_Beauty
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_PUNDIT_SHASHADHAR
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
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_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.25_-_Vanni_Fucci's_Punishment._Agnello_Brunelleschi,_Buoso_degli_Abati,_Puccio_Sciancato,_Cianfa_de'_Donati,_and_Guercio_Cavalcanti.
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_Ascending_Series_of_Substance
1.26_-_The_Eighth_Bolgia__Evil_Counsellors._Ulysses_and_Diomed._Ulysses'_Last_Voyage.
1.27_-_AT_DAKSHINESWAR
1.27_-_Guido_da_Montefeltro._His_deception_by_Pope_Boniface_VIII.
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_Structure_of_Mind_Based_on_that_of_Body
1.27_-_Succession_to_the_Soul
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_Need_to_Define_God,_Self,_etc.
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.28_-_The_Ninth_Bolgia__Schismatics._Mahomet_and_Ali._Pier_da_Medicina,_Curio,_Mosca,_and_Bertr_and_de_Born.
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.29_-_Geri_del_Bello._The_Tenth_Bolgia__Alchemists._Griffolino_d'_Arezzo_and_Capocchino._The_many_people_and_the_divers_wounds
1.29_-_The_Myth_of_Adonis
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
13.02_-_A_Review_of_Sri_Aurobindos_Life
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1.30_-_Adonis_in_Syria
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
1.30_-_Do_you_Believe_in_God?
1.30_-_Other_Falsifiers_or_Forgers._Gianni_Schicchi,_Myrrha,_Adam_of_Brescia,_Potiphar's_Wife,_and_Sinon_of_Troy.
1.31_-_Adonis_in_Cyprus
1.31_-_The_Giants,_Nimrod,_Ephialtes,_and_Antaeus._Descent_to_Cocytus.
1.32_-_Expounds_these_words_of_the_Paternoster__Fiat_voluntas_tua_sicut_in_coelo_et_in_terra._Describes_how_much_is_accomplished_by_those_who_repeat_these_words_with_full_resolution_and_how_well
1.32_-_How_can_a_Yogi_ever_be_Worried?
1.32_-_The_Ninth_Circle__Traitors._The_Frozen_Lake_of_Cocytus._First_Division,_Caina__Traitors_to_their_Kindred._Camicion_de'_Pazzi._Second_Division,_Antenora__Traitors_to_their_Country._Dante_questions_Bocca_degli
1.32_-_The_Ritual_of_Adonis
1.33_-_The_Gardens_of_Adonis
1.3.4.01_-_The_Beginning_and_the_End
1.34_-_Fourth_Division_of_the_Ninth_Circle,_the_Judecca__Traitors_to_their_Lords_and_Benefactors._Lucifer,_Judas_Iscariot,_Brutus,_and_Cassius._The_Chasm_of_Lethe._The_Ascent.
1.34_-_The_Myth_and_Ritual_of_Attis
1.3.5.02_-_Man_and_the_Supermind
1.3.5.03_-_The_Involved_and_Evolving_Godhead
1.35_-_Attis_as_a_God_of_Vegetation
1.36_-_Human_Representatives_of_Attis
1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.
1.37_-_Oriential_Religions_in_the_West
1.38_-_The_Myth_of_Osiris
1.38_-_Treats_of_the_great_need_which_we_have_to_beseech_the_Eternal_Father_to_grant_us_what_we_ask_in_these_words:_Et_ne_nos_inducas_in_tentationem,_sed_libera_nos_a_malo._Explains_certain_temptations._This_chapter_is_noteworthy.
1.38_-_Woman_-_Her_Magical_Formula
1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135
1.39_-_Prophecy
1.39_-_The_Ritual_of_Osiris
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.02_-_Occult_Experiences
1.4.02_-_The_Divine_Force
14.03_-_Janaka_and_Yajnavalkya
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.05_-_The_Golden_Rule
14.06_-_Liberty,_Self-Control_and_Friendship
14.07_-_A_Review_of_Our_Ashram_Life
14.08_-_A_Parable_of_Sea-Gulls
1.40_-_Coincidence
1.40_-_The_Nature_of_Osiris
1.41_-_Isis
1.42_-_Osiris_and_the_Sun
1.439
1.43_-_Dionysus
1.44_-_Demeter_and_Persephone
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Lityerses
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
15.07_-_Souls_Freedom
15.08_-_Ashram_-_Inner_and_Outer
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.50_-_Eating_the_God
1.51_-_Homeopathic_Magic_of_a_Flesh_Diet
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.53_-_Mother-Love
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.55_-_The_Transference_of_Evil
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1.57_-_Public_Scapegoats
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Geomancy
1.59_-_Killing_the_God_in_Mexico
1.60_-_Between_Heaven_and_Earth
1.61_-_The_Myth_of_Balder
1.62_-_The_Elastic_Mind
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Balder_and_the_Mistletoe
1.66_-_The_External_Soul_in_Folk-Tales
1.67_-_The_External_Soul_in_Folk-Custom
17.02_-_Hymn_to_the_Sun
17.03_-_Agni_and_the_Gods
17.05_-_Hymn_to_Hiranyagarbha
17.09_-_Victory_to_the_World_Master
1.72_-_Education
1.78_-_Sore_Spots
18.02_-_Ramprasad
18.03_-_Tagore
18.04_-_Modern_Poems
18.05_-_Ashram_Poets
1.83_-_Epistola_Ultima
1914_03_01p
1914_03_18p
1914_04_07p
1914_04_18p
1914_04_20p
1914_05_15p
1914_05_26p
1914_06_30p
1914_08_08p
1914_08_24p
1914_09_17p
1914_11_09p
1914_11_10p
1914_11_15p
1915_01_17p
1915_05_24p
1916_12_08p
1916_12_25p
1917_03_27p
19.19_-_Of_the_Just
19.20_-_The_Path
19.22_-_Of_Hell
19.24_-_The_Canto_of_Desire
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1931_11_24p
1938_08_17p
1951-01-04_-_Transformation_and_reversal_of_consciousness.
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
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
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1953-05-06
1953-05-13
1953-05-20
1953-06-10
1953-07-01
1953-07-08
1953-07-22
1953-08-05
1953-08-12
1953-08-26
1953-09-16
1953-09-23
1953-09-30
1953-10-07
1953-10-21
1953-10-28
1953-11-18
1953-11-25
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
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
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
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
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
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
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
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
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
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_-_...
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
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
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
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
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-02-20_-_Limitations_of_the_body_and_individuality
1957-03-13_-_Our_best_friend
1957-03-20_-_Never_sit_down,_true_repose
1957-04-24_-_Perfection,_lower_and_higher
1957-05-01_-_Sports_competitions,_their_value
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-31_-_Awakening_aspiration_in_the_body
1957-08-21_-_The_Ashram_and_true_communal_life_-_Level_of_consciousness_in_the_Ashram
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-01-22_-_Intellectual_theories_-_Expressing_a_living_and_real_Truth
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-05-21_-_Mental_honesty
1958-05-28_-_The_Avatar
1958-06-11_-_Is_there_a_spiritual_being_in_everybody?
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-06-25_-_Sadhana_in_the_body
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958_10_10
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958-11-05_-_Knowing_how_to_be_silent
1958_11_07
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1960_01_27
1960_04_07?_-_28
1960_06_29
1961_03_17_-_56
1962_01_12
1962_02_27
1962_05_24
1963_11_04
1965_05_29
1965_09_25
1966_07_06
1969_09_01_-_142
1969_09_22
1969_11_07
1969_12_11
1970_03_15
1970_04_11
1970_05_02
1970_05_15
1970_06_05
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_Power
1.ac_-_The_Interpreter
1.ac_-_The_Priestess_of_Panormita
1.ac_-_Ut
1.ami_-_O_Cup-bearer!_Give_me_again_that_wine_of_love_for_Thee_(from_Baal-i-Jibreel)
1.ami_-_Selfhood_can_demolish_the_magic_of_this_world_(from_Baal-i-Jibreel)
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
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_III
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VIII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_X
1.anon_-_The_Epic_of_Gilgamesh_Tablet_XI_The_Story_of_the_Flood
1.anon_-_The_Poem_of_Imru-Ul-Quais
1.anon_-_The_Song_of_Songs
1.bd_-_Endless_Ages
1.cllg_-_A_Dance_of_Unwavering_Devotion
1.cs_-_We_were_enclosed_(from_Prayer_20)
1.dz_-_Worship
1.ey_-_Socrates
1f.lovecraft_-_A_Reminiscence_of_Dr._Samuel_Johnson
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Azathoth
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Celephais
1f.lovecraft_-_Collapsing_Cosmoses
1f.lovecraft_-_Cool_Air
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_-_H.P._Lovecrafts
1f.lovecraft_-_Hypnos
1f.lovecraft_-_Ibid
1f.lovecraft_-_In_the_Vault
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Memory
1f.lovecraft_-_Nyarlathotep
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Pickmans_Model
1f.lovecraft_-_Poetry_and_the_Gods
1f.lovecraft_-_Polaris
1f.lovecraft_-_Sweet_Ermengarde
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Beast_in_the_Cave
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
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_Descendant
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_Festival
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Green_Meadow
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_History_of_the_Necronomicon
1f.lovecraft_-_The_Hoard_of_the_Wizard-Beast
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_Other_Gods
1f.lovecraft_-_The_Picture_in_the_House
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Secret_Cave
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_Statement_of_Randolph_Carter
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
1f.lovecraft_-_The_Street
1f.lovecraft_-_The_Temple
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
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_-_The_White_Ship
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_-_Breadth_And_Depth
1.fs_-_Count_Eberhard,_The_Groaner_Of_Wurtembert._A_War_Song
1.fs_-_Elysium
1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)
1.fs_-_Genius
1.fs_-_Melancholy_--_To_Laura
1.fs_-_Nadowessian_Death-Lament
1.fs_-_Ode_an_die_Freude
1.fs_-_Parables_And_Riddles
1.fs_-_Pompeii_And_Herculaneum
1.fs_-_Punch_Song_(To_be_sung_in_the_Northern_Countries)
1.fs_-_The_Alpine_Hunter
1.fs_-_The_Artists
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Complaint_Of_Ceres
1.fs_-_The_Cranes_Of_Ibycus
1.fs_-_The_Dance
1.fs_-_The_Difficult_Union
1.fs_-_The_Driver
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Fortune-Favored
1.fs_-_The_Four_Ages_Of_The_World
1.fs_-_The_Fugitive
1.fs_-_The_Gods_Of_Greece
1.fs_-_The_Hostage
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Lay_Of_The_Mountain
1.fs_-_The_Maiden_From_Afar
1.fs_-_The_Playing_Infant
1.fs_-_The_Ring_Of_Polycrates_-_A_Ballad
1.fs_-_The_Triumph_Of_Love
1.fs_-_The_Veiled_Statue_At_Sais
1.fs_-_The_Walk
1.fs_-_To_Laura_(Mystery_Of_Reminiscence)
1.fua_-_The_Birds_Find_Their_King
1.hs_-_Arise_And_Fill_A_Golden_Goblet
1.hs_-_Silence
1.hs_-_Spring_and_all_its_flowers
1.hs_-_The_Garden
1.hs_-_The_Rose_Is_Not_Fair
1.hs_-_True_Love
1.hs_-_Your_intellect_is_just_a_hotch-potch
1.ia_-_My_heart_wears_all_forms
1.is_-_The_vast_flood
1.jc_-_On_this_summer_night
1.jk_-_An_Extempore
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Character_Of_Charles_Brown
1.jk_-_Dawlish_Fair
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_-_Epistle_To_My_Brother_George
1.jk_-_Fancy
1.jk_-_Fill_For_Me_A_Brimming_Bowl
1.jk_-_Fragment_Of_The_Castle_Builder
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Hyperion._Book_II
1.jk_-_Hyperion._Book_III
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_I_Stood_Tip-Toe_Upon_A_Little_Hill
1.jk_-_King_Stephen
1.jk_-_Lamia._Part_I
1.jk_-_Lamia._Part_II
1.jk_-_Lines_On_Seeing_A_Lock_Of_Miltons_Hair
1.jk_-_Lines_On_The_Mermaid_Tavern
1.jk_-_Ode_To_A_Nightingale
1.jk_-_Ode_To_Autumn
1.jk_-_On_Receiving_A_Curious_Shell
1.jk_-_Otho_The_Great_-_Act_I
1.jk_-_Otho_The_Great_-_Act_II
1.jk_-_Otho_The_Great_-_Act_III
1.jk_-_Otho_The_Great_-_Act_IV
1.jk_-_Otho_The_Great_-_Act_V
1.jk_-_Sleep_And_Poetry
1.jk_-_Song_Of_The_Indian_Maid,_From_Endymion
1.jk_-_Sonnet._If_By_Dull_Rhymes_Our_English_Must_Be_Chaind
1.jk_-_Sonnet_III._Written_On_The_Day_That_Mr._Leigh_Hunt_Left_Prison
1.jk_-_Sonnet_To_George_Keats_-_Written_In_Sickness
1.jk_-_Sonnet_To_Homer
1.jk_-_Sonnet_V._To_A_Friend_Who_Sent_Me_Some_Roses
1.jk_-_Sonnet_X._To_One_Who_Has_Been_Long_In_City_Pent
1.jk_-_Specimen_Of_An_Induction_To_A_Poem
1.jk_-_Spenserian_Stanzas_On_Charles_Armitage_Brown
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Eve_Of_St._Agnes
1.jk_-_The_Gadfly
1.jk_-_To_......
1.jk_-_To_Charles_Cowden_Clarke
1.jk_-_To_George_Felton_Mathew
1.jk_-_Translated_From_A_Sonnet_Of_Ronsard
1.jk_-_Two_Sonnets._To_Haydon,_With_A_Sonnet_Written_On_Seeing_The_Elgin_Marbles
1.jlb_-_Emerson
1.jlb_-_Parting
1.jr_-_All_Through_Eternity
1.jr_-_Bring_Wine
1.jr_-_God_is_what_is_nearer_to_you_than_your_neck-vein,
1.jr_-_I_Closed_My_Eyes_To_Creation
1.jr_-_If_I_Weep
1.jr_-_I_regard_not_the_outside_and_the_words
1.jr_-_Moving_Water
1.jr_-_Out_Beyond_Ideas
1.jr_-_Sacrifice_your_intellect_in_love_for_the_Friend
1.jr_-_The_Time_Has_Come_For_Us_To_Become_Madmen_In_Your_Chain
1.jr_-_Two_Kinds_Of_Intelligence
1.jr_-_You_are_closer_to_me_than_myself_(Ghazal_2798)
1.jwvg_-_Another
1.jwvg_-_General_Confession
1.jwvg_-_Growth
1.jwvg_-_The_Muses_Son
1.jwvg_-_The_Treasure_Digger
1.jwvg_-_The_Visit
1.jwvg_-_True_Enjoyment
1.kbr_-_The_Light_of_the_Sun
1.kbr_-_The_light_of_the_sun,_the_moon,_and_the_stars_shines_bright
1.kbr_-_The_Swan_flies_away
1.khc_-_Idle_Wandering
1.kt_-_A_Song_on_the_View_of_Voidness
1.lb_-_Clearing_At_Dawn
1.lb_-_Clearing_at_Dawn
1.lb_-_Down_Zhongnan_Mountain
1.lb_-_Farewell_to_Meng_Hao-jan_at_Yellow_Crane_Tower_by_Li_Po
1.lb_-_Hard_Journey
1.lb_-_His_Dream_Of_Skyland
1.lb_-_Lament_of_the_Frontier_Guard
1.lb_-_Lament_On_an_Autumn_Night
1.lb_-_Moon_Over_Mountain_Pass
1.lb_-_Nefarious_War
1.lb_-_To_His_Two_Children
1.lla_-_At_the_end_of_a_crazy-moon_night
1.lla_-_Coursing_in_emptiness
1.lla_-_I_searched_for_my_Self
1.lla_-_When_Siddhanath_applied_lotion_to_my_eyes
1.lovecraft_-_An_American_To_Mother_England
1.lovecraft_-_An_Epistle_To_Rheinhart_Kleiner,_Esq.,_Poet-Laureate,_And_Author_Of_Another_Endless_Day
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_March
1.lovecraft_-_Ode_For_July_Fourth,_1917
1.lovecraft_-_Providence
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_The_Ancient_Track
1.lovecraft_-_The_Messenger
1.lovecraft_-_Theodore_Roosevelt
1.lovecraft_-_The_Outpost
1.lovecraft_-_The_Peace_Advocate
1.lovecraft_-_The_Poe-ets_Nightmare
1.lovecraft_-_The_Wood
1.lovecraft_-_Waste_Paper-_A_Poem_Of_Profound_Insignificance
1.mb_-_a_field_of_cotton
1.mb_-_Collection_of_Six_Haiku
1.mb_-_it_is_with_awe
1.mb_-_Its_True_I_Went_to_the_Market
1.mb_-_midfield
1.mbn_-_From_the_beginning,_before_the_world_ever_was_(from_Before_the_World_Ever_Was)
1.mb_-_O_my_friends
1.mb_-_Unbreakable,_O_Lord
1.mdl_-_The_Creation_of_Elohim
1.mdl_-_The_Gates_(from_Openings)
1.mm_-_A_fish_cannot_drown_in_water
1.mm_-_Effortlessly
1.mm_-_Three_Golden_Apples_from_the_Hesperian_grove_(from_Atalanta_Fugiens)
1.nmdv_-_He_is_the_One_in_many
1.okym_-_50_-_The_Ball_no_Question_makes_of_Ayes_and_Noes
1.okym_-_5_-_Iram_indeed_is_gone_with_all_its_Rose
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_Asia_-_From_Prometheus_Unbound
1.pbs_-_A_Tale_Of_Society_As_It_Is_-_From_Facts,_1811
1.pbs_-_A_Vision_Of_The_Sea
1.pbs_-_Charles_The_First
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Fragment_Of_A_Satire_On_Satire
1.pbs_-_From
1.pbs_-_From_Vergils_Fourth_Georgic
1.pbs_-_Ghasta_Or,_The_Avenging_Demon!!!
1.pbs_-_Ginevra
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_Homers_Hymn_To_The_Earth_-_Mother_Of_All
1.pbs_-_Homers_Hymn_To_Venus
1.pbs_-_Hymn_To_Mercury
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Lines_-_The_cold_earth_slept_below
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Ode_To_Naples
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_On_An_Icicle_That_Clung_To_The_Grass_Of_A_Grave
1.pbs_-_On_Leaving_London_For_Wales
1.pbs_-_Orpheus
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_I.
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_III.
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_IX.
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Queen_Mab_-_Part_Vi_(Excerpts)
1.pbs_-_Queen_Mab_-_Part_VII.
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Revenge
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Sonnet_-_England_in_1819
1.pbs_-_Summer_And_Winter
1.pbs_-_The_Aziola
1.pbs_-_The_Boat_On_The_Serchio
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cloud
1.pbs_-_The_Cyclops
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Devils_Walk._A_Ballad
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Pine_Forest_Of_The_Cascine_Near_Pisa
1.pbs_-_The_Retrospect_-_CWM_Elan,_1812
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Sunset
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_The_Zucca
1.pbs_-_To--
1.pbs_-_To_A_Skylark
1.pbs_-_To_Edward_Williams
1.pbs_-_To_Ireland
1.pbs_-_To_Jane_-_The_Invitation
1.pbs_-_To_The_Nile
1.pbs_-_War
1.pbs_-_With_A_Guitar,_To_Jane
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_An_Enigma
1.poe_-_Dreamland
1.poe_-_Eldorado
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_For_Annie
1.poe_-_In_Youth_I_have_Known_One
1.poe_-_Tamerlane
1.poe_-_The_Coliseum
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_To_--_(2)
1.rb_-_Abt_Vogler
1.rb_-_After
1.rb_-_Aix_In_Provence
1.rb_-_A_Lovers_Quarrel
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_By_The_Fire-Side
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_Cristina
1.rb_-_De_Gustibus
1.rb_-_How_They_Brought_The_Good_News_From_Ghent_To_Aix
1.rb_-_Incident_Of_The_French_Camp
1.rb_-_Love_Among_The_Ruins
1.rb_-_Meeting_At_Night
1.rb_-_Nationality_In_Drinks
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_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Parting_At_Morning
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
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_Flight_Of_The_Duchess
1.rb_-_Waring
1.rb_-_Youll_Love_Me_Yet
1.rmpsd_-_In_the_worlds_busy_market-place,_O_Shyama
1.rmpsd_-_Mother,_am_I_Thine_eight-months_child?
1.rmpsd_-_So_I_say-_Mind,_dont_you_sleep
1.rmr_-_Autumn_Day
1.rmr_-_Elegy_X
1.rmr_-_Evening
1.rmr_-_Parting
1.rmr_-_Self-Portrait
1.rmr_-_Song
1.rmr_-_Spanish_Dancer
1.rmr_-_The_Unicorn
1.rmr_-_To_Lou_Andreas-Salome
1.rmr_-_What_Fields_Are_As_Fragrant_As_Your_Hands?
1.rt_-_(75)_Thy_gifts_to_us_mortals_fulfil_all_our_needs_(from_Gitanjali)
1.rt_-_A_Dream
1.rt_-_All_These_I_Loved
1.rt_-_Fireflies
1.rt_-_Freedom
1.rt_-_Gitanjali
1.rt_-_In_The_Dusky_Path_Of_A_Dream
1.rt_-_Krishnakali
1.rt_-_Lost_Star
1.rt_-_Lovers_Gifts_LVIII_-_Things_Throng_And_Laugh
1.rt_-_Lovers_Gifts_XLVIII_-_I_Travelled_The_Old_Road
1.rt_-_Maran-Milan_(Death-Wedding)
1.rt_-_My_Pole_Star
1.rt_-_Prisoner
1.rt_-_Shyama
1.rt_-_The_First_Jasmines
1.rt_-_The_Further_Bank
1.rt_-_The_Gardener_LV_-_It_Was_Mid-Day
1.rt_-_The_Gardener_LXVIII_-_None_Lives_For_Ever,_Brother
1.rt_-_The_Gardener_LXXV_-_At_Midnight
1.rt_-_The_Gardener_LXXXIII_-_She_Dwelt_On_The_Hillside
1.rt_-_The_Gardener_LXXXIV_-_Over_The_Green
1.rt_-_The_Gardener_XIV_-_I_Was_Walking_By_The_Road
1.rt_-_The_Gardener_XXVIII_-_Your_Questioning_Eyes
1.rt_-_The_Golden_Boat
1.rt_-_The_Hero
1.rt_-_The_Hero(2)
1.rt_-_The_Home
1.rt_-_The_Homecoming
1.rt_-_The_Journey
1.rt_-_The_Land_Of_The_Exile
1.rt_-_The_Last_Bargain
1.rt_-_The_Merchant
1.rt_-_The_Portrait
1.rt_-_The_Rainy_Day
1.rt_-_Twelve_OClock
1.rt_-_Unyielding
1.rt_-_Urvashi
1.rt_-_Where_The_Mind_Is_Without_Fear
1.rwe_-_Blight
1.rwe_-_Boston_Hymn
1.rwe_-_Celestial_Love
1.rwe_-_Dirge
1.rwe_-_Each_And_All
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_Initial_Love
1.rwe_-_In_Memoriam
1.rwe_-_Manners
1.rwe_-_May-Day
1.rwe_-_Merlin_II
1.rwe_-_Monadnoc
1.rwe_-_Musketaquid
1.rwe_-_My_Garden
1.rwe_-_Quatrains
1.rwe_-_Rubies
1.rwe_-_Saadi
1.rwe_-_Solution
1.rwe_-_The_Adirondacs
1.rwe_-_The_Apology
1.rwe_-_The_Cumberland
1.rwe_-_The_River_Note
1.rwe_-_The_Snowstorm
1.rwe_-_The_World-Soul
1.rwe_-_Threnody
1.rwe_-_Wakdeubsankeit
1.rwe_-_Woodnotes
1.sb_-_Cut_brambles_long_enough
1.sfa_-_The_Canticle_of_Brother_Sun
1.shvb_-_Ave_generosa_-_Hymn_to_the_Virgin
1.shvb_-_O_ignis_Spiritus_Paracliti
1.sig_-_Who_can_do_as_Thy_deeds
1.sjc_-_Without_a_Place_and_With_a_Place
1.srm_-_The_Marital_Garland_of_Letters
1.srm_-_The_Song_of_the_Poppadum
1.ss_-_This_bodys_lifetime_is_like_a_bubbles
1.stav_-_Let_nothing_disturb_thee
1.stav_-_Oh_Exceeding_Beauty
1.sv_-_Song_of_the_Sanyasin
1.tc_-_After_Liu_Chai-Sangs_Poem
1.tm_-_O_Sweet_Irrational_Worship
1.tr_-_At_Master_Do's_Country_House
1.tr_-_Midsummer
1.tr_-_Wild_Roses
1.wby_-_A_Bronze_Head
1.wby_-_A_Dramatic_Poem
1.wby_-_Anashuya_And_Vijaya
1.wby_-_A_Woman_Young_And_Old
1.wby_-_Baile_And_Aillinn
1.wby_-_Down_By_The_Salley_Gardens
1.wby_-_Easter_1916
1.wby_-_Ephemera
1.wby_-_From_The_Antigone
1.wby_-_Her_Vision_In_The_Wood
1.wby_-_Politics
1.wby_-_The_Ballad_Of_Father_Gilligan
1.wby_-_The_Grey_Rock
1.wby_-_The_Indian_Upon_God
1.wby_-_The_Madness_Of_King_Goll
1.wby_-_The_Old_Age_Of_Queen_Maeve
1.wby_-_The_Saint_And_The_Hunchback
1.wby_-_The_Secret_Rose
1.wby_-_The_Seven_Sages
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Two_Kings
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.wby_-_Three_Things
1.wby_-_Tom_The_Lunatic
1.wby_-_To_The_Rose_Upon_The_Rood_Of_Time
1.wby_-_Vacillation
1.whitman_-_A_Broadway_Pageant
1.whitman_-_A_Carol_Of_Harvest_For_1867
1.whitman_-_A_Farm-Picture
1.whitman_-_American_Feuillage
1.whitman_-_As_Consequent,_Etc.
1.whitman_-_Ashes_Of_Soldiers
1.whitman_-_As_I_Ebbd_With_the_Ocean_of_Life
1.whitman_-_A_Sight_in_Camp_in_the_Daybreak_Gray_and_Dim
1.whitman_-_As_I_Ponderd_In_Silence
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_As_I_Watched_The_Ploughman_Ploughing
1.whitman_-_Beat!_Beat!_Drums!
1.whitman_-_Brother_Of_All,_With_Generous_Hand
1.whitman_-_By_The_Bivouacs_Fitful_Flame
1.whitman_-_Camps_Of_Green
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Carol_Of_Words
1.whitman_-_Come_Up_From_The_Fields,_Father
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Eidolons
1.whitman_-_Elemental_Drifts
1.whitman_-_Faces
1.whitman_-_From_Far_Dakotas_Canons
1.whitman_-_From_Pent-up_Aching_Rivers
1.whitman_-_Give_Me_The_Splendid,_Silent_Sun
1.whitman_-_Had_I_the_Choice
1.whitman_-_I_Hear_It_Was_Charged_Against_Me
1.whitman_-_In_Midnight_Sleep
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_Kosmos
1.whitman_-_Longings_For_Home
1.whitman_-_Miracles
1.whitman_-_Now_List_To_My_Mornings_Romanza
1.whitman_-_One_Hour_To_Madness_And_Joy
1.whitman_-_Or_From_That_Sea_Of_Time
1.whitman_-_Out_of_the_Cradle_Endlessly_Rocking
1.whitman_-_Over_The_Carnage
1.whitman_-_Passage_To_India
1.whitman_-_Pensive_On_Her_Dead_Gazing,_I_Heard_The_Mother_Of_All
1.whitman_-_Pioneers!_O_Pioneers!
1.whitman_-_Poems_Of_Joys
1.whitman_-_Prayer_Of_Columbus
1.whitman_-_Recorders_Ages_Hence
1.whitman_-_Red_Jacket_(From_Aloft)
1.whitman_-_Roots_And_Leaves_Themselves_Alone
1.whitman_-_Salut_Au_Monde
1.whitman_-_Scented_Herbage_Of_My_Breast
1.whitman_-_Sea-Shore_Memories
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_Song_At_Sunset
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_II
1.whitman_-_Song_Of_Myself-_V
1.whitman_-_Song_Of_Myself-_X
1.whitman_-_Song_Of_Myself-_XIV
1.whitman_-_Song_Of_Myself-_XL
1.whitman_-_Song_Of_Myself-_XLIX
1.whitman_-_Song_Of_Myself-_XLVII
1.whitman_-_Song_Of_Myself-_XV
1.whitman_-_Song_Of_Myself-_XXI
1.whitman_-_Song_Of_Myself-_XXIII
1.whitman_-_Song_Of_Myself-_XXIV
1.whitman_-_Song_Of_Myself-_XXVIII
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_Myself-_XXXVI
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Song_Of_The_Redwood-Tree
1.whitman_-_Song_Of_The_Universal
1.whitman_-_Spontaneous_Me
1.whitman_-_Starting_From_Paumanok
1.whitman_-_States!
1.whitman_-_The_Artillerymans_Vision
1.whitman_-_The_Centerarians_Story
1.whitman_-_The_Death_And_Burial_Of_McDonald_Clarke-_A_Parody
1.whitman_-_There_Was_A_Child_Went_Forth
1.whitman_-_These,_I,_Singing_In_Spring
1.whitman_-_The_Sleepers
1.whitman_-_Thou_Orb_Aloft_Full-Dazzling
1.whitman_-_To_A_Historian
1.whitman_-_To_Him_That_Was_Crucified
1.whitman_-_To_The_Leavend_Soil_They_Trod
1.whitman_-_Vigil_Strange_I_Kept_on_the_Field_one_Night
1.whitman_-_Wandering_At_Morn
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.ww_-_0-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons_-_Dedication
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_-_24_-_Walt_Whitman,_a_cosmos,_of_Manhattan_the_son
1.ww_-_2_-_Houses_and_rooms_are_full_of_perfumes,_the_shelves_are_crowded_with_perfumes
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_-_4-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_5_-_I_believe_in_you_my_soul,_the_other_I_am_must_not_abase_itself_to_you
1.ww_-_5-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_6-_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_-_A_Fact,_And_An_Imagination,_Or,_Canute_And_Alfred,_On_The_Seashore
1.ww_-_A_Farewell
1.ww_-_A_Morning_Exercise
1.ww_-_A_Narrow_Girdle_Of_Rough_Stones_And_Crags,
1.ww_-_Anecdote_For_Fathers
1.ww_-_An_Evening_Walk
1.ww_-_A_Night-Piece
1.ww_-_Artegal_And_Elidure
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_A_Wren's_Nest
1.ww_-_Behold_Vale!_I_Said,_When_I_Shall_Con
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_Brave_Schill!_By_Death_Delivered
1.ww_-_British_Freedom
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_Composed_By_The_Side_Of_Grasmere_Lake_1806
1.ww_-_Composed_During_A_Storm
1.ww_-_Composed_Upon_Westminster_Bridge,_September_3,_1802
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Feelings_of_A_French_Royalist,_On_The_Disinterment_Of_The_Remains_Of_The_Duke_DEnghien
1.ww_-_Fields_and_Gardens_by_the_River_Qi
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_From_The_Dark_Chambers_Of_Dejection_Freed
1.ww_-_Gipsies
1.ww_-_Goody_Blake_And_Harry_Gill
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Hart-Leap_Well
1.ww_-_Influence_of_Natural_Objects
1.ww_-_Inscriptions_In_The_Ground_Of_Coleorton,_The_Seat_Of_Sir_George_Beaumont,_Bart.,_Leicestershire
1.ww_-_Inside_of_King's_College_Chapel,_Cambridge
1.ww_-_I_Travelled_among_Unknown_Men
1.ww_-_Lament_Of_Mary_Queen_Of_Scots
1.ww_-_Laodamia
1.ww_-_Lines_Written_As_A_School_Exercise_At_Hawkshead,_Anno_Aetatis_14
1.ww_-_Lucy_Gray_[or_Solitude]
1.ww_-_Mark_The_Concentrated_Hazels_That_Enclose
1.ww_-_Maternal_Grief
1.ww_-_Memorials_Of_A_Tour_In_Scotland
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803
1.ww_-_Memorials_of_A_Tour_In_Scotland-_1803_I._Departure_From_The_Vale_Of_Grasmere,_August_1803
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XIV._Fly,_Some_Kind_Haringer,_To_Grasmere-Dale
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_X._Rob_Roys_Grave
1.ww_-_Methought_I_Saw_The_Footsteps_Of_A_Throne
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_Nutting
1.ww_-_Occasioned_By_The_Battle_Of_Waterloo_February_1816
1.ww_-_Ode
1.ww_-_Ode_on_Intimations_of_Immortality
1.ww_-_Ode_To_Lycoris._May_1817
1.ww_-_Oer_The_Wide_Earth,_On_Mountain_And_On_Plain
1.ww_-_On_the_Departure_of_Sir_Walter_Scott_from_Abbotsford
1.ww_-_On_the_Extinction_of_the_Venetian_Republic
1.ww_-_Repentance
1.ww_-_Ruth
1.ww_-_Say,_What_Is_Honour?--Tis_The_Finest_Sense
1.ww_-_September_1815
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_Song_Of_The_Wandering_Jew
1.ww_-_Sonnet-_It_is_not_to_be_thought_of
1.ww_-_Stanzas
1.ww_-_Star-Gazers
1.ww_-_Stone_Gate_Temple_in_the_Blue_Field_Mountains
1.ww_-_The_Brothers
1.ww_-_The_Complaint_Of_A_Forsaken_Indian_Woman
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_Fary_Chasm
1.ww_-_The_Force_Of_Prayer,_Or,_The_Founding_Of_Bolton,_A_Tradition
1.ww_-_The_French_Revolution_as_it_appeared_to_Enthusiasts
1.ww_-_The_Germans_On_The_Heighs_Of_Hochheim
1.ww_-_The_Highland_Broach
1.ww_-_The_Horn_Of_Egremont_Castle
1.ww_-_The_Kitten_And_Falling_Leaves
1.ww_-_The_Martial_Courage_Of_A_Day_Is_Vain
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Mother's_Return
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Passing_of_the_Elder_Bards
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Primrose_of_the_Rock
1.ww_-_The_Prioresss_Tale_[from_Chaucer]
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Shepherd,_Looking_Eastward,_Softly_Said
1.ww_-_The_Solitary_Reaper
1.ww_-_The_Tables_Turned
1.ww_-_The_Thorn
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_The_Waggoner_-_Canto_Third
1.ww_-_To_a_Highland_Girl_(At_Inversneyde,_upon_Loch_Lomond)
1.ww_-_To_A_Sexton
1.ww_-_To_Dora
1.ww_-_To_Joanna
1.ww_-_To_M.H.
1.ww_-_To_My_Sister
1.ww_-_To--_On_Her_First_Ascent_To_The_Summit_Of_Helvellyn
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_The_Daisy
1.ww_-_To_The_Daisy_(2)
1.ww_-_To_The_Daisy_(Fourth_Poem)
1.ww_-_To_The_Daisy_(Third_Poem)
1.ww_-_To_The_Men_Of_Kent
1.ww_-_To_The_Same_Flower_(Second_Poem)
1.ww_-_To_The_Spade_Of_A_Friend_(An_Agriculturist)
1.ww_-_Tribute_To_The_Memory_Of_The_Same_Dog
1.ww_-_Troilus_And_Cresida
1.ww_-_Upon_The_Same_Event
1.ww_-_Vaudracour_And_Julia
1.ww_-_Vernal_Ode
1.ww_-_View_From_The_Top_Of_Black_Comb
1.ww_-_When_To_The_Attractions_Of_The_Busy_World
1.ww_-_Written_In_A_Blank_Leaf_Of_Macpherson's_Ossian
1.ww_-_Written_In_Germany_On_One_Of_The_Coldest_Days_Of_The_Century
1.ww_-_Written_in_March
1.ww_-_Written_Upon_A_Blank_Leaf_In_The_Complete_Angler.
1.ww_-_Yarrow_Revisited
1.ymi_-_Swallowing
1.yt_-_The_Supreme_Being_is_the_Dakini_Queen_of_the_Lake_of_Awareness!
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.04_-_Act_II:_The_Play_on_Earth
2.00_-_BIBLIOGRAPHY
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_Proem
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_The_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Picture
2.01_-_The_Road_of_Trials
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.01_-_War.
2.02_-_Atomic_Motions
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
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_Mother_Archetype
2.02_-_THE_SCINTILLA
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.02_-_Yoga
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_ON_THE_PITYING
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.04_-_Absence_Of_Secondary_Qualities
2.04_-_ADVICE_TO_ISHAN
2.04_-_Concentration
2.04_-_On_Art
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Secret_of_Secrets
2.05_-_Apotheosis
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Infinite_Worlds
2.05_-_On_Poetry
2.05_-_ON_THE_VIRTUOUS
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.06_-_On_Beauty
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Wand
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_-_I_Also_Try_to_Tell_My_Tale
2.07_-_On_Congress_and_Politics
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.08_-_ALICE_IN_WONDERLAND
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_The_Branches_of_The_Archetypal_Man
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.08_-_The_Sword
2.08_-_Three_Tales_of_Madness_and_Destruction
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_The_Release_from_the_Ego
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.01_-_The_Central_Process_of_the_Sadhana
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.02_-_Love_and_Death
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
21.03_-_The_Double_Ladder
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_The_Lamp
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Crown
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_ON_SELF-OVERCOMING
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Way_and_the_Bhakta
2.1.3.2_-_Study
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.2_-_Teaching
2.14_-_AT_RAMS_HOUSE
2.14_-_ON_THE_LAND_OF_EDUCATION
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Unpacking_of_God
2.1.5.5_-_Other_Subjects
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_On_the_Gods_and_Asuras
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.16_-_Oneness
2.16_-_ON_SCHOLARS
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.18_-_January_1939
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_DR._SARKAR
2.19_-_The_Planes_of_Our_Existence
2.19_-_THE_SOOTHSAYER
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_Consciousness_and_the_Inconscient
2.2.03_-_The_Science_of_Consciousness
22.04_-_On_The_Brink(I)
2.2.04_-_Practical_Concerns_in_Work
2.2.05_-_Creative_Activity
22.07_-_The_Ashram,_the_World_and_The_Individual[^4]
2.20_-_Chance
2.20_-_ON_REDEMPTION
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.20_-_The_Philosophy_of_Rebirth
2.2.1.01_-_The_World's_Greatest_Poets
2.21_-_1940
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_The_Order_of_the_Worlds
2.2.1_-_The_Prusna_Upanishads
2.21_-_Towards_the_Supreme_Secret
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.23_-_A_Virtuous_Woman_is_a_Crown_to_Her_Husband
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_Supermind_and_Overmind
2.2.3_-_The_Aitereya_Upanishad
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Gnosis_and_Ananda
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.2.7.01_-_Some_General_Remarks
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.2.9.02_-_Plato
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.06_-_The_Mind
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
23.10_-_Observations_II
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1_-_Ego_and_Its_Forms
2.3.1_-_Svetasvatara_Upanishad
2.3.2_-_Chhandogya_Upanishad
2.3.2_-_Desire
2.3.3_-_Anger_and_Violence
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
27.03_-_The_Great_Holocaust_-_Chhinnamasta
28.01_-_Observations
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
29.07_-_A_Small_Talk
2_-_Other_Hymns_to_Agni
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.04_-_Intuition_and_Inspiration_in_Art
30.05_-_Rhythm_in_Poetry
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
3.00_-_Hymn_To_Pan
3.00_-_Introduction
30.10_-_The_Greatness_of_Poetry
30.11_-_Modern_Poetry
30.14_-_Rabindranath_and_Modernism
30.16_-_Tagore_the_Unique
30.18_-_Boris_Pasternak
3.01_-_Fear_of_God
3.01_-_Forms_of_Rebirth
3.01_-_Hymn_to_Matter
3.01_-_Love_and_the_Triple_Path
3.01_-_Natural_Morality
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Principles_of_Ritual
3.01_-_Towards_the_Future
3.02_-_Aridity_in_Prayer
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_Nature_And_Composition_Of_The_Mind
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
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_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Formula_of_Tetragrammaton
3.03_-_The_Godward_Emotions
3.03_-_THE_MODERN_EARTH
3.03_-_The_Soul_Is_Mortal
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_LUNA
3.04_-_The_Formula_of_ALHIM
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.05_-_Cerberus_And_Furies,_And_That_Lack_Of_Light
3.05_-_ON_VIRTUE_THAT_MAKES_SMALL
3.05_-_SAL
3.05_-_The_Divine_Personality
3.05_-_The_Fool
3.05_-_The_Formula_of_I.A.O.
3.06_-_Charity
3.06_-_Death
3.06_-_Thought-Forms_and_the_Human_Aura
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.08_-_Purification
3.08_-_The_Mystery_of_Love
3.08_-_The_Thousands
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Marbles_of_Time
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_A_Theory_of_the_Human_Being
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.03_-_The_Trinity_of_Bengal
3.1.04_-_Reminiscence
31.04_-_Sri_Ramakrishna
31.05_-_Vivekananda
31.06_-_Jagadish_Chandra_Bose
31.07_-_Shyamakanta
31.09_-_The_Cause_of_Indias_Decline
3.10_-_ON_THE_THREE_EVILS
31.10_-_East_and_West
3.11_-_Epilogue
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.23_-_The_Rishi
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.14_-_Of_the_Consecrations
3.16_-_THE_SEVEN_SEALS_OR_THE_YES_AND_AMEN_SONG
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
31_Hymns_to_the_Star_Goddess
3.2.01_-_On_Ideals
3.2.01_-_The_Newness_of_the_Integral_Yoga
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
32.03_-_In_This_Crisis
3.2.03_-_Jainism_and_Buddhism
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.08_-_Fit_and_Unfit_(A_Letter)
32.09_-_On_Karmayoga_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
32.11_-_Life_and_Self-Control_(A_Letter)
32.12_-_The_Evolutionary_Imperative
3.2.1_-_Food
3.21_-_Of_Black_Magic
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
33.03_-_Muraripukur_-_I
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.06_-_Alipore_Court
33.08_-_I_Tried_Sannyas
33.09_-_Shyampukur
33.10_-_Pondicherry_I
33.11_-_Pondicherry_II
33.12_-_Pondicherry_Cyclone
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
3.3.1_-_Agni,_the_Divine_Will-Force
3.3.1_-_Illness_and_Health
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
3.4.01_-_Evolution
3.4.02_-_The_Inconscient
3.4.03_-_Materialism
34.06_-_Hymn_to_Sindhu
34.08_-_Hymn_To_Forest-Range
34.09_-_Hymn_to_the_Pillar
3.4.1.06_-_Reading_and_Sadhana
34.10_-_Hymn_To_Earth
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
3.5.02_-_Thoughts_and_Glimpses
3.5.03_-_Reason_and_Society
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.02_-_The_Story_of_Jabala-Satyakama
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
38.01_-_Asceticism_and_Renunciation
38.06_-_Ravana_Vanquished
38.07_-_A_Poem
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3.8.1.06_-_The_Universal_Consciousness
39.09_-_Just_Be_There_Where_You_Are
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
4.01_-_Conclusion_-_My_intellectual_position
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_Proem
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_The_Presence_of_God_in_the_World
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Humanity_in_Progress
4.02_-_The_Integral_Perfection
4.03_-_Prayer_of_Quiet
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Senses_And_Mental_Pictures
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_Some_Vital_Functions
4.04_-_THE_LEECH
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.05_-_THE_MAGICIAN
4.05_-_The_Passion_Of_Love
4.06_-_THE_KING_AS_ANTHROPOS
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.09_-_REGINA
4.09_-_The_Liberation_of_the_Nature
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.10_-_The_Elements_of_Perfection
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.11_-_THE_WELCOME
4.1.2.03_-_Preparation_for_the_Supramental_Change
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.1.4_-_Resistances,_Sufferings_and_Falls
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_AMONG_DAUGHTERS_OF_THE_WILDERNESS
4.18_-_Faith_and_shakti
4.19_-_THE_DRUNKEN_SONG
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.2.03_-_The_Birth_of_Sin
4.21_-_The_Gradations_of_the_supermind
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.01_-_The_Meaning_of_Coming_to_the_Front
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.11_-_Psychic_Intensity
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.2_-_Karma
4.3.1.04_-_The_Disappearance_of_the_I_Sense
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.4.1.02_-_A_Double_Movement_in_the_Sadhana
4.4.4.05_-_The_Descent_of_Force_or_Power
4.4.6.01_-_Sensations_in_the_Inner_Centres
5.01_-_Message
5.01_-_The_Dakini,_Salgye_Du_Dalma
5.02_-_Against_Teleological_Concept
5.02_-_Perfection_of_the_Body
5.02_-_THE_STATUE
5.03_-_The_Divine_Body
5.03_-_The_World_Is_Not_Eternal
5.04_-_Formation_Of_The_World
5.04_-_Supermind_and_the_Life_Divine
5.04_-_Three_Dreams
5.05_-_Origins_Of_Vegetable_And_Animal_Life
5.05_-_Supermind_and_Humanity
5.05_-_THE_OLD_ADAM
5.05_-_The_War
5.06_-_Origins_And_Savage_Period_Of_Mankind
5.06_-_Supermind_in_the_Evolution
5.07_-_Beginnings_Of_Civilization
5.08_-_ADAM_AS_TOTALITY
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
5.1.01_-_Terminology
5.1.02_-_Ahana
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
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
6.01_-_Proem
6.02_-_Great_Meteorological_Phenomena,_Etc
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.04_-_The_Plague_Athens
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_SELF-KNOWLEDGE
6.07_-_THE_MONOCOLUS
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.02_-_Courage
7.03_-_Cheerfulness
7.04_-_Self-Reliance
7.08_-_Sincerity
7.09_-_Right_Judgement
7.11_-_Building_and_Destroying
7.12_-_The_Giver
7.14_-_Modesty
7.15_-_The_Family
7.16_-_Sympathy
7.2.05_-_Moon_of_Two_Hemispheres
7.5.26_-_The_Golden_Light
7.5.28_-_The_Greater_Plan
7.5.30_-_The_Godhead
7.5.69_-_The_Inner_Fields
7.6.02_-_The_World_Game
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
A_God's_Labour
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
A_Secret_Miracle
Averroes_Search
Bhagavad_Gita
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_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_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
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_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_Proverbs
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
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_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
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_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
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
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
CASE_6_-_THE_BUDDHAS_FLOWER
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
Chapter_II_-_WHICH_TREATS_OF_THE_FIRST_SALLY_THE_INGENIOUS_DON_QUIXOTE_MADE_FROM_HOME
Chapter_I_-_WHICH_TREATS_OF_THE_CHARACTER_AND_PURSUITS_OF_THE_FAMOUS_GENTLEMAN_DON_QUIXOTE_OF_LA_MANCHA
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_II
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
Diamond_Sutra_1
DM_2_-_How_to_Meditate
DS2
Emma_Zunz
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.02_-_Of_Virtues.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.04_-_Of_Our_Individual_Guardian.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.03_-_Problems_About_the_Soul.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
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.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Euthyphro
For_a_Breath_I_Tarry
Gods_Script
Gorgias
Guru_Granth_Sahib_first_part
Ion
IS_-_Chapter_1
Jaap_Sahib_Text_(Guru_Gobind_Singh)
Liber
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
Medea_-_A_Vergillian_Cento
Meno
MMM.01_-_MIND_CONTROL
MMM.03_-_DREAMING
MoM_References
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1909_06_18
r1912_01_13
r1912_01_17
r1912_01_27
r1912_07_01
r1912_07_03
r1912_07_16
r1912_07_20
r1912_11_14b
r1912_11_16
r1912_11_27
r1912_12_01
r1912_12_03b
r1912_12_05
r1912_12_11
r1912_12_15
r1912_12_19
r1912_12_30
r1913_01_01
r1913_01_02
r1913_01_05
r1913_01_06
r1913_01_08
r1913_01_09
r1913_01_10
r1913_01_13
r1913_01_14
r1913_01_16
r1913_01_17
r1913_01_23
r1913_01_25
r1913_01_26
r1913_01_27
r1913_01_28
r1913_01_29
r1913_02_02
r1913_05_21
r1913_07_05
r1913_07_06
r1913_07_09
r1913_09_05a
r1913_09_18
r1913_11_12
r1913_11_24
r1913_12_01b
r1913_12_02b
r1913_12_13
r1913_12_17
r1913_12_18
r1913_12_22
r1913_12_24
r1913_12_25
r1913_12_26
r1913_12_27
r1913_12_28
r1913_12_31
r1914_01_06
r1914_01_10
r1914_01_15
r1914_03_17
r1914_03_20
r1914_03_23
r1914_03_24
r1914_03_27
r1914_03_29
r1914_03_30
r1914_04_01
r1914_04_08
r1914_04_12
r1914_04_20
r1914_04_21
r1914_05_08
r1914_05_23
r1914_06_12
r1914_06_24
r1914_06_29
r1914_07_08
r1914_07_10
r1914_07_12
r1914_07_16
r1914_07_17
r1914_07_18
r1914_07_21
r1914_07_22
r1914_07_24
r1914_07_27
r1914_07_28
r1914_08_05
r1914_08_16
r1914_08_19
r1914_08_31
r1914_09_05
r1914_10_05
r1914_10_26
r1914_11_03
r1914_11_08
r1914_11_18
r1914_11_21
r1914_11_25
r1914_11_28
r1914_11_30
r1914_12_02
r1914_12_05
r1914_12_08
r1914_12_10
r1914_12_11
r1914_12_13
r1914_12_14
r1914_12_15
r1914_12_17
r1914_12_19
r1914_12_20
r1914_12_21
r1915_01_02a
r1915_01_08
r1915_01_10
r1915_01_11
r1915_01_12
r1915_01_15
r1915_01_24
r1915_01_30
r1915_02_25
r1915_04_25
r1915_05_02
r1915_05_13
r1915_05_25
r1915_05_30
r1915_06_02
r1915_06_23
r1915_07_07
r1915_07_19
r1915_08_05
r1916_02_20
r1917_01_09
r1917_01_22
r1917_01_23a
r1917_02_11
r1917_02_12
r1917_02_13
r1917_02_14
r1917_02_15
r1917_02_16
r1917_02_20
r1917_02_22
r1917_03_07
r1917_03_08
r1917_03_11
r1917_03_13
r1917_08_15
r1917_08_23
r1917_08_24
r1917_08_25
r1917_08_26
r1917_09_05
r1917_09_22
r1918_02_21
r1918_03_07
r1918_04_30
r1918_05_07
r1918_05_08
r1918_05_09
r1918_05_10
r1918_05_11
r1918_05_12
r1918_05_13
r1918_05_18
r1918_05_21
r1918_05_22
r1918_05_24
r1918_06_01
r1918_06_03
r1919_06_25
r1919_06_28
r1919_07_02
r1919_07_10
r1919_07_14
r1919_07_20
r1919_08_01
r1919_08_14
r1919_08_25
r1919_08_26
r1919_08_27
r1919_08_29
r1920_02_08
r1920_02_19
r1920_03_01
r1920_03_02
r1920_03_08
r1920_06_16
r1920_10_17
r1927_01_21
r1927_01_30
r1927_10_24
Ragnarok
Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Sophist
Story_of_the_Warrior_and_the_Captive
Symposium_translated_by_B_Jowett
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_051-075
Talks_125-150
Talks_151-175
Talks_176-200
Talks_500-550
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_Book_of_Wisdom
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dwellings_of_the_Philosophers
The_Epistle_of_James
The_Epistle_of_Paul_to_the_Ephesians
the_Eternal_Wisdom
The_First_Epistle_of_Paul_to_the_Corinthians
The_First_Epistle_of_Paul_to_Timothy
The_First_Epistle_of_Peter
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_Hidden_Words_text
The_Immortal
The_Letter_to_the_Hebrews
The_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Pythagorean_Sentences_of_Demophilus
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Second_Epistle_of_Paul_to_Timothy
The_Shadow_Out_Of_Time
The_Theologians
The_Witness
Thus_Spoke_Zarathustra_text
Timaeus
Verses_of_Vemana

PRIMARY CLASS

SIMILAR TITLES
Cultivating the Empty Field The Silent Illumination of Zen Master Hongzhi
Depth Psychology Meditations in the Field
eld
JRE 550 - Rupert Sheldrake
the Sutra of the Elder Sumagadha

DEFINITIONS


TERMS STARTING WITH

eld ::: a. --> Old. ::: n. --> Age; esp., old age.
Old times; former days; antiquity. ::: v. i.


elder ::: a. --> Older; more aged, or existing longer.
Born before another; prior in years; senior; earlier; older; as, his elder brother died in infancy; -- opposed to younger, and now commonly applied to a son, daughter, child, brother, etc.
One who is older; a superior in age; a senior.
An aged person; one who lived at an earlier period; a predecessor.
A person who, on account of his age, occupies the office of


elder days ::: The heroic age of hackerdom (roughly, pre-1980); the era of the PDP-10, TECO, ITS and the ARPANET. This term has been rather consciously adopted from J. R. R. Tolkien's fantasy epic The Lord of the Rings.Compare Iron Age. See also elvish and Great Worm.[Jargon File]

elder days The heroic age of hackerdom (roughly, pre-1980); the era of the {PDP-10}, {TECO}, {ITS} and the {ARPANET}. This term has been rather consciously adopted from J. R. R. Tolkien's fantasy epic "The Lord of the Rings". Compare {Iron Age}. See also {elvish} and {Great Worm}. [{Jargon File}]

elderfuthark ::: Elder Futhark The Elder Futhark is the oldest of the runic alphabets, and consists of three sets of eight letters. The primary characteristic distinguishing runic alphabets from others is that each letter, or rune, has a specific meaning. Although runecasting is classed as 'divination', a runecaster does not see, or even attempt to see into the future. Instead, he/she examines the cause and effect and points out a probable outcome. Odin, the Norse God, supposedly hung upside down for nine days in order to gain 'the wisdom of the runes'.

elderish ::: a. --> Somewhat old; elderly.

elderly ::: a. --> Somewhat old; advanced beyond middle age; bordering on old age; as, elderly people.

eldern ::: a. --> Made of elder.

eldership ::: n. --> The state of being older; seniority.
Office of an elder; collectively, a body of elders.


elder; title of honor, title of religious dignitaries; master; saint; master of a Sufi order. (also transliterated as shaykh or sheikh)

elderwort ::: n. --> Danewort.

eldest ::: a. --> Oldest; longest in duration.
Born or living first, or before the others, as a son, daughter, brother, etc.; first in origin. See Elder.


elding ::: n. --> Fuel.

eldorado(s) ::: 1. A legendary treasure city of South America believed to contain an abundance of gold, sought by the early Spanish Conquistadors. 2. Any place offering great wealth.

eldritch ::: a. --> Hideous; ghastly; as, an eldritch shriek or laugh.

Elder brother: A member of the Great White Lodge (q.v.), a high initiate in occultism and esoteric sciences whose efforts and diligence have made him attain a higher degree of spiritual evolution than the ordinary student of occultism. Referred to in occult literature also as Adept, Great Initiate, Master, Master Occultist, Master of Wisdom, or Rishi.

Elder Brothers. See MAHATMA

Elders—the Revelation of St. John speaks of

Eldorado (Spanish) [from el the + dorado golden, gilded] An imaginary region supposed to abound in gold and other precious elements, often located by early European explorers in the New World somewhere in Central or South America; figuratively, a speculative goal of blissful hopes. Such ideas, like that of the Promised Land, Elysium, or Paradise, are echoes of intuitive and traditional awareness of mankind’s divine origin and destiny — traditions also connected with certain spots on the earth, such as the north pole.

Eldorado (s)


TERMS ANYWHERE

1. Not yielding the desired outcome; fruitless; valueless; insignificant. 2. Worthless. 3. Empty; meaningless. 4. Excessively proud of one"s appearance, accomplishments, qualities; conceited. 5. in vain. To no avail; without success.

1. To support or defend, as against opposition or criticism. 2. To support, sustain, maintain, by aid or assistance; to preserve unimpaired or intact. upholds, upheld.

aard-wolf ::: n. --> A carnivorous quadruped (Proteles Lalandii), of South Africa, resembling the fox and hyena. See Proteles. html{color:

abacinate ::: v. t. --> To blind by a red-hot metal plate held before the eyes.

abandon ::: 1. To give oneself up, devote oneself to (a person or thing); to yield oneself without restraint. 2. To withdraw one"s support or help from, especially in spite of duty, allegiance, or responsibility; desert: leave behind. 3. To give up; discontinue; withdraw from. abandons, abandoned, abandoning.

abandon ::: v. t. --> To cast or drive out; to banish; to expel; to reject.
To give up absolutely; to forsake entirely ; to renounce utterly; to relinquish all connection with or concern on; to desert, as a person to whom one owes allegiance or fidelity; to quit; to surrender.
Reflexively: To give (one&


abased ::: imp. & p. p. --> of Abase ::: a. --> Lowered; humbled.
Borne lower than usual, as a fess; also, having the ends of the wings turned downward towards the point of the shield.


"A basis can be created for a subjective illusion-consciousness which is yet part of Being, if we accept in the sense of an illusory subjective world-awareness the account of sleep and dream creation given to us in the Upanishads. For the affirmation there is that Brahman as Self is fourfold; the Self is Brahman and all that is is the Brahman, but all that is is the Self seen by the Self in four states of its being. In the pure self-status neither consciousness nor unconsciousness as we conceive it can be affirmed about Brahman; it is a state of superconscience absorbed in its self-existence, in a self-silence or a self-ecstasy, or else it is the status of a free Superconscient containing or basing everything but involved in nothing. But there is also a luminous status of sleep-self, a massed consciousness which is the origin of cosmic existence; this state of deep sleep in which yet there is the presence of an omnipotent Intelligence is the seed state or causal condition from which emerges the cosmos; — this and the dream-self which is the continent of all subtle, subjective or supraphysical experience, and the self of waking which is the support of all physical experience, can be taken as the whole field of Maya.” The Life Divine

“A basis can be created for a subjective illusion-consciousness which is yet part of Being, if we accept in the sense of an illusory subjective world-awareness the account of sleep and dream creation given to us in the Upanishads. For the affirmation there is that Brahman as Self is fourfold; the Self is Brahman and all that is is the Brahman, but all that is is the Self seen by the Self in four states of its being. In the pure self-status neither consciousness nor unconsciousness as we conceive it can be affirmed about Brahman; it is a state of superconscience absorbed in its self-existence, in a self-silence or a self-ecstasy, or else it is the status of a free Superconscient containing or basing everything but involved in nothing. But there is also a luminous status of sleep-self, a massed consciousness which is the origin of cosmic existence; this state of deep sleep in which yet there is the presence of an omnipotent Intelligence is the seed state or causal condition from which emerges the cosmos;—this and the dream-self which is the continent of all subtle, subjective or supraphysical experience, and the self of waking which is the support of all physical experience, can be taken as the whole field of Maya.” The Life Divine

abroach ::: v. t. --> To set abroach; to let out, as liquor; to broach; to tap. ::: adv. --> Broached; in a condition for letting out or yielding liquor, as a cask which is tapped.
Hence: In a state to be diffused or propagated; afoot;


academy ::: n. --> A garden or grove near Athens (so named from the hero Academus), where Plato and his followers held their philosophical conferences; hence, the school of philosophy of which Plato was head.
An institution for the study of higher learning; a college or a university. Popularly, a school, or seminary of learning, holding a rank between a college and a common school.
A place of training; a school.
A society of learned men united for the advancement of the


acatalepsy ::: n. --> Incomprehensibility of things; the doctrine held by the ancient Skeptic philosophers, that human knowledge never amounts to certainty, but only to probability.

aceldama ::: n. --> The potter&

achievement ::: n. --> The act of achieving or performing; an obtaining by exertion; successful performance; accomplishment; as, the achievement of his object.
A great or heroic deed; something accomplished by valor, boldness, or praiseworthy exertion; a feat.
An escutcheon or ensign armorial; now generally applied to the funeral shield commonly called hatchment.


achillean ::: a. --> Resembling Achilles, the hero of the Iliad; invincible. html{color:

acidiferous ::: a. --> Containing or yielding an acid.

acre ::: n. --> Any field of arable or pasture land.
A piece of land, containing 160 square rods, or 4,840 square yards, or 43,560 square feet. This is the English statute acre. That of the United States is the same. The Scotch acre was about 1.26 of the English, and the Irish 1.62 of the English.


action in mind and vital ; afterwards it comes up in its natural force and has to be met in its own field.

adagio ::: a. & adv. --> Slow; slowly, leisurely, and gracefully. When repeated, adagio, adagio, it directs the movement to be very slow. ::: n. --> A piece of music in adagio time; a slow movement; as, an adagio of Haydn. html{color:

adamantine ::: Utterly unyielding or firm in attitude or opinion.

adamantine ::: utterly unyielding or firm in attitude or opinion.

adamant ::: n. 1. Any impenetrably or unyieldingly hard substance. 2. A legendary stone of impenetrable hardness, formerly sometimes identified with the diamond. adj. **3. Unshakeable, inflexible, utterly unyielding. 4. Incapable of being broken, dissolved, or penetrated; immovable, impregnable. adamantine.**

addendum ::: n. --> A thing to be added; an appendix or addition. html{color:

adder ::: n. --> One who, or that which, adds; esp., a machine for adding numbers.
A serpent.
A small venomous serpent of the genus Vipera. The common European adder is the Vipera (/ Pelias) berus. The puff adders of Africa are species of Clotho.
In America, the term is commonly applied to several harmless snakes, as the milk adder, puffing adder, etc. html{color:


adding ::: p. pr. & vb. n. --> of Add html{color:

adessenarian ::: n. --> One who held the real presence of Christ&

adiaphorist ::: n. --> One of the German Protestants who, with Melanchthon, held some opinions and ceremonies to be indifferent or nonessential, which Luther condemned as sinful or heretical.

adjacent ::: a. --> Lying near, close, or contiguous; neighboring; bordering on; as, a field adjacent to the highway. ::: n. --> That which is adjacent.

adjourned ::: deferred, postponed; held over to another time.

admeasure ::: v. t. --> To measure.
To determine the proper share of, or the proper apportionment; as, to admeasure dower; to admeasure common of pasture.
The measure of a thing; dimensions; size.
Formerly, the adjustment of proportion, or ascertainment of shares, as of dower or pasture held in common. This was by writ of admeasurement, directed to the sheriff.


adscript ::: a. --> Held to service as attached to the soil; -- said of feudal serfs. ::: n. --> One held to service as attached to the glebe or estate; a feudal serf.

adularia ::: n. --> A transparent or translucent variety of common feldspar, or orthoclase, which often shows pearly opalescent reflections; -- called by lapidaries moonstone.

aegilops ::: n. --> An ulcer or fistula in the inner corner of the eye.
The great wild-oat grass or other cornfield weed.
A genus of plants, called also hardgrass.


aegis ::: n. --> A shield or protective armor; -- applied in mythology to the shield of Jupiter which he gave to Minerva. Also fig.: A shield; a protection.

aegis ::: originally the shield or breastplate of Zeus, or Athena. Currently, protection; support; sponsorship; auspices.

aeonic ::: The eternal seeker in the aeonic field

affirmed ::: maintained as true; positively asserted; upheld, supported. affirming.

afford ::: v. t. --> To give forth; to supply, yield, or produce as the natural result, fruit, or issue; as, grapes afford wine; olives afford oil; the earth affords fruit; the sea affords an abundant supply of fish.
To give, grant, or confer, with a remoter reference to its being the natural result; to provide; to furnish; as, a good life affords consolation in old age.
To offer, provide, or supply, as in selling, granting,


afield ::: adv. --> To, in, or on the field.
Out of the way; astray.


agave ::: n. --> A genus of plants (order Amaryllidaceae) of which the chief species is the maguey or century plant (A. Americana), wrongly called Aloe. It is from ten to seventy years, according to climate, in attaining maturity, when it produces a gigantic flower stem, sometimes forty feet in height, and perishes. The fermented juice is the pulque of the Mexicans; distilled, it yields mescal. A strong thread and a tough paper are made from the leaves, and the wood has many uses.

agraffe ::: n. --> A hook or clasp.
A hook, eyelet, or other device by which a piano wire is so held as to limit the vibration.


agrarian ::: a. --> Pertaining to fields, or lands, or their tenure; esp., relating to an equal or equitable division of lands; as, the agrarian laws of Rome, which distributed the conquered and other public lands among citizens.
Wild; -- said of plants growing in the fields. ::: n.


agree ::: adv. --> In good part; kindly. ::: v. i. --> To harmonize in opinion, statement, or action; to be in unison or concord; to be or become united or consistent; to concur; as, all parties agree in the expediency of the law.
To yield assent; to accede; -- followed by to; as, to


agrestic ::: a. --> Pertaining to fields or the country, in opposition to the city; rural; rustic; unpolished; uncouth.

aiblins ::: adv. --> Alt. of Ablins html{color:

ailette ::: n. --> A small square shield, formerly worn on the shoulders of knights, -- being the prototype of the modern epaulet.

aimless ::: a. --> Without aim or purpose; as, an aimless life. html{color:

albite ::: n. --> A mineral of the feldspar family, triclinic in crystallization, and in composition a silicate of alumina and soda. It is a common constituent of granite and of various igneous rocks. See Feldspar.

alectoromancy ::: n. --> See Alectryomancy. html{color:

alength ::: adv. --> At full length; lengthwise. html{color:

alkanet ::: n. --> A dyeing matter extracted from the roots of Alkanna tinctoria, which gives a fine deep red color.
A boraginaceous herb (Alkanna tinctoria) yielding the dye; orchanet.
The similar plant Anchusa officinalis; bugloss; also, the American puccoon.


“All aspects of the omnipresent Reality have their fundamental truth in the Supreme Existence. Thus even the aspect or power of Inconscience, which seems to be an opposite, a negation of the eternal Reality, yet corresponds to a Truth held in itself by the self-aware and all-conscious Infinite. It is, when we look closely at it, the Infinite’s power of plunging the consciousness into a trance of self-involution, a self-oblivion of the Spirit veiled in its own abysses where nothing is manifest but all inconceivably is and can emerge from that ineffable latency. In the heights of Spirit this state of cosmic or infinite trance-sleep appears to our cognition as a luminous uttermost Superconscience: at the other end of being it offers itself to cognition as the Spirit’s potency of presenting to itself the opposites of its own truths of being,—an abyss of non-existence, a profound Night of inconscience, a fathomless swoon of insensibility from which yet all forms of being, consciousness and delight of existence can manifest themselves,—but they appear in limited terms, in slowly emerging and increasing self-formulations, even in contrary terms of themselves; it is the play of a secret all-being, all-delight, all-knowledge, but it observes the rules of its own self-oblivion, self-opposition, self-limitation until it is ready to surpass it. This is the Inconscience and Ignorance that we see at work in the material universe. It is not a denial, it is one term, one formula of the infinite and eternal Existence.” The Life Divine

"All depends on the meaning you attach to words used; it is a matter of nomenclature. Ordinarily, one says a man has intellect if he can think well; the nature and process and field of the thought do not matter. If you take intellect in that sense, then you can say that intellect has different strata, and Ford belongs to one stratum of intellect, Einstein to another — Ford has a practical and executive business intellect, Einstein a scientific discovering and theorising intellect. But Ford too in his own field theorises, invents, discovers. Yet would you call Ford an intellectual or a man of intellect? I would prefer to use for the general faculty of mind the word intelligence. Ford has a great and forceful practical intelligence, keen, quick, successful, dynamic. He has a brain that can deal with thoughts also, but even there his drive is towards practicality. He believes in rebirth (metempsychosis), for instance, not for any philosophic reason, but because it explains life as a school of experience in which one gathers more and more experience and develops by it. Einstein has, on the other hand, a great discovering scientific intellect, not, like Marconi, a powerful practical inventive intelligence for the application of scientific discovery. All men have, of course, an ‘intellect" of a kind; all, for instance, can discuss and debate (for which you say rightly intellect is needed); but it is only when one rises to the realm of ideas and moves freely in it that you say, ‘This man has an intellect".” Letters on Yoga

“All depends on the meaning you attach to words used; it is a matter of nomenclature. Ordinarily, one says a man has intellect if he can think well; the nature and process and field of the thought do not matter. If you take intellect in that sense, then you can say that intellect has different strata, and Ford belongs to one stratum of intellect, Einstein to another—Ford has a practical and executive business intellect, Einstein a scientific discovering and theorising intellect. But Ford too in his own field theorises, invents, discovers. Yet would you call Ford an intellectual or a man of intellect? I would prefer to use for the general faculty of mind the word intelligence. Ford has a great and forceful practical intelligence, keen, quick, successful, dynamic. He has a brain that can deal with thoughts also, but even there his drive is towards practicality. He believes in rebirth (metempsychosis), for instance, not for any philosophic reason, but because it explains life as a school of experience in which one gathers more and more experience and develops by it. Einstein has, on the other hand, a great discovering scientific intellect, not, like Marconi, a powerful practical inventive intelligence for the application of scientific discovery. All men have, of course, an ‘intellect’ of a kind; all, for instance, can discuss and debate (for which you say rightly intellect is needed); but it is only when one rises to the realm of ideas and moves freely in it that you say, ‘This man has an intellect’.” Letters on Yoga

alleyway ::: n. --> An alley. html{color:

allodial ::: a. --> Pertaining to allodium; freehold; free of rent or service; held independent of a lord paramount; -- opposed to feudal; as, allodial lands; allodial system.
Anything held allodially.


allodium ::: n. --> Freehold estate; land which is the absolute property of the owner; real estate held in absolute independence, without being subject to any rent, service, or acknowledgment to a superior. It is thus opposed to feud.

allow ::: v. t. --> To praise; to approve of; hence, to sanction.
To like; to be suited or pleased with.
To sanction; to invest; to intrust.
To grant, give, admit, accord, afford, or yield; to let one have; as, to allow a servant his liberty; to allow a free passage; to allow one day for rest.
To own or acknowledge; to accept as true; to concede; to accede to an opinion; as, to allow a right; to allow a claim; to allow


all-possessed ::: a. --> Controlled by an evil spirit or by evil passions; wild. html{color:

all saints ::: --> Alt. of All Saints&

allurement ::: n. --> The act alluring; temptation; enticement.
That which allures; any real or apparent good held forth, or operating, as a motive to action; as, the allurements of pleasure, or of honor.


alter ::: v. t. --> To make otherwise; to change in some respect, either partially or wholly; to vary; to modify.
To agitate; to affect mentally.
To geld. ::: v. i. --> To become, in some respects, different; to vary; to


amadavat ::: n. --> The strawberry finch, a small Indian song bird (Estrelda amandava), commonly caged and kept for fighting. The female is olive brown; the male, in summer, mostly crimson; -- called also red waxbill.

amazon stone ::: n. --> A variety of feldspar, having a verdigris-green color.

ambulance ::: n. --> A field hospital, so organized as to follow an army in its movements, and intended to succor the wounded as soon as possible. Often used adjectively; as, an ambulance wagon; ambulance stretcher; ambulance corps.
An ambulance wagon or cart for conveying the wounded from the field, or to a hospital.


amenable ::: a. --> Easy to be led; governable, as a woman by her husband.
Liable to be brought to account or punishment; answerable; responsible; accountable; as, amenable to law.
Liable to punishment, a charge, a claim, etc.
Willing to yield or submit; responsive; tractable.


amusette ::: n. --> A light field cannon, or stocked gun mounted on a swivel.

amzel ::: n. --> The European ring ousel (Turdus torquatus). html{color:

ananke ::: "In Greek mythology, personification of compelling necessity or ultimate fate to which even the gods must yield.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works

Ananke ::: “In Greek mythology, personification of compelling necessity or ultimate fate to which even the gods must yield.” (Mother India) Glossary and Index of Proper Names in Sri Aurobindo’s Works

anchored ::: imp. & p. p. --> of Anchor ::: a. --> Held by an anchor; at anchor; held safely; as, an anchored bark; also, shaped like an anchor; forked; as, an anchored tongue.
Having the extremities turned back, like the flukes of an


ancile ::: n. --> The sacred shield of the Romans, said to have-fallen from heaven in the reign of Numa. It was the palladium of Rome.

andesine ::: n. --> A kind of triclinic feldspar found in the Andes.

andesite ::: n. --> An eruptive rock allied to trachyte, consisting essentially of a triclinic feldspar, with pyroxene, hornblende, or hypersthene.

anglican ::: a. --> English; of or pertaining to England or the English nation; especially, pertaining to, or connected with, the established church of England; as, the Anglican church, doctrine, orders, ritual, etc.
Pertaining to, characteristic of, or held by, the high church party of the Church of England. ::: n.


anglicanism ::: n. --> Strong partiality to the principles and rites of the Church of England.
The principles of the established church of England; also, in a restricted sense, the doctrines held by the high-church party.
Attachment to England or English institutions.


anorthite ::: n. --> A mineral of the feldspar family, commonly occurring in small glassy crystals, also a constituent of some igneous rocks. It is a lime feldspar. See Feldspar.

antelucan ::: a. --> Held or being before light; -- a word applied to assemblies of Christians, in ancient times of persecution, held before light in the morning.

antenicene ::: a. --> Of or in the Christian church or era, anterior to the first council of Nice, held a. d. 325; as, antenicene faith.

anthomania ::: n. --> A extravagant fondness for flowers. html{color:

anthraciferous ::: a. --> Yielding anthracite; as, anthraciferous strata.

  A person, such as a priestess, through whom a deity is held to respond when consulted. 2. The response given through such a medium, often in the form of an enigmatic statement or allegory. 3. A command or revelation from God. oracles.

aphanite ::: n. --> A very compact, dark-colored /ock, consisting of hornblende, or pyroxene, and feldspar, but neither of them in perceptible grains.

apostatize ::: v. i. --> To renounce totally a religious belief once professed; to forsake one&

Apsaras ::: Sri Aurobindo: “The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana.

apsaras ::: Sri Aurobindo: "The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana.

Apsaras ::: “The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana.

areopagus ::: n. --> The highest judicial court at Athens. Its sessions were held on Mars&

arian ::: a. & n. --> See Aryan. ::: a. --> Pertaining to Arius, a presbyter of the church of Alexandria, in the fourth century, or to the doctrines of Arius, who held Christ to be inferior to God the Father in nature and dignity, though the first and noblest of all created beings.

aristotelic ::: a. --> Pertaining to Aristotle or to his philosophy. html{color:

armadillo ::: n. --> Any edentate animal if the family Dasypidae, peculiar to America. The body and head are incased in an armor composed of small bony plates. The armadillos burrow in the earth, seldom going abroad except at night. When attacked, they curl up into a ball, presenting the armor on all sides. Their flesh is good food. There are several species, one of which (the peba) is found as far north as Texas. See Peba, Poyou, Tatouay.
A genus of small isopod Crustacea that can roll


armiger ::: n. --> Formerly, an armor bearer, as of a knight, an esquire who bore his shield and rendered other services. In later use, one next in degree to a knight, and entitled to armorial bearings. The term is now superseded by esquire.

arms ::: n. --> Instruments or weapons of offense or defense.
The deeds or exploits of war; military service or science.
Anything which a man takes in his hand in anger, to strike or assault another with; an aggressive weapon.
The ensigns armorial of a family, consisting of figures and colors borne in shields, banners, etc., as marks of dignity and distinction, and descending from father to son.
The legs of a hawk from the thigh to the foot.


army worm ::: --> A lepidopterous insect, which in the larval state often travels in great multitudes from field to field, destroying grass, grain, and other crops. The common army worm of the northern United States is Leucania unipuncta. The name is often applied to other related species, as the cotton worm.
The larva of a small two-winged fly (Sciara), which marches in large companies, in regular order. See Cotton worm, under Cotton.


arriere-ban ::: n. --> A proclamation, as of the French kings, calling not only their immediate feudatories, but the vassals of these feudatories, to take the field for war; also, the body of vassals called or liable to be called to arms, as in ancient France.

arrish ::: n. --> The stubble of wheat or grass; a stubble field; eddish.

as it would be if; as though. (Introducing a supposition, or way of conceiving some entity or situation, that is not to be taken literally, but yields some insight or convenience in metaphysics.)

aspalathus ::: n. --> A thorny shrub yielding a fragrant oil.
A genus of plants of the natural order Leguminosae. The species are chiefly natives of the Cape of Good Hope.


asphodel ::: a genus of liliaceous plants with very attractive white, pink or yellow flowers, mostly natives of the south of Europe; by the poets made an immortal flower, and said to cover the Elysian (heavenly, paradisal) fields.

asquint ::: adv. --> With the eye directed to one side; not in the straight line of vision; obliquely; awry, so as to see distortedly; as, to look asquint. html{color:

associational ::: a. --> Of or pertaining to association, or to an association.
Pertaining to the theory held by the associationists.


associationism ::: n. --> The doctrine or theory held by associationists.

Asura and are most generally misheld and misused by those who retain them. The seekers or keepers of wealth are more often possessed rather than its possessors ; few escape entirely a certain distorting influence stamped on it by its long seizure and perversion by the Asura. For this reason most spiritual disciplines insist on a complete self-control, detachment and renunciation of all bondage to wealth and of all personal and egoistic desire for its possession. Some even put a ban on money and riches and proclaim poverty and bareness of life as the only spiritual condition. But this is an error ; it leaves the power in the hands of the hostile forces. To reconquer it for the Divine to whom it belongs 'and use it divinely for the divine life is the supramental way for the sadhaka.

ASURA. ::: Titan; a being of ignorant egoism as opposed to the Deva or god, who is a being of Light; sons of Darkness and Division.
Asuras are really the dark side of the mental, or more strictly, of the vital mind plane. This mind is the very field of the Asuras. Their main characteristic is egoistic strength and struggle, which refuse the higher law. The Asura has self-control, tapas, and intelligence, but all that for the sake of his ego.
There are no Asuras on the higher planes where the Truth prevails, except in the Vedic sense -“ the Divine in its strength “. The mental and vital Asuras are only a deviation of that power.
There are two kinds of Asuras - one kind were divine in their origin but have fallen from their divinity by self-will and opposition to the intention of the Divine; they are spoken in the Hindu scriptures as the former or earlier gods; these can be converted and their conversion is indeed necessary for the ultimate purpose of the universe. But the ordinary Asura is not of this character, is not an evolutionary but a typal being and represents a fixed principle of the creation which does not evolve or change and is not intended to do so. These Asuras, as also the other hostile beings, Rakshasas, Pishachas and others resemble the devils of the Christian tradition and oppose the divine intention and the evolutionary purpose in the human being; they don’t change the purpose in them for which they exist which is evil, but have to be destroyed like the evil. The Asura has no soul, no psychic being which has to evolve to a higher state; he has only an ego and usually a very powerful ego; he has a mind, sometimes even a highly intellectual mind; but the basis of his thinking and feeling is vital and not mental, at the service of his desire and not truth. He is a formation assumed by the life-principle for a particular kind of work and not a divine formation or soul.
Some kinds of Asuras are very religious, very fanatical about their religion, very strict about rules of ethical conduct. There are others who use spiritual ideas without believing in them to give them a perverted twist and delude the sadhaka.


athalamous ::: a. --> Not furnished with shields or beds for the spores, as the thallus of certain lichens.

augustinism ::: n. --> The doctrines held by Augustine or by the Augustinians.

aureole ::: n. --> A celestial crown or accidental glory added to the bliss of heaven, as a reward to those (as virgins, martyrs, preachers, etc.) who have overcome the world, the flesh, and the devil.
The circle of rays, or halo of light, with which painters surround the figure and represent the glory of Christ, saints, and others held in special reverence.
A halo, actual or figurative.
See Areola, 2.


aurichalcite ::: n. --> A hydrous carbonate of copper and zinc, found in pale green or blue crystalline aggregations. It yields a kind of brass on reduction.

auto-da-fe ::: n. --> A judgment of the Inquisition in Spain and Portugal condemning or acquitting persons accused of religious offenses.
An execution of such sentence, by the civil power, esp. the burning of a heretic. It was usually held on Sunday, and was made a great public solemnity by impressive forms and ceremonies.
A session of the court of Inquisition.


averroist ::: n. --> One of a sect of peripatetic philosophers, who appeared in Italy before the restoration of learning; so denominated from Averroes, or Averrhoes, a celebrated Arabian philosopher. He held the doctrine of monopsychism.

axe ::: n. --> A tool or instrument of steel, or of iron with a steel edge or blade, for felling trees, chopping and splitting wood, hewing timber, etc. It is wielded by a wooden helve or handle, so fixed in a socket or eye as to be in the same plane with the blade. The broadax, or carpenter&

axle guard ::: --> The part of the framing of a railway car or truck, by which an axle box is held laterally, and in which it may move vertically; -- also called a jaw in the United States, and a housing in England.

axman ::: n. --> One who wields an ax.

baby jumper ::: --> A hoop suspended by an elastic strap, in which a young child may be held secure while amusing itself by jumping on the floor.

bacharach ::: n. --> Alt. of Backarack html{color:

bachelor ::: n. --> A man of any age who has not been married.
An unmarried woman.
A person who has taken the first or lowest degree in the liberal arts, or in some branch of science, at a college or university; as, a bachelor of arts.
A knight who had no standard of his own, but fought under the standard of another in the field; often, a young knight.
In the companies of London tradesmen, one not yet


bagatelle ::: n. --> A trifle; a thing of no importance.
A game played on an oblong board, having, at one end, cups or arches into or through which balls are to be driven by a rod held in the hand of the player.


bairam ::: n. --> The name of two Mohammedan festivals, of which one is held at the close of the fast called Ramadan, and the other seventy days after the fast.

balk ::: v. i. --> A ridge of land left unplowed between furrows, or at the end of a field; a piece missed by the plow slipping aside.
A great beam, rafter, or timber; esp., the tie-beam of a house. The loft above was called "the balks."
One of the beams connecting the successive supports of a trestle bridge or bateau bridge.
A hindrance or disappointment; a check.
A sudden and obstinate stop; a failure.


ballista ::: n. --> An ancient military engine, in the form of a crossbow, used for hurling large missiles. html{color:

bandicoot ::: n. --> A species of very large rat (Mus giganteus), found in India and Ceylon. It does much injury to rice fields and gardens.
A ratlike marsupial animal (genus Perameles) of several species, found in Australia and Tasmania.


banneret ::: n. --> Originally, a knight who led his vassals into the field under his own banner; -- commonly used as a title of rank.
A title of rank, conferred for heroic deeds, and hence, an order of knighthood; also, the person bearing such title or rank.
A civil officer in some Swiss cantons.
A small banner.


barberry ::: n. --> A shrub of the genus Berberis, common along roadsides and in neglected fields. B. vulgaris is the species best known; its oblong red berries are made into a preserve or sauce, and have been deemed efficacious in fluxes and fevers. The bark dyes a fine yellow, esp. the bark of the root.

barkentine ::: n. --> A threemasted vessel, having the foremast square-rigged, and the others schooner-rigged. [Spelled also barquentine, barkantine, etc.] See Illust. in Append. html{color:

barmote ::: n. --> A court held in Derbyshire, in England, for deciding controversies between miners.

barony ::: n. --> The fee or domain of a baron; the lordship, dignity, or rank of a baron.
In Ireland, a territorial division, corresponding nearly to the English hundred, and supposed to have been originally the district of a native chief. There are 252 of these baronies. In Scotland, an extensive freehold. It may be held by a commoner.


barpost ::: n. --> A post sunk in the ground to receive the bars closing a passage into a field.

barruly ::: a. --> Traversed by barrulets or small bars; -- said of the field.

barry ::: a. --> Divided into bars; -- said of the field.

barway ::: n. --> A passage into a field or yard, closed by bars made to take out of the posts.

basalt ::: n. --> A rock of igneous origin, consisting of augite and triclinic feldspar, with grains of magnetic or titanic iron, and also bottle-green particles of olivine frequently disseminated.
An imitation, in pottery, of natural basalt; a kind of black porcelain.


based ::: imp. & p. p. --> of Base ::: a. --> Having a base, or having as a base; supported; as, broad-based. ::: n. html{color:

basilica ::: n. --> Originally, the place of a king; but afterward, an apartment provided in the houses of persons of importance, where assemblies were held for dispensing justice; and hence, any large hall used for this purpose.
A building used by the Romans as a place of public meeting, with court rooms, etc., attached.
A church building of the earlier centuries of Christianity, the plan of which was taken from the basilica of the


baste ::: v. t. --> To beat with a stick; to cudgel.
To sprinkle flour and salt and drip butter or fat on, as on meat in roasting.
To mark with tar, as sheep.
To sew loosely, or with long stitches; -- usually, that the work may be held in position until sewed more firmly.


basylous ::: a. --> Pertaining to, or having the nature of, a basyle; electro-positive; basic; -- opposed to chlorous. html{color:

baton ::: n. --> A staff or truncheon, used for various purposes; as, the baton of a field marshal; the baton of a conductor in musical performances.
An ordinary with its ends cut off, borne sinister as a mark of bastardy, and containing one fourth in breadth of the bend sinister; -- called also bastard bar. See Bend sinister.


batsman ::: n. --> The one who wields the bat in cricket, baseball, etc.

battery ::: v. t. --> The act of battering or beating.
The unlawful beating of another. It includes every willful, angry and violent, or negligent touching of another&


battlefield ::: 1. The field or ground on which a battle is fought. 2. An area of contention, conflict, or hostile opposition. battlefields.

bawson ::: n. --> A badger.
A large, unwieldy person.


beldame ::: n. --> Grandmother; -- corresponding to belsire.
An old woman in general; especially, an ugly old woman; a hag.


beldam ::: n. --> Alt. of Beldame

bean trefoil ::: --> A leguminous shrub of southern Europe, with trifoliate leaves (Anagyris foetida). html{color:

bearer ::: n. --> One who, or that which, bears, sustains, or carries.
Specifically: One who assists in carrying a body to the grave; a pallbearer.
A palanquin carrier; also, a house servant.
A tree or plant yielding fruit; as, a good bearer.
One who holds a check, note, draft, or other order for the payment of money; as, pay to bearer.
A strip of reglet or other furniture to bear off the


beeld ::: n. --> Same as Beild.

bedplate ::: n. --> The foundation framing or piece, by which the other parts are supported and held in place; the bed; -- called also baseplate and soleplate.

beggable ::: a. --> Capable of being begged. html{color:

beheld ::: --> imp. & p. p. of Behold. ::: imp. & p. p. --> of Behold

beheld ::: pt. of behold.

eldorado(s) ::: 1. A legendary treasure city of South America believed to contain an abundance of gold, sought by the early Spanish Conquistadors. 2. Any place offering great wealth.

bend ::: v. t. --> To strain or move out of a straight line; to crook by straining; to make crooked; to curve; to make ready for use by drawing into a curve; as, to bend a bow; to bend the knee.
To turn toward some certain point; to direct; to incline.
To apply closely or with interest; to direct.
To cause to yield; to render submissive; to subdue.
To fasten, as one rope to another, or as a sail to its yard or stay; or as a cable to the ring of an anchor.


bendy ::: a. --> Divided into an even number of bends; -- said of a shield or its charge.

benty ::: a. --> A bounding in bents, or the stalks of coarse, stiff, withered grass; as, benty fields.
Resembling bent.


bergander ::: n. --> A European duck (Anas tadorna). See Sheldrake.

bevilled ::: a. --> Notched with an angle like that inclosed by a carpenter&

bield ::: n. --> A shelter. Same as Beild. ::: v. t. --> To shelter.

bierbalk ::: n. --> A church road (e. g., a path across fields) for funerals.

bill holder ::: --> A person who holds a bill or acceptance.
A device by means of which bills, etc., are held.


binocle ::: n. --> A dioptric telescope, fitted with two tubes joining, so as to enable a person to view an object with both eyes at once; a double-barreled field glass or an opera glass.

bipeltate ::: a. --> Having a shell or covering like a double shield.

birching ::: p. pr. & vb. n. --> of Birch html{color:

bish ::: n. --> Same as Bikh. html{color:

blamed ::: found fault with; censured; held responsible.

blaspheme ::: v. --> To speak of, or address, with impious irreverence; to revile impiously (anything sacred); as, to blaspheme the Holy Spirit.
Figuratively, of persons and things not religiously sacred, but held in high honor: To calumniate; to revile; to abuse. ::: v. i. --> To utter blasphemy.


blasphemy ::: n. --> An indignity offered to God in words, writing, or signs; impiously irreverent words or signs addressed to, or used in reference to, God; speaking evil of God; also, the act of claiming the attributes or prerogatives of deity.
Figuratively, of things held in high honor: Calumny; abuse; vilification.


blazon ::: n. --> A shield.
An heraldic shield; a coat of arms, or a bearing on a coat of arms; armorial bearings.
The art or act of describing or depicting heraldic bearings in the proper language or manner.
Ostentatious display, either by words or other means; publication; show; description; record.


blinded ::: 1. Sightless; deprived of sight or withheld the light from. 2. Fig. Unable or unwilling to perceive or understand, lacking in perception or foresight; deprived or destitute of spiritual light or guidance. thought-blinded.

blindly ::: adv. --> Without sight, discernment, or understanding; without thought, investigation, knowledge, or purpose of one&

bloodstone ::: n. --> A green siliceous stone sprinkled with red jasper, as if with blood; hence the name; -- called also heliotrope.
Hematite, an ore of iron yielding a blood red powder or "streak."


blossom ::: v. 1. To produce or yield flowers. 2. To flourish; develop. blossomed.* *n. 3. The flower of a plant. mango-blossoms.**

bluebottle ::: n. --> A plant (Centaurea cyanus) which grows in grain fields. It receives its name from its blue bottle-shaped flowers.
A large and troublesome species of blowfly (Musca vomitoria). Its body is steel blue.


board ::: n. --> A piece of timber sawed thin, and of considerable length and breadth as compared with the thickness, -- used for building, etc.
A table to put food upon.
Hence: What is served on a table as food; stated meals; provision; entertainment; -- usually as furnished for pay; as, to work for one&


bockland ::: n. --> See Bookland.
Charter land held by deed under certain rents and free services, which differed in nothing from free socage lands. This species of tenure has given rise to the modern freeholds.


boilingly ::: adv. --> With boiling or ebullition. html{color:

boisterous ::: a. --> Rough or rude; unbending; unyielding; strong; powerful.
Exhibiting tumultuous violence and fury; acting with noisy turbulence; violent; rough; stormy.
Noisy; rough; turbulent; as, boisterous mirth; boisterous behavior.
Vehement; excessive.


bolstered ::: imp. & p. p. --> of Bolster ::: a. --> Supported; upheld.
Swelled out.


bonair ::: a. --> Gentle; courteous; complaisant; yielding.

bonanza ::: n. --> In mining, a rich mine or vein of silver or gold; hence, anything which is a mine of wealth or yields a large income.

bondager ::: n. --> A field worker, esp. a woman who works in the field.

bone ::: n. --> The hard, calcified tissue of the skeleton of vertebrate animals, consisting very largely of calcic carbonate, calcic phosphate, and gelatine; as, blood and bone.
One of the pieces or parts of an animal skeleton; as, a rib or a thigh bone; a bone of the arm or leg; also, any fragment of bony substance. (pl.) The frame or skeleton of the body.
Anything made of bone, as a bobbin for weaving bone lace.
Two or four pieces of bone held between the fingers and


bordage ::: n. --> The base or servile tenure by which a bordar held his cottage.

bordland ::: n. --> Either land held by a bordar, or the land which a lord kept for the maintenance of his board, or table.

bordure ::: n. --> A border one fifth the width of the shield, surrounding the field. It is usually plain, but may be charged.

borough-english ::: n. --> A custom, as in some ancient boroughs, by which lands and tenements descend to the youngest son, instead of the eldest; or, if the owner have no issue, to the youngest brother.

boss ::: n. --> Any protuberant part; a round, swelling part or body; a knoblike process; as, a boss of wood.
A protuberant ornament on any work, either of different material from that of the work or of the same, as upon a buckler or bridle; a stud; a knob; the central projection of a shield. See Umbilicus.
A projecting ornament placed at the intersection of the ribs of ceilings, whether vaulted or flat, and in other situations.


boustrophedon ::: n. --> An ancient mode of writing, in alternate directions, one line from left to right, and the next from right to left (as fields are plowed), as in early Greek and Hittite.

bowable ::: a. --> Capable of being bowed or bent; flexible; easily influenced; yielding.

boyism ::: n. --> Boyhood.
The nature of a boy; childishness. html{color:


brazil wood ::: --> The wood of the oriental Caesalpinia Sapan; -- so called before the discovery of America.
A very heavy wood of a reddish color, imported from Brazil and other tropical countries, for cabinet-work, and for dyeing. The best is the heartwood of Caesalpinia echinata, a leguminous tree; but other trees also yield it. An inferior sort comes from Jamaica, the timber of C. Braziliensis and C. crista. This is often distinguished as Braziletto , but the better kind is also frequently so named.


brigge ::: n. --> A bridge. html{color:

buchu ::: n. --> A South African shrub (Barosma) with small leaves that are dotted with oil glands; also, the leaves themselves, which are used in medicine for diseases of the urinary organs, etc. Several species furnish the leaves. html{color:

buckler ::: n. --> A kind of shield, of various shapes and sizes, worn on one of the arms (usually the left) for protecting the front of the body.
One of the large, bony, external plates found on many ganoid fishes.
The anterior segment of the shell of trilobites.
A block of wood or plate of iron made to fit a hawse hole, or the circular opening in a half-port, to prevent water from entering when the vessel pitches.


bulky ::: a. --> Of great bulk or dimensions; of great size; large; thick; massive; as, bulky volumes. html{color:

bull-necked ::: a. --> Having a short and thick neck like that of a bull. html{color:

bully tree ::: --> The name of several West Indian trees of the order Sapotaceae, as Dipholis nigra and species of Sapota and Mimusops. Most of them yield a substance closely resembling gutta-percha.

bunchy ::: a. --> Swelling out in bunches.
Growing in bunches, or resembling a bunch; having tufts; as, the bird&


bundles ::: a group of objects held together, as by tying or wrapping; packages.

bunodonts ::: n. pl. --> A division of the herbivorous mammals including the hogs and hippopotami; -- so called because the teeth are tuberculated. html{color:

burgage ::: n. --> A tenure by which houses or lands are held of the king or other lord of a borough or city; at a certain yearly rent, or by services relating to trade or handicraft.

burghmote ::: n. --> A court or meeting of a burgh or borough; a borough court held three times yearly.

burst ::: imp. & p. p. --> of Burst ::: v. i. --> To fly apart or in pieces; of break open; to yield to force or pressure, especially to a sudden and violent exertion of force, or to pressure from within; to explode; as, the boiler had burst; the buds will burst in spring.

but ::: adv. & conj. --> Except with; unless with; without.
Except; besides; save.
Excepting or excluding the fact that; save that; were it not that; unless; -- elliptical, for but that.
Otherwise than that; that not; -- commonly, after a negative, with that.
Only; solely; merely.
On the contrary; on the other hand; only; yet; html{color:


"But our more difficult problem is to liberate the true Person and attain to a divine manhood which shall be the pure vessel of a divine force and the perfect instrument of a divine action. Step after step has to be firmly taken; difficulty after difficulty has to be entirely experienced and entirely mastered. Only the Divine Wisdom and Power can do this for us and it will do all if we yield to it in an entire faith and follow and assent to its workings with a constant courage and patience.” The Synthesis of Yoga

“But our more difficult problem is to liberate the true Person and attain to a divine manhood which shall be the pure vessel of a divine force and the perfect instrument of a divine action. Step after step has to be firmly taken; difficulty after difficulty has to be entirely experienced and entirely mastered. Only the Divine Wisdom and Power can do this for us and it will do all if we yield to it in an entire faith and follow and assent to its workings with a constant courage and patience.” The Synthesis of Yoga

butt weld ::: --> See Butt weld, under Butt.

buttweld ::: v. t. --> To unite by a butt weld.

“But when I speak of the Divine Will, I mean something different,—something that has descended here into an evolutionary world of Ignorance, standing at the back of things, pressing on the Darkness with its Light, leading things presently towards the best possible in the conditions of a world of Ignorance and leading it eventually towards a descent of a greater power of the Divine, which will be not an omnipotence held back and conditioned by the law of the world as it is, but in full action and therefore bringing the reign of light, peace, harmony, joy, love, beauty and Ananda, for these are the Divine Nature.” Letters on Yoga

buxom ::: a. --> Yielding; pliable or compliant; ready to obey; obedient; tractable; docile; meek; humble.
Having the characteristics of health, vigor, and comeliness, combined with a gay, lively manner; stout and rosy; jolly; frolicsome.


by-election ::: n. --> An election held by itself, not at the time of a general election.

by the Falsehood and the Ignorance, For If it were to yield to tlic demands of the Falsehood, It would defeat Its own purpose.

cabinet ::: n. --> A hut; a cottage; a small house.
A small room, or retired apartment; a closet.
A private room in which consultations are held.
The advisory council of the chief executive officer of a nation; a cabinet council.
A set of drawers or a cupboard intended to contain articles of value. Hence:
A decorative piece of furniture, whether open like an


caisson ::: n. --> A chest to hold ammunition.
A four-wheeled carriage for conveying ammunition, consisting of two parts, a body and a limber. In light field batteries there is one caisson to each piece, having two ammunition boxes on the body, and one on the limber.
A chest filled with explosive materials, to be laid in the way of an enemy and exploded on his approach.
A water-tight box, of timber or iron within which work is


calcariferous ::: a. --> Lime-yielding; calciferous

calenture ::: n. --> A name formerly given to various fevers occuring in tropics; esp. to a form of furious delirium accompanied by fever, among sailors, which sometimes led the affected person to imagine the sea to be a green field, and to throw himself into it. ::: v. i. --> To see as in the delirium of one affected with

campagnol ::: n. --> A mouse (Arvicala agrestis), called also meadow mouse, which often does great damage in fields and gardens, by feeding on roots and seeds.

campaign ::: n. --> An open field; a large, open plain without considerable hills. SeeChampaign.
A connected series of military operations forming a distinct stage in a war; the time during which an army keeps the field.
Political operations preceding an election; a canvass.
The period during which a blast furnace is continuously in operation.


campestrian ::: a. --> Relating to an open fields; drowing in a field; growing in a field, or open ground.

camwood ::: n. --> See Barwood. html{color:

cantoned ::: imp. & p. p. --> of Canton ::: a. --> Having a charge in each of the four corners; -- said of a cross on a shield, and also of the shield itself.
Having the angles marked by, or decorated with, projecting moldings or small columns; as, a cantoned pier or pilaster.


canton ::: n. --> A song or canto
A small portion; a division; a compartment.
A small community or clan.
A small territorial district; esp. one of the twenty-two independent states which form the Swiss federal republic; in France, a subdivision of an arrondissement. See Arrondissement.
A division of a shield occupying one third part of the chief, usually on the dexter side, formed by a perpendicular line from


capon ::: n. --> A castrated cock, esp. when fattened; a male chicken gelded to improve his flesh for the table. ::: v. t. --> To castrate; to make a capon of.

captive ::: n. 1. One, such as a prisoner of war, who is forcibly confined, subjugated, or enslaved. captives. v. 2. Those taken and held as a prisoners. captived. adj. 3. Kept under restraint or control; confined. 4. Enraptured, as by beauty; captivated.

captive ::: n. --> A prisoner taken by force or stratagem, esp., by an enemy, in war; one kept in bondage or in the power of another.
One charmed or subdued by beaty, excellence, or affection; one who is captivated. ::: a. --> Made prisoner, especially in war; held in bondage or in


carapace ::: n. --> The thick shell or shield which covers the back of the tortoise, or turtle, the crab, and other crustaceous animals.

carbuncle ::: n. --> A beautiful gem of a deep red color (with a mixture of scarlet) called by the Greeks anthrax; found in the East Indies. When held up to the sun, it loses its deep tinge, and becomes of the color of burning coal. The name belongs for the most part to ruby sapphire, though it has been also given to red spinel and garnet.
A very painful acute local inflammation of the subcutaneous tissue, esp. of the trunk or back of the neck, characterized by brawny hardness of the affected parts, sloughing of


carpetway ::: n. --> A border of greensward left round the margin of a plowed field.

cartridge ::: n. --> A complete charge for a firearm, contained in, or held together by, a case, capsule, or shell of metal, pasteboard, or other material.

cassava ::: n. --> A shrubby euphorbiaceous plant of the genus Manihot, with fleshy rootstocks yielding an edible starch; -- called also manioc.
A nutritious starch obtained from the rootstocks of the cassava plant, used as food and in making tapioca.


cast-iron ::: a. --> Made of cast iron. Hence, Fig.: like cast iron; hardy; unyielding.

cast iron ::: --> Highly carbonized iron, the direct product of the blast furnace; -- used for making castings, and for conversion into wrought iron and steel. It can not be welded or forged, is brittle, and sometimes very hard. Besides carbon, it contains sulphur, phosphorus, silica, etc.

castrate ::: v. t. --> To deprive of the testicles; to emasculate; to geld; to alter.
To cut or take out; esp. to remove anything erroneous, or objectionable from, as the obscene parts of a writing; to expurgate.


casus ::: n. --> An event; an occurrence; an occasion; a combination of circumstances; a case; an act of God. See the Note under Accident. html{color:

catapetalous ::: a. --> Having the petals held together by stamens, which grow to their bases, as in the mallow.

catchword ::: n. --> Among theatrical performers, the last word of the preceding speaker, which reminds one that he is to speak next; cue.
The first word of any page of a book after the first, inserted at the right hand bottom corner of the preceding page for the assistance of the reader. It is seldom used in modern printing.
A word or phrase caught up and repeated for effect; as, the catchword of a political party, etc.


catholicity ::: n. --> The state or quality of being catholic; universality.
Liberality of sentiments; catholicism.
Adherence or conformity to the system of doctrine held by all parts of the orthodox Christian church; the doctrine so held; orthodoxy.
Adherence to the doctrines of the church of Rome, or the doctrines themselves.


catnip ::: n. --> Alt. of Catmint html{color:

cede ::: to yield; grant.

cede ::: v. t. --> To yield or surrender; to give up; to resign; as, to cede a fortress, a province, or country, to another nation, by treaty.

cephalaspis ::: n. --> A genus of fossil ganoid fishes found in the old red sandstone or Devonian formation. The head is large, and protected by a broad shield-shaped helmet prolonged behind into two lateral points.

cessible ::: a. --> Giving way; yielding.

cession ::: n. --> A yielding to physical force.
Concession; compliance.
A yielding, or surrender, as of property or rights, to another person; the act of ceding.
The giving up or vacating a benefice by accepting another without a proper dispensation.
The voluntary surrender of a person&


champe ::: n. --> The field or ground on which carving appears in relief.

charger ::: n. --> One who, or that which charges.
An instrument for measuring or inserting a charge.
A large dish.
A horse for battle or parade. html{color:


charge ::: v. t. --> To lay on or impose, as a load, tax, or burden; to load; to fill.
To lay on or impose, as a task, duty, or trust; to command, instruct, or exhort with authority; to enjoin; to urge earnestly; as, to charge a jury; to charge the clergy of a diocese; to charge an agent.
To lay on, impose, or make subject to or liable for.
To fix or demand as a price; as, he charges two dollars html{color:


charlatanry ::: n. --> Undue pretensions to skill; quackery; wheedling; empiricism. html{color:

charlock ::: n. --> A cruciferous plant (Brassica sinapistrum) with yellow flowers; wild mustard. It is troublesome in grain fields. Called also chardock, chardlock, chedlock, and kedlock.

charmel ::: n. --> A fruitful field.

cheat ::: n. --> An act of deception or fraud; that which is the means of fraud or deception; a fraud; a trick; imposition; imposture.
One who cheats or deceives; an impostor; a deceiver; a cheater.
A troublesome grass, growing as a weed in grain fields; -- called also chess. See Chess.
The obtaining of property from another by an intentional active distortion of the truth.


checky ::: a. --> Divided into small alternating squares of two tinctures; -- said of the field or of an armorial bearing.

chef ::: n. --> A chief of head person.
The head cook of large establishment, as a club, a family, etc.
Same as Chief. html{color:


cherished ::: treated with affection and tenderness; held dear.

chess ::: n. --> A game played on a chessboard, by two persons, with two differently colored sets of men, sixteen in each set. Each player has a king, a queen, two bishops, two knights, two castles or rooks, and eight pawns.
A species of brome grass (Bromus secalinus) which is a troublesome weed in wheat fields, and is often erroneously regarded as degenerate or changed wheat; it bears a very slight resemblance to oats, and if reaped and ground up with wheat, so as to be used for


chesterlite ::: n. --> A variety of feldspar found in crystals in the county of Chester, Pennsylvania.

chevron ::: n. --> One of the nine honorable ordinaries, consisting of two broad bands of the width of the bar, issuing, respectively from the dexter and sinister bases of the field and conjoined at its center.
A distinguishing mark, above the elbow, on the sleeve of a non-commissioned officer&


chevronwise ::: adv. --> In the manner of a chevron; as, the field may be divided chevronwise.

chief ::: n. --> The head or leader of any body of men; a commander, as of an army; a head man, as of a tribe, clan, or family; a person in authority who directs the work of others; the principal actor or agent.
The principal part; the most valuable portion.
The upper third part of the field. It is supposed to be composed of the dexter, sinister, and middle chiefs. ::: a.


chrisom ::: n. --> A white cloth, anointed with chrism, or a white mantle thrown over a child when baptized or christened.
A child which died within a month after its baptism; -- so called from the chrisom cloth which was used as a shroud for it. html{color:


chromophane ::: n. --> A general name for the several coloring matters, red, green, yellow, etc., present in the inner segments in the cones of the retina, held in solution by fats, and slowly decolorized by light; distinct from the photochemical pigments of the rods of the retina.

chrysarobin ::: n. --> A bitter, yellow substance forming the essential constituent of Goa powder, and yielding chrysophanic acid proper; hence formerly called also chrysphanic acid.

chrysophane ::: n. --> A glucoside extracted from rhubarb as a bitter, yellow, crystalline powder, and yielding chrysophanic acid on decomposition.

chuckling ::: p. pr. & vb. n. --> of Chuckle html{color:

churlish ::: a. --> Like a churl; rude; cross-grained; ungracious; surly; illiberal; niggardly.
Wanting pliancy; unmanageable; unyielding; not easily wrought; as, a churlish soil; the churlish and intractable nature of some minerals.


circensian ::: a. --> Of or pertaining to, or held in, the Circus, In Rome.

circumstance ::: She swept through the race-fields of Circumstance,

circumvallation ::: n. --> The act of surrounding with a wall or rampart.
A line of field works made around a besieged place and the besieging army, to protect the camp of the besiegers against the attack of an enemy from without.


— clalraudience, clairsenticnce arc the more external manifesta- tions, — with precisely the same range each in its own kind, the same fields and manner and conditions and saricties of their phenomena.

clamp ::: n. --> Something rigid that holds fast or binds things together; a piece of wood or metal, used to hold two or more pieces together.
An instrument with a screw or screws by which work is held in its place or two parts are temporarily held together.
A piece of wood placed across another, or inserted into another, to bind or strengthen.
One of a pair of movable pieces of lead, or other soft material, to cover the jaws of a vise and enable it to grasp without


clearing ::: p. pr. & vb. n. --> of Clear ::: n. --> The act or process of making clear.
A tract of land cleared of wood for cultivation.
A method adopted by banks and bankers for making an exchange of checks held by each against the others, and settling


cleche ::: a. --> Charged with another bearing of the same figure, and of the color of the field, so large that only a narrow border of the first bearing remains visible; -- said of any heraldic bearing. Compare Voided.

clinkstone ::: n. --> An igneous rock of feldspathic composition, lamellar in structure, and clinking under the hammer. See Phonolite.

cloisonne ::: a. --> Inlaid between partitions: -- said of enamel when the lines which divide the different patches of fields are composed of a kind of metal wire secured to the ground; as distinguished from champleve enamel, in which the ground is engraved or scooped out to receive the enamel.

club ::: n. --> A heavy staff of wood, usually tapering, and wielded the hand; a weapon; a cudgel.
Any card of the suit of cards having a figure like the trefoil or clover leaf. (pl.) The suit of cards having such figure.
An association of persons for the promotion of some common object, as literature, science, politics, good fellowship, etc.; esp. an association supported by equal assessments or contributions of the members.


clumber ::: n. --> A kind of field spaniel, with short legs and stout body, which, unlike other spaniels, hunts silently.

clumsy ::: superl. --> Stiff or benumbed, as with cold.
Without skill or grace; wanting dexterity, nimbleness, or readiness; stiff; awkward, as if benumbed; unwieldy; unhandy; hence; ill-made, misshapen, or inappropriate; as, a clumsy person; a clumsy workman; clumsy fingers; a clumsy gesture; a clumsy excuse.


clustering ::: a number of things of the same kind, growing or held together; a bunch. 2. A group of things or persons close together.

clypeate ::: a. --> Shaped like a round buckler or shield; scutate.
Furnished with a shield, or a protective plate or shell.


clypeiform ::: a. --> Shield-shaped; clypeate.

cocoanut ::: n. --> The large, hard-shelled nut of the cocoa palm. It yields an agreeable milky liquid and a white meat or albumen much used as food and in making oil.

cold-shut ::: a. --> Closed while too cold to become thoroughly welded; -- said of a forging or casting. ::: n. --> An imperfection caused by such insufficient welding.

collative ::: a. --> Passing or held by collation; -- said of livings of which the bishop and the patron are the same person.

colstaff ::: n. --> A staff by means of which a burden is borne by two persons on their shoulders. html{color:

colza ::: n. --> A variety of cabbage (Brassica oleracea), cultivated for its seeds, which yield an oil valued for illuminating and lubricating purposes; summer rape.

comet- seeker ::: n. --> A telescope of low power, having a large field of view, used for finding comets.

comma ::: n. --> A character or point [,] marking the smallest divisions of a sentence, written or printed.
A small interval (the difference between a major and minor half step), seldom used except by tuners.


commendam ::: n. --> A vacant living or benefice commended to a cleric (usually a bishop) who enjoyed the revenue until a pastor was provided. A living so held was said to be held in commendam. The practice was abolished by law in 1836.

commonable ::: a. --> Held in common.
Allowed to pasture on public commons.


common estimation or opinion generally held of a person or thing; reputation. (when capitalized often [quasi-] personified). Fame.

compact ::: p. p. & a --> Joined or held together; leagued; confederated.
Composed or made; -- with of.
Closely or firmly united, as the particles of solid bodies; firm; close; solid; dense.
Brief; close; pithy; not diffuse; not verbose; as, a compact discourse. ::: v. t.


compel ::: v. t. --> To drive or urge with force, or irresistibly; to force; to constrain; to oblige; to necessitate, either by physical or moral force.
To take by force or violence; to seize; to exact; to extort.
To force to yield; to overpower; to subjugate.
To gather or unite in a crowd or company.
To call forth; to summon.


compliable ::: a. --> Capable of bending or yielding; apt to yield; compliant.

compliance ::: n. --> The act of complying; a yielding; as to a desire, demand, or proposal; concession; submission.
A disposition to yield to others; complaisance.


CONCENTRATION ::: Fixing the consciousness in one place or on one object and in a single condition.

A gathering together of the consciousness and either centralising at one point or turning on a single object, e.g. the Divine; there can also be a gathered condition throughout the whole being, not at a point.

Concentration is necessary, first to turn the whole will and mind from the discursive divagation natural to them, following a dispersed movement of the thoughts, running after many-branching desires, led away in the track of the senses and the outward mental response to phenomena; we have to fix the will and the thought on the eternal and real behind all, and this demands an immense effort, a one-pointed concentration. Secondly, it is necessary in order to break down the veil which is erected by our ordinary mentality between ourselves and the truth; for outer knowledge can be picked up by the way, by ordinary attention and reception, but the inner, hidden and higher truth can only be seized by an absolute concentration of the mind on its object, an absolute concentration of the will to attain it and, once attained, to hold it habitually and securely unite oneself with it.

Centre of Concentration: The two main places where one can centre the consciousness for yoga are in the head and in the heart - the mind-centre and the soul-centre.

Brain concentration is always a tapasyā and necessarily brings a strain. It is only if one is lifted out of the brain mind altogether that the strain of mental concentration disappears.

At the top of the head or above it is the right place for yogic concentration in reading or thinking.

In whatever centre the concentration takes place, the yoga force generated extends to the others and produces concentration or workings there.

Modes of Concentration: There is no harm in concentrating sometimes in the heart and sometimes above the head. But concentration in either place does not mean keeping the attention fixed on a particular spot; you have to take your station of consciousness in either place and concentrate there not on the place, but on the Divine. This can be done with eyes shut or with eyes open, according as it best suits.

If one concentrates on a thought or a word, one has to dwell on the essential idea contained in the word with the aspiration to feel the thing which it expresses.

There is no method in this yoga except to concentrate, preferably in the heart, and call the presence and power of the Mother to take up the being and by the workings of her force to transform the consciousness; one can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is a beginning of experience. The more the faith, the more rapid the result is likely to be.

Powers (three) of Concentration ::: By concentration on anything whatsoever we are able to know that thing, to make it deliver up its concealed secrets; we must use this power to know not things, but the one Thing-in-itself. By concentration again the whole will can be gathered up for the acquisition of that which is still ungrasped, still beyond us; this power, if it is sufficiently trained, sufficiently single-minded, sufficiently sincere, sure of itself, faithful to itself alone, absolute in faith, we can use for the acquisition of any object whatsoever; but we ought to use it not for the acquisition of the many objects which the world offers to us, but to grasp spiritually that one object worthy of pursuit which is also the one subject worthy of knowledge. By concentration of our whole being on one status of itself we can become whatever we choose ; we can become, for instance, even if we were before a mass of weaknesses and fears, a mass instead of strength and courage, or we can become all a great purity, holiness and peace or a single universal soul of Love ; but we ought, it is said, to use this power to become not even these things, high as they may be in comparison with what we now are, but rather to become that which is above all things and free from all action and attributes, the pure and absolute Being. All else, all other concentration can only be valuable for preparation, for previous steps, for a gradual training of the dissolute and self-dissipating thought, will and being towards their grand and unique object.

Stages in Concentration (Rajayogic) ::: that in which the object is seized, that in which it is held, that in which the mind is lost in the status which the object represents or to which the concentration leads.

Concentration and Meditation ::: Concentration means fixing the consciousness in one place or one object and in a single condition Meditation can be diffusive,e.g. thinking about the Divine, receiving impressions and discriminating, watching what goes on in the nature and acting upon it etc. Meditation is when the inner mind is looking at things to get the right knowledge.

vide Dhyāna.


contents ::: things contained or held, as in a receptacle. Often used in the plural.

conviction ::: “Conviction—intellectual belief held on what seems to be good reasons.” Letters on Yoga

CONVICTION. ::: Intellectual belief held on what seems to be good reasons.

covering ::: n. **1. Anything that veils, screens, disguises or shuts from sight. 2. Something that covers or is laid, placed, or spread over or upon something else. v. 3. Protecting or shielding from harm, loss, or danger. coverings.**

Difference in the Descent in old Yogas and this Yoga ::: I explain the absence of the descent experiences by the old yogas having been mainly confined to the psj'cho-spiritual-occult range of experience in which the higher experiences come into the still mind or the conceniraied heart by a sort of filtration or reflection — the field of this experience being from the

Divine Will is something that has descended here into an evolutionary world of Ignorance, standing at the back of things, pressing on the ‘Darkness with its Light, leading things presently towards the best possible in the conditions of a world of Ignorance and leading it eventually towards a descent of a greater power of the Divine, which will be not an omnipotence held back and conditioned by the law of the world as it is, but in full action and therefore bringing the reign of light, peace, harmony, joy, love, beauty, and Ananda, for these arc the Divine Nature.

domain ::: 1. A sphere of activity, concern, or function; a field. 2. A region characterized by a specific feature, type of growth or wildlife, etc. domains.

dragonflies ::: any of various large insects of the order Odonata or suborder Anisoptera, having a long slender body and two pairs of narrow, net-veined wings that are usually held outstretched while the insect is at rest.

dread ::: n. **1. Profound fear; terror. 2. An object of fear, awe, or reverence. v. 3. To be in fear or terror of. 4. To anticipate with alarm, distaste, or reluctance. adj. 5. Fearful terrible; causing terror. 6. Held in awe or reverential fear. Dread, dreads, dreaded.**

Earth ::: “The earth is a material field of evolution. Mind and life, supermind, Sachchidananda are in principle involved there in the earth-consciousness; but only Matter is at first organized; then life descends from the life plane and gives shape and organization and activity to the life principle in Matter, creates the plant and animal; then mind descends from the mind plane, creating man. Now supermind is to descend so as to create a supramental race.” Letters on Yoga

Ecstasy ::: “It has been held that ecstasy is a lower and transient passage, the peace of the Supreme is the supreme realisation, the consummate abiding experience. This may be true on the spiritual-mind plane: there the first ecstasy felt is indeed a spiritual rapture, but it can be and is very usually mingled with a supreme happiness of the vital parts taken up by the Spirit; there is an exaltation, exultation, excitement, a highest intensity of the joy of the heart and the pure inner soul-sensation that can be a splendid passage or an uplifting force but is not the ultimate permanent foundation. But in the highest ascents of the spiritual bliss there is not this vehement exaltation and excitement; there is instead an illimitable intensity of participation in an eternal ecstasy which is founded on the eternal Existence and therefore on a beatific tranquillity of eternal peace. Peace and ecstasy cease to be different and become one. The Supermind, reconciling and fusing all differences as well as all contradictions, brings out this unity; a wide calm and a deep delight of all-existence are among its first steps of self-realisation, but this calm and this delight rise together, as one state, into an increasing intensity and culminate in the eternal ecstasy, the bliss that is the Infinite.” The Life Divine

Eldorado (s)

EMANATION. ::: An emanation of the Mother is something of her consciousness and power put forth from her which, so long as it is in play, is held in close connection with her and, when its play is no longer required, is withdrawn back into its source, but can always be put out and brought into play once more. But also the detaining thread of connection can be severed and loosened and that came iorth as am tTnanation can

endure ::: 1. To undergo (hardship, strain, privation, etc.) without yielding; bear. 2. To bear without resistance or with patience; tolerate. 3. To admit of; allow; bear. 4. To continue to exist; last. endures, endured.

energy ::: “It is true that when Matter first emerges it becomes the dominant principle; it seems to be and is within its own field the basis of all things, the constituent of all things, the end of all things: but Matter itself is found to be a result of something that is not Matter, of Energy, and this Energy cannot be something self-existent and acting in the Void, but can turn out and, when deeply scrutinised, seems likely to turn out to be the action of a secret Consciousness and Being: when the spiritual knowledge and experience emerge, this becomes a certitude,—it is seen that the creative Energy in Matter is a movement of the power of the Spirit.” The Life Divine

ensleeved ::: A word coined by Sri Aurobindo. The prefix en, occurring originally in loanwords from French, forms verbs with the general sense “to cause (a person or thing) to be in” a place, condition, or state. Hence, ensleeved in this instance is “held within a sleeve”.

ensleeved ::: a word coined by Sri Aurobindo. The prefix en, occurring originally in loanwords from French, forms verbs with the general sense "to cause (a person or thing) to be in” a place, condition, or state. Hence, ensleeved in this instance is "held within a sleeve”.

estranged ::: kept at a distance; withdrawn; withheld; displaying or evincing a feeling of alienation.

"Evolution takes place on the earth and therefore the earth is the proper field for progression. The beings of the other worlds do not progress from one world to another. They remain fixed to their own type.” Letters on Yoga

“Evolution takes place on the earth and therefore the earth is the proper field for progression. The beings of the other worlds do not progress from one world to another. They remain fixed to their own type.” Letters on Yoga

expert ::: adj. 1. Skilled through training or practice. n. 2. A person who has extensive skill or knowledge in a particular field. experts.

FAMILY DUTIES. ::: They exist so long os one is in the ordi- nary consciousness of (he sfbasiha ;* if the call to a spiritual life comes, whether one keeps to them or not depends partly upon the way of yoga one follows, partly on one’s own spiritual necessity. There are many who pursue inwardly the spiritual life and keep the family duties, not as social duties but as a field for the practice of karmayoga, others abandon everything to follow the spiritual call or line and they are justified if that is necessary for the yoga they practise or If that is the impera- tive demand of the sou! within (hem.

field ::: 1. A wide unbroken expanse, as of ice. 2. An area or sphere of activity. 3. A broad, level, open expanse of land; a stretch of open land, esp. one used for pasture or tillage; a plain. 4. The surface on which something is portrayed or enacted. An area of human activity or interest. 5. A piece of ground devoted to sports or contests; playing field. 6. A region of space characterized by a physical property, such as gravitational or electromagnetic force or fluid pressure. fields, field-paths, star-field, time-field, play-fields, race-fields.

forsake ::: 1. To give up (something formerly held dear); renounce. 2. To leave altogether; abandon. forsaking.

frontiers ::: 1. Boundaries, borders. 2. An outer limit in a field of endeavour.

front ::: n. 1. That part or side that is forward, prominent, or most often seen or used. 2. Outward aspect or bearing as when dealing with a situation. 3. Demeanour or bearing, especially in the presence of danger or difficulty. 4. At a position before, in advance of, facing, or confronting; at the head of. 5. The most forward line of a combat force. 6. A position of leadership in a particular endeavour or field. front"s, fronts. v. 7. To look out on; face. 8. To meet face to face; in opposition; confront. fronts, fronted, fronting.

funeral ::: adj. A ceremony or group of ceremonies held in connection with the burial or cremation of a dead person.

glossary ::: a list of terms in a special subject, field, or area of usage, with accompanying definitions; a partial dictionary.

grazed ::: fed on (herbage) in a field or on pastureland.

hampered ::: held back; hindered; impeded.

handle ::: n. 1. A part that is designed to be held or operated with the hand. v. 2. To deal with or have responsibility for; conduct.

harp ::: a usually large musical instrument which is held upright, and which has many strings of varying length which are plucked with the fingers. harp"s, harps.

"Ideals are truths that have not yet effected themselves for man, the realities of a higher plane of existence which have yet to fulfil themselves on this lower plane of life and matter, our present field of operation.” Essays in Philosophy and Yoga

“Ideals are truths that have not yet effected themselves for man, the realities of a higher plane of existence which have yet to fulfil themselves on this lower plane of life and matter, our present field of operation.” Essays in Philosophy and Yoga

"Ideals are truths that have not yet effected themselves for man, the realities of a higher plane of existence which have yet to fulfil themselves on this lower plane of life and matter, our present field of operation. To the pragmatical intellect which takes its stand upon the ever-changing present, ideals are not truths, not realities, they are at most potentialities of future truth and only become real when they are visible in the external fact as work of force accomplished. But to the mind which is able to draw back from the flux of force in the material universe, to the consciousness which is not imprisoned in its own workings or carried along in their flood but is able to envelop, hold and comprehend them, to the soul that is not merely the subject and instrument of the world-force but can reflect something of that Master-Consciousness which controls and uses it, the ideal present to its inner vision is a greater reality than the changing fact obvious to its outer senses. The Supramental Manifestation*

“Ideals are truths that have not yet effected themselves for man, the realities of a higher plane of existence which have yet to fulfil themselves on this lower plane of life and matter, our present field of operation. To the pragmatical intellect which takes its stand upon the ever-changing present, ideals are not truths, not realities, they are at most potentialities of future truth and only become real when they are visible in the external fact as work of force accomplished. But to the mind which is able to draw back from the flux of force in the material universe, to the consciousness which is not imprisoned in its own workings or carried along in their flood but is able to envelop, hold and comprehend them, to the soul that is not merely the subject and instrument of the world-force but can reflect something of that Master-Consciousness which controls and uses it, the ideal present to its inner vision is a greater reality than the changing fact obvious to its outer senses. The Supramental Manifestation

If we regard the Powers of the Reality as so many Godheads, we can say that the Overmind releases a million Godheads into action, each empowered to create its own world, each world capable of relation, communication and interplay with the others. There are in the Veda different formulations of the nature of the Gods: it is said they are all one Existence to which the sages give different names; yet each God is worshipped as if he by himself is that Existence, one who is all the other Gods together or contains them in his being; and yet again each is a separate Deity acting sometimes in unison with companion deities, sometimes separately, sometimes even in apparent opposition to other Godheads of the same Existence. In the Supermind all this would be held together as a harmonised play of the one Existence; in the Overmind each of these three conditions could be a separate action or basis of action and have its own principle of development and consequences and yet each keep the power to combine with the others in a more composite harmony. As with the One Existence, so with its Consciousness and Force. The One Consciousness is separated into many independent forms of consciousness and knowledge; each follows out its own line of truth which it has to realise. The one total and many-sided Real-Idea is split up into its many sides; each becomes an independent Idea-Force with the power to realise itself. The one Consciousness-Force is liberated into its million forces, and each of these forces has the right to fulfil itself or to assume, if needed, a hegemony and take up for its own utility the other forces. So too the Delight of Existence is loosed out into all manner of delights and each can carry in itself its independent fullness or sovereign extreme. Overmind thus gives to the One Existence-Consciousness-Bliss the character of a teeming of infinite possibilities which can be developed into a multitude of worlds or thrown together into one world in which the endlessly variable…

If we would understand the difference of this global Overmind Consciousness from our separative and only imperfectly synthetic mental consciousness, we may come near to it if we compare the strictly mental with what would be an overmental view of activities in our material universe. To the Overmind, for example, all religions would be true as developments of the one eternal religion, all philosophies would be valid each in its own field as a statement of its own universe-view from its own angle, all political theories with their practice would be the legitimate working out of an Idea Force with its right to application and practical development in the play of the energies of Nature. In our separative consciousness, imperfectly visited by glimpses of catholicity and universality, these things exist as opposites; each claims to be the truth and taxes the others with error and falsehood, each feels impelled to refute or destroy the others in order that itself alone may be the Truth and live: at best, each must claim to be superior, admit all others only as inferior truth-expressions. An overmental Intelligence would refuse to entertain this conception or this drift to exclusiveness for a moment; it would allow all to live as necessary to the whole or put each in its place in the whole or assign to each its field of realisation or of endeavour. This is because in us consciousness has come down completely into the divisions of the Ignorance; Truth is no longer either an Infinite or a cosmic whole with many possible formulations, but a rigid affirmation holding any other affirmation to be false because different from itself and entrenched in other limits. Our mental consciousness can indeed arrive in its cognition at a considerable approach towards a total comprehensiveness and catholicity, but to organise that in action and life seems to be beyond its power. Evolutionary Mind, manifest in individuals or collectivities, throws up a multiplicity of divergent viewpoints, divergent lines of action and lets them work themselves out side by side or in collision or in a certain intermixture; it can make selective harmonies, but it cannot arrive at the harmonic control of a true totality. Cosmic Mind must have even in the evolutionary Ignorance, like all totalities, such a harmony, if only of arranged accords and discords; there is too in it an underlying dynamism of oneness: but it carries the completeness of these things in its depths, perhaps in a supermind-overmind substratum, but does not impart it to individual Mind in the evolution, does not bring it or has not yet brought it from the depths to the surface. An Overmind world would be a world of harmony; the world of Ignorance in which we live is a world of disharmony and struggle. …

IGNORANCE. ::: Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life.

This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth.

Sevenfold Ignorance ::: If we look at this Ignorance in which ordinarily we live by the very circumstance of our separative existence in a material, ip a spatial and temporal universe, wc see that on its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a many- sided self-ignorance. We are Ignorant of the Absolute which is the source of all being and becoming ; we take partial facts of being, temporal relations of the becoming for the whole truth of existence — that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self ; we take the constant mobility and mutation of the cosmic becom- ing in Time and Space for the whole truth of existence — that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming ; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-sclf — that is the tViTid, \Vie egoistic ignorance. V/c aie ignorant of oat eteinai becoming in Time ; we take this Uttle life in a small span of Time, in a petty field of Space for our beginning, our middle and our end, — that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is super-conscient, sub- conscient, intraconscient, circumcooscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence — that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming ; we take the mind or life or body or any two or all three tor our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to deter- mine sovereignly by its emergence from their operations, — that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoy- ment of our life in the world ; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal, — that is the seventh, the practical ignorance.


ils place and can pause to understand its held an 1 “’'"S in

immovably ::: incapable of being moved from one"s purpose, opinion, etc.; steadfast; unyielding.

impressions left in it by our past inner and outer life, Nvoven in a fantastic way which docs not easily yield any due of meaning to the waking mind's remembrance, or arc fragmentary records, mostly distorted, of experiences which arc going on behind the

IMPURITY. ::: The Anaoda descending cannot be held if there is too much sexual impurity creating an intoxicant or degrading mixture ; the Power recedes, if there is ambition, vanity or other aggressive form of lower self, the Oght if there is an attachment to obscurity or to any form of the Ignorance, the Presence if the chamber of the heart has not been made pure.

inconscience ::: Sri Aurobindo: "The Inconscience is an inverse reproduction of the supreme superconscience: it has the same absoluteness of being and automatic action, but in a vast involved trance; it is being lost in itself, plunged in its own abyss of infinity.” *The Life Divine

   "All aspects of the omnipresent Reality have their fundamental truth in the Supreme Existence. Thus even the aspect or power of Inconscience, which seems to be an opposite, a negation of the eternal Reality, yet corresponds to a Truth held in itself by the self-aware and all-conscious Infinite. It is, when we look closely at it, the Infinite"s power of plunging the consciousness into a trance of self-involution, a self-oblivion of the Spirit veiled in its own abysses where nothing is manifest but all inconceivably is and can emerge from that ineffable latency. In the heights of Spirit this state of cosmic or infinite trance-sleep appears to our cognition as a luminous uttermost Superconscience: at the other end of being it offers itself to cognition as the Spirit"s potency of presenting to itself the opposites of its own truths of being, — an abyss of non-existence, a profound Night of inconscience, a fathomless swoon of insensibility from which yet all forms of being, consciousness and delight of existence can manifest themselves, — but they appear in limited terms, in slowly emerging and increasing self-formulations, even in contrary terms of themselves; it is the play of a secret all-being, all-delight, all-knowledge, but it observes the rules of its own self-oblivion, self-opposition, self-limitation until it is ready to surpass it. This is the Inconscience and Ignorance that we see at work in the material universe. It is not a denial, it is one term, one formula of the infinite and eternal Existence.” *The Life Divine

"Once consciousnesses separated from the one consciousness, they fell inevitably into Ignorance and the last result of Ignorance was Inconscience.” Letters on Yoga

*inconscience.



indulged ::: yielded to the wishes of; pampered.

inflexible ::: 1. Unyielding in purpose, principle, or temper; immovable. 2. Not permitting change or variation; unalterable.

INTEGRAL YOGA ::: This yoga accepts the value of cosmic existence and holds it to be a reality; its object is to enter into a higher Truth-Consciousness or Divine Supramental Consciousness in which action and creation are the expression not of ignorance and imperfection, but of the Truth, the Light, the Divine Ānanda. But for that, the surrender of the mortal mind, life and body to the Higher Consciousnessis indispensable, since it is too difficult for the mortal human being to pass by its own effort beyond mind to a Supramental Consciousness in which the dynamism is no longer mental but of quite another power. Only those who can accept the call to such a change should enter into this yoga.

Aim of the Integral Yoga ::: It is not merely to rise out of the ordinary ignorant world-consciousness into the divine consciousness, but to bring the supramental power of that divine consciousness down into the ignorance of mind, life and body, to transform them, to manifest the Divine here and create a divine life in Matter.

Conditions of the Integral Yoga ::: This yoga can only be done to the end by those who are in total earnest about it and ready to abolish their little human ego and its demands in order to find themselves in the Divine. It cannot be done in a spirit of levity or laxity; the work is too high and difficult, the adverse powers in the lower Nature too ready to take advantage of the least sanction or the smallest opening, the aspiration and tapasyā needed too constant and intense.

Method in the Integral Yoga ::: To concentrate, preferably in the heart and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness. One can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is the beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one’s own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother’s Power and Presence.

Integral method ::: The method we have to pursue is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform Our entire being into His, so that in a sense God Himself, the real Person in us, becomes the sādhaka of the sādhana* as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity.

In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sādhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine strength, often unobserved and behind the veil, substitutes itself for the weakness and supports us through all our failings of faith, courage and patience. It” makes the blind to see and the lame to stride over the hills.” The intellect becomes aware of a Law that beneficently insists and a Succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet in comparison with the magnitude of its effort and object, the most easy and sure of all.

There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place, it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of Yoga. Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but yet some kind of Shastra or scientific method of the synthetic Yoga.

Secondly, the process, being integral, accepts our nature such as it stands organised by our past evolution and without rejecting anything essential compels all to undergo a divine change. Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some elements or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefathers fashioning the gods as a smith forges the crude material in his smithy.

Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and selfconscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.

Key-methods ::: The way to devotion and surrender. It is the psychic movement that brings the constant and pure devotion and the removal of the ego that makes it possible to surrender.

The way to knowledge. Meditation in the head by which there comes the opening above, the quietude or silence of the mind and the descent of peace etc. of the higher consciousness generally till it envelops the being and fills the body and begins to take up all the movements.
Yoga by works ::: Separation of the Purusha from the Prakriti, the inner silent being from the outer active one, so that one has two consciousnesses or a double consciousness, one behind watching and observing and finally controlling and changing the other which is active in front. The other way of beginning the yoga of works is by doing them for the Divine, for the Mother, and not for oneself, consecrating and dedicating them till one concretely feels the Divine Force taking up the activities and doing them for one.

Object of the Integral Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine’s sake alone, to be tuned in our nature into the nature of the Divine, and in our will and works and life to be the instrument of the Divine.

Principle of the Integral Yoga ::: The whole principle of Integral Yoga is to give oneself entirely to the Divine alone and to nobody else, and to bring down into ourselves by union with the Divine Mother all the transcendent light, power, wideness, peace, purity, truth-consciousness and Ānanda of the Supramental Divine.

Central purpose of the Integral Yoga ::: Transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life.

Fundamental realisations of the Integral Yoga ::: The psychic change so that a complete devotion can be the main motive of the heart and the ruler of thought, life and action in constant union with the Mother and in her Presence. The descent of the Peace, Power, Light etc. of the Higher Consciousness through the head and heart into the whole being, occupying the very cells of the body. The perception of the One and Divine infinitely everywhere, the Mother everywhere and living in that infinite consciousness.

Results ::: First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures.

Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sāyujya mukti, by which it becomes free even in its separation, even in the duality; not only the sālokya mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda ; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sādharmya mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.

By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.

The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. In integral purity which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ānanda of all that is in the world seen as symbols of the Divine and the Ānanda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.

Sādhanā of the Integral Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by a self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.

The yoga does not proceed by upadeśa but by inner influence.

Integral Yoga and Gita ::: The Gita’s Yoga consists in the offering of one’s work as a sacrifice to the Divine, the conquest of desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity with all creatures, oneness with the Divine. This yoga adds the bringing down of the supramental Light and Force (its ultimate aim) and the transformation of the nature.

Our yoga is not identical with the yoga of the Gita although it contains all that is essential in the Gita’s yoga. In our yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress ; or else we make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.

Integral Yoga, Gita and Tantra ::: The Gita follows the Vedantic tradition which leans entirely on the Ishvara aspect of the Divine and speaks little of the Divine Mother because its object is to draw back from world-nature and arrive at the supreme realisation beyond it.

The Tantric tradition leans on the Shakti or Ishvari aspect and makes all depend on the Divine Mother because its object is to possess and dominate the world-nature and arrive at the supreme realisation through it.

This yoga insists on both the aspects; the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object of the yoga.

Integral Yoga and Hatha-Raja Yogas ::: For an integral yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispensable. Their principal aims must be included in the integrality of the yoga; but they can be brought about by other means. For the methods of the integral yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psychophysical processes on a large scale would be the substitution of a lower for a higher action. Integral Yoga and Kundalini Yoga: There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the ādhāra to meet the greater consciousness above. It is a movement analogous to that on which so much stress is laid in the Tantric process, the awakening of the Kundalini, the Energy coiled up and latent in the body and its mounting through the spinal cord and the centres (cakras) and the Brahmarandhra to meet the Divine above. In our yoga it is not a specialised process, but a spontaneous upnish of the whole lower consciousness sometimes in currents or waves, sometimes in a less concrete motion, and on the other side a descent of the Divine Consciousness and its Force into the body.

Integral Yoga and other Yogas ::: The old yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence), absolute and eternal or else a pure Non-exist- ence, absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the Supramcntal plane.

The suprcfhe supra-cosmic Sachchidananda is above all. Supermind may be described as its power of self-awareness and W’orld- awareness, the world being known as within itself and not out- side. So to live consciously in the supreme Sachchidananda one must pass through the Supermind.

Distinction ::: The realisation of Self and of the Cosmic being (without which the realisation of the Self is incomplete) are essential steps in our yoga ; it is the end of other yogas, but it is, as it were, the beginning of outs, that is to say, the point where its own characteristic realisation can commence.

It is new as compared with the old yogas (1) Because it aims not at a departure out of world and life into Heaven and Nir- vana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object.

If there is a descent in other yogas, yet it is only an incident on the way or resulting from the ascent — the ascent is the real thing. Here the ascent is the first step, but it is a means for the descent. It is the descent of the new coosdousness attain- ed by the ascent that is the stamp and seal of the sadhana. Even the Tantra and Vaishnavism end in the release from life ; here the object is the divine fulfilment of life.

(2) Because the object sought after is not an individual achievement of divine realisation for the sake of the individual, but something to be gained for the earth-consciousness here, a cosmic, not solely a supra-cosmic acbievement. The thing to be gained also is the bringing of a Power of consciousness (the Supramental) not yet organised or active directly in earth-nature, even in the spiritual life, but yet to be organised and made directly active.

(3) Because a method has been preconized for achieving this purpose which is as total and integral as the aim set before it, viz., the total and integral change of the consciousness and nature, taking up old methods, but only as a part action and present aid to others that are distinctive.

Integral Yoga and Patanjali Yoga ::: Cilia is the stuff of mixed mental-vital-physical consciousness out of which arise the movements of thought, emotion, sensation, impulse etc.

It is these that in the Patanjali system have to be stilled altogether so that the consciousness may be immobile and go into Samadhi.

Our yoga has a different function. The movements of the ordinary consciousness have to be quieted and into the quietude there has to be brought down a higher consciousness and its powers which will transform the nature.


  "In the spiritual sense, however, sacrifice has a different meaning — it does not so much indicate giving up what is held dear as an offering of oneself, one"s being, one"s mind, heart, will, body, life, actions to the Divine. It has the original sense of ‘making sacred" and is used as an equivalent of the word yajna. When the Gita speaks of the ‘sacrifice of knowledge", it does not mean a giving up of anything, but a turning of the mind towards the Divine in the search for knowledge and an offering of oneself through it. It is in this sense, too, that one speaks of the offering or sacrifice of works. The Mother has written somewhere that the spiritual sacrifice is joyful and not painful in its nature. On the spiritual path, very commonly, if a seeker still feels the old ties and responsibilities strongly he is not asked to sever or leave them, but to let the call in him grow till all within is ready. Many, indeed, come away earlier because they feel that to cut loose is their only chance, and these have to go sometimes through a struggle. But the pain, the struggle, is not the essential character of this spiritual self-offering.” Letters on Yoga

“In the spiritual sense, however, sacrifice has a different meaning—it does not so much indicate giving up what is held dear as an offering of oneself, one’s being, one’s mind, heart, will, body, life, actions to the Divine. It has the original sense of ‘making sacred’ and is used as an equivalent of the word yajna. When the Gita speaks of the ‘sacrifice of knowledge’, it does not mean a giving up of anything, but a turning of the mind towards the Divine in the search for knowledge and an offering of oneself through it. It is in this sense, too, that one speaks of the offering or sacrifice of works. The Mother has written somewhere that the spiritual sacrifice is joyful and not painful in its nature. On the spiritual path, very commonly, if a seeker still feels the old ties and responsibilities strongly he is not asked to sever or leave them, but to let the call in him grow till all within is ready. Many, indeed, come away earlier because they feel that to cut loose is their only chance, and these have to go sometimes through a struggle. But the pain, the struggle, is not the essential character of this spiritual self-offering.” Letters on Yoga

In this joga the consciousness (after the lower field has been prepared by a certain amount of psycho-spiritual-occult experi- ence) is drawn upwards above the Brahmarandhra to ranges above belonging to the spiritual consciousness proper and instead of merely receiving from there has to live there and from there change the lower consciousness altogether. For there is a dyna- mism proper to the spiritual consciousness whose nature is Light,

intuitive knowledge ::: Sri Aurobindo: " For the highest intuitive Knowledge sees things in the whole, in the large and details only as sides of the indivisible whole; its tendency is towards immediate synthesis and the unity of knowledge.” *The Life Divine

"The intuitive knowledge on the contrary, however limited it may be in its field or application, is within that scope sure with an immediate, a durable and especially a self-existent certitude.” The Synthesis of Yoga

"All intuitive knowledge comes more or less directly from the light of the self-aware spirit entering into the mind, the spirit concealed behind mind and conscious of all in itself and in all its selves, omniscient and capable of illumining the ignorant or the self-forgetful mind whether by rare or constant flashes or by a steady instreaming light, out of its omniscience.” The Synthesis of Yoga*


iron ::: n. 1. A silver-white metal, usually an admixture of some other substance, usually carbon, rendering it extremely hard and useful for tools, implements, machinery, constructions, and in many other applications. adj. 2. Inflexible; unyielding; firm. 3. Stern; harsh; cruel. 4. *Fig.* Resembling iron in firmness, strength, colour, etc.

“It could be affirmed as a consequence that there is one all-pervading Life or dynamic energy—the material aspect being only its outermost movement—that creates all these forms of the physical universe, Life imperishable and eternal which, even if the whole figure of the universe were quite abolished, would itself still go on existing and be capable of producing a new universe in its place, must indeed, unless it be held back in a state of rest by some higher Power or hold itself back, inevitably go on creating. In that case Life is nothing else than the Force that builds and maintains and destroys forms in the world; it is Life that manifests itself in the form of the earth as much as in the plant that grows upon the earth and the animals that support their existence by devouring the life-force of the plant or of each other. All existence here is a universal Life that takes form of Matter. It might for that purpose hide life-process in physical process before it emerges as submental sensitivity and mentalised vitality, but still it would be throughout the same creative Life-principle.” The Life Divine

Jhumur: “It is the little sense mind which thinks itself to be very great. It is just a small point of consciousness, it is a small world and yet it thinks itself to be the whole world. The physical mind really thinks itself to be a very huge field of experience. It is the first mental plane after the physical.”

Jhumur: “The field of expression, of manifestation, is time and space, the forefront of our existence, and life moves through the field of time and space. Perhaps Circumstance is when we are unconscious and don’t know where we are moving. We call it circumstance, unconscious life. If we were conscious we wouldn’t call it Circumstance. Time, Place and Circumstance define the proper outline of the subject. We are surrounded by certain conditioning factors which dictate their will. We are slaves of Circumstance and have no freedom until we become masters.”

Jhumur: “The image of the Divine who has accepted to enter into the field of life; the latent and potential Divinity that is there.”

Jhumur: “The light that betrays, it is not the light that comes from the sun, it is the light, the attraction, the force that man follows seeming to enter in another, greater realm but in fact is being pulled down. It comes from the ego, the lust for power, for greater knowledge—very often in certain schools of yoga and certain occult fields there is a sense of light which is not light, but the light of darkness. Darkness takes the shape of light.

Jhumur: “These are not just images and not just there for effect. They represent certain movements in the being, certain forces that are universal, independent. It is not one man who suffers. At a certain level of existence these experiences are universal. There are forces that are at work on these levels, forces that really prey on man, really hound him in that sense. You can’t seem to escape them. When one is semi-conscious or lives as we do in an in-between state, not knowing exactly which is your direction, you have this force really at your heels, pushing you sometimes into suffering, into death. You feel that you have been deserted. Sometimes there is a notion of karma, at other times you feel that it is some force that is pushing you. These are universal forces in the field of life, in the field of the subconscient, in the unconsciousness. On these levels they are not images they are powers which Sri Aurobindo has given a certain shape, form, image.”

Jhumur: “These are the forces that shield, that protect, sun-eyed always representing the supreme, the highest. These forces, these emanations, like the immutable lords, because each of these beings, the Lords, the guardians, the Angels of the Way, all of these are typal beings. They have been put there by the Divine in his plan in order to lead the evolving soul on its way. Here the guardians are protecting, shielding this spirit of the earth. At different stages of the journey you come across different powers.”

Jupiter is usually thought to have originated as a sky god. His identifying implement is the thunderbolt, and his primary sacred animal is the eagle,[1] which held precedence over other birds in the taking of auspices[2] and became one of the most common symbols of the Roman army (see Aquila). The two emblems were often combined to represent the god in the form of an eagle holding in its claws a thunderbolt, frequently seen on Greek and Roman coins.[3] As the sky-god, he was a divine witness to oaths, the sacred trust on which justice and good government depend. Many of his functions were focused on the Capitoline (“Capitol Hill”), where the citadel was located. He was the chief deity of the early Capitoline Triad with Mars and Quirinus.[4] In the later Capitoline Triad, he was the central guardian of the state with Juno and Minerva. His sacred tree was the oak.

king ::: 1. A male sovereign. 2. One that is supreme or preeminent in a particular group, category, or sphere. 3. Fig. One who or that which is preeminent in a particular category or group or field. king"s, kings, Kings, king-children, king-sages.

:::   "Law is nothing but a mode or rule of action; it is called in our philosophy not Law but Dharma, holding together, it is that by which the action of the universe, the action of its parts, the action of the individual is held together.” Essays in Philosophy and Yoga

“Law is nothing but a mode or rule of action; it is called in our philosophy not Law but Dharma, holding together, it is that by which the action of the universe, the action of its parts, the action of the individual is held together.” Essays in Philosophy and Yoga

"Life [is] not only a play of forces or a mental experience, but a field for the evolution of the concealed spirit.” Letters on Yoga

“Life [is] not only a play of forces or a mental experience, but a field for the evolution of the concealed spirit.” Letters on Yoga

lotus ::: any aquatic plant of the genus Nelumbo, of the water lily family, having shieldlike leaves and showy, solitary flowers usually projecting above the water. lotuses, lotus-bud, lotus-cup, lotus-heart, lotus-leaf, lotus-pools, lotus-throne.

Madhav: “Aeonic field, a field that has been there, cultivated and trodden across ages and ages, cycles of time, and Aswapathy represents the eternal seeker.” The Book of the Divine Mother

Madhav: “The allusion is to the Vamana Avatar in Indian mythology. Vamana the Dwarf, Lilliputian in form, asks for a boon of three steps of land from the king. The king readily agrees. Suddenly the Dwarf assumes a stupendous shape and occupies both the worlds of earth and heaven and asks where he should place his third step. The king is obliged to offer his head. The Titan yields to the Divine in the form of Vamana.

Madhav: “The common word of human speech diminishes an experience, weakens it, but here the Word with a capital W, is a mantric word which ‘ushers divine experience’ it brings out into the field a divine experience.” The Book of the Divine Mother

Materialistic psychology calls this hidden part the Inconscient, although practically admitting that it is far greater, more power- ful and profound than the surface coasclous self, — very much as the Upanishads called the superconsclent in us the Sleep-self, although this Sleep-self is said to be an iniuiitely greater Intelli- gence, omniscient, omnipotent, Prajna, the Ishwara. Psychic science calls this hidden consciousness the subliminal self, and here loo it is seen that this subliminal self has more powers, more knowledge, a freer field of movement than the smaller self that is on the surface. But the truth is that all this that is behind, this sea of which our waking consciousness is only a wave or series of waves, cannot be described by any one term, for it is very complex. Part of it is subconscient, lower than our waking consciousness, part of it is on a level with it but behind and much larger than it ; part is above and superconscient to us.

"Matter is the form of substance of being which the existence of Sachchidananda [a trinity of Existence (sat), Consciousness (cit), and Delight (ananda),] assumes when it subjects itself to this phenomenal action of its own consciousness and force.” The "Matter is the body or field of a consciousness hidden within it, the material universe a form and movement of the Spirit.” The Renaissance in India

“Matter is the form of substance of being which the existence of Sachchidananda [a trinity of Existence (sat), Consciousness (cit), and Delight (ananda),] assumes when it subjects itself to this phenomenal action of its own consciousness and force.” The”Matter is the body or field of a consciousness hidden within it, the material universe a form and movement of the Spirit.” The Renaissance in India

“Mind therefore is held by the Hindus to be a species of subtle matter in which ideas are waves or ripples, and it is not limited by the physical body which it uses as an instrument.” Essays in Philosophy and Yoga

miracle ::: an event that appears inexplicable by the laws of nature and so is held to be supernatural in origin or an act of God.

Modern psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mind — to take a partial or local truth, generalise it unduly and try to explain a whole field of Nature in its narrow- terms — runs riot here.

monarchy ::: supreme power and authority held by one person; autocracy.

MONEY. ::: Money is the visible sign of a universal force, and this force m its manifestation on earth woris an the vitaf and physical planes and Is indispensable to the fullness of the outer life. In its origin and true action it belongs lo the Divine. But like other powers of the Divine it is delegated here and in the ignorance of the lower Nature can be usurped for the uses of the ego or held by Asuric influences and perverted to their purpose.

mutual ::: 1. Directed and received by each toward the other; reciprocal. 2. Having the same relationship each to the other. 3. Of or pertaining to each of two or more held in common; shared.

n. 1. A competition of speed, as in running or riding. 2. A strong or swift current of water. race-fields. *v. 3. To run, move or go swiftly. 4. To engage in a contest of speed; run a race. *raced, racing.

No doubt, the Supermind has also acted in the history of the world but always through the Overmind. It is the direct descent of the Supramental Consciousness and Power that alone can utterly re-create life in terms of the Spirit. For, in the Overmind there is already the play of possibilities which marks the beginning of this lower triple world of Mind, Life and Matter in which we have our existence. And whenever there is this play and not the spontaneous and infallible working of the innate Truth of the Spirit, there is the seed of distortion and ignorance. Not that the Overmind is a field of ignorance; but it is the border-line between the Higher and the Lower, for, the play of possibilities, of separate even if not yet divided choice, is likely to lead to deviation from the Truth of things.

not loosening; held tightly or firmly.

not worshipped or adored; not held in reverence or esteem.

obstinate ::: 1. Firmly or stubbornly adhering to one"s purpose, opinion, etc. 2. Characterized by inflexible persistence or an unyielding attitude. obstinately.

occult ::: “The ancient knowledge in all countries was full of the search after the hidden truths of our being and it created that large field of practice and inquiry which goes in Europe by the name of occultism,—we do not use any corresponding word in the East, because these things do not seem to us so remote, mysterious and abnormal as to the occidental mentality; they are nearer to us and the veil between our normal material life and this larger life is much thinner.” The Synthesis of Yoga

OLD NATURE. ::: The lower forces seldom yield the ground without a protracted and often repeated struggle. What is gained can be covered over, but it is never lost.

oracle ::: 1. A person, such as a priestess, through whom a deity is held to respond when consulted. 2. The response given through such a medium, often in the form of an enigmatic statement or allegory. 3. A command or revelation from God. oracles.

“Our first decisive step out of our human intelligence, our normal mentality, is an ascent into a higher Mind, a mind no longer of mingled light and obscurity or half-light, but a large clarity of the Spirit. Its basic substance is a unitarian sense of being with a powerful multiple dynamisation capable of the formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming, of all of which there is a spontaneous inherent knowledge. It is therefore a power that has proceeded from the Overmind,—but with the Supermind as its ulterior origin,—as all these greater powers have proceeded: but its special character, its activity of consciousness are dominated by Thought; it is a luminous thought-mind, a mind of Spirit-born conceptual knowledge. An all-awareness emerging from the original identity, carrying the truths the identity held in itself, conceiving swiftly, victoriously, multitudinously, formulating and by self-power of the Idea effectually realising its conceptions, is the character of this greater mind of knowledge.” The Life Divine

passion-flower ::: any of various climbing, tendril-bearing, chiefly tropical American vines of the genus Passiflora, having large showy flowers with a fringelike crown and a conspicuous stalk that bears the stamens and pistil, with some varieties yielding a delicious fruit. [From the resemblance of its parts to the instruments of the Passion.]

path ::: 1. A trodden track or way. 2. The route or course along which something travels or moves. 3. Fig. A course of action or conduct. path"s, paths, field-paths.

phalanx ::: an ancient military formation of serried ranks surrounded by shields; hence, any crowded mass of people or group united for a common purpose. phalanxes, phalanxed.

PHYSICAL OPENING. ::: The opening of the physical and the subconscient always takes a long time as it is a thing of habits and constant repetition of the old movements, obscure and stiff and not plastic, yielding only little by little. The physical mind can be more easily opened and converted than the rest but the vital-physical and the mental-physical arc obstinate. The old things are always recurring there without reason and by force of habit. Much of the vital-physical and most of the material are in the subconsciencc or depend upon it. U needs a strong and sustained action to progress there.

plastic ::: n. 1. Any of numerous substances that can be shaped and molded when subjected to heat or pressure. adj. 2. Any of various organic compounds produced by polymerization, capable of being molded, extruded, cast into various shapes and films. 3. Capable of being shaped, moulded or formed. 4. Having the power of moulding or shaping formless or yielding material.

Power into the vital and its activities; it increases also the field and the opportunity of surrender.

Powers, for they have too their cosmic field in which they exer- cise their fanction and authorit}'. " Appearances ” refers to the forms they take in order to rule the world, forms often false and always incarnating falsehood, sometimes pseudo-divine.

powers ::: Sri Aurobindo: "These are the forces and beings that are interested in maintaining the falsehoods they have created in the world of the Ignorance and in putting them forward as the Truth which men must follow. In India they are termed Asuras, Rakshasas, Pishachas (beings respectively of the mentalised vital, middle vital and lower vital planes) who are in opposition to the Gods, the Powers of Light. These too are Powers, for they too have their cosmic field in which they exercise their function and authority and some of them were once divine Powers (the former gods, purve devah , as they are called somewhere in the Mahabharata) who have fallen towards the darkness by revolt against the divine Will behind the cosmos.” Letters on Yoga

powers ::: “These are the forces and beings that are interested in maintaining the falsehoods they have created in the world of the Ignorance and in putting them forward as the Truth which men must follow. In India they are termed Asuras, Rakshasas, Pishachas (beings respectively of the mentalised vital, middle vital and lower vital planes) who are in opposition to the Gods, the Powers of Light. These too are Powers, for they too have their cosmic field in which they exercise their function and authority and some of them were once divine Powers (the former gods, purve devah , as they are called somewhere in the Mahabharata) who have fallen towards the darkness by revolt against the divine Will behind the cosmos.” Letters on Yoga

POWER. ::: Whatever or whoever exercises a conscious power in the cosmic field and has authority over the world-movement or some movement in it.

::: "Pressure, throbbing, electrical vibrations are all signs of the working of the Force. The places indicate the field of action — the top of the head is the summit of the thinking mind where it communicates with the higher consciousness; the neck or throat is the seat of the physical, externalising or expressive mind; the ear is the place of communication with the inner mind-centre by which thoughts etc. enter into the personal being from the general Nature.” Letters on Yoga

“Pressure, throbbing, electrical vibrations are all signs of the working of the Force. The places indicate the field of action—the top of the head is the summit of the thinking mind where it communicates with the higher consciousness; the neck or throat is the seat of the physical, externalising or expressive mind; the ear is the place of communication with the inner mind-centre by which thoughts etc. enter into the personal being from the general Nature.”

prisoned ::: held captive in or as in a prison.

produced ::: 1. Caused to occur or exist; gave or given rise to. 2. Created, generated, brought forth, yielded. producing.

province ::: sphere or field of activity.

raised, elevated, held up. Also fig.

realm ::: 1. A kingdom. 2. The region, sphere, or domain within which anything occurs, prevails, or dominates. 3. The special province or field of someone or something. **realms.

repressed ::: held back; restrained, checked, suppressed.

reserve ::: n. 1. A resource not normally called upon but available if needed. 2 The keeping of one"s feelings, thoughts, actions or affairs to oneself. reserve"s. v. reserved. 3. Set aside for the use of a particular person or party. 4. Held in reserve; kept back or set aside.

resist ::: 1. To strive to fend off or offset the actions, effects, or force of. 2. To remain firm against the actions, effects, or force of; withstand. 3. To stand firm (against); not yield (to); fight (against). resists, resisted, resisting.

RESISTANCE. ::: When the soul draws towards the Divine, there may be a resistance in the mind and the common form of that is denial and doubt — which may create mental and vital su/Tering. There may again be a resistance in the vital nature ivhose principal characer is desire and the attachment to the objects of desire, and if in this field there is conflict between the soul and the vital nature, between the Divine Attraction and the pull of the Ignorance, then obviously there may be much suffer- ing of the mind and vital parts. The pbj-sical consciousness also may offer a resistance which is usually that of a fundamental inertia, an obscurity in the very stuff of the physical, an incom- prehension, an inability to respond to the higher consciousness, a habit of helplessly responding to the lower mechanically, even when it docs not want to do so ; both lital and physical suffer- ing may be the consequence. There is, moreover, the resistance of the Universal Nature which does not want the being to escape from the Ignorance into the Light. This may take the form of a vehement insistence in the continuation of the old movements, waves of them thrown on the mind and vital and body so that old ideas, impulses, desires, feelings, responses continue even after they are thrown out and rejected, and can return like an invading army from outside, until the whole nature, given to (he

restrained ::: held back; kept in check.

SACRIFICE. ::: Does noi so mucb indicate giving up what is held dear as an offering of oneself, one's being, one’s mind, heart, will, body, life, actions to the Divine. It has the original sense of ‘ making sacred ' and is used as an equivalent of yajna.

sacrilegious ::: pertaining to or involving the violation or profanation of anything sacred or held sacred.

seldom ::: no often; infrequently or rarely.

serpent ::: “On the other hand, Pranayama awakens the coiled-up serpent of the Pranic dynamism in the vital sheath and opens to the Yogin fields of consciousness, ranges of experience, abnormal faculties denied to the ordinary human life while it puissantly intensifies such normal powers and faculties as he already possesses. These advantages can be farther secured and emphasised by other subsidiary processes open to the Hathayogin.” The Synthesis of Yoga

shade ::: 1. The comparative darkness caused by the interception or screening of rays of light from an object, place, or area. 2. A place or an area of comparative darkness, as one sheltered from the sun. 3. A shadow. 4. A spectre; a shadow. 5. Something that provides a shield or protection from a direct source of light. 6. A colour that varies slightly from a standard colour due to a difference in hue, saturation, or luminosity. 7. Fig. Something resembling a ghost or a disembodied spirit; something insubstantial or fleeting. 8. shades. Darkness gathering at the close of day. Shade, shades.

shelter ::: n. 1. Something that provides cover or protection, as from the weather, danger, etc. v. 2. To provide with refuge as by shelter, to harbour; to take under (one"s) protection. adj. **3. Protected from troubles, annoyances, sordidness, etc. 4. Protected or shielded from storms, cold, the sun, etc. by a wall, roof, barrier, or the like. sheltered, sheltering.**

shield ::: n. 1. A broad piece of armour made of rigid material and strapped to the arm or carried in the hand for protection against hurled or thrusted weapons. 2. Something or someone that protects against injury. v. 3. To protect; shield; hide or conceal someone or something from danger. 4. To hide or conceal. shields.

sphere ::: 1. The sky considered as a vaulted roof; firmament. 2. The place or environment within which a person or thing exists; a field of activity or operation; orbit, province, realm, domain. 3. A celestial abode. 4. A field of something specified. 5. The orbit of a celestial body, such as that of a planet. Also fig. **spheres.**

SPIRITUAL LIFE. ::: The spiritual life is not a thing that can be formulated in a rigid definition or bound by a fixed mental rule ; it is a vast field of evolution, an immense kingdom poten- tially larger than the other kuigdoms below it, with a hundred

Sri Aurobindo: "But when I speak of the Divine Will, I mean something different, — something that has descended here into an evolutionary world of Ignorance, standing at the back of things, pressing on the Darkness with its Light, leading things presently towards the best possible in the conditions of a world of Ignorance and leading it eventually towards a descent of a greater power of the Divine, which will be not an omnipotence held back and conditioned by the law of the world as it is, but in full action and therefore bringing the reign of light, peace, harmony, joy, love, beauty and Ananda, for these are the Divine Nature.” *Letters on Yoga

Sri Aurobindo: "Conviction — intellectual belief held on what seems to be good reasons.” Letters on Yoga

Sri Aurobindo: "It could be affirmed as a consequence that there is one all-pervading Life or dynamic energy — the material aspect being only its outermost movement — that creates all these forms of the physical universe, Life imperishable and eternal which, even if the whole figure of the universe were quite abolished, would itself still go on existing and be capable of producing a new universe in its place, must indeed, unless it be held back in a state of rest by some higher Power or hold itself back, inevitably go on creating. In that case Life is nothing else than the Force that builds and maintains and destroys forms in the world; it is Life that manifests itself in the form of the earth as much as in the plant that grows upon the earth and the animals that support their existence by devouring the life-force of the plant or of each other. All existence here is a universal Life that takes form of Matter. It might for that purpose hide life-process in physical process before it emerges as submental sensitivity and mentalised vitality, but still it would be throughout the same creative Life-principle.” *The Life Divine

"Sri Aurobindo: "It has been held that ecstasy is a lower and transient passage, the peace of the Supreme is the supreme realisation, the consummate abiding experience. This may be true on the spiritual-mind plane: there the first ecstasy felt is indeed a spiritual rapture, but it can be and is very usually mingled with a supreme happiness of the vital parts taken up by the Spirit; there is an exaltation, exultation, excitement, a highest intensity of the joy of the heart and the pure inner soul-sensation that can be a splendid passage or an uplifting force but is not the ultimate permanent foundation. But in the highest ascents of the spiritual bliss there is not this vehement exaltation and excitement; there is instead an illimitable intensity of participation in an eternal ecstasy which is founded on the eternal Existence and therefore on a beatific tranquillity of eternal peace. Peace and ecstasy cease to be different and become one. The Supermind, reconciling and fusing all differences as well as all contradictions, brings out this unity; a wide calm and a deep delight of all-existence are among its first steps of self-realisation, but this calm and this delight rise together, as one state, into an increasing intensity and culminate in the eternal ecstasy, the bliss that is the Infinite.” The Life Divine

*Sri Aurobindo: "It is true that when Matter first emerges it becomes the dominant principle; it seems to be and is within its own field the basis of all things, the constituent of all things, the end of all things: but Matter itself is found to be a result of something that is not Matter, of Energy, and this Energy cannot be something self-existent and acting in the Void, but can turn out and, when deeply scrutinised, seems likely to turn out to be the action of a secret Consciousness and Being: when the spiritual knowledge and experience emerge, this becomes a certitude, — it is seen that the creative Energy in Matter is a movement of the power of the Spirit.” The Life Divine

Sri Aurobindo: " Love? It is not Love who meets the burdened great and governs the fate of men! Nor is it Pain. Time also does not do these things — it only provides the field and movement of events. If I had wanted to give a name, I would have done it, but it has purposely to be left nameless because it is indefinable. He may use Love or Pain or Time or any of these powers but is not any of them. You can call him the Master of the Evolution, if you like. Letters of Savitri

Sri Aurobindo: “ Love? It is not Love who meets the burdened great and governs the fate of men! Nor is it Pain. Time also does not do these things—it only provides the field and movement of events. If I had wanted to give a name, I would have done it, but it has purposely to be left nameless because it is indefinable. He may use Love or Pain or Time or any of these powers but is not any of them. You can call him the Master of the Evolution, if you like. Letters of Savitri

Sri Aurobindo: "On the other hand, Pranayama awakens the coiled-up serpent of the Pranic dynamism in the vital sheath and opens to the Yogin fields of consciousness, ranges of experience, abnormal faculties denied to the ordinary human life while it puissantly intensifies such normal powers and faculties as he already possesses. These advantages can be farther secured and emphasised by other subsidiary processes open to the Hathayogin.” *The Synthesis of Yoga

Sri Aurobindo: "The ancient knowledge in all countries was full of the search after the hidden truths of our being and it created that large field of practice and inquiry which goes in Europe by the name of occultism, — we do not use any corresponding word in the East, because these things do not seem to us so remote, mysterious and abnormal as to the occidental mentality; they are nearer to us and the veil between our normal material life and this larger life is much thinner.” *The Synthesis of Yoga

*Sri Aurobindo: "The earth is a material field of evolution. Mind and life, supermind, Sachchidananda are in principle involved there in the earth-consciousness; but only Matter is at first organized; then life descends from the life plane and gives shape and organization and activity to the life principle in Matter, creates the plant and animal; then mind descends from the mind plane, creating man. Now supermind is to descend so as to create a supramental race.” Letters on Yoga

Sri Aurobindo: "Vitality means life-force — wherever there is life, in plant or animal or man, there is life-force — without the vital there can be no life in matter and no living action. The vital is a necessary force and nothing can be done or created in the bodily existence, if the vital is not there as an instrument.” *Letters on Yoga

  "The vital proper is the life-force acting in its own nature, impulses, emotions, feelings, desires, ambitions, etc., having as their highest centre what we may call the outer heart of emotion, while there is an inner heart where are the higher or psychic feelings and sensibilities, the emotions or intuitive yearnings and impulses of the soul. The vital part of us is, of course, necessary to our completeness, but it is a true instrument only when its feelings and tendencies have been purified by the psychic touch and taken up and governed by the spiritual light and power.” *Letters on Yoga

". . . the vital is the Life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul in man and of all that play of possessive and other related instincts, anger, fear, greed, lust, etc., that belong to this field of the nature. Letters on Yoga

The Mother: "The vital is the dynamism of action. It is the seat of the will, of impulses, desires, revolts, etc.” Words of the Mother, MCW Vol. 15*.


Sri Aurobindo: "What the "void" feels as a clutch is felt by the Mother only as a reminding finger laid on her cheek. It is one advantage of the expression ‘as if" that it leaves the field open for such variation. It is intended to suggest without saying it that behind the sombre void is the face of a mother. The two other ‘as if"s have the same motive and I do not find them jarring upon me. The second is at a sufficient distance from the first and it is not obtrusive enough to prejudice the third which more nearly follows. . . .” Letters on Savitri

star ::: 1. Any of the celestial bodies visible at night from Earth as relatively stationary, usually twinkling points of light. 2. One who is prominent or distinguished in some way. 3. Fig. A guiding light. 4. A celestial body, esp. a planet or a star, supposed to influence events, personalities, etc. stars, stars", star-carved, star-defended, star-entangled, star-field, star-gemmed, star-jewelled, star-led, star-lost, star-lustrous, star-white.

stark ::: 1. Bare; blunt; unyielding. 2. Stiff or rigid in substance, muscles, etc. 3. Complete or utter; extreme. 4. Harsh, grim, or desolate, as a view, place, etc. 5. Bluntly or sternly plain; not softened or glamourized. 6. Extremely simple or severe; austere, bare. 7. Stiff or rigid in substance, muscles, etc. 8. Bluntly or sternly plain; inflexible, esp. in judgement.

stayed ::: supported, sustained, held up (a person or thing).

stoop ::: 1. To bend the head and shoulders, or the body generally, forward and downward from an erect position. 2. To carry the head and shoulders habitually bowed forward. 3. To descend from a height or superior position. 4. To swoop down, like a hawk at prey. Also fig. **5. To submit; yield. 6. To lower or debase oneself. Stoops, stooped, stooping.**

stubborn ::: unreasonably, often perversely unyielding; bullheaded; obstinate.

subconscient ::: Sri Aurobindo: "In our yoga we mean by the subconscient that quite submerged part of our being in which there is no wakingly conscious and coherent thought, will or feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up in itself and from it too all sorts of stimuli, of persistent habitual movements, crudely repeated or disguised in strange forms can surge up into dream or into the waking nature. No, subliminal is a general term used for all parts of the being which are not on the waking surface. Subconscient is very often used in the same sense by European psychologists because they do not know the difference. But when I use the word, I mean always what is below the ordinary physical consciousness, not what is behind it. The inner mental, vital, physical, the psychic are not subconscious in this sense, but they can be spoken of as subliminal.” *The Synthesis of Yoga.

"The subconscient is a concealed and unexpressed inarticulate consciousness which works below all our conscious physical activities. Just as what we call the superconscient is really a higher consciousness above from which things descend into the being, so the subconscient is below the body-consciousness and things come up into the physical, the vital and the mind-nature from there.

Just as the higher consciousness is superconscient to us and supports all our spiritual possibilities and nature, so the subconscient is the basis of our material being and supports all that comes up in the physical nature.” Letters on Yoga

  "That part of us which we can strictly call subconscient because it is below the level of mind and conscious life, inferior and obscure, covers the purely physical and vital elements of our constitution of bodily being, unmentalised, unobserved by the mind, uncontrolled by it in their action. It can be held to include the dumb occult consciousness, dynamic but not sensed by us, which operates in the cells and nerves and all the corporeal stuff and adjusts their life process and automatic responses. It covers also those lowest functionings of submerged sense-mind which are more operative in the animal and in plant life.” *The Life Divine

"The subconscient is a thing of habits and memories and repeats persistently or whenever it can old suppressed reactions, reflexes, mental, vital or physical responses. It must be trained by a still more persistent insistence of the higher parts of the being to give up its old responses and take on the new and true ones.” Letters on Yoga

"About the subconscient — it is the sub-mental base of the being and is made up of impressions, instincts, habitual movements that are stored there. Whatever movement is impressed in it, it keeps. If one impresses the right movement in it, it will keep and send up that. That is why it has to be cleared of old movements before there can be a permanent and total change in the nature. When the higher consciousness is once established in the waking parts, it goes down into the subconscient and changes that also, makes a bedrock of itself there also.” Letters on Yoga

"The sub-conscious is the evolutionary basis in us, it is not the whole of our hidden nature, nor is it the whole origin of what we are. But things can rise from the subconscient and take shape in the conscious parts and much of our smaller vital and physical instincts, movements, habits, character-forms has this source.” Letters on Yoga

"The subconscient is the support of habitual action — it can support good habits as well as bad.” Letters on Yoga

"For the subconscient is the Inconscient in the process of becoming conscious; it is a support and even a root of our inferior parts of being and their movements.” The Life Divine *subconscient"s.


submission ::: the act or instance of giving over or yielding to the power or authority of another.

submit ::: to yield or surrender (oneself) to the will or authority of another. submits, submitting.

subtle Matter ::: Sri Aurobindo: "Much more than half our thoughts and feelings are not our own in the sense that they take form out of ourselves; of hardly anything can it be said that it is truly original to our nature. A large part comes to us from others or from the environment, whether as raw material or as manufactured imports; but still more largely they come from universal Nature here or from other worlds and planes and their beings and powers and influences; for we are overtopped and environed by other planes of consciousness, mind planes, life planes, subtle matter planes, from which our life and action here are fed, or fed on, pressed, dominated, made use of for the manifestation of their forms and forces.” *The Synthesis of Yoga

"Mind therefore is held by the Hindus to be a species of subtle matter in which ideas are waves or ripples, and it is not limited by the physical body which it uses as an instrument.” Essays in Philosophy and Yoga

"All that manifested from the Eternal has already been arranged in worlds or planes of its own nature, planes of subtle Matter, planes of Life, planes of Mind, planes of Supermind, planes of the triune luminous Infinite. But these worlds or planes are not evolutionary but typal. A typal world is one in which some ruling principle manifests itself in its free and full capacity and energy and form are plastic and subservient to its purpose. Its expressions are therefore automatic and satisfying and do not need to evolve; they stand so long as need be and do not need to be born, develop, decline and disintegrate.” Essays Divine and Human*


*sun"s, suns, sun-beams, sun-beat, sun-blaze, sun-bright, sun-capped,, sun-clear, sun-dream, sun-eyed, sun-frank, sun-gaze, sun-gazing, sun-god"s, sun-gold, sun-held, sun-herds, sun-kissed, sun-laugh, sun-lift, sun-like, sun-march, sun-orb, sun-steppes, sun-stone, sun-thoughts, sun-vast, sun-veil, sun-white, sun-word, Sun-Word.

“That part of us which we can strictly call subconscient because it is below the level of mind and conscious life, inferior and obscure, covers the purely physical and vital elements of our constitution of bodily being, unmentalised, unobserved by the mind, uncontrolled by it in their action. It can be held to include the dumb occult consciousness, dynamic but not sensed by us, which operates in the cells and nerves and all the corporeal stuff and adjusts their life process and automatic responses. It covers also those lowest functionings of submerged sense-mind which are more operative in the animal and in plant life.” The Life Divine

that they begin to lose all sense of the true disiinrn'T "Kriencet cation between different fields of reality All th *mar in these experiences must not be taken as true Place"

that way, it becomes ready for the moment when the psychic has only (o give a slight pusli for it to fa!! away in each field of its activity from its loosened roots.

theatre ::: a place of action; field of operations. theatres.

"The collectivity is a mass, a field of formation; the individual is the diviner of truth, the form-maker, the creator.” The Life Divine

“The collectivity is a mass, a field of formation; the individual is the diviner of truth, the form-maker, the creator.” The Life Divine

The field of vision, like every other field of activity of the human mind, is a mixed world and there is in it not only truth but much half-inith and error. For the rash and unwary to enter into it may bring confusion and misleading inspiration and false voices, and it is safer to have some sure guidance from those who know and have spiritual and psychic experience One must look at this field calmly and with discrimination, but to shut the gates and reject this or other supraphysical experiences is to limit oneself and arrest the inner development.

The governing factors for us must be the spirit and the psychic being united with the Divine ; the occult laws and phenomena have to be known only as an instrumentation, not as the govern* ing principles. The occult is a vast field and complicated and not without its dangers. It need not be abandoned but it should not be given the first place.

"The intuitive knowledge on the contrary, however limited it may be in its field or application, is within that scope sure with an immediate, a durable and especially a self-existent certitude.” The Synthesis of Yoga

“The intuitive knowledge on the contrary, however limited it may be in its field or application, is within that scope sure with an immediate, a durable and especially a self-existent certitude.” The Synthesis of Yoga

The Mother is dealing with the Ignorance in the fields of the

theocracies ::: systems of government in which God or a deity is held to be the civil ruler; thearchy.

"The old writings call the Titans the elder gods. So they still are; nor is any god entirely divine unless there is hidden in him also a Titan.” Essays Divine and Human

“The old writings call the Titans the elder gods. So they still are; nor is any god entirely divine unless there is hidden in him also a Titan.” Essays Divine and Human

:::   "The psycho-analysis of Freud is the last thing that one should associate with yoga. It takes up a certain part, the darkest, the most perilous, the unhealthiest part of the nature, the lower vital subconscious layer, isolates some of its most morbid phenomena and attributes to it and them an action out of all proportion to its true role in the nature. Modern psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mind — to take a partial or local truth, generalise it unduly and try to explain a whole field of Nature in its narrow terms — runs riot here. Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood and it can have a nasty influence and tend to make the mind and vital more and not less fundamentally impure than before.

“The psycho-analysis of Freud is the last thing that one should associate with yoga. It takes up a certain part, the darkest, the most perilous, the unhealthiest part of the nature, the lower vital subconscious layer, isolates some of its most morbid phenomena and attributes to it and them an action out of all proportion to its true role in the nature. Modern psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mind—to take a partial or local truth, generalise it unduly and try to explain a whole field of Nature in its narrow terms—runs riot here. Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood and it can have a nasty influence and tend to make the mind and vital more and not less fundamentally impure than before.

The strongest attitude to take is to regard these things as what they really are ::: incursions of dark forces from outside taking advantage of certain openings in the physical mind or the vital part, but not a real part of oneself or spontaneous creation in one’s own nature. To create a confusion and darkness in the physical mind and to throw into it or awake in it mistaken ideas, dark thoughts, false impressions is a favourite method of these assailants, and if they can get the support of this mind from over-confidence in its own correctness or the natural rightness of its impressions and inferences, then they can have a field-day until the true mind reasserts itself and blows the clouds away.

The Supermind is in its very essence a truth-consciousness, a consciousness always free from the Ignorance which is the foundation of our present natural or evolutionary existence and from which nature in us is trying to arrive at self-knowledge and world-knowledge and a right consciousness and the right use of our existence in the universe- The Supermind, because it is a truth-consciousness, has this knowledge inherent in it and this power of true existence ; its course is straight and can go direct to its aim, its field is wide and can even be made illimitable.

"The Supermind is in its very essence a truth-consciousness, a consciousness always free from the Ignorance which is the foundation of our present natural or evolutionary existence and from which nature in us is trying to arrive at self-knowledge and world-knowledge and a right consciousness and the right use of our existence in the universe. The Supermind, because it is a truth-consciousness, has this knowledge inherent in it and this power of true existence; its course is straight and can go direct to its aim, its field is wide and can even be made illimitable. This is because its very nature is knowledge: it has not to acquire knowledge but possesses it in its own right; its steps are not from nescience or ignorance into some imperfect light, but from truth to greater truth, from right perception to deeper perception, from intuition to intuition, from illumination to utter and boundless luminousness, from growing widenesses to the utter vasts and to very infinitude. On its summits it possesses the divine omniscience and omnipotence, but even in an evolutionary movement of its own graded self-manifestation by which it would eventually reveal its own highest heights it must be in its very nature essentially free from ignorance and error: it starts from truth and light and moves always in truth and light. As its knowledge is always true, so too its will is always true; it does not fumble in its handling of things or stumble in its paces. In the Supermind feeling and emotion do not depart from their truth, make no slips or mistakes, do not swerve from the right and the real, cannot misuse beauty and delight or twist away from a divine rectitude. In the Supermind sense cannot mislead or deviate into the grossnesses which are here its natural imperfections and the cause of reproach, distrust and misuse by our ignorance. Even an incomplete statement made by the Supermind is a truth leading to a further truth, its incomplete action a step towards completeness.” The Supramental Manifestation

“The Supermind is in its very essence a truth-consciousness, a consciousness always free from the Ignorance which is the foundation of our present natural or evolutionary existence and from which nature in us is trying to arrive at self-knowledge and world-knowledge and a right consciousness and the right use of our existence in the universe. The Supermind, because it is a truth-consciousness, has this knowledge inherent in it and this power of true existence; its course is straight and can go direct to its aim, its field is wide and can even be made illimitable. This is because its very nature is knowledge: it has not to acquire knowledge but possesses it in its own right; its steps are not from nescience or ignorance into some imperfect light, but from truth to greater truth, from right perception to deeper perception, from intuition to intuition, from illumination to utter and boundless luminousness, from growing widenesses to the utter vasts and to very infinitude. On its summits it possesses the divine omniscience and omnipotence, but even in an evolutionary movement of its own graded self-manifestation by which it would eventually reveal its own highest heights it must be in its very nature essentially free from ignorance and error: it starts from truth and light and moves always in truth and light. As its knowledge is always true, so too its will is always true; it does not fumble in its handling of things or stumble in its paces. In the Supermind feeling and emotion do not depart from their truth, make no slips or mistakes, do not swerve from the right and the real, cannot misuse beauty and delight or twist away from a divine rectitude. In the Supermind sense cannot mislead or deviate into the grossnesses which are here its natural imperfections and the cause of reproach, distrust and misuse by our ignorance. Even an incomplete statement made by the Supermind is a truth leading to a further truth, its incomplete action a step towards completeness.” The Supramental Manifestation

The theory of the Mantra is that it is a word of power bom out of the secret depths of our being where it has been brooded upon by a deeper consciousness than the mental, framed In the heart and not constructed by the intellect, held in the mind, again concentrated on by the waking mental consciousness and then thrown out silently or vocally — the silent word is perhaps held to be more potent than the spoken — precisely for the work of creation. The Mantra can not only Create new subjective states in ourselves, alter our p^chical being, reveal knowledge and faculties we did not before possess, can not only produce similar results in other minds than that of the user, but can pro- duce vibrations in the mental and vital atmosphere which result in effects, in actions and even in the production of material forms on the physical place. ’

"The theory of the Mantra is that it is a word of power born out of the secret depths of our being where it has been brooded upon by a deeper consciousness than the mental, framed in the heart and not constructed by the intellect, held in the mind, again concentrated on by the waking mental consciousness and then thrown out silently or vocally — the silent word is perhaps held to be more potent than the spoken — precisely for the work of creation. The Mantra can not only create new subjective states in ourselves, alter our psychical being, reveal knowledge and faculties we did not before possess, can not only produce similar results in other minds than that of the user, but can produce vibrations in the mental and vital atmosphere which result in effects, in actions and even in the production of material forms on the physical plane.” The Upanishads

“The theory of the Mantra is that it is a word of power born out of the secret depths of our being where it has been brooded upon by a deeper consciousness than the mental, framed in the heart and not constructed by the intellect, held in the mind, again concentrated on by the waking mental consciousness and then thrown out silently or vocally—the silent word is perhaps held to be more potent than the spoken—precisely for the work of creation. The Mantra can not only create new subjective states in ourselves, alter our psychical being, reveal knowledge and faculties we did not before possess, can not only produce similar results in other minds than that of the user, but can produce vibrations in the mental and vital atmosphere which result in effects, in actions and even in the production of material forms on the physical plane.” The Upanishads

“The theory of the Mantra is that it is a word of power born out of the secret depths of our being where it has been brooded upon by a deeper consciousness than the mental, framed in the heart and not constructed by the intellect, held in the mind, again concentrated on by the waking mental consciousness and then thrown out silently or vocally—the silent word is perhaps held to be more potent than the spoken—precisely for the work of creation. The Mantra can not only create new subjective states in ourselves, alter our psychical being, reveal knowledge and faculties we did not before possess, can not only produce similar results in other minds than that of the user, but can produce vibrations in the mentaland vital atmosphere which result ineffects, in actions and even in theproduction of material forms on the physical plane.” The Upanishads

::: "The use of the word Power has already been explained — it can be applied to whatever or whoever exercises a conscious power in the cosmic field and has authority over the world-movement or some movement in it.” Letters on Yoga

“The use of the word Power has already been explained—it can be applied to whatever or whoever exercises a conscious power in the cosmic field and has authority over the world-movement or some movement in it.” Letters on Yoga

“… the vital is the Life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul in man and of all that play of possessive and other related instincts, anger, fear, greed, lust, etc., that belong to this field of the nature. Letters on Yoga

The vital-physical is the vehicle of the nervous responses of our physical nature ::: it Is the field and Instrument of the smaller sensations, desires, reactions of all kinds to the Impacts of the outer physical and gross material life. This vital-physical part

The weakness of Hatha Yoga is that its laborious and difficult processes make so great a demand on the time and energy and impose so complete a severance from the ordinary life of men that the utilisation of its results for the life of the world becomes either impracticable or is extraordinarily restricted. The physical results, increased vitality, prolonged youth, health, longevity are of small avail if they must be held by us as misers of ourselves apart from the common life for their own sake, not utilised, not thrown into the common sura of the world’s activity. Hatha

The work here is a field and an opportunity for the Karma- yoga part of the Integral yoga, for learning to w-ork in the true yogic way, dedication through service, practical selflessness, obedience, scrupulousness, dkciplioe, setting the Divine and the

This would be the source of that wanting to get back to some- thing interesting and enthralling which accompanies the desire to fall into sleep. But this must not be encouraged in waking hours, it should be kept for hours set apart for sleep where it gets its natural field, Othenvisc there may be an unbalancing, a tendency to live more and too much in the visions of the supraphysical realms and a decrease of the hold on outer realities.

thought-Mind ::: Sri Aurobindo: "Our first decisive step out of our human intelligence, our normal mentality, is an ascent into a higher Mind, a mind no longer of mingled light and obscurity or half-light, but a large clarity of the Spirit. Its basic substance is a unitarian sense of being with a powerful multiple dynamisation capable of the formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming, of all of which there is a spontaneous inherent knowledge. It is therefore a power that has proceeded from the Overmind, — but with the Supermind as its ulterior origin, — as all these greater powers have proceeded: but its special character, its activity of consciousness are dominated by Thought; it is a luminous thought-mind, a mind of Spirit-born conceptual knowledge. An all-awareness emerging from the original identity, carrying the truths the identity held in itself, conceiving swiftly, victoriously, multitudinously, formulating and by self-power of the Idea effectually realising its conceptions, is the character of this greater mind of knowledge. " *The Life Divine

Thoughts are not the essence of mind*bcinc, they arc only an activity of mental nature ; if that activity ceases, what appears then as a tbought-fiee existence that manifests in its place is not a blank or void but something ytry real, substantial, con- crete we may say — a mental being that extends itself widely and can be its own field of existence silent or active as well as the Witness Knower,, Master of that field and its action. Some feel it first as a void but that is because their observ-ation is un- trained and insufficient and loss of activity gives them the sense of blank ; an emptiness tKete is, but it is an emptiness of the ordinary activities, not a blank of eiustencc.

thunderbolt ::: an imaginary bolt or dart conceived as the material destructive agent cast to earth in a flash of lightening. Myth & Legend / Norse Myth & Legend) (in mythology) the destructive weapon wielded by several gods, esp. the Greek god Zeus and the Norse god of thunder, Thor.

time ::: 1. Duration regarded as belonging to the present life as distinct from the life to come or from eternity; finite duration. 2. A nonspatial continuum in which events occur in apparently irreversible succession from the past through the present to the future. 3. A period in the existence or history of the world; an age, an era. Time, time-born, time-bound, time-constructed, time-driven, time-field, time-flakes, time-inn, time-loop, time-made, time-plan, time-vexed, time-walk, world-time, World-Time"s.

Time is a field of circumstances and forces meeting and work- ing out a resultant progression whose course it measures. To the ego It is a tyrant or a resistance, to the Divine an instrument.

"Time is a field of circumstances and forces meeting and working out a resultant progression whose course it measures. To the ego it is a tyrant or a resistance, to the Divine an instrument. Therefore, while our effort is personal, Time appears as a resistance, for it presents to us all the obstruction of the forces that conflict with our own. When the divine working and the personal are combined in our consciousness, it appears as a medium and a condition. When the two become one, it appears as a servant and instrument.” The Synthesis of Yoga

“Time is a field of circumstances and forces meeting and working out a resultant progression whose course it measures. To the ego it is a tyrant or a resistance, to the Divine an instrument. Therefore, while our effort is personal, Time appears as a resistance, for it presents to us all the obstruction of the forces that conflict with our own. When the divine working and the personal are combined in our consciousness, it appears as a medium and a condition. When the two become one, it appears as a servant and instrument.” The Synthesis of Yoga

tireless ::: not yielding to fatigue; untiring or indefatigable. tirelessly.

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 moulder in a far-off field of Rome;

To yield to depression when things go wrong is the worst way of meeting the difficulty There must be some desire or demand within, conscious or subconscious, that gets excited and revolts against its not being satisfied. The best way is to be conscious of it, face it calmly and steadily throw it out.

TYPAL WORLDS. ::: The other worlds are typal worlds, each fixed in its own kind and type and law. Evolution takes place on the earth and therefore the earth is the proper field for progression. The beings of the other worlds do not progress from one world to another. They remain fixed to their own type.

unbending ::: refusing to yield or compromise; resolute.

unbowed ::: not bowed or bent; hence, not yielding or submitting, as to defeat.

unconquerable ::: that cannot be overcome by conquest; not yielding to superior force; invincible.

". . . universal love is not personal — it has to be held within as a condition of the consciousness which will have its effects according to the Divine Will or be used by that Will if necessary; . . . .” Letters on Yoga ::: *love"s, loves, loved, loving, love-chained, love-maddened, love-music, love-note, all-love, All-love, All-Love.

“… universal love is not personal—it has to be held within as a condition of the consciousness which will have its effects according to the Divine Will or be used by that Will if necessary; …” Letters on Yoga

Universal love is not personal ; it has to be held within as a condition of the consciousness which will have its elTccts accord- ing to the Divine Will or be used by that Will if necessary.

unyielding :::

upheld :::

Variability in sadhana: Each sadhaka has ‘a nature or turn of nature of his own and the morement of the yoga of hvo sadhakas, even when there arc some resemblances between them, is seldom exactly the same.

veldts ::: in South Africa, unenclosed country or open pasture-lands.

veldts ::: Jhumur: “Veldts are huge endless grasslands in South Africa, vast empty spaces. Perhaps in the early centuries there was no direction, no path, no clear-cut line…if I follow this path I am going to come out. You get lost. Because destiny is a force that pushes man as long as he doesn’t push destiny. When he becomes supremely conscious he can control his destiny. Otherwise he is at the mercy of all these forces and it is this that creates the whole chain of causality.”

Vilal being — its four parts ::: There arc four parts of the vital being— first, the menial vital which gives a mental expres- sion by thought, speech or olher^vise to the emotions, desires, passions, sensations and other movements of the vital being ; the emotional vital which is the seat of various feelings such as love, joy, sorrow, hatred, and the rest ; the central vital which is the seat of the stronger vital longings and reactions, e.g. ambi- tion, pride, fear, love of fame, attractions and repulsions, desires and passions of various kinds and the field of many vital ener- gies ; last, the lower vital which is occupied with small desires and feelings, such as make the greater part of daily life, e.g. food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, litfle wishes of all kinds — and a numberless host of other things. Their respective seats are

vintage ::: 1. The yield of wine or grapes from a vineyard or district during one season. 2. An exceptionally fine wine from the crop of a good year. Also fig.

Visions — colours: When i!»c colours begin lo take definite shapes in the >jslons, it is a sign of some dynamic work of formation in the consciousness ::: a square, for instance, means that some kind of creation is in process in some field of the being ; the square indicates that the creation is to be complete in itself ; while the rectangle indicates somcihws partial and preliminary.

Vital being — its four parts: There arc four parts of the vital being — first, the mental vital which gives a mental expres- sion by thought, speech or otherwise to the emotions, desires, passions, sensations and other movements of the vital being ; the emotional vital which is the scat of various feelings such as love, Joy, sorrow, hatred, and the rest ; the central vital which is the seat of the stronger rilal longings and reactions, e.g. ambi- tion, pride, fear, love of fame, attractions and repulsions, desires and passions of various kinds and the held of many vital ener- gies ; last, the lower vital which is occupied with small desires and feelings, such as make the greater part of daily life, e.g. food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, little wishes of all kinds — and a numberless host of other tlungs. Their respective seats are

weld ::: 1. To join (metals) by applying heat, sometimes with pressure and sometimes with an intermediate or filler metal having a high melting point. 2. Fig. To bring into close association or union.

Whatever point the adverse forces choose for attack, however small it may seem to the external human mind, becomes a crucial point and to yield it up may be to yield to them one of the keys of the fortress.

“What the ’void’ feels as a clutch is felt by the Mother only as a reminding finger laid on her cheek. It is one advantage of the expression ‘as if’ that it leaves the field open for such variation. It is intended to suggest without saying it that behind the sombre void is the face of a mother. The two other ‘as if’s have the same motive and I do not find them jarring upon me. The second is at a sufficient distance from the first and it is not obtrusive enough to prejudice the third which more nearly follows….” Letters on Savitri

wielded ::: handled (a weapon or tool, for example) with skill and ease.

Work and meditation ::: Those who have an expansive creative vital or a vital made for action are usually at their best when the vital is not held back from its movement and they can deve- lop faster by it than by introspective meditation. All that is needed is that the action should be dedicated, so that they may grow by it more and more prepared to feel and follow the Divine

Work and the Gita ::: Any work can be done as a field for the practice of the spirit of the Gita. Forget yourself and your miseries in the aspiration to a larger consciousness, feel the greater Force working in the world and make yourself an instrument for a work to be done, however small it may be.

Work can be of two kinds ::: the work that is a field of expen- cnce used for the sadhana, for a progressive harmonisation and transformation of the being and its activities ; and work that is a realised expression of the Divine.

WORLDLY LIFE. ::: The life of samsara is in its nature a field of unrest ; to go through in in the right way one has to offer one’s life and actions to the Divine and pray for the peace of the

Yogin fields of consciousness, ranges of experience, abnormal faculties denied to the ordinary human life while it puissantly intensifies such normal powers and faculties as he already pos- sesses. These advantages can be further secured and emphasised by other subsidiary processes open to the Hatha Yogin.



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*** WISDOM TROVE ***

1:This is the forest primeval. The murmuring pines and the hemlocks, Bearded with moss, and in garments green, indistinct in the twilight, Stand like Druids of eld, with voices sad and prophetic, Stand like harpers hoar, with beards that rest on their bosoms. Loud from its rocky caverns, the deep-voiced neighboring ocean Speaks, and in accents disconsolate answers the wail of the forest. ~ henry-wadsworth-longfellow, @wisdomtrove

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1:Took an arrow in the knee on my way through the Eld three summers ago. ~ Anonymous,
2:Took an arrow in the knee on my way through the Eld three summers ago. It gives out every now and then. ~ Patrick Rothfuss,
3:The Eld! The Eld!” the Manni whispered, and several raised fists into the air with the first and fourth fingers pointed. ~ Stephen King,
4:Det finnes skydd mot nästan allt som är
mot eld och skador genom storm och köld
ja, räkna upp vad slag som tänkas kan.
Men det finns inget skydd mot människan. ~ Harry Martinson,
5:Youthful Eld
Young men dancing, and the old
Sporting I with joy behold;
But an old man gay and free
Dancing most I love to see;
Age and youth alike he shares,
For his heart belies his hairs.
~ Anacreon,
6:Took an arrow in the knee on my way through the Eld three summers ago. It gives out every now and then.” He grimaced and said wistfully, “It’s what made me give up the good life on the road.” He reached down to touch his oddly bent leg tenderly. ~ Patrick Rothfuss,
7:What's this?" Primage Dur squinted at the glow of magic in the forest before them. Twelve shining warriors in red leather stood interspaced between a line of gnarled trees, blocking the advance of the Eld. "Who are they?"
"Dalh'reisen," Azurel hissed.
"Are they... singing? ~ C L Wilson,
8:Folk like to pretend they know everything about the world. Rich folk especially. Maps are great for that. [...] You don't have blanks on your map, so the folks who draw them shade in a piece and write, 'The Eld.' You might as well burn a hole right through the map for what good that does. ~ Patrick Rothfuss,
9:Eit kjærleiksbål som er kveikt av ein stor eld, vert ikkje slokt på ein seinkveld.
Det verste med den djupaste lidinga er at ho er usynleg for alle andre enn den som har henne i seg.
Det er best å ikkje mota kjærleiken på si ferd, for når ein misser den, har ein det verre enn for. ~ Bergsveinn Birgisson,
10:Sin embargo, todavía sostiene el cuerno de Roland, el utilizado por Arthur Eld, o eso contaban las historias. No iba a devolverlo. «Porque lo toco mejor de lo que tú nunca lo hiciste —le dice a Roland, riendo—. Puedes volver a quedártelo cuando me muera. No te descuides de quitármelo, Roland, pues te pertenece.» ~ Stephen King,
11:And like blots upon the landscape rose the cupolas above the ways to the Underworld. I understood now what all the beauty of the Upperworld people covered. Very pleasant was their day, as pleasant as the day of the cattle in the eld. Like the cattle, they knew of no enemies and provided against no needs. And their end was the same. ~ H G Wells,
12:And lo! towards us coming in a boat An old man, grizzled with the hair of eld, Moaning: “Woe unto you, debased souls! Hope nevermore to look upon the heavens. I come to lead you to the other shore; Into eternal darkness; into fire and frost. And thou, that yonder standest, living soul, Withdraw from these people, who are dead!” But he saw that I did not withdraw … —Dante’s Inferno, Canto III ~ Ransom Riggs,
13:This is the forest primeval. The murmuring pines and the hemlocks, Bearded with moss, and in garments green, indistinct in the twilight, Stand like Druids of eld, with voices sad and prophetic, Stand like harpers hoar, with beards that rest on their bosoms. Loud from its rocky caverns, the deep-voiced neighboring ocean Speaks, and in accents disconsolate answers the wail of the forest. ~ Henry Wadsworth Longfellow,
14:What is described is the conflict within the human body between opposing moral tendencies, which are imagined as distinct figures. A seer such as Vyasa would never concern himself with a description of mere physical fighting. It is the human body that is described as Kurukshetra, as dharmakshetra9 . The epithet may also mean that for a Kshatriya a battlefield is always a fi eld of dharma. Surely a fi eld on which the Pandavas too were present could not be altogether a place of sin. ~ Mahatma Gandhi,
15:Be gentle with yourself, my white one. Come with me tomorrow through the forest; we will gather black mushrooms and herbs that, crushed against the fingers, give a magic smell. You will feel the sun on your hair and the rich earth beneath your feet, and the fresh winds scented with the spice of snow from the hidden places on Eld Mountain. Be patient, as you must always be patient with new pale seeds buried in the dark ground. When you are stronger, you can begin to think again. But now is the time to feel. ~ Patricia A McKillip,
16:The magic went away. Maerlyn retired to his cave in one world, the sword of Eld gave way to the pistols of the gunslingers in another, and the magic went away. And across the arc of years, great alchemists, great scientists, and great—what?—technicians, I think? Great men of thought, anyway, that’s what I mean, great men of deduction—these came together and created the machines which ran the Beams. They were great machines but they were mortal machines. They replaced the magic with machines, do ya kennit, and now the machines are failing. In ~ Stephen King,
17:Those screams had been growing steadily louder, as the torture masters of Eld worked their way down the line of new prisoners. A few chimes ago, however, the screams had fallen mysteriously silent.

"Do you think the torture masters have tired themselves out?" Gaelen pondered with black humor.

"More likely, we're next, and they've just gone to sharpen their blades," Tajik said.

Locked up in the room with them, Farel gave a grunting laugh of amusement. "Could be. They've been using them enough."

"You know," Gil announced, "as rescues go, I have to say this one pretty much scorches rultshart turds. ~ C L Wilson,
18:Petra Ral, 10 kills, 48 assists. Oluo Bozado, 39 kills, 9 assists. Eld Jinn, 14 kills, 32 assists. Gunther Schultz, 7 kills, 40 assists. "Come back home alive, and you're a full-fledged member," is the common view in the Survey Corps... but *those people* have lived through hell again and again, producing results all the way. They've learned how to live... When facing a titan, you never know enough. Think all you want. A lot of the time, you're going into a situation you know nothing about. So what you need is to be quick to act... and make tough decisions in worst-case scenarios. Still, that doesn't mean they've got no heart. Even when they had their weapons pointed at you, they had strong feelings. However... they have no regrets. ~ Hajime Isayama,
19:And the Angel sayeth: Blessed are the saints, that their blood is mingled in the cup, and can ;never be separate any more. For Babylon the Beautiful, the Mother of abominations, hath sworn by her holy kteis, whereof every point is a pang, that she will not rest from her adulteries until the blood of everything that liveth is gathered therein, and the wine thereof laid up and matured and consecrated, and worthy to gladden the heart of my Father. For my Father is weary with the stress of eld, and cometh not to her bed. Yet shall this perfect wine be the quintessence, and the elixir; and by the draught thereof shall he renew his youth; and so shall it be eternally, as age by age the worlds do dissolve and change, and the Universe unfoldeth itself as a Rose, and shutteth itself up as the Cross that is bent into the Cube. ~ Anonymous,
20:He ran from her suddenly, swift and quiet like a mountain cat among the high peeks of Eld mountain. She watched him dive in among the trees, and the autumn winds shoke suddenly at his heels. She sad down on a fallen trunk and dropped her head among the knees. A great soft warmth shiled her from the wind, and she looked up and saw into Gules Lyons quiet, golden eyes.
What is it, white one?
She knelt suddenly and flung his arms around the great mane, and burried her face against him.
I wish that I had wings and could fly and fly and never come back.
What has troubled you, Orams powerful child? What can trouble you? What can such a small one as Coren of Sirle say to touch you?
For a long moment she did not answer. And then she said, her fingers tight around the gold tangeled fur.
He has taken my heart and offered it back to me. And I thought he was harmless. ~ Patricia A McKillip,
21:Here was a boy who was now ashamed of being a boy. He had made a friend and the friend had invited him to stay over, as friends sometimes do. Benny had undoubtedly promised that Jake could help him feed the animals, and perhaps shoot his bow (or his bah, if it shot bolts instead of arrows). There would be places Benny would want to share,secret places he might have gone to with his twin in other times. A platform in a tree, mayhap, or a fishpond in the reeds special to him, or a stretch of riverbank where pirates of eld were reputed to have buried gold and jewels. Such places as boys go. But a large part of Jake Chambers was now ashamed to want to do such things. This was the part that had been despoiled by the doorkeeper in Dutch Hill, by Gasher, by the Tick-Tock Man. And by Roland himself, of course.Were he to say no to Jake’s request now, the boy would very likely never ask again. And never resent him for it, which was even worse. Were he to say yes in the wrong way - with even the slightest trace of indulgence in his voice, for instance - the boy would change his mind. ~ Stephen King,
22:Sonnets Xcii: Xciii:
The Sun's Shame
Beholding youth and hope in mockery caught
From life; and mocking pulses that remain
When the soul's death of bodily death is fain;
Honour unknown, and honour known unsought;
And penury's sedulous self-torturing thought
On gold, whose master therewith buys his bane;
And longed-for woman longing all in vain
For lonely man with love's desire distraught;
And wealth, and strength, and power, and pleasantness,
Given unto bodies of whose souls men say,
None poor and weak, slavish and foul, as they:—
Beholding these things, I behold no less
The blushing morn and blushing eve confess
The shame that loads the intolerable day.
II
As some true chief of men, bowed down with stress
Of life's disastrous eld, on blossoming youth
May gaze, and murmur with self-pity and ruth,—
“Might I thy fruitless treasure but possess,
Such blessing of mine all coming years should bless;”—
Then sends one sigh forth to the unknown goal,
And bitterly feels breathe against his soul
The hour swift-winged of nearer nothingness:—
Even so the World's grey Soul to the green World
Perchance one hour must cry: “Woe's me, for whom
Inveteracy of ill portends the doom,—
Whose heart's old fire in shadow of shame is furl'd:
While thou even as of yore art journeying,
All soulless now, yet merry with the Spring!”
~ Dante Gabriel Rossetti,
23:Our Country 1859
A land there is, lying near far-northern snow,
Where only the fissures life's springtime may know.
But surging, the sea tells of great deeds done,
And loved is the land as a mother by son.
What time we were little and sat on her knee,
She gave us her saga with pictures to see.
We read till our eyes opened wide and moist,
While nodding and smiling she mute rejoiced.
We went to the fjord and in wonder beheld
The ashen-gray bauta, that record of eld;
Still older she stood and her silence kept,
While stone-studded hows all around us slept.
Our hands she then took and away o'er the hill
She led to the church ever lowly and still,
Where humbly our forefathers knelt to pray,
And mildly she taught us: "Do ye as they!"
She scattered her snow on the mountain's steep side,
Then bade on swift skis her young manhood to glide;
The North Sea she maddened with scourge of gales,
Then bade her young manhood to hoist the sails.
Of beautiful maidens she gathered a throng,
To follow our daring with smiles and with song,
While she sat enthroned with her saga's scroll
In mantle of moonlight beneath the Pole.
Then "Forward, go forward!" was borne on the wind,
"With forefathers' aim and with forefathers' mind,
For freedom, for Norsehood, for Norway, hurrah!"
While echoing mountains voiced their hurrah.
Then life-giving fountains burst forth on our sight,
Then we were baptized with her spirit of might,
Then gleamed o'er the mountains a vision high,
That summons us onward until we die.
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~ Bjornstjerne Bjornson,
24:I never cared for poetry," I said.
"Your loss," Sim said absently as he turned a few pages. "Eld Vintic poetry's thunderous. It pounds at you."
"What's the meter like?"I asked, curious despite myself.
"I don't know anything about meter," Simmon said distractedly he ran his finger down the page in front of him. "It's like this:

"Sought we the Scrivani word-work of Surthur
Long-lost in ledger all hope forgotten
Yet fast-found for friendship fair the book-bringer
Hot comes the huntress Fela, flushed with finding
Breathless her breast her high blood rising
To ripen the red-cheek rouge-bloom of beauty.

"That sort of thing," Simmon said absently, his eyes still scanning the pages in front of him.
I saw Fela turn her head to look at Simmon, almost as if she were surprised to see him sitting there.
No, it was almost s if up until that point, he'd just been occupying space around her, like a piece of furniture. But this time when she looked at him, she took all of him in. His sandy hair, the line of his jaw, the span of his shoulders beneath his shirt. This time when she looked, she actually *saw* him.
Let me say this. It was worth the whole awful , irritating time spent searching the Archives just to watch that moment happen. It was worth blood and the fear of death to see her fall in love with him. Just a little. Just the first faint breath of love, so light she probably didn't notice it herself. It wasn't dramatic, like some bolt of lightning with a crack of thunder following. It was more like when flint strikes steel and the spark fades almost fast for you to see. But still, you know it's there, down where you can't see, kindling. ~ Patrick Rothfuss,
25:The Weird Lady
The swevens came up round Harold the Earl,
Like motes in the sunnes beam;
And over him stood the Weird Lady,
In her charmed castle over the sea,
Sang 'Lie thou still and dream.'
'Thy steed is dead in his stall, Earl Harold,
Since thou hast been with me;
The rust has eaten thy harness bright,
And the rats have eaten thy greyhound light,
That was so fair and free.'
Mary Mother she stooped from heaven;
She wakened Earl Harold out of his sweven,
To don his harness on;
And over the land and over the sea
He wended abroad to his own countrie,
A weary way to gon.
Oh but his beard was white with eld,
Oh but his hair was gray;
He stumbled on by stock and stone,
And as he journeyed he made his moan
Along that weary way.
Earl Harold came to his castle wall;
The gate was burnt with fire;
Roof and rafter were fallen down,
The folk were strangers all in the town,
And strangers all in the shire.
Earl Harold came to a house of nuns,
And he heard the dead-bell toll;
He saw the sexton stand by a grave;
'Now Christ have mercy, who did us save,
Upon yon fair nun's soul.'
The nuns they came from the convent gate
By one, by two, by three;
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They sang for the soul of a lady bright
Who died for the love of a traitor knight:
It was his own lady.
He stayed the corpse beside the grave;
'A sign, a sign!' quod he.
'Mary Mother who rulest heaven,
Send me a sign if I be forgiven
By the woman who so loved me.'
A white dove out of the coffin flew;
Earl Harold's mouth it kist;
He fell on his face, wherever he stood;
And the white dove carried his soul to God
Or ever the bearers wist.
Durham, 1840.
~ Charles Kingsley,
26:Gifts
'O World-God, give me Wealth!' the Egyptian cried.
His prayer was granted. High as heaven, behold
Palace and Pyramid; the brimming tide
Of lavish Nile washed all his land with gold.
Armies of slaves toiled ant-wise at his feet,
World-circling traffic roared through mart and street,
His priests were gods, his spice-balmed kings enshrined,
Set death at naught in rock-ribbed charnels deep.
Seek Pharaoh's race to-day and ye shall find
Rust and the moth, silence and dusty sleep.
'O World-God, give me beauty!' cried the Greek.
His prayer was granted. All the earth became
Plastic and vocal to his sense; each peak,
Each grove, each stream, quick with Promethean flame,
Peopled the world with imaged grace and light.
The lyre was his, and his the breathing might
Of the immortal marble, his the play
Of diamond-pointed thought and golden tongue.
Go seek the sun-shine race, ye find to-day
A broken column and a lute unstrung.
'O World-God, give me Power!' the Roman cried.
His prayer was granted. The vast world was chained
A captive to the chariot of his pride.
The blood of myriad provinces was drained
To feed that fierce, insatiable red heart.
Invulnerably bulwarked every part
With serried legions and with close-meshed Code,
Within, the burrowing worm had gnawed its home,
A roofless ruin stands where once abode
The imperial race of everlasting Rome.
'O Godhead, give me Truth!' the Hebrew cried.
His prayer was granted; he became the slave
Of the Idea, a pilgrim far and wide,
Cursed, hated, spurned, and scourged with none to save.
The Pharaohs knew him, and when Greece beheld,
His wisdom wore the hoary crown of Eld.
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Beauty he hath forsworn, and wealth and power.
Seek him to-day, and find in every land.
No fire consumes him, neither floods devour;
Immortal through the lamp within his hand.
~ Emma Lazarus,
27:The Coliseum
Type of the antique Rome! Rich reliquary
Of lofty contemplation left to Time
By buried centuries of pomp and power!
At length- at length- after so many days
Of weary pilgrimage and burning thirst,
(Thirst for the springs of lore that in thee lie,)
I kneel, an altered and an humble man,
Amid thy shadows, and so drink within
My very soul thy grandeur, gloom, and glory!
Vastness! and Age! and Memories of Eld!
Silence! and Desolation! and dim Night!
I feel ye now- I feel ye in your strengthO spells more sure than e'er Judaean king
Taught in the gardens of Gethsemane!
O charms more potent than the rapt Chaldee
Ever drew down from out the quiet stars!
Here, where a hero fell, a column falls!
Here, where the mimic eagle glared in gold,
A midnight vigil holds the swarthy bat!
Here, where the dames of Rome their gilded hair
Waved to the wind, now wave the reed and thistle!
Here, where on golden throne the monarch lolled,
Glides, spectre-like, unto his marble home,
Lit by the wan light of the horned moon,
The swift and silent lizard of the stones!
But stay! these walls- these ivy-clad arcadesThese moldering plinths- these sad and blackened shaftsThese vague entablatures- this crumbling friezeThese shattered cornices- this wreck- this ruinThese stones- alas! these grey stones- are they allAll of the famed, and the colossal left
By the corrosive Hours to Fate and me?
'Not all'- the Echoes answer me- 'not all!
Prophetic sounds and loud, arise forever
From us, and from all Ruin, unto the wise,
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As melody from Memnon to the Sun.
We rule the hearts of mightiest men- we rule
With a despotic sway all giant minds.
We are not impotent- we pallid stones.
Not all our power is gone- not all our fameNot all the magic of our high renownNot all the wonder that encircles usNot all the mysteries that in us lieNot all the memories that hang upon
And cling around about us as a garment,
Clothing us in a robe of more than glory.'
~ Edgar Allan Poe,
28:The Gravedigger
OH, the shambling sea is a sexton old,
And well his work is done.
With an equal grave for lord and knave,
He buries them every one.
Then hoy and rip, with a rolling hip,
He makes for the nearest shore;
And God, who sent him a thousand ship,
Will send him a thousand more;
But some he'll save for a bleaching grave,
And shoulder them in to shore,—
Shoulder them in, shoulder them in,
Shoulder them in to shore.
Oh, the ships of Greece and the ships of Tyre
Went out, and where are they?
In the port they made, they are delayed
With the ships of yesterday.
He followed the ships of England far,
As the ships of long ago;
And the ships of France they led him a dance,
But he laid them all arow.
Oh, a loafing, idle lubber to him
Is the sexton of the town;
For sure and swift, with a guiding lift,
He shovels the dead men down.
But though he delves so fierce and grim,
His honest graves are wide,
As well they know who sleep below
The dredge of the deepest tide.
Oh, he works with a rollicking stave at lip,
And loud is the chorus skirled;
With the burly rote of his rumbling throat
He batters it down the world.
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He learned it once in his father's house,
Where the ballads of eld were sung;
And merry enough is the burden rough,
But no man knows the tongue.
Oh, fair, they say, was his bride to see,
And wilful she must have been,
That she could bide at his gruesome side
When the first red dawn came in.
And sweet, they say, is her kiss to those
She greets to his border home;
And softer than sleep her hand's first sweep
That beckons, and they come.
Oh, crooked is he, but strong enough
To handle the tallest mast;
From the royal barque to the slaver dark,
He buries them all at last.
Then hoy and rip, with a rolling hip,
He makes for the nearest shore;
And God, who sent him a thousand ship,
Will send him a thousand more;
But some he'll save for a bleaching grave,
And shoulder them in to shore,—
Shoulder them in, shoulder them in,
Shoulder them in to shore
~ Bliss William Carman,
29:De Amicitiis
Though care and strife
Elsewhere be rife,
Upon my word I do not heed 'em;
In bed I lie
With books hard by,
And with increasing zest I read 'em.
Propped up in bed,
So much I've read
Of musty tomes that I've a headful
Of tales and rhymes
Of ancient times,
Which, wife declares, are "simply dreadful!"
They give me joy
Without alloy;
And isn't that what books are made for?
And yet--and yet-(Ah, vain regret!)
I would to God they all were paid for!
No festooned cup
Filled foaming up
Can lure me elsewhere to confound me;
Sweeter than wine
This love of mine
For these old books I see around me!
A plague, I say,
On maidens gay;
I'll weave no compliments to tell 'em!
Vain fool I were,
Did I prefer
Those dolls to these old friends in vellum!
At dead of night
My chamber's bright
Not only with the gas that's burning,
But with the glow
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Of long ago,-Of beauty back from eld returning.
Fair women's looks
I see in books,
I see them, and I hear their laughter,-Proud, high-born maids,
Unlike the jades
Which men-folk now go chasing after!
Herein again
Speak valiant men
Of all nativities and ages;
I hear and smile
With rapture while
I turn these musty, magic pages.
The sword, the lance,
The morris dance,
The highland song, the greenwood ditty,
Of these I read,
Or, when the need,
My Miller grinds me grist that's gritty!
When of such stuff
We've had enough,
Why, there be other friends to greet us;
We'll moralize
In solemn wise
With Plato or with Epictetus.
Sneer as you may,
I'm proud to say
That I, for one, am very grateful
To Heaven, that sends
These genial friends
To banish other friendships hateful!
And when I'm done,
I'd have no son
Pounce on these treasures like a vulture;
Nay, give them half
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My epitaph,
And let them share in my sepulture.
Then, when the crack
Of doom rolls back
The marble and the earth that hide me,
I'll smuggle home
Each precious tome,
Without a fear my wife shall chide me!
~ Eugene Field,
30:Who and what gave to me the wish to woo thee
Still, lip to lip, to cling for aye unto thee?
Who made thy glances to my soul the link
Who bade me burn thy very breath to drink
My life in thine to sink?
As from the conqueror's unresisted glaive,
Flies, without strife subdued, the ready slave
So, when to life's unguarded fort, I see
Thy gaze draw near and near triumphantly
Yields not my soul to thee?
Why from its lord doth thus my soul depart?
Is it because its native home thou art?
Or were they brothers in the days of yore,
Twin-bound both souls, and in the link they bore
Sigh to be bound once more?
Were once our beings blent and intertwining,
And therefore still my heart for thine is pining?
Knew we the light of some extinguished sun
The joys remote of some bright realm undone,
Where once our souls were ONE?
Yes, it is so!And thou wert bound to me
In the long-vanish'd Eld eternally!
In the dark troubled tablets which enroll
The Pastmy Muse beheld this blessed scroll
"One with thy love my soul!"
Oh yes, I learned in awe, when gazing there,
How once one bright inseparate life we were,
How once, one glorious essence as a God,
Unmeasured space our chainless footsteps trod
All Nature our abode!
Round us, in waters of delight, forever
Voluptuous flowed the heavenly Nectar river;
We were the master of the seal of things,
And where the sunshine bathed Truth's mountain-springs
Quivered our glancing wings.
Weep for the godlike life we lost afar
Weep!thou and I its scattered fragments are;
And still the unconquered yearning we retain
Sigh to restore the rapture and the reign,
And grow divine again.
And therefore came to me the wish to woo thee
Still, lip to lip, to cling for aye unto thee;
This made thy glances to my soul the link
This made me burn thy very breath to drink
My life in thine to sink;
And therefore, as before the conqueror's glaive,
Flies, without strife subdued, the ready slave,
So, when to life's unguarded fort, I see
Thy gaze draw near and near triumphantly
Yieldeth my soul to thee!
Therefore my soul doth from its lord depart,
Because, beloved, its native home thou art;
Because the twins recall the links they bore,
And soul with soul, in the sweet kiss of yore,
Meets and unites once more!
Thou, tooAh, there thy gaze upon me dwells,
And thy young blush the tender answer tells;
Yes! with the dear relation still we thrill,
Both livesthough exiles from the homeward hill
One lifeall glowing still!
~ Friedrich Schiller, To Laura (Mystery Of Reminiscence)
,
31:The Moralist
Three other soldier blokes 'n' me packed
'ome from foreign lands;
Bit into each the God of Battles' everlastin'
brands.
They limped in time, 'n' coughed in tune, 'n'
one was short an ear,
'N' one was short a tier of ribs 'n' all was
short of beer.
I speaks up like a temp'rance gent,
But ever since the sky was bent
The thirst of man 'as never yet bin squenched
with argument.
Bill's skull was welded all across, Jim 'ad an
eye in soak,
Sam 'obbled on a patent leg, 'n' every man
was broke;
They sang a song of “Mother” with their faces
titled up.
Says Bill-o: “'Ere's yer 'eroes, sling the
bloomin' votive cup!
We got no beer, the soup was badNow oo will stand the soldier lad
The swag of honest liquor that for years he
hasn't 'ad?”
Sez I: “Respeck yer uniform! Remember
oo you are!”
They'd pinched a wicker barrer, 'arf a pram
'n' 'arf a car.
In this ole Bill-o nestled 'neath a blanket, on
his face
A someone's darlin' sorter look, a touch iv
boy'ood's grace.
The gentle ladies stopped to 'ear,
'N' dropped a symperthetic tear,
A dollar or a deener for the pore haff1ict
dear.
139
The others trucked the wounded to a hentrance
up a lane.
I sez: “Sich conduck's shameful!” Bill-o
took to ease his pain
One long 'un and another. The conductor
picked his brand;
The gripman lent his countenance to wot he
'ad in 'and.
And when they moved their stand 'twas
Sam
Lay pale 'n' peaceful in the pram,
'N' twenty flappers stroked his paw, 'n' said
he was a lamb.
The gathered in the tokens and they blooed
'em as above,
While Jim-o done the hinvalid 'oom Sammy
had to shove.
Sez I: “No noble 'eroes what's bin fightin'
for their king
Should smirch theirselves by doin' this dis'onerable thing.”
But fine old gents 'n' donahs prim
They stopped 'n' slid the beans to Jim.
You betcher life I let 'im hear just what I
though of 'im.
Nine, g.m. at St. Kilder, saw the finish of the
prowl.
Each 'ad his full-'n'-plentv, and was blowin'
in the tow'l.
As neither bloke cud stand alone, they leaned
'n' argufied
Which was the patient sufferer oo's turn it was
to ride.
Each 'eld a san'wich and a can.
Sez I: “This shouldn't 'ave began'Tain't conduck wot it worthy of a soldier and
a man.”
I cud 'a' cried with injured pride. Afore a
push the three
140
Got scrappin', vague 'n' foolish, which the
cripple boy should be.
Sam slips his scientific leg, 'n' flings it in the
drain“I'll auto 'ome,” he sez, “or never see me
'ome again.”
But I am thinkin' 'ard oo he
Tucked 'elpiess in the pram might be.
Comes sudden reckerlection. Great Gohanners, it is me!
~ Edward George Dyson,
32:Wales Visitation
White fog lifting & falling on mountain-brow
Trees moving in rivers of wind
The clouds arise
as on a wave, gigantic eddy lifting mist
above teeming ferns exquisitely swayed
along a green crag
glimpsed thru mullioned glass in valley raine—
Bardic, O Self, Visitacione, tell naught
but what seen by one man in a vale in Albion,
of the folk, whose physical sciences end in Ecology,
the wisdom of earthly relations,
of mouths & eyes interknit ten centuries visible
orchards of mind language manifest human,
of the satanic thistle that raises its horned symmetry
flowering above sister grass-daisies’ pink tiny
bloomlets angelic as lightbulbs—
Remember 160 miles from London’s symmetrical thorned tower
& network of TV pictures flashing bearded your Self
the lambs on the tree-nooked hillside this day bleating
heard in Blake’s old ear, & the silent thought of Wordsworth in eld Stillness
clouds passing through skeleton arches of Tintern Abbey—
Bard Nameless as the Vast, babble to Vastness!
All the Valley quivered, one extended motion, wind
undulating on mossy hills
a giant wash that sank white fog delicately down red runnels
on the mountainside
whose leaf-branch tendrils moved asway
in granitic undertow down—
and lifted the floating Nebulous upward, and lifted the arms of the trees
and lifted the grasses an instant in balance
and lifted the lambs to hold still
and lifted the green of the hill, in one solemn wave
97
A solid mass of Heaven, mist-infused, ebbs thru the vale,
a wavelet of Immensity, lapping gigantic through Llanthony Valley,
the length of all England, valley upon valley under Heaven’s ocean
tonned with cloud-hang,
—Heaven balanced on a grassblade.
Roar of the mountain wind slow, sigh of the body,
One Being on the mountainside stirring gently
Exquisite scales trembling everywhere in balance,
one motion thru the cloudy sky-floor shifting on the million feet of daisies,
one Majesty the motion that stirred wet grass quivering
to the farthest tendril of white fog poured down
through shivering flowers on the mountain’s head—
No imperfection in the budded mountain,
Valleys breathe, heaven and earth move together,
daisies push inches of yellow air, vegetables tremble,
grass shimmers green
sheep speckle the mountainside, revolving their jaws with empty eyes,
horses dance in the warm rain,
tree-lined canals network live farmland,
blueberries fringe stone walls on hawthorn’d hills,
pheasants croak on meadows haired with fern—
Out, out on the hillside, into the ocean sound, into delicate gusts of wet air,
Fall on the ground, O great Wetness, O Mother, No harm on your body!
Stare close, no imperfection in the grass,
each flower Buddha-eye, repeating the story,
myriad-formed—
Kneel before the foxglove raising green buds, mauve bells dropped
doubled down the stem trembling antennae,
& look in the eyes of the branded lambs that stare
breathing stockstill under dripping hawthorn—
I lay down mixing my beard with the wet hair of the mountainside,
smelling the brown vagina-moist ground, harmless,
tasting the violet thistle-hair, sweetness—
One being so balanced, so vast, that its softest breath
moves every floweret in the stillness on the valley floor,
trembles lamb-hair hung gossamer rain-beaded in the grass,
lifts trees on their roots, birds in the great draught
98
hiding their strength in the rain, bearing same weight,
Groan thru breast and neck, a great Oh! to earth heart
Calling our Presence together
The great secret is no secret
Senses fit the winds,
Visible is visible,
rain-mist curtains wave through the bearded vale,
gray atoms wet the wind’s kabbala
Crosslegged on a rock in dusk rain,
rubber booted in soft grass, mind moveless,
breath trembles in white daisies by the roadside,
Heaven breath and my own symmetric
Airs wavering thru antlered green fern
drawn in my navel, same breath as breathes thru Capel-Y-Ffn,
Sounds of Aleph and Aum
through forests of gristle,
my skull and Lord Hereford’s Knob equal,
All Albion one.
What did I notice? Particulars! The
vision of the great One is myriad—
smoke curls upward from ashtray,
house fire burned low,
The night, still wet & moody black heaven
starless
upward in motion with wet wind.
~ Allen Ginsberg,
33:Of horrible heat- the which are nowhere, nor
Indeed can be: but in this life is fear
Of retributions just and expiations
For evil acts: the dungeon and the leap
From that dread rock of infamy, the stripes,
The executioners, the oaken rack,
The iron plates, bitumen, and the torch.
And even though these are absent, yet the mind,
With a fore-fearing conscience, plies its goads
And burns beneath the lash, nor sees meanwhile
What terminus of ills, what end of pine
Can ever be, and feareth lest the same
But grow more heavy after death. Of truth,
The life of fools is Acheron on earth.
This also to thy very self sometimes
Repeat thou mayst: "Lo, even good Ancus left
The sunshine with his eyes, in divers things
A better man than thou, O worthless hind;
And many other kings and lords of rule
Thereafter have gone under, once who swayed
O'er mighty peoples. And he also, he-
Who whilom paved a highway down the sea,
And gave his legionaries thoroughfare
Along the deep, and taught them how to cross
The pools of brine afoot, and did contemn,
Trampling upon it with his cavalry,
The bellowings of ocean- poured his soul
From dying body, as his light was ta'en.
And Scipio's son, the thunderbolt of war,
Horror of Carthage, gave his bones to earth,
Like to the lowliest villein in the house.
Add finders-out of sciences and arts;
Add comrades of the Heliconian dames,
Among whom Homer, sceptered o'er them all
Now lies in slumber sunken with the rest.
Then, too, Democritus, when ripened eld
Admonished him his memory waned away,
Of own accord offered his head to death.
Even Epicurus went, his light of life
Run out, the man in genius who o'er-topped
The human race, extinguishing all others,
As sun, in ether arisen, all the stars.
Wilt thou, then, dally, thou complain to go?-
For whom already life's as good as dead,
Whilst yet thou livest and lookest?- who in sleep
Wastest thy life- time's major part, and snorest
Even when awake, and ceasest not to see
The stuff of dreams, and bearest a mind beset
By baseless terror, nor discoverest oft
What's wrong with thee, when, like a sotted wretch,
Thou'rt jostled along by many crowding cares,
And wanderest reeling round, with mind aswim."
If men, in that same way as on the mind
They feel the load that wearies with its weight,
Could also know the causes whence it comes,
And why so great the heap of ill on heart,
O not in this sort would they live their life,
As now so much we see them, knowing not
What 'tis they want, and seeking ever and ever
A change of place, as if to drop the burden.
The man who sickens of his home goes out,
Forth from his splendid halls, and straight- returns,
Feeling i'faith no better off abroad.
He races, driving his Gallic ponies along,
Down to his villa, madly,- as in haste
To hurry help to a house afire.- At once
He yawns, as soon as foot has touched the threshold,
Or drowsily goes off in sleep and seeks
Forgetfulness, or maybe bustles about
And makes for town again. In such a way
Each human flees himself- a self in sooth,
As happens, he by no means can escape;
And willy-nilly he cleaves to it and loathes,
Sick, sick, and guessing not the cause of ail.
Yet should he see but that, O chiefly then,
Leaving all else, he'd study to divine
The nature of things, since here is in debate
Eternal time and not the single hour,
Mortal's estate in whatsoever remains
After great death.
And too, when all is said,
What evil lust of life is this so great
Subdues us to live, so dreadfully distraught
In perils and alarms? one fixed end
Of life abideth for mortality;
Death's not to shun, and we must go to meet.
Besides we're busied with the same devices,
Ever and ever, and we are at them ever,
And there's no new delight that may be forged
By living on. But whilst the thing we long for
Is lacking, that seems good above all else;
Thereafter, when we've touched it, something else
We long for; ever one equal thirst of life
Grips us agape. And doubtful 'tis what fortune
The future times may carry, or what be
That chance may bring, or what the issue next
Awaiting us. Nor by prolonging life
Take we the least away from death's own time,
Nor can we pluck one moment off, whereby
To minish the aeons of our state of death.
Therefore, O man, by living on, fulfil
As many generations as thou may:
Eternal death shall there be waiting still;
And he who died with light of yesterday
Shall be no briefer time in death's No-more
Than he who perished months or years before.


author class:Lucretius
~ out-belching from his mouth the surge, Cerberus And Furies, And That Lack Of Light
,
34:The Pure Norwegian Flag
Tri-colored flag, and pure,
Thou art our hard-fought cause secure;
Thor's hammer-mark of might
Thou bearest blue in Christian white,
And all our hearts' red blood
To thee streams its full flood.
Thou liftest us high when life's sternest,
Exultant, thou oceanward turnest;
Thy colors of freedom are earnest
That spirit and body shall never know dearth.Fare forth o'er the earth!
II
'The pure flag is but pure folly,'
You 'wise' men maintain for true.
But the flag is the truth poetic,
The folly is found in you.
In poetry upward soaring,
The nation's immortal soul
With hands invisible carries
The flag toward the future goal.
That soul's every toil and trial,
That soul's every triumph sublime,
Are sounding in songs immortal,To their music the flag beats time.
We bear it along surrounded
By mem'ry's melodious choir,
By mild and whispering voices,
By will and stormy desire.
It gives not to others guidance,
Can not a Swedish word say;
It never can flaunt allurement:Clear the foreign colors away!
III
The sins and deceits of our nation
Possess in the flag no right;
175
The flag is the high ideal
In honor's immortal light.
The best of our past achievements,
The best of our present prayers,
It takes in its folds from the fathers
And bears to the sons and heirs;
Bears it all pure and artless,
By tokens that tempt us unmarred,
Is for our will's young manhood
Leader as well as guard.
IV
They say: 'As by rings of betrothal
We are by the flag affied!'
But Norway is
not
betrothèd,
She
is
no one's promised bride.
She shares her abode with no one,
Her bed and her board to none yields,
Her will is her worthy bridegroom,
Herself rules her sea, her fields.
Our brother to eastward honors
This independence of youth.
He
knows well that by it only
Our wreath can be won in truth.
When we from the flag are taking
His colors,
he
knows 't is no whim,
But merely because we are holding
Our honor higher than him.
And none who himself has honor
Will seek him a different friend;
Our life we can for him offer,
But naught of our flag can lend.
176
TO SWEDEN
Respectful I seek a hearing,
With trust in your temper sane,
And plead now our cause before you
In words that are calm and plain:
If, Sweden,
you
were the smaller,
Were young your freedom's renown,
Had
your
flag a mark of union
That pressed you still farther down
By saying that you, as little,
Were set at the greater's board
(For this is the mark's real meaning,
By no one on earth ignored),
Yes, if it were you,-and your freedom
Not hallowed by age, but young,
And a century's want and weakness
Still heavy in memory hung,
The soul of your nation harrowed
By old injustice and need,
By luckless labor and longing,
-And did you its meaning heed;
Yes, if it were you, whose duty
To teach your people were tried,
To honor their new-born freedom,
To find in their flag their guide:
Would longer you suffer it sundered,
Leave foreign a single field?
Would you not claim it unplundered,
Your independence to shield?
Would not to yourself you say then:
'If one has high lineage long,
If greater his colors' glory,
The more alluring his song.
Oh, tempt not him who from trouble
Is rising with new found might;
With pure marks direct him, rather,
To honor's exalted height.'
177
Thus
you
would speak, elder hero,
If
you
in
our
home abode;
Your wont is the way of honor,
You fare on the forward road.
From eighteen hundred and fourteen,
And down to the latest day,
So oft for our independence
We stood like the stag at bay,
Brave men have risen among you,
And scorning the strife that swelled
Have talked for our cause high-minded,
Like Torgny to them of eld.
VI
ANSWER TO THE AGED RIDDERSTAD
You say, it is 'knightly duty,'
The fight for the flag to share,I hold you full high in honor,
Butthat
is our own affair!
For just because we encounter
The storm-blasts of slander stark,
It's 'knightly duty' to free now
The flag from the marring mark.
The 'parity' that mark preaches
Flies false over all the seas;
A pan-Scandinavian Sweden
Can never our nation please.
From 'knightly duty' the smaller
Must say: I am not a part;
The mark of my freedom and honor
Is whole for my mind and heart.
From 'knightly duty' the greater
178
Must say: A falsehood's fair sign
Can give me no special honor,
No longer shall it be mine.
For both it is 'knightly duty,'
With flags that are pure, to be
A warring world's bright example
Of peoples at peace, proud and free.
~ Bjornstjerne Bjornson,
35:A Reply To A Pessimist
O beautiful bright world! for ever young,
And now with Wisdom grafted on thy Spring,
Why do they slander thee with wailing tongue,
And lose the wealth of thy long harvesting?
Why do they say that thou art old and sad,
When, each fresh April, nightingales are glad,
And, each returning May, paired misselthrushes sing?
``Stripped of our dreams''! It is the sleeper then,
And not the shadowy corridors of night,
Fair visions have deserted. Hill and glen
As haunted are with wonder and delight
As when Endymion felt his eyelids kissed
By the moist moon, and through the morning mist
Foam-sandalled Venus flowered, immaculately white.
``No deities in sky, or sun, or moon!
No nymphs in grove or hill, in sea or stream''!
Why, I saw Artemis, this very noon,
Slip through the wood, a momentary gleam,
As satin as the sallow and as lithe,
And heard her eager sleuth-hounds baying blithe
Hard on the intruder's heels, then rent Actaeon's scream.
``Dead''! Hamadryads frisk in every wood,
In every pool elusive Naiads dwell;
Neptune's dread voice, deep as when Troy still stood,
Is stored for us in every murmuring shell.
List! you will hear. But look, and you will find
Iris in rainbow, Hermes in the wind,
Delphi's inspiring fount in every wayside well.
``No God! no Heaven''! The Gods you cannot kill,
Nor banish from their seats the sainted choirs.
The deep-toned organ is Cecilia's still,
Still lamb-like Agnes quencheth wanton fires;
Stephen still sanctifies the martyr's lot,
And many a maiden, though believing not,
Beholds Madonna's face, then chastens her desires.
79
O beautiful bright world! for ever young,
With gifts for ever fresh. The seasons bring
All that they ever brought, since flowers first sprung
To deck the blushing consciousness of Spring.
Summer still makes us glad that we were born,
Our musings mellow with the mellowing corn,
And to our fireside loves wise Winter bids us cling.
What is there we have lost while hearts still beat,
While thought still burns? You cannot Man dethrone,
Time's Heir-Apparent, from his sovran seat,
Assail his empire, or curtail its zone.
What though fledged Science fearlessly explore
New worlds of knowledge unsurmised of yore,
These fresh-found realms the Muse annexes to its own.
Thus have we Eld's delights, our own as well:
Science is but Imagination's slave;
Nor have ``the antique fables'' lost their spell,
Because we pierce the sky and plumb the wave.
For us the stars still sing, the moon still grieves,
The Fauns still rustle in the fallen leaves,
The Crucified is risen, and glorifies the grave.
Is Love less sweet because men loved of yore?
No, sweeter, stronger, with the ages' growth.
Love's long descent ennobles loving more,
And Helen's falsehood fortifies one's troth.
Bridging Time's stream with life's commanding span,
We stand upon the Present, and we scan
Future and Past, and seem to live along them both.
What have we lost?-we, who have gained so much:
The mind of man, familiar afar,
Hath upon sun, star, planet, laid its touch,
Lassoed the lightning, yoked it to his car.
Yet fear not lest that Knowledge should deflower
The awe that veils the inviolable Power,
Or that we e'er shall learn what, whence, and why we are.
'Tis Mystery lends a meaning unto Life,
80
Never quite guessed; and simple souls, mean-while,
Find Paradise in mother, sister, wife,
The far one's faithfulness, the near one's smile.
So long as valour wins and beauty charms,
And lovers throb into each other's arms,
How can you rail at life, reproach it and revile?
``Woe, agony, despair''! Woe, yes, there is,
Despair there need not be. Meek wisdom tries
To gain from grief an after-taste of bliss,
And sees a rainbow through its streaming eyes.
Nor, if I could, would I quite part with pain,
Lest pity die;-a loss, and not a gain.
'Tis Pride alone despairs. Be humble, and be wise.
We bear no ``burden of the bygone years.''
Their matter perishes, their soul survives,
Widening our hopes and narrowing our fears;
Shedding a shadowy charm athwart our lives,
Guiding our gropings, steadying our feet,
Like to an agëd nurse, that we may meet
The Future without dread, whatever rue arrives.
What if there were no Heaven? there is the Earth.
What if there were no goal? there is the race.
'Tis unfulfilled desire that staves off dearth,
Sustains the march and stimulates the pace.
Where is the ``prodigal waste of myriad lives''?
No life is wasted that loves, hopes, and strives,
And wears an eastward glow upon its fading face.
O beautiful bright world! Earth, Heaven, in one,
I thank thee for thy gifts: the gift of birth,
The unbought bounty of air, sky, sea, sun,
Seed-time and shower, harvest and mellow mirth;
For privilege to think, to feel, to strive;
I thank thee for the boon of being alive,
For Glory's deathless dream, and Virtue's matchless worth.
~ Alfred Austin,
36:Hear me, Lord of the Stars!
For thee I have worshipped ever
With stains and sorrows and scars,
With joyful, joyful endeavour.
Hear me, O lily-white goat!
O crisp as a thicket of thorns,
With a collar of gold for Thy throat,
A scarlet bow for Thy horns!

Here, in the dusty air,
I build Thee a shrine of yew.
All green is the garland I wear,
But I feed it with blood for dew!
After the orange bars
That ribbed the green west dying
Are dead, O Lord of the Stars,
I come to Thee, come to Thee crying.

The ambrosial moon that arose
With breasts slow heaving in splendour
Drops wine from her infinite snows.
Ineffably, utterly, tender.
O moon! ambrosial moon!
Arise on my desert of sorrow
That the Magical eyes of me swoon
With lust of rain to-morrow!

Ages and ages ago
I stood on the bank of a river
Holy and Holy and holy, I know,
For ever and ever and ever!
A priest in the mystical shrine
I muttered a redeless rune,
Till the waters were redder than wine
In the blush of the harlot moon.

I and my brother priests
Worshipped a wonderful woman
With a body lithe as a beast's
Subtly, horribly human.
Deep in the pit of her eyes
I saw the image of death,
And I drew the water of sighs
From the well of her lullaby breath.

She sitteth veiled for ever
Brooding over the waste.
She hath stirred or spoken never.
She is fiercely, manly chaste!
What madness made me awake
From the silence of utmost eld
The grey cold slime of the snake
That her poisonous body held?

By night I ravished a maid
From her father's camp to the cave.
I bared the beautiful blade;
I dipped her thrice i' the wave;
I slit her throat as a lamb's,
That the fount of blood leapt high
With my clamorous dithyrambs
Like a stain on the shield of the sky.

With blood and censer and song
I rent the mysterious veil:
My eyes gaze long and long
On the deep of that blissful bale.
My cold grey kisses awake
From the silence of utmost eld
The grey cold slime of the snake
That her beautiful body held.

But --- God! I was not content
With the blasphemous secret of years;
The veil is hardly rent
While the eyes rain stones for tears.
So I clung to the lips and laughed
As the storms of death abated,
The storms of the grevious graft
By the swing of her soul unsated.

Wherefore reborn as I am
By a stream profane and foul
In the reign of a Tortured Lamb,
In the realm of a sexless Owl,
I am set apart from the rest
By meed of the mystic rune
That reads in peril and pest
The ambrosial moon --- the moon!

For under the tawny star
That shines in the Bull above
I can rein the riotous car
Of galloping, galloping Love;
And straight to the steady ray
Of the Lion-heart Lord I career,
Pointing my flaming way
With the spasm of night for a spear!

O moon! O secret sweet!
Chalcedony clouds of caresses
About the flame of our feet,
The night of our terrible tresses!
Is it a wonder, then,
If the people are mad with blindness,
And nothing is stranger to men
Than silence, and wisdom, and kindness?

Nay! let him fashion an arrow
Whose heart is sober and stout!
Let him pierce his God to the marrow!
Let the soul of his God flow out!
Whether a snake or a sun
In his horoscope Heaven hath cast,
It is nothing; every one
Shall win to the moon at last.

The mage hath wrought by his art
A billion shapes in the sun.
Look through to the heart of his heart,
And the many are shapes of one!
An end to the art of the mage,
And the cold grey blank of the prison!
An end to the adamant age!
The ambrosial moon is arisen.

I have bought a lily-white goat
For the price of a crown of thorns,
A collar of gold for its throat,
A scarlet bow for its horns.
I have bought a lark in the lift
For the price of a butt of sherry:
With these, and God for a gift,
It needs no wine to be merry!

I have bought for a wafer of bread
A garden of poppies and clover;
For a water bitter and dead
A foam of fire flowing over.
From the Lamb and his prison fare
And the owl's blind stupor, arise
Be ye wise, and strong, and fair,
And the nectar afloat in your eyes!

Arise, O ambrosial moon
By the strong immemorial spell,
By the subtle veridical rune
That is mighty in heaven and hell!
Drip thy mystical dews
On the tongues of the tender fauns
In the shade of initiate yews
Remote from the desert dawns!

Satyrs and Fauns, I call.
Bring your beauty to man!
I am the mate for ye all'
I am the passionate Pan.
Come, O come to the dance
Leaping with wonderful whips,
Life on the stroke of a glance,
Death in the stroke of the lips!

I am hidden beyond,
Shed in a secret sinew
Smitten through by the fond
Folly of wisdom in you!
Come, while the moon (the moon!)
Sheds her ambrosial splendour,
Reels in the redeless rune
Ineffably, utterly, tender!
Hark! the appealing cry
Of deadly hurt in the hollow: ---
Hyacinth! Hyacinth! Ay!
Smitten to death by Apollo.
Swift, O maiden moon,
Send thy ray-dews after;
Turn the dolorous tune
To soft ambiguous laughter!

Mourn, O Maenads, mourn!
Surely your comfort is over:
All we laugh at you lorn.
Ours are the poppies and clover!
O that mouth and eyes,
Mischievous, male, alluring!
O that twitch of the thighs
Dorian past enduring!

Where is wisdom now?
Where the sage and his doubt?
Surely the sweat of the brow
Hath driven the demon out.
Surely the scented sleep
That crowns the equal war
Is wiser than only to weep ---
To weep for evermore!

Now, at the crown of the year,
The decadent days of October,
I come to thee, God, without fear;
Pious, chaste, and sober.
I solemnly sacrifice
This first-fruit flower of wine
For a vehicle of thy vice
As I am Thine to be mine.

For five in the year gone by
I pray Thee give to me one;
A love stronger than I,
A moon to swallow the sun!
May he be like a lily-white goat
Crisp as a thicket of thorns,
With a collar of gold for his throat,
A scarlet bow for his horns!

ELAINE CARR.

~ Aleister Crowley, The Priestess of Panormita
,
37:The Shepheardes Calender: December
December: Ægloga Duodecima.
He gentle shepheard satte beside a springe,
All in the shadowe of a bushy brere,
That Colin hight, which wel could pype and singe,
For he of Tityrus his songs did lere.
There as he satte in secreate shade alone,
Thus gan he make of loue his piteous mone.
O soueraigne Pan thou God of shepheards all,
Which of our tender Lambkins takest keepe:
And when our flocks into mischaunce mought fall,
Doest save from mischeife the vnwary sheepe:
Als of their maisters hast no lesse regarde,
Then of the flocks, which thou doest watch and ward:
I thee beseche (so be thou deigne to heare,
Rude ditties tund to shepheards Oaten reede,
Or if I euer sonet song so cleare,
As it with pleasaunce mought thy fancie feede)
Hearken awhile from thy greene cabinet,
The rurall song of carefull Colinet.
Whilome in youth, when flowrd my ioyfull spring,
Like Swallow swift I wandred here and there:
For heate of heedlesse lust me so did sting,
That I of doubted daunger had no feare.
I went the wastefull woodes and forest wyde,
Withouten dreade of Wolues to bene espyed.
I wont to raunge amydde the mazie thickette,
And gather nuttes to make me Christmas game:
And ioyed oft to chace the trembling Pricket,
Or hunt the hartlesse hare, til shee were tame.
What wreaked I of wintrye ages waste,
Tho deemed I, my spring would euer laste.
How often haue I scaled the craggie Oke,
All to dislodge the Rauen of her neste:
Howe haue I wearied with many a stroke,
354
The stately Walnut tree, the while the rest
Vnder the tree fell all for nuts at strife:
For ylike to me was libertee and lyfe.
And for I was in thilke same looser yeares,
(Whether the Muse so wrought me from my birth,
Or I tomuch beleeued my shepherd peres)
Somedele ybent to song and musicks mirth,
A good olde shephearde, Wrenock was his name,
Made me by arte more cunning in the same.
Fro thence I durst in derring [doe] compare
With shepheards swayne, what euer fedde in field:
And if that Hobbinol right iudgement bare,
To Pan his owne selfe pype I neede not yield.
For if the flocking Nymphes did folow Pan,
The wiser Muses after Colin ranne.
But ah such pryde at length was ill repayde,
The shepheards God (perdie God was he none)
My hurtlesse pleasaunce did me ill vpbraide,
My freedome lorne, my life he lefte to mone.
Loue they him called, that gaue me checkmate,
But better mought they haue behote him Hate.
Tho gan my louely Spring bid me farewel,
And Sommer season sped him to display
(For loue then in the Lyons house did dwell)
The raging fyre, that kindled at his ray.
A comett stird vp that vnkindly heate,
That reigned (as men sayd) in Venus seate.
Forth was I ledde, not as I wont afore,
When choise I had to choose my wandring waye:
But whether luck and loues vnbridled lore
Would leade me forth on Fancies bitte to playe:
The bush my bedde, the bramble was my bowre,
The Woodes can witnesse many a wofull stowre.
Where I was wont to seeke the honey Bee,
Working her formall rowmes in Wexen frame:
The grieslie Todestool growne there mought I se
355
And loathed Paddocks lording on the same.
And where the chaunting birds luld me a sleepe,
The ghastlie Owle her grieuous ynne doth keepe.
Then as the springe giues place to elder time,
And bringeth forth the fruite of sommers pryde:
Also my age now passed yougthly pryme,
To thinges of ryper reason selfe applyed.
And learnd of lighter timber cotes to frame,
Such as might saue my sheepe and me fro shame.
To make fine cages for the Nightingale,
And Baskets of bulrushes was my wont:
Who to entrappe the fish in winding sale
Was better seene, or hurtful beastes to hont?
I learned als the signes of heauen to ken,
How Phoebe sayles, where Venus sittes and when.
And tryed time yet taught me greater thinges,
The sodain rysing of the raging seas:
The soothe of byrds by beating of their wings,
The power of herbs, both which can hurt and ease:
And which be wont tenrage the restlesse sheepe,
And which be wont to worke eternall sleepe.
But ah vnwise and witlesse Colin cloute,
That kydst the hidden kinds of many a wede:
Yet kydst not ene to cure thy sore hart roote,
Whose ranckling wound as yet does rifely bleede.
Why liuest thou stil, and yet hast thy deathes wound?
Why dyest thou stil, and yet aliue art founde?
Thus is my sommer worne away and wasted,
Thus is my haruest hastened all to rathe:
The eare that budded faire, is burnt & blasted,
And all my hoped gaine is turned to scathe.
Of all the seede, that in my youth was sowne,
Was nought but brakes and brambles to be mowne.
My boughes with bloosmes that crowned were at firste,
And promised of timely fruite such store,
Are left both bare and barrein now at erst:
356
The flattring fruite is fallen to grownd before.
And rotted, ere they were halfe mellow ripe:
My haruest wast, my hope away dyd wipe.
The fragrant flowres, that in my garden grewe,
Bene withered, as they had bene gathered long.
Theyr rootes bene dryed vp for lacke of dewe,
Yet dewed with teares they han be euer among.
Ah who has wrought my Ro[s]alind this spight
To spil the flowres, that should her girlond dight,
And I, that whilome wont to frame my pype,
Vnto the shifting of the shepheards foote:
Sike follies nowe haue gathered as too ripe,
And cast hem out, as rotten an vnsoote.
The loser Lasse I cast to please nomore,
One if I please, enough is me therefore.
And thus of all my haruest hope I haue
Nought reaped but a weedye crop of care:
Which, when I thought haue thresht in swelling sheaue,
Cockel for corne, and chaffe for barley bare.
Soone as the chaffe should in the fan be fynd,
All was blowne away of the wauering wynd.
So now my yeare drawes to his latter terme,
My spring is spent, my sommer burnt vp quite:
My harueste hasts to stirre vp winter sterne,
And bids him clayme with rigorous rage hys right.
So nowe he stormes with many a sturdy stoure,
So now his blustring blast eche coste doth scoure.
The carefull cold hath nypt my rugged rynde,
And in my face deepe furrowes eld hath pight:
My head besprent with hoary frost I fynd,
And by myne eie the Crow his clawe dooth wright.
Delight is layd abedde, and pleasure past,
No sonne now shines, cloudes han all ouercast.
Now leaue ye shepheards boyes yo[u]r merry glee,
My Muse is hoarse and weary of thys stounde:
Here will I hang my pype vpon this tree,
357
Was neuer pype of reede did better sounde.
Winter is come, that blowes the bitter blaste,
And after Winter dreerie death does hast.
Gather ye together my little flocke,
My little flock, that was to me so liefe:
Let me, ah lette me in your folds ye lock,
Ere the breme Winter breede you greater griefe.
Winter is come, that blowes the balefull breath,
And after Winter commeth timely death.
Adieu delightes, that lulled me asleepe,
Adieu my deare, whose loue I bought so deare:
Adieu my little Lambes and loued sheepe,
Adieu ye Woodes that oft my witnesse were:
Adieu good Hobbinol, that was so true,
Tell Rosalind, her Colin bids her adieu.
Colins Embleme.
[Vivitur ingenio, caetera mortis erunt.]
~ Edmund Spenser,
38:The Many Mansioned House
THERE looms, upon the enormous round
Where nations come and nations go,
A many-mansioned house, whose bound
Ranges so wide that none may know
Its temperate lands of corn and vine,
Its solitudes of Arctic gloom,
Its wealth of forest, plain, and mine,
Its jungle world of tropic bloom.
Yet so its architects devise
That still its boundary walls extend,
And still its guardian forts arise,
And still its builders see no end
Of plan, or labor, or the call
By which the Master of their Fate
Urges to lay the advancing wall
Of Law beyond the farthest gate.
The mortar oft is red with blood
Of men within and men without,
For hate’s incessant storm and flood
Rage round each uttermost redoubt,
And bullets sing, and shrieks are loud,
And bordering voices curse the hour
That sees the builders onward crowd,
True to the Master Mind, whose power
Impels them build by plumb and line
To give the blood-stained wall increase
And forward push the huge design
Within whose mansions dwelleth peace.
The Master Mind is in no place,
83
It hath no settled rank nor name,
Its mood, as moulded by the race,
Shifts often, yet remains the same
To meditate what millions think,
And shape the deed to fit their thought,
Now raising high who seemed to sink,
Now flinging down their choice as naught.
It lauds what sons obey its calls
When time has come for hands to smite,
And when the hour to cease befalls
It chastens them it did requite;
Yet still so chooses that the change
From war to peace and peace to war
Confirms the mansions in their range,
And builds the far-built wall more far.
Within the many mansions dwell
Nations diverse of tongue and blood,—
Races whose primal anthems tell
How Ganges grew a sacred flood,
Tribes long fore-fathered when the birds
Of Egypt saw Osiris pass,
They that were ancient when the herds
Of Abraham cropped Chaldean grass,
People whose shepherd-priesthoods saw
The might of Nineveh begin,
And folk whose slaves baked mud and straw
Mid Babylon’s revelling fume of sin;
Blacks that have served in every age
Since first the yoke of Ham they wore,
Yellows who set the printed page
Ere Homer sang from shore to shore,
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Swart Browns whose glittering kreeses held
In dread the far-isled Asian seas,
Fierce Reds who waged from primal eld
Their stealthy warfare of the trees;
Men of the jaguar-haunted swamp
Whose mountain masters dwelt in pride
Of golden-citied Aztec pomp
Ages ere Montezuma died;
Builders whose blood was in the hands
That propped the circled Druid stones,
And Odin-fathered men, whose bands
Storming all winds, laid warrior bones
Round all the Roman mid-world sea,
And held the Cæsars’ might in scorn,
And kept the Viking liberty
That fairer freedom might be born.
The wall defendeth all alike,
The Master Mind on all ordains:—
Within my bound no sword shall strike,
Nor fetter bind, save law arraigns;
No prisoner here shall feel the rack,
No infant be to slavery born,
The wage shall labor’s sweat not lack,
Nor skill of just reward be shorn.
The king and hind alike shall stand
Within the peril of my law,
And though it change at time’s demand
Shall every change be held in awe.
Here every voice may freely speak
Wisdom or folly as it choose,
And though the strong must lead the weak,
The weak may yet the strong refuse;
Thus shall no change be wrought before
The wise who seek a better way
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Can win, to share their vision, more
Than praise the wise who wish delay,—
That so the Master Mind be strong
Through every drift of time and change,
To fashion either right or wrong
At will, within the mansions’ range.
Of what is wrong and what is right
The Master Mind doth ceaseless hear,
Listens intent to counselling might,
Pity or fury, hope or fear,
Sways to the evil, yet repents,
Sways to the good, yet half denies,
Follows revenge, but quick relents,
And makes its wondering foes allies;
In memory sees its frenzied hours,
And holds those fury-fits in scorn;
In gentlest aspiration towers,
Or grovels as of faith forlorn,
Yet never, never loses quite
The thought, the hope, the glory-dream,
That beacon of supernal light,
The shining, holy Grail-like beam,
The Ideal—in which alone it dares
Advance the circuit of the wall—
The faith that yet shall happy shares
Of circumstance be won for all,—
This is the vision of its law,
This is the Asgard of its dream—
That what the world yet never saw
Of justice shall arise supreme.
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The Master Mind proclaims as free
Alike, all creeds that men may name,
All worships they devise to be
Their help in hope, or ease in shame;
In Buddha, Mahmoud, Moses, Christ,
Outspokenly may any trust,
Or he whom no belief enticed
May hold the soul a dream of dust,
Yet all alike be free to teach,
And all alike be free to shun,
Because the law of freeman’s speech
Impartial guardeth every one;
If but all rites of blood be banned,
Then may each life select its God,
And every congregation stand
Past dread of persecution’s rod,—
Lo now! Is thus not Jesus set
Transcendent o’er the broad domain—
The gentle Christ whose anguished sweat
Bled for a world-wide mercy’s reign?
Yet in many Mansions flaunt,
As if they deem their place secure,
Legion, whose Christ-defying vaunt
How long, O Lord, dost Thou endure!
Belshazzar’s Feast is multiplied,
Mammon holds fabulous parade,
Thousands of Minotaurs divide
The procurers’ tribute of the maid,
Circe enchants her votary swine,
Moloch, though veiled his fire, consumes,
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And all the man-made Gods assign
Their victims self-elected dooms.
In large, the suffering and the sin
(Full well the Master Mind doth know),
From luxury and want begin,
And through unequal portions flow.
This ancient wrong doth worst defeat
The immortal yearning of His plea
To save the little, wandering feet,—
“Suffer the children come to me”;
Wherefore, on streets that Mammon makes
165
The Master Mind bends ruthless eye,
Yet calm withholds the blow that breaks,
And leaves that stroke to by and by,
Since faithful memory, backward cast,
Beholds how much hath freedom won,
And lest a pomp-destroying blast
Might shrivel many a guiltless one,
And since it knows that freedom’s plan
To build secure alone is skilled,
And that firm-grounded gain for man
Is only by what man hath willed.—
Hence waits the Master Mind, in trust
That yet the hour shall Mammon rue,
Since, as the mansions grow, so must
Freedom upraise The Christ anew.
But whether He prevail at last,
88
Or whether all shall pass away,
Even as Rome’s great Empire passed
When wrought the purpose of its day,
Still must the builders heed the call
By which the Master of all Fate
Ordains they lay the advancing wall
Of peace beyond the farthest gate.
And, oh! the Master Mind may well
In pride of gentleness rejoice
That in the Mansions none may quell
The lilt of any nation’s voice;
But every race may sing their joy,
May hymn their pride, their glories boast
To listeners glad without alloy—
The primal, wall-extending host,
The founding, freedom-loving race
Whose generous-visioning mind doth see
No worth in holding foremost place,
Save in an Empire of the Free.
~ Edward William Thomson,
39:Mariline
At the wheel plied Mariline,
Beauteous and self-serene,
Never dreaming of that mien
Fit for lady or for queen.
Never sang she, but her words,
Music-laden, swept the chords
Of the heart, that eagerly
Stored the subtle melody,
Like the honey in the bee;
Never spake, but showed that she
Held the golden master-key
That unlocked all sympathy
Pent in souls where Feeling glows,
Like the perfume in the rose,
Like her own innate repose,
Like the whiteness in the snows.
Richly thoughted Mariline!
Nature's heiress!-nature's queen!
II.
By her side, with liberal look,
Paused a student o'er a book,
Wielder of a shepherd's crook,
Reveller by grove and brook:
Hunter-up of musty tomes,
Worshipper of deathless poems:
Lover of the true and good,
Hater of sin's evil brood,
Votary of solitude,
Man, of mind-like amplitude.
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With exalted eye serene
Gazed he on fair Mariline.
Swifter whirled the busy wheel,
Piled the thread upon the reelSaw she not his spirit kneel,
Praying for her after-weal?
Like the wife of Collatine,
Busily spun Mariline.
III.
Hour by hour, and day by day,
Sang the maid her roundelay;
Hour by hour, and day by day,
Spun her threads of white and gray.
While the shepherd-student held
Commune with the great of eld:
Pondered on their wondrous words,
While he watched his scattered herds,
While he stemmed the surging fords.
And he knew the lore of birds,
Learned the secrets of the rills,
Conversed with the answering hills.
Like her threads of white and gray,
Passed their mingled Eves away,
One unceasing roundelayWinter came, it still was May!
IV.
When the spring smiled, opening up
Pink-lipped flower and acorn cup;
92
When the summer waked the rose
In the scented briar boughs;
When the earth, with painless throes,
Bore her golden autumn rowsField on field of grain, that pressed,
Childlike, to her fruitful breastWhen hale winter wrapped his form
In the mantle of the storm,
Tamed the bird, and chilled the worm,
Stopped the pulse that thrilled the germ;
As the seasons went and came,
One in heart, and hope, and aim,
Cheered they each the other on,
Where was labor to be done,
At day-break or set of sun,
Like two thoughts that merge in one.
Dignified, and soul-serene,
Busily spun Mariline.
V.
Brightly broke the summer morn,
Like a lark from out the corn,Broke like joy just newly born
From the depths of woe forlorn,Broke with grateful songs of birds,
Lowings of well-pastured herds;
Hailed by childhood's happy looks,
Cheered by anthems of the brooksChants beyond the lore of booksCawing crows, instead of rooks.
Glowed the heavens-rose the sun,
Mariline was up, for one.
93
VI.
Like a chatterer tongue-tied,
Lo, the wheel is placed aside!Not from indolence or prideMariline must be a Bride!
Fairest maid of maids terrene!
Bride of Brides, dear Mariline!
VII.
Up the meditative air
Passed the smoke-wreaths, white and fair,
Like the spirit of the prayer
Mariline now offered there:
Passed behind the cottage eaves,
Curling through the maple leaves:
Through the pines and old elm trees,
Belies of past centuries,
Hardy oaks, that never breeze
Humbled to their gnarly knees:
Forest lords, beneath whose sheen
Flowers bloomed for Mariline.
Round the cottage, fresh and green,
Climbed the vine, the scarlet bean,
Morning-glories peeped between,
Looking out for Mariline.
Odours never felt before
Tranced the locust at the door,
Vieing with the mignonette
Bound the garden parapet,
Whose rare fragrances were met
94
By rich perfumes, rarer yet,
Stealing from the garden walks,
Sentineled with hollyhocks.
VIII.
What a heaven the cottage seemed!
Love's own temple, where Faith dreamed
Of the coming years that beamed
On them, as pale stars have gleamed
Through unnavigated seas,
To which the prophetic breeze
Whispered of a future day,
When swift fleets would urge their way,
Through the waters cold and gray,
Like the dolphins at their play.
There the future Bride, and he,
Prince of love's knight-errantry,
Whose good shepherd arms must hold
This pet yeanling of the fold,
Gift of God so long foretold,
Gift beyond the price of gold.
There the parents, aged and hale,
Passing down life's autumn vale,
With a joy as rare and true
As their daughter's eye of blue,
With such hopes as reach up to
Heaven's gate, when, passing through,
Peris, bound for higher skies,
Win the Celestial Paradise.
IX.
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Thoughtfully stood Mariline,
Whitely veiled, and soul-serene;
Love's fair world for her demesne,
Never looked she more a queenWith her maidens by her side,
Smiling on the coming bride.
Her pet lamb, with comic mirth,
Licked her hand and scampered forth;
The fine sheep-dog, on the hearth,
Kindly eyed her for her worth.
X.
Up the air, across the moor,
As they left the cottage door,
Chimed the merry village-hells,
Music-wrapt the neighbouring fells,
Stirred the heart's awakened cells,
Like fine strains from fairy dells.
Past the orchard, down the lane,
By fresh wavy fields of grain,
By the brook, that told its love
To the pasture, glen, and groveSacred haunts, that well could prove
Vows enregistered above.
By the restless mill, where stood,
Bowing in his amplest mood,
The old miller, hat in hand,
Rich in goodness, rich in land,
On whose features, grave and bland,
Glowed a blessing for the band.
Through the village, where, behind
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Many a half-uplifted blind,
Eyes, that might have lit the skies
Of Mahomet's Paradise,
Flashed behind the curtains' dyes,
With a cheerful, half-surprise.
Through the village, underneath,
Many a blooming flower-wreath,
Garlanding the arches green
Beared in honour of the queen
Of this day of days serene,
Day of days to Mariline.
To the church, whose cheering bells
Told the tale in music-swellsTold it to the country wide,
With an earnest kind of prideSomething not to be denied'Mariline must be a Bride!'
XI.
Up the aisle with solemn pace,
Meeting God there, face to face.
Never Bride more chaste or fair
Stood before His altar there,
Her ripe heart aflame with prayer,
Blessing Him for all His care:
Every earthly promise given,
Registered with joy in heaven.
From the galleries looked down,
Village belle and country clown,
Men with honest labour brown,
Far removed from mart or town:
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Smiling with a zealous pride
On the shepherd and his bridePlaymates of their early days;
For their walks in wisdom's ways,
Ever crowned with honoured bays
Of esteem and ardent praise.
XII.
Well done, servant of the Lord!
Grave expounder of His Word,
Who in distant Galilee
Graced the marriage feast, that He,
With all due solemnity,
Might commission such as thee
To do likewise, and unite
Souls like these in marriage plight.
With what manly, gentle pride,
The glad Shepherd clasps his Bride!
Love like theirs, so true and tried,
Ever true love must abide!
XIII.
Ye whose souls are strong and firm,
In whom love's electric germ
Has been fanned into a flame
At the mention of a name;
Ye whose souls are still the same
As when first the Victor came,
Stinging every nerve to life,
In the beatific strife,
Till the man's divinest part
Ruled triumphant in the heart,
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And, with shrinking, sudden start,
The bleak old world stood apart,
Periling the wild Ideal
By the presence of the Real:
Ye, and ye alone, can know
How these twain souls burn and glow,
Can interpret every throe
Of the full heart's overflow,
That imparts that light serene
To the brow of Mariline.
~ Charles Sangster,
40:Parliament Of The Ages
OF all who’d thronged the Commons’ galleries
For early April evening’s main debate,
One student visionary sole remained.
Down on the floor the members argued yet,
Though midnight long had passed, and rosy dawn
Came streaming in through eastward glory-panes
To tint the lofty ashlared westward wall
With shining jewel-colored phantasies.
The Dreamer watched the brilliancies of morn
Descending on that opposite westward wall
From panelled ceiling down to pointed arch,
From arch to shadowy alcoves’ ruby panes,
Where luminous beamed the storied English Kings,
The Crown, the ramping Pards, the Unicorn,
With ancient mottoes of the Ancient Realm,
And new-made Arms of modern provinces
Emblazoned on the young Dominion’s shield.
Now in the watcher’s dream the sunrise merged
The Fish, the Maple Leaves, the Buffalo
With Rose and Thistle, Shamrock, Fleur-de-lys,
The Crown, the Kings, the emblem Viking-ships,
With some great banner, glorious, indistinct,
The Flag of mighty, English-speaking kin,
All beaming benison ineffable,
Such promise as no mortal ever saw
On Land or Sea, save o’er the mystic shores
And waters of a halcyon Future dreamed.
The desks, the Speaker’s Chair seemed rapt away,
No stony walls inclosed the Commons’ House,
But in the wonder-light a woodland spread
62
About one venerable northland Oak
Silent, except for distant-droning bees,
And one tall, blue-eyed, sworded, yellow-haired,
Hard-panting Viking, kirtled gray, who stood
Beneath the trysting-oak, and strove to quell
His gasps, deep-laboring from a lengthy run,
While, listening keen, he heard the bees in drone,
And watched to hail his second to the tryst
Of freemen signalled for a moot of War.
Then, far around, the forest sounded live
With crackling twigs and scores of emulous feet
From every quarter of the glooming shade,
And wonder-shouts, half vexed and half of praise,
Roared at the Champion who to tree of Moot
Had speeded foremost of the valorous band.
Hard-breathing all, they ranged about the Oak
Equal alike, save one they lifted high
On shield, and named him for their Council Earl.
Then there they fell to talk of march and plan,
Of meat and meal and beer and dragon-ships,
And Ways and Means,—contentious, passionate,
Yet one man only speaking up at once,
Heard silently, approved, or laughed to scorn,
Yet hearkened closely, since th’ elected Earl
Full briskly stopt each interrupting voice
By one clear word, quite mystic, quite unknown
Unto the Dreamer in the gallery,
For whom no more the banners of the morn
In wholly visionary colors flared,
Because imperious from the Speaker’s Chair
A voice called “Order” stoutly, in a tone
So like the ancient Viking Earl’s, the two
Seemed blent as one within the Dreamer’s brain.
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Scarcely awake, the Student’s roaming thought—
Oblivious to the actual place, the dawn,
The visioned tryst of Father Odin’s men—
Pondered a Deity who shaped His world
In such a wise that they must most prevail
Who choose one Will to rule by Order’s call,
That every Manliness may freely tell
Its thought upon the public thing in hand,
And so the general common sense have sway,
Instead of Policy conceived alone
By any one hereditary Will,
Or, worse, take course tumultuous, scarce resolved
By gabblers chattering unamenable,
In whose Assemblages prehensile tails,
Inscrutable to eyesight, swing the Ape
In futile men through dizzy fooleries.
And still the talkers on the Commons’ floor
Contended voluble; while he who heard
Their drone, forgot once more, and dreamed a scene
More wondrous than the primal Viking moot.
For one came frowning in, with sword in hand
And blazoned armor, and an eye more stern
Than gleamed beneath the brow of England’s king:—
“I call,” he spoke, “The Realms to Parliament!
Present and Past, by mine, the Founder’s right,
Simon de Montfort, I, proclaim the call!”
It clanged as sounding through The Ages’ tombs
So loud that lofty-opening doors of Time
Revealed in earthly garb a Statesman throng
From every Parliament since Montfort breathed,
Majestic, turbulent, guileful, eloquent,
Profound, laborious, witty, whimsical,
64
Reverend in age, or beardless chinned as boys;
Knight, Admiral, Merchant, Lawyer, Pedagogue,
Yeoman, Adventurer, Soldier, Minister,
Poet, Philosopher, Roundhead, Cavalier,
Mechanic, Theologue, Philanthropist;
Exploring wights whose bones the jackals pawed
On Lybian arid sands, and they whose forms
Lie, white as marble, stiff nigh either Pole;
Spirits whose mortal vestures braved all fates
That daring hearts or martyr hopes conceived.
It seemed not strange to view the Shapes of Eld
In formal-friendly conference of talk
With some who perished as of yesterday,
With some who founded New World congresses,
With some who wielded outland Parliaments
Which strove so English-like for Liberty
That England reeled to win against their few,
With some whose mien and accents now control
The rising younger Nations of The Race;
It seemed not strange, so clear they all alike,
Musing the ordered methods of their rule,
Blessed dear the Mother of all Parliaments,
The Many-mansioned Mother of The Free.
There prudent Cecil leaned to Laurier
While John Macdonald held them both in talk,
His “brother,” Cartier, nodding to the tale;
There Richard Seddon’s burly honest ghost
With Wilberforce and Hampden close conferred;
There Edmund Burke warned Deakin cautiously
Of tempting Innovation’s bright mirage;
There Pitt, the younger, spoke with Cecil Rhodes
And stout Oom Paul, of Empire building themes,
While Grattan unto icy Parnell sighed
65
Of angry Ireland’s immemorial wrong;
There Chatham, eagle-faced, with Washington
And Franklin nigh, declared,—“I praise again
Your English-minded fight for Liberty—
America’s victory secured it firm
For all the outland broods of England’s swarm.”
There Strafford gloomed to Russell’s lofty gaze,
The Stuart circle round each stately neck;
There honest-meaning, muddle-headed Cade,
Who lingered nigh the portal as of right,
Because he called a shirtless Parliament,
Received a courteous nod of compliment
From mighty Gladstone’s comprehensive love;
There Peel, considerate still, eyed D’Israeli
As if in wonder that the Great Jew’s heart
Should yet be counted one of England’s pride;
There Canning, of the soul-revealing face,
And bull-dog Cobbett, passionately wroth,
And Palmerston and Bright and thousands more
All moved at home within the visioned space
Until, it seemed, a Puritan Statesman stern,
With Puritan Troopers ringed, eyed Harry Vane
With “Take away that bauble.” Then the Mace
Seemed borne afar incredibly, by force,
From that great Chamber of the freeman Race,
Old Englandish, New Englandish, Canadian,
Newfoundlandish, Australian, African,
Who hold, or held, the emblem sacrosanct.
With that great sacrilege the dream dissolved,
And clear again the radiancies high
Shone o’er the Ottawa floor of Parliament,
While, down below, a high-pitched Loyalist
Declared, convinced, with querulous energy,—
66
“The Empire’s tottering down! It can’t be saved
Unless we get the Preference all around.”
Touched sudden by the Sun’s imperial beams,
A gargoyle grinned upon the western wall
As if it heard the Preferentialist,
While gales of laughter echoed far below.
Whereat the dreamer, wide awake with glee,
Gazed on the golden, crown-surmounted Mace
Pillowed serene before the Speaker’s Chair;
Then marked in high-built panes, the Kings gleam clear
The Lion-shield, the mystic Unicorn,
The scrolls, the mottoes, “For my God and Right,”
And “Evil be to him who evil thinks,”
All seemed the racial Soul transfigured there,
Ages and Ages old, yet scarcely born,
So future-glorious, past all dreaming, looms
The Voluntary Empire of The Blood,
Monarchical, Republican, all’s one,
With Vikings rushing to the beacon’s flare
As long as winds shall blow and waters run.
~ Edward William Thomson,
41:By what arrangements all things come to pass
Through the blue regions of the mighty world,-
How we can know what energy and cause
Started the various courses of the sun
And the moon's goings, and by what far means
They can succumb, the while with thwarted light,
And veil with shade the unsuspecting lands,
When, as it were, they blink, and then again
With open eye survey all regions wide,
Resplendent with white radiance- I do now
Return unto the world's primeval age
And tell what first the soft young fields of earth
With earliest parturition had decreed
To raise in air unto the shores of light
And to entrust unto the wayward winds.

In the beginning, earth gave forth, around
The hills and over all the length of plains,
The race of grasses and the shining green;
The flowery meadows sparkled all aglow
With greening colour, and thereafter, lo,
Unto the divers kinds of trees was given
An emulous impulse mightily to shoot,
With a free rein, aloft into the air.
As feathers and hairs and bristles are begot
The first on members of the four-foot breeds
And on the bodies of the strong-y-winged,
Thus then the new Earth first of all put forth
Grasses and shrubs, and afterward begat
The mortal generations, there upsprung-
Innumerable in modes innumerable-
After diverging fashions. For from sky
These breathing-creatures never can have dropped,
Nor the land-dwellers ever have come up
Out of sea-pools of salt. How true remains,
How merited is that adopted name
Of earth- "The Mother!"- since from out the earth
Are all begotten. And even now arise
From out the loams how many living things-
Concreted by the rains and heat of the sun.
Wherefore 'tis less a marvel, if they sprang
In Long Ago more many, and more big,
Matured of those days in the fresh young years
Of earth and ether. First of all, the race
Of the winged ones and parti-coloured birds,
Hatched out in spring-time, left their eggs behind;
As now-a-days in summer tree-crickets
Do leave their shiny husks of own accord,
Seeking their food and living. Then it was
This earth of thine first gave unto the day
The mortal generations; for prevailed
Among the fields abounding hot and wet.
And hence, where any fitting spot was given,
There 'gan to grow womb-cavities, by roots
Affixed to earth. And when in ripened time
The age of the young within (that sought the air
And fled earth's damps) had burst these wombs, O then
Would Nature thither turn the pores of earth
And make her spurt from open veins a juice
Like unto milk; even as a woman now
Is filled, at child-bearing, with the sweet milk,
Because all that swift stream of aliment
Is thither turned unto the mother-breasts.
There earth would furnish to the children food;
Warmth was their swaddling cloth, the grass their bed
Abounding in soft down. Earth's newness then
Would rouse no dour spells of the bitter cold,
Nor extreme heats nor winds of mighty powers-
For all things grow and gather strength through time
In like proportions; and then earth was young.

Wherefore, again, again, how merited
Is that adopted name of Earth- The Mother!-
Since she herself begat the human race,
And at one well-nigh fixed time brought forth
Each breast that ranges raving round about
Upon the mighty mountains and all birds
Aerial with many a varied shape.
But, lo, because her bearing years must end,
She ceased, like to a woman worn by eld.
For lapsing aeons change the nature of
The whole wide world, and all things needs must take
One status after other, nor aught persists
Forever like itself. All things depart;
Nature she changeth all, compelleth all
To transformation. Lo, this moulders down,
A-slack with weary eld, and that, again,
Prospers in glory, issuing from contempt.
In suchwise, then, the lapsing aeons change
The nature of the whole wide world, and earth
Taketh one status after other. And what
She bore of old, she now can bear no longer,
And what she never bore, she can to-day.

In those days also the telluric world
Strove to beget the monsters that upsprung
With their astounding visages and limbs-
The Man-woman- a thing betwixt the twain,
Yet neither, and from either sex remote-
Some gruesome Boggles orphaned of the feet,
Some widowed of the hands, dumb Horrors too
Without a mouth, or blind Ones of no eye,
Or Bulks all shackled by their legs and arms
Cleaving unto the body fore and aft,
Thuswise, that never could they do or go,
Nor shun disaster, nor take the good they would.
And other prodigies and monsters earth
Was then begetting of this sort- in vain,
Since Nature banned with horror their increase,
And powerless were they to reach unto
The coveted flower of fair maturity,
Or to find aliment, or to intertwine
In works of Venus. For we see there must
Concur in life conditions manifold,
If life is ever by begetting life
To forge the generations one by one:
First, foods must be; and, next, a path whereby
The seeds of impregnation in the frame
May ooze, released from the members all;
Last, the possession of those instruments
Whereby the male with female can unite,
The one with other in mutual ravishments.

And in the ages after monsters died,
Perforce there perished many a stock, unable
By propagation to forge a progeny.
For whatsoever creatures thou beholdest
Breathing the breath of life, the same have been
Even from their earliest age preserved alive
By cunning, or by valour, or at least
By speed of foot or wing. And many a stock
Remaineth yet, because of use to man,
And so committed to man's guardianship.
Valour hath saved alive fierce lion-breeds
And many another terrorizing race,
Cunning the foxes, flight the antlered stags.
Light-sleeping dogs with faithful heart in breast,
However, and every kind begot from seed
Of beasts of draft, as, too, the woolly flocks
And horned cattle, all, my Memmius,
Have been committed to guardianship of men.
For anxiously they fled the savage beasts,
And peace they sought and their abundant foods,
Obtained with never labours of their own,
Which we secure to them as fit rewards
For their good service. But those beasts to whom
Nature has granted naught of these same things-
Beasts quite unfit by own free will to thrive
And vain for any service unto us
In thanks for which we should permit their kind
To feed and be in our protection safe-
Those, of a truth, were wont to be exposed,
Enshackled in the gruesome bonds of doom,
As prey and booty for the rest, until
Nature reduced that stock to utter death.

But Centaurs ne'er have been, nor can there be
Creatures of twofold stock and double frame,
Compact of members alien in kind,
Yet formed with equal function, equal force
In every bodily part- a fact thou mayst,
However dull thy wits, well learn from this:
The horse, when his three years have rolled away,
Flowers in his prime of vigour; but the boy
Not so, for oft even then he gropes in sleep
After the milky nipples of the breasts,
An infant still. And later, when at last
The lusty powers of horses and stout limbs,
Now weak through lapsing life, do fail with age,
Lo, only then doth youth with flowering years
Begin for boys, and clothe their ruddy cheeks
With the soft down. So never deem, percase,
That from a man and from the seed of horse,
The beast of draft, can Centaurs be composed
Or e'er exist alive, nor Scyllas be-
The half-fish bodies girdled with mad dogs-
Nor others of this sort, in whom we mark
Members discordant each with each; for ne'er
At one same time they reach their flower of age
Or gain and lose full vigour of their frame,
And never burn with one same lust of love,
And never in their habits they agree,
Nor find the same foods equally delightsome-
Sooth, as one oft may see the bearded goats
Batten upon the hemlock which to man
Is violent poison. Once again, since flame
Is wont to scorch and burn the tawny bulks
Of the great lions as much as other kinds
Of flesh and blood existing in the lands,
How could it be that she, Chimaera lone,
With triple body- fore, a lion she;
And aft, a dragon; and betwixt, a goat-
Might at the mouth from out the body belch
Infuriate flame? Wherefore, the man who feigns
Such beings could have been engendered
When earth was new and the young sky was fresh
(Basing his empty argument on new)
May babble with like reason many whims
Into our ears: he'll say, perhaps, that then
Rivers of gold through every landscape flowed,
That trees were wont with precious stones to flower,
Or that in those far aeons man was born
With such gigantic length and lift of limbs
As to be able, based upon his feet,
Deep oceans to bestride; or with his hands
To whirl the firmament around his head.
For though in earth were many seeds of things
In the old time when this telluric world
First poured the breeds of animals abroad,
Still that is nothing of a sign that then
Such hybrid creatures could have been begot
And limbs of all beasts heterogeneous
Have been together knit; because, indeed,
The divers kinds of grasses and the grains
And the delightsome trees- which even now
Spring up abounding from within the earth-
Can still ne'er be begotten with their stems
Begrafted into one; but each sole thing
Proceeds according to its proper wont
And all conserve their own distinctions based
In Nature's fixed decree.


author class:Lucretius
~ to what remains!- Since I've resolved, Origins Of Vegetable And Animal Life
,
42:The south-wind brings
Life, sunshine, and desire,
And on every mount and meadow
Breathes aromatic fire,
But over the dead he has no power,
The lost, the lost he cannot restore,
And, looking over the hills, I mourn
The darling who shall not return.

I see my empty house,
I see my trees repair their boughs,
And he, the wondrous child,
Whose silver warble wild
Outvalued every pulsing sound
Within the air's cerulean round,
The hyacinthine boy, for whom
Morn well might break, and April bloom,
The gracious boy, who did adorn
The world whereinto he was born,
And by his countenance repay
The favor of the loving Day,
Has disappeared from the Day's eye;
Far and wide she cannot find him,
My hopes pursue, they cannot bind him.
Returned this day the south-wind searches
And finds young pines and budding birches,
But finds not the budding man;
Nature who lost him, cannot remake him;
Fate let him fall, Fate can't retake him;
Nature, Fate, men, him seek in vain.

And whither now, my truant wise and sweet,
Oh, whither tend thy feet?
I had the right, few days ago,
Thy steps to watch, thy place to know;
How have I forfeited the right?
Hast thou forgot me in a new delight?
I hearken for thy household cheer,
O eloquent child!
Whose voice, an equal messenger,
Conveyed thy meaning mild.
What though the pains and joys
Whereof it spoke were toys
Fitting his age and ken;
Yet fairest dames and bearded men,
Who heard the sweet request
So gentle, wise, and grave,
Bended with joy to his behest,
And let the world's affairs go by,
Awhile to share his cordial game,
Or mend his wicker wagon frame,
Still plotting how their hungry ear
That winsome voice again might hear,
For his lips could well pronounce
Words that were persuasions.

Gentlest guardians marked serene
His early hope, his liberal mien,
Took counsel from his guiding eyes
To make this wisdom earthly wise.
Ah! vainly do these eyes recall
The school-march, each day's festival,
When every morn my bosom glowed
To watch the convoy on the road;
The babe in willow wagon closed,
With rolling eyes and face composed,
With children forward and behind,
Like Cupids studiously inclined,
And he, the Chieftain, paced beside,
The centre of the troop allied,
With sunny face of sweet repose,
To guard the babe from fancied foes,
The little Captain innocent
Took the eye with him as he went,
Each village senior paused to scan
And speak the lovely caravan.

From the window I look out
To mark thy beautiful parade
Stately marching in cap and coat
To some tune by fairies played;
A music heard by thee alone
To works as noble led thee on.
Now love and pride, alas, in vain,
Up and down their glances strain.
The painted sled stands where it stood,
The kennel by the corded wood,
The gathered sticks to stanch the wall
Of the snow-tower, when snow should fall,
The ominous hole he dug in the sand,
And childhood's castles built or planned.
His daily haunts I well discern,
The poultry yard, the shed, the barn,
And every inch of garden ground
Paced by the blessed feet around,
From the road-side to the brook;
Whereinto he loved to look.
Step the meek birds where erst they ranged,
The wintry garden lies unchanged,
The brook into the stream runs on,
But the deep-eyed Boy is gone.

On that shaded day,
Dark with more clouds than tempests are,
When thou didst yield thy innocent breath
In bird-like heavings unto death,
Night came, and Nature had not thee,
I said, we are mates in misery.
The morrow dawned with needless glow,
Each snow-bird chirped, each fowl must crow,
Each tramper started, but the feet
Of the most beautiful and sweet
Of human youth had left the hill
And garden,they were bound and still,
There's not a sparrow or a wren,
There's not a blade of autumn grain,
Which the four seasons do not tend,
And tides of life and increase lend,
And every chick of every bird,
And weed and rock-moss is preferred.
O ostriches' forgetfulness!
O loss of larger in the less!
Was there no star that could be sent,
No watcher in the firmament,
No angel from the countless host,
That loiters round the crystal coast,
Could stoop to heal that only child,
Nature's sweet marvel undefiled,
And keep the blossom of the earth,
Which all her harvests were not worth?
Not mine, I never called thee mine,
But nature's heir, if I repine,
And, seeing rashly torn and moved,
Not what I made, but what I loved.
Grow early old with grief that then
Must to the wastes of nature go,
'Tis because a general hope
Was quenched, and all must doubt and grope
For flattering planets seemed to say,
This child should ills of ages stay,
By wondrous tongue and guided pen
Bring the flown muses back to men.
Perchance, not he, but nature ailed,
The world, and not the infant failed,
It was not ripe yet, to sustain
A genius of so fine a strain,
Who gazed upon the sun and moon
As if he came unto his own,
And pregnant with his grander thought,
Brought the old order into doubt.
Awhile his beauty their beauty tried,
They could not feed him, and he died,
And wandered backward as in scorn
To wait an on to be born.
Ill day which made this beauty waste;
Plight broken, this high face defaced!
Some went and came about the dead,
And some in books of solace read,
Some to their friends the tidings say,
Some went to write, some went to pray,
One tarried here, there hurried one,
But their heart abode with none.
Covetous death bereaved us all
To aggrandize one funeral.
The eager Fate which carried thee
Took the largest part of me.
For this losing is true dying,
This is lordly man's down-lying,
This is slow but sure reclining,
Star by star his world resigning.

O child of Paradise!
Boy who made dear his father's home
In whose deep eyes
Men read the welfare of the times to come;
I am too much bereft;
The world dishonored thou hast left;
O truths and natures costly lie;
O trusted, broken prophecy!
O richest fortune sourly crossed;
Born for the future, to the future lost!

The deep Heart answered, Weepest thou?
Worthier cause for passion wild,
If I had not taken the child.
And deemest thou as those who pore
With aged eyes short way before?
Think'st Beauty vanished from the coast
Of matter, and thy darling lost?
Taught he not thee, the man of eld,
Whose eyes within his eyes beheld
Heaven's numerous hierarchy span
The mystic gulf from God to man?
To be alone wilt thou begin,
When worlds of lovers hem thee in?
To-morrow, when the masks shall fall
That dizen nature's carnival,
The pure shall see, by their own will,
Which overflowing love shall fill,
'Tis not within the force of Fate
The fate-conjoined to separate.
But thou, my votary, weepest thou?
I gave thee sight, where is it now?
I taught thy heart beyond the reach
Of ritual, Bible, or of speech;
Wrote in thy mind's transparent table
As far as the incommunicable;
Taught thee each private sign to raise
Lit by the supersolar blaze.
Past utterance and past belief,
And past the blasphemy of grief,
The mysteries of nature's heart,
And though no muse can these impart,
Throb thine with nature's throbbing breast,
And all is clear from east to west.

I came to thee as to a friend,
Dearest, to thee I did not send
Tutors, but a joyful eye,
Innocence that matched the sky,
Lovely locks a form of wonder,
Laughter rich as woodland thunder;
That thou might'st entertain apart
The richest flowering of all art;
And, as the great all-loving Day
Through smallest chambers takes its way,
That thou might'st break thy daily bread
With Prophet, Saviour, and head;
That thou might'st cherish for thine own
The riches of sweet Mary's Son,
Boy-Rabbi, Israel's Paragon:
And thoughtest thou such guest
Would in thy hall take up his rest?
Would rushing life forget its laws,
Fate's glowing revolution pause?
High omens ask diviner guess,
Not to be conned to tediousness.
And know, my higher gifts unbind
The zone that girds the incarnate mind,
When the scanty shores are full
With Thought's perilous whirling pool,
When frail Nature can no more,
Then the spirit strikes the hour,
My servant Death with solving rite
Pours finite into infinite.
Wilt thou freeze love's tidal flow,
Whose streams through nature circling go?
Nail the star struggling to its track
On the half-climbed Zodiack?
Light is light which radiates,
Blood is blood which circulates,
Life is life which generates,
And many-seeming life is one,
Wilt thou transfix and make it none,
Its onward stream too starkly pent
In figure, bone, and lineament?

Wilt thou uncalled interrogate
Talker! the unreplying fate?
Nor see the Genius of the whole
Ascendant in the private soul,
Beckon it when to go and come,
Self-announced its hour of doom.
Fair the soul's recess and shrine,
Magic-built, to last a season,
Masterpiece of love benign!
Fairer than expansive reason
Whose omen 'tis, and sign.
Wilt thou not ope this heart to know
What rainbows teach and sunsets show,
Verdict which accumulates
From lengthened scroll of human fates,
Voice of earth to earth returned,
Prayers of heart that inly burned;
Saying, what is excellent,
As God lives, is permanent
Hearts are dust, hearts' loves remain,
Heart's love will meet thee again.
Revere the Maker; fetch thine eye
Up to His style, and manners of the sky.
Not of adamant and gold
Built He heaven stark and cold,
No, but a nest of bending reeds,
Flowering grass and scented weeds,
Or like a traveller's fleeting tent,
Or bow above the tempest pent,
Built of tears and sacred flames,
And virtue reaching to its aims;
Built of furtherance and pursuing,
Not of spent deeds, but of doing.
Silent rushes the swift Lord
Through ruined systems still restored,
Broad-sowing, bleak and void to bless,
Plants with worlds the wilderness,
Waters with tears of ancient sorrow
Apples of Eden ripe to-morrow;
House and tenant go to ground,
Lost in God, in Godhead found.
by owner. provided at no charge for educational purposes

~ Ralph Waldo Emerson, Threnody
,
43:The Shepheardes Calender: Februarie
Februarie: Ægloga Secunda. CVDDIE & THENOT.
CVDDIE.
AH for pittie, wil ranke Winters rage,
These bitter blasts neuer ginne tasswage?
The keene cold blowes throug my beaten hyde,
All as I were through the body gryde.
My ragged rontes all shiver and shake,
As doen high Towers in an earthquake:
They wont in the wind wagge their wrigle tailes,
Perke as Peacock: but nowe it auales.
THENOT.
Lewdly complainest thou laesie ladde,
Of Winters wracke, for making thee sadde.
Must not the world wend in his commun course
From good to badd, and from badde to worse,
From worse vnto that is worst of all,
And then returne to his former fall?
Who will not suffer the stormy time,
Where will he liue tyll the lusty prime?
Selfe haue I worne out thrise threttie yeares,
Some in much ioy, many in many teares:
Yet never complained of cold nor heate,
Of Sommers flame, nor of Winters threat:
Ne euer was to Fortune foeman,
But gently tooke, that vngently came.
And euer my flocke was my chiefe care,
Winter or Sommer they mought well fare.
CVDDIE.
No marueile Thenot, if thou can not beare
Cherefully the Winters wrathfull cheare:
For Age and Winter accord full nie,
This chill, that cold, this crooked, that wrye.
And as the lowring Wether lookes downe,
So semest thou like good fryday to frowne.
But my flowring youth is foe to frost,
My shippe vnwont in stormes to be tost.
359
THENOT.
The soueraigne of seas he blames in vaine,
That once seabeate, will to sea againe.
So loytring liue you little heardgroomes,
Keeping your beastes in the budded broomes:
And when the shining sunne laugheth once,
You deemen, the Spring is come attonce.
Tho gynne you, fond flyes, the cold to scorn,
And crowing in pypes made of greene corne,
You thinken to be Lords of the yeare.
But eft, when ye count you freed from feare,
Comes the breme winter with chamfred browes,
Full of wrinckles and frostie furrowes:
Drerily shooting his stormy darte,
Which cruddles the blood, and pricks the harte.
Then is your carelesse corage accoied,
Your carefull heards with cold bene annoied.
Then paye you the price of your surqedrie,
With weeping, and wayling, and misery.
CVDDIE.
Ah foolish old man, I scorne thy skill,
That wouldest me, my springing yougth to spil.
I deeme, thy braine emperished bee
Through rusty elde, that hath rotted thee:
Or sicker thy head veray tottie is,
So on thy corbe shoulder it leanes amisse.
Now thy selfe hast lost both lopp and topp,
Als my budding branch thou wouldest cropp:
But were thy yeares greene, as now bene myne,
To other delights they would encline.
Tho wouldest thou learne to caroll of Loue,
And hery with hymnes thy lasses gloue.
Tho wouldest thou pype of Phyllis prayse:
But Phyllis is myne for many dayes:
I wonne her with a girdle of gelt,
Embost with buegle about the belt.
Such an one shepeheards woulde make full faine:
Such an one would make thee younge againe.
THENOT.
360
Thou art a fon, of thy loue to boste,
All that is lent to loue, wyll be lost.
CVDDIE.
Seest, howe brag yond Bullocke beares,
So smirke, so smoothe, his pricked eares?
His hornes bene as broade, as Rainebowe bent,
His dewelap as lythe, as lasse of Kent.
See howe he venteth into the wynd.
Weenest of loue is not his mynd?
Seemeth thy flock thy counsell can,
So lustlesse bene they, so weake so wan,
Clothed with cold, and hoary wyth frost.
Thy flocks father his corage hath lost:
Thy Ewes, that wont to haue blowen bags,
Like wailful widdowes hangen their crags:
The rather Lambes bene starued with cold,
All for their Maister is lustlesse and old.
THENOT.
Cuddie, I wote thou kenst little good,
So vainely taduance thy headlesse hood.
For Youngth is a bubble blown vp with breath,
Whose witt is weakenesse, whose wage is death,
Whose way is wildernesse, whose ynne Penaunce,
And stoopegallaunt Age the hoste of Greeuance.
But shall I tel thee a tale of truth,
Which I cond of Tityrus in my youth,
Keeping his sheepe on the hils of Kent?
CVDDIE.
To nought more, Thenot, my mind is bent,
Then to heare nouells of his deuise:
They bene so well thewed, and so wise,
What euer that good old man bespake.
THENOT.
Many meete tales of youth did he make,
And some of loue, and some of cheualrie:
But none fitter than this to applie.
Now listen a while, and hearken the end.
THere grewe an aged Tree on the greene,
361
A goodly Oake sometime had it bene,
With armes full strong and largely displayd,
But of their leaues they were disarayde:
The bodie bigge, and mightily pight,
Throughly rooted, and of wonderous hight:
Whilome had bene the King of the field,
And mochell mast to the husband did yielde,
And with his nuts larded many swine.
But now the gray mosse marred his rine,
His bared boughes were beaten with stormes,
His toppe was bald, & wasted with wormes,
His honor decayed, his braunches sere.
Hard by his side grew a bragging brere,
Which proudly thrust into Thelement,
And seemed to threat the Firmament.
Yt was embellisht with blossomes fayre,
And thereto aye wonned to repayre
The shepheards daughters, to gather flowres,
To peinct thir girlonds with his colowres.
And in his small bushes vsed to shrowde
The sweete Nightingale singing so lowde:
Which made this foolish Brere wexe so bold,
That on a time he cast him to scold,
And snebbe the good Oake, for he was old.
Why standst there (quoth he) thou brutish blocke?
Nor for fruict, nor for shadowe serues thy stocke:
Seest, how fresh my flowers bene spredde,
Dyed in Lilly white, and Cremsin redde,
With leaves engrained in lusty greene,
Colours meete to clothe a mayden Queene.
Thy wast bignes but combers the grownd,
And dirks the beauty of my blossomes rownd.
The mouldie mosse, which thee accloieth,
My Sinnamon smell too much annoieth.
Wherefore soone I rede thee, hence remove,
Least thou the price of my displeasure proue.
So spake this bold brere with great disdaine:
Little him answered the Oake againe,
But yielded, with shame and greefe adawed,
That of a weede he was ouerawed.
Yt chaunced after vpon a day,
The Hus-bandman selfe to come that way,
362
Of custome to seruewe his grownd,
And his trees of state in compasse rownd.
Him when the spitefull brere had espyed,
Causlesse complained, and lowdly cryed
Vnto his Lord, stirring vp sterne strife:
O my liege Lord, the God of my life,
Pleaseth you ponder your Suppliants plaint,
Caused of wrong, and cruell constraint,
Which I your poore Vassall dayly endure:
And but your goodnes the same recure,
Am like for desperate doole to dye,
Through felonous force of mine enemie.
Greatly aghast with this piteous plea,
Him rested the goodman on the lea,
And badde the Brere in his plaint proceede.
With painted words tho gan this proude weede,
(As most vsen Ambitious folke
His colowred crime with craft to cloke.
Ah my soueraigne, Lord of creatures all,
Thou placer of plants both humble and tall,
Was not I planted of thine owne hand,
To be the primrose of all thy land,
With flowring blossomes, to furnish the prime,
And scarlot berries in Sommer time?
How falls it then, that this faded Oake,
Whose bodie is sere, whose braunches broke,
Whose naked Armes stretch vnto the fyre,
Vnto such tyrannie doth aspire:
Hindering with his shade my louely light,
And robbing me of the swete sonnes sight?
So beate his old boughes my tender side,
That oft the bloud springeth from wounds wyde:
Vntimely my flowres forced to fall,
That bene the honor of your Coranall.
And oft he lets his cancker wormes light
Vpon my braunches, to worke me more spight:
And oft his hoarie locks downe doth cast,
Where with my fresh flowretts bene defast.
For this, and many more such outrage,
Crauing your goodlihead to aswage
The ranckorous rigour of his might,
Nought aske I, but onely to hold my right:
363
Submitting me to your good sufferance,
And praying to be garded from greeuance.
To this the Oake cast him to replie
Well as he couth: but his enemie
Had kindled such coles of displeasure,
That the good man noulde stay his leasure,
But home him hasted with furious heate,
Encreasing his wrath with many a threate.
His harmefull Hatchet he hent in hand,
(Alas, that it so ready should stand)
And to the field alone he speedeth.
(Ay little helpe to harme there needeth)
Anger nould let him speake to the tree,
Enaunter his rage mought cooled bee:
But to the roote bent his sturdy stroke,
And made many wounds in the wast Oake.
The Axes edge did oft turne againe,
As if halfe vnwilling to cutte the graine:
Semed, the sencelesse yron dyd feare,
Or to wrong holy eld did forbeare.
For it had bene an auncient tree,
Sacred with many a mysteree,
And often crost with the priestes crewe,
And often halowed with holy water dewe.
But sike fancies weren foolerie,
And broughten this Oake to this miserye.
For nought mought they quitten him from decay:
For fiercely the good man at him did laye.
The blocke oft groned vnder the blow,
And sighed to see his neare ouerthrow.
In fine the steele had pierced his pith,
Tho downe to the earth he fell forthwith:
His wonderous weight made the grounde to quake,
Thearth shronke vnder him, and seemed to shake.
There lyeth the Oake, pitied of none.
Now stands the Brere like a Lord alone,
Puffed vp with pryde and vaine pleasaunce:
But all this glee had no continuaunce.
For eftsones Winter gan to approche,
The blustring Boreas did encroche,
And beate vpon the solitarie Brere:
For nowe no succoure was seene him nere.
364
Now gan he repent his pryde to late:
For naked left and disconsolate,
The byting frost nipt his stalke dead,
The watrie wette weighed downe his head,
And heaped snowe burdned him so sore,
That nowe vpright he can stand no more:
And being downe, is trodde in the durt
Of cattell, and brouzed, and sorely hurt.
Such was thend of this Ambitious brere,
For scorning Eld
CVDDIE.
Now I pray thee shepheard, tel it not forth:
Here is a long tale, and little worth.
So longe haue I listned to thy speche,
That graffed to the ground is my breache:
My hartblood is welnigh frorne I feele,
And my galage growne fast to my heele:
But little ease of thy lewd tale I tasted.
Hye thee home shepheard, the day is nigh wasted.
~ Edmund Spenser,
44:Since body of earth and water, air's light breath,
And fiery exhalations (of which four
This sum of things is seen to be compact)
So all have birth and perishable frame,
Thus the whole nature of the world itself
Must be conceived as perishable too.
For, verily, those things of which we see
The parts and members to have birth in time
And perishable shapes, those same we mark
To be invariably born in time
And born to die. And therefore when I see
The mightiest members and the parts of this
Our world consumed and begot again,
'Tis mine to know that also sky above
And earth beneath began of old in time
And shall in time go under to disaster.
And lest in these affairs thou deemest me
To have seized upon this point by sleight to serve
My own caprice- because I have assumed
That earth and fire are mortal things indeed,
And have not doubted water and the air
Both perish too and have affirmed the same
To be again begotten and wax big-
Mark well the argument: in first place, lo,
Some certain parts of earth, grievously parched
By unremitting suns, and trampled on
By a vast throng of feet, exhale abroad
A powdery haze and flying clouds of dust,
Which the stout winds disperse in the whole air.
A part, moreover, of her sod and soil
Is summoned to inundation by the rains;
And rivers graze and gouge the banks away.
Besides, whatever takes a part its own
In fostering and increasing aught

Is rendered back; and since, beyond a doubt,
Earth, the all-mother, is beheld to be
Likewise the common sepulchre of things,
Therefore thou seest her minished of her plenty,
And then again augmented with new growth.

And for the rest, that sea, and streams, and springs
Forever with new waters overflow
And that perennially the fluids well.
Needeth no words- the mighty flux itself
Of multitudinous waters round about
Declareth this. But whatso water first
Streams up is ever straightway carried off,
And thus it comes to pass that all in all
There is no overflow; in part because
The burly winds (that over-sweep amain)
And skiey sun (that with his rays dissolves)
Do minish the level seas; in part because
The water is diffused underground
Through all the lands. The brine is filtered off,
And then the liquid stuff seeps back again
And all re-gathers at the river-heads,
Whence in fresh-water currents on it flows
Over the lands, adown the channels which
Were cleft erstwhile and erstwhile bore along
The liquid-footed floods.
Now, then, of air
I'll speak, which hour by hour in all its body
Is changed innumerably. For whatso'er
Streams up in dust or vapour off of things,
The same is all and always borne along
Into the mighty ocean of the air;
And did not air in turn restore to things
Bodies, and thus recruit them as they stream,
All things by this time had resolved been
And changed into air. Therefore it never
Ceases to be engendered off of things
And to return to things, since verily
In constant flux do all things stream.
Likewise,
The abounding well-spring of the liquid light,
The ethereal sun, doth flood the heaven o'er
With constant flux of radiance ever new,
And with fresh light supplies the place of light,
Upon the instant. For whatever effulgence
Hath first streamed off, no matter where it falls,
Is lost unto the sun. And this 'tis thine
To know from these examples: soon as clouds
Have first begun to under-pass the sun,
And, as it were, to rend the days of light
In twain, at once the lower part of them
Is lost entire, and earth is overcast
Where'er the thunderheads are rolled along-
So know thou mayst that things forever need
A fresh replenishment of gleam and glow,
And each effulgence, foremost flashed forth,
Perisheth one by one. Nor otherwise
Can things be seen in sunlight, lest alway
The fountain-head of light supply new light.
Indeed your earthly beacons of the night,
The hanging lampions and the torches, bright
With darting gleams and dense with livid soot,
Do hurry in like manner to supply
With ministering heat new light amain;
Are all alive to quiver with their fires,-
Are so alive, that thus the light ne'er leaves
The spots it shines on, as if rent in twain:
So speedily is its destruction veiled
By the swift birth of flame from all the fires.
Thus, then, we must suppose that sun and moon
And stars dart forth their light from under-births
Ever and ever new, and whatso flames
First rise do perish always one by one-
Lest, haply, thou shouldst think they each endure
Inviolable.
Again, perceivest not
How stones are also conquered by Time?-
Not how the lofty towers ruin down,
And boulders crumble?- Not how shrines of gods
And idols crack outworn?- Nor how indeed
The holy Influence hath yet no power
There to postpone the Terminals of Fate,
Or headway make 'gainst Nature's fixed decrees?
Again, behold we not the monuments
Of heroes, now in ruins, asking us,
In their turn likewise, if we don't believe
They also age with eld? Behold we not
The rended basalt ruining amain
Down from the lofty mountains, powerless
To dure and dree the mighty forces there
Of finite time?- for they would never fall
Rended asudden, if from infinite Past
They had prevailed against all engin'ries
Of the assaulting aeons, with no crash.
Again, now look at This, which round, above,
Contains the whole earth in its one embrace:
If from itself it procreates all things-
As some men tell- and takes them to itself
When once destroyed, entirely must it be
Of mortal birth and body; for whate'er
From out itself giveth to other things
Increase and food, the same perforce must be
Minished, and then recruited when it takes
Things back into itself.
Besides all this,
If there had been no origin-in-birth
Of lands and sky, and they had ever been
The everlasting, why, ere Theban war
And obsequies of Troy, have other bards
Not also chanted other high affairs?
Whither have sunk so oft so many deeds
Of heroes? Why do those deeds live no more,
Ingrafted in eternal monuments
Of glory? Verily, I guess, because
The Sum is new, and of a recent date
The nature of our universe, and had
Not long ago its own exordium.
Wherefore, even now some arts are being still
Refined, still increased: now unto ships
Is being added many a new device;
And but the other day musician-folk
Gave birth to melic sounds of organing;
And, then, this nature, this account of things
Hath been discovered latterly, and I
Myself have been discovered only now,
As first among the first, able to turn
The same into ancestral Roman speech.
Yet if, percase, thou deemest that ere this
Existed all things even the same, but that
Perished the cycles of the human race
In fiery exhalations, or cities fell
By some tremendous quaking of the world,
Or rivers in fury, after constant rains,
Had plunged forth across the lands of earth
And whelmed the towns- then, all the more must thou
Confess, defeated by the argument,
That there shall be annihilation too
Of lands and sky. For at a time when things
Were being taxed by maladies so great,
And so great perils, if some cause more fell
Had then assailed them, far and wide they would
Have gone to disaster and supreme collapse.
And by no other reasoning are we
Seen to be mortal, save that all of us
Sicken in turn with those same maladies
With which have sickened in the past those men
Whom Nature hath removed from life.
Again,
Whatever abides eternal must indeed
Either repel all strokes, because 'tis made
Of solid body, and permit no entrance
Of aught with power to sunder from within
The parts compact- as are those seeds of stuff
Whose nature we've exhibited before;
Or else be able to endure through time
For this: because they are from blows exempt,
As is the void, the which abides untouched,
Unsmit by any stroke; or else because
There is no room around, whereto things can,
As 'twere, depart in dissolution all-
Even as the sum of sums eternal is,
Without or place beyond whereto things may
Asunder fly, or bodies which can smite,
And thus dissolve them by the blows of might.
But not of solid body, as I've shown,
Exists the nature of the world, because
In things is intermingled there a void;
Nor is the world yet as the void, nor are,
Moreover, bodies lacking which, percase,
Rising from out the infinite, can fell
With fury-whirlwinds all this sum of things,
Or bring upon them other cataclysm
Of peril strange; and yonder, too, abides
The infinite space and the profound abyss-
Whereinto, lo, the ramparts of the world
Can yet be shivered. Or some other power
Can pound upon them till they perish all.
Thus is the door of doom, O nowise barred
Against the sky, against the sun and earth
And deep-sea waters, but wide open stands
And gloats upon them, monstrous and agape.
Wherefore, again, 'tis needful to confess
That these same things are born in time; for things
Which are of mortal body could indeed
Never from infinite past until to-day
Have spurned the multitudinous assaults
Of the immeasurable aeons old.

Again, since battle so fiercely one with other
The four most mighty members the world,
Aroused in an all unholy war,
Seest not that there may be for them an end
Of the long strife?- Or when the skiey sun
And all the heat have won dominion o'er
The sucked-up waters all?- And this they try
Still to accomplish, though as yet they fail,-
For so aboundingly the streams supply
New store of waters that 'tis rather they
Who menace the world with inundations vast
From forth the unplumbed chasms of the sea.
But vain- since winds (that over-sweep amain)
And skiey sun (that with his rays dissolves)
Do minish the level seas and trust their power
To dry up all, before the waters can
Arrive at the end of their endeavouring.
Breathing such vasty warfare, they contend
In balanced strife the one with other still
Concerning mighty issues- though indeed
The fire was once the more victorious,
And once- as goes the tale- the water won
A kingdom in the fields. For fire o'ermastered
And licked up many things and burnt away,
What time the impetuous horses of the Sun
Snatched Phaethon headlong from his skiey road
Down the whole ether and over all the lands.
But the omnipotent Father in keen wrath
Then with the sudden smite of thunderbolt
Did hurl the mighty-minded hero off
Those horses to the earth. And Sol, his sire,
Meeting him as he fell, caught up in hand
The ever-blazing lampion of the world,
And drave together the pell-mell horses there
And yoked them all a-tremble, and amain,
Steering them over along their own old road,
Restored the cosmos- as forsooth we hear
From songs of ancient poets of the Greeks-
A tale too far away from truth, meseems.
For fire can win when from the infinite
Has risen a larger throng of particles
Of fiery stuff; and then its powers succumb,
Somehow subdued again, or else at last
It shrivels in torrid atmospheres the world.
And whilom water too began to win-
As goes the story- when it overwhelmed
The lives of men with billows; and thereafter,
When all that force of water-stuff which forth
From out the infinite had risen up
Did now retire, as somehow turned aside,
The rain-storms stopped, and streams their fury checked.


author class:Lucretius
~ , The World Is Not Eternal
,
45:Lay le Freine
We redeth oft and findeth ywrite And this clerkes wele it wite Layes that ben in harping
Ben yfounde of ferli thing.
Sum bethe of wer and sum of wo,
And sum of joie and mirthe also,
And sum of trecherie and of gile,
Of old aventours that fel while;
And sum of bourdes and ribaudy,
And mani ther beth of fairy.
Of al thinges that men seth,
Mest o love for sothe thai beth.
In Breteyne bi hold time
This layes were wrought, so seith this rime.
When kinges might our yhere
Of ani mervailes that ther were,
Thai token an harp in gle and game,
And maked a lay and gaf it name.
Now of this aventours that weren yfalle,
Y can tel sum ac nought alle.
Ac herkneth lordinges, sothe to sain,
Ichil you telle Lay le Frayn.
Bifel a cas in Breteyne
Whereof was made Lay le Frain.
In Ingliche for to tellen ywis
Of an asche for sothe it is;
On ensaumple fair with alle
That sum time was bifalle.
In the west cuntré woned tuay knightes,
And loved hem wele in al rightes;
Riche men in her best liif,
And aither of hem hadde wedded wiif.
That o knight made his levedi milde
That sche was wonder gret with childe.
And when hir time was comen tho,
She was deliverd out of wo.
The knight thonked God almight,
And cleped his messanger an hight.
'Go,' he seyd, 'to mi neighebour swithe,
137
And say y gret him fele sithe,
And pray him that he com to me,
And say he schal mi gossibbe be.'
The messanger goth, and hath nought forgete,
And fint the knight at his mete.
And fair he gret in the halle
The lord, the levedi, the meyné alle.
And seththen on knes doun him sett,
And the Lord ful fair he gret:
'He bad that thou schust to him te,
And for love his gossibbe be.'
'Is his levedi deliverd with sounde?'
'Ya, sir, ythonked be God the stounde.'
'And whether a maidenchild other a knave?'
'Tuay sones, sir, God hem save.'
The knight therof was glad and blithe,
And thonked Godes sond swithe,
And graunted his erand in al thing,
And gaf him a palfray for his tiding.
Than was the levedi of the hous
A proude dame and an envieous,
Hokerfulliche missegging,
Squeymous and eke scorning.
To ich woman sche hadde envie;
Sche spac this wordes of felonie:
'Ich have wonder, thou messanger,
Who was thi lordes conseiler,
To teche him about to send
And telle schame in ich an ende,
That his wiif hath to childer ybore.
Wele may ich man wite therfore
That tuay men hir han hadde in bour;
That is hir bothe deshonour.' 1
The messanger was sore aschamed;
The knight himself was sore agramed,
And rebouked his levedy
To speke ani woman vilaynie.
And ich woman therof might here
Curssed hir alle yfere,
And bisought God in heven
For His holy name seven
That yif hye ever ani child schuld abide
138
A wers aventour hir schuld bitide.
Sone therafter bifel a cas
That hirself with child was.
When God wild, sche was unbounde
And deliverd al with sounde.
To maidenchilder sche hadde ybore.
When hye it wist, wo hir was therefore.
'Allas,' sche seyd, 'that this hap come!
Ich have ygoven min owen dome.
Forboden bite ich woman
To speken ani other harm opon.
Falsliche another y gan deme;
The selve happe is on me sene.
Allas,' sche seyd, 'that y was born!
Withouten ende icham forlorn.
Or ich mot siggen sikerly
That tuay men han yly me by;
Or ich mot sigge in al mi liif
That y bileighe mi neghbours wiif;
Or ich mot - that God it schilde! Help to sle min owhen child.
On of this thre thinges ich mot nede
Sigge other don in dede.
'Yif ich say ich hadde a bileman,
Than ich leighe meselve opon;
And eke thai wil that me se
Held me wer than comoun be.
And yif ich knaweleche to ich man
That ich leighe the levedi opon,
Than ich worth of old and yong
Behold leighster and fals of tong.
Yete me is best take mi chaunce,
And sle mi childe, and do penaunce.'
Hir midwiif hye cleped hir to:
'Anon,' sche seyd, 'this child fordo.
And ever say thou wher thou go
That ich have o child and namo.'
The midwiif answerd thurchout al
That hye nil, no hye ne schal. 2
[The levedi hadde a maiden fre,
Who ther ynurtured hade ybe,
And fostered fair ful mony a yere;
139
Sche saw her kepe this sori chere,
And wepe, and syke, and crye, 'Alas!'
And thoghte to helpen her in this cas.
And thus sche spake, this maiden ying,
'So n'olde y wepen for no kind thing: 3
But this o child wol I of-bare
And in a covent leve it yare.
Ne schalt thou be aschamed at al;
And whoso findeth this childe smal,
By Mary, blissful quene above,
May help it for Godes love.'
The levedi graunted anon therto,
And wold wele that it were ydo.
Sche toke a riche baudekine
That hir lord brought from Costentine
And lapped the litel maiden therin,
And toke a ring of gold fin,
And on hir right arm it knitt,
With a lace of silke therin plit;
And whoso hir founde schuld have in mende
That it were comen of riche kende.
The maide toke the child hir mide
And stale oway in an eventide,
And passed over a wild heth.
Thurch feld and thurch wode hye geth
Al the winterlong night The weder was clere, the mone was light So that hye com bi a forest side;
Sche wax al weri and gan abide.
Sone after sche gan herk
Cokkes crowe and houndes berk.
Sche aros and thider wold.
Ner and nere sche gan bihold.
Walles and hous fele hye seighe,
A chirche with stepel fair and heighe.
Than nas ther noither strete no toun,
Bot an hous of religioun,
An order of nonnes wele ydight
To servy God bothe day and night.
The maiden abod no lengore,
Bot yede hir to the chirche dore,
And on knes sche sat adoun,
140
And seyd wepeand her orisoun:
'O Lord,' she seyd, 'Jesu Crist,
That sinful man bedes herst,
Underfong this present,
And help this seli innocent
That it mot ycristned be,
For Marie love, thi moder fre.'
Hye loked up and bi hir seighe
An asche bi hir fair and heighe,
Wele ybowed, of michel priis;
The bodi was holow as mani on is.
Therin sche leyd the child for cold,
In the pel as it was bifold,
And blisced it with al hir might.
With that it gan to dawe light.
The foules up and song on bough,
And acremen yede to the plough.
The maiden turned ogain anon,
And toke the waye he hadde er gon.
The porter of the abbay aros,
And dede his ofice in the clos,
Rong the belles and taperes light,
Leyd forth bokes and al redi dight.
The chirche dore he undede,
And seighe anon in the stede
The pel liggen in the tre,
And thought wele that it might be
That theves hadde yrobbed sumwhare,
And gon ther forth and lete it thare.
Therto he yede and it unwond,
And the maidenchild therin he fond.
He tok it up betwen his hond,
And thonked Jesu Cristes sond;
And hom to his hous he it brought,
And tok it his douhter and hir bisought
That hye schuld kepe it as sche can,
For sche was melche and couthe theran.
Sche bad it souke and it nold,
For it was neighe ded for cold.
Anon fer sche alight
And warmed it wele aplight.
Sche gaf it souke opon hir barm,
141
And sethen laid it to slepe warm.
And when the masse was ydon,
The porter to the abbesse com ful son
'Madame, what rede ye of this thing?
Today right in the morning,
Sone after the first stounde,
A litel maidenchild ich founde
In the holwe assche ther out,
And a pel him about.
A ring of gold also was there.
Hou it com thider y not nere.'
The abbesse was awonderd of this thing.
'Go,' hye seyd, 'on heighing,
And feche it hider, y pray the.
It is welcom to God and to me.
Ichil it help as y can
And sigge it is mi kinswoman.'
The porter anon it gan forth bring
With the pal and with the ring.
The abbesse lete clepe a prest anon,
And lete it cristin in funston.
And for it was in an asche yfounde,
Sche cleped it Frain in that stounde.
(The Freyns of the 'asche' is a freyn
After the language of Breteyn;
Forthe Le Frein men clepeth this lay
More than Asche in ich cuntray).
This Frein thrived fram yer to yer.
The abbesse nece men wend it were.
The abbesse hir gan teche and beld.
Bi that hye was of twelve winter eld,
In al Inglond ther nas non
A fairer maiden than hye was on.
And when hye couthe ought of manhed,
Hye bad the abbesse hir wis and rede
Whiche were her kin, on or other,
Fader or moder, soster or brother.
The abbesse hir in conseyl toke,
To tellen hir hye nought forsoke,
Hou hye was founden in al thing,
And tok hir the cloth and the ring,
And bad hir kepe it in that stede;
142
And ther whiles sche lived so sche dede.
Than was ther in that cuntré
A riche knight of lond and fe,
Proud and yong and jolive,
And had nought yete ywedded wive.
He was stout, of gret renoun,
And was ycleped Sir Guroun.
He herd praise that maiden fre,
And seyd he wald hir se.
He dight him in the way anon,
And joliflich thider he come;
And bad his man sigge verrament
He schuld toward a turnament.
The abbesse and the nonnes alle
Fair him gret in the gest halle,
And damisel Freyn, so hende of mouth,
Gret him faire as hye wele couthe;
And swithe wele he gan devise
Her semblaunt and her gentrise,
Her lovesum eighen, her rode so bright,
And comced to love hir anon right,
And thought hou he might take on
To have hir to his leman.
He thought, 'Yif ich com hir to
More than ichave ydo,
The abbesse wil souchy gile
And voide hir in a litel while.'
He compast another enchesoun:
To be brother of that religioun. 4
'Madame,' he seyd to the abbesse,
'Y lovi wele in al godenisse,
Ichil give on and other,
Londes and rentes, to bicom your brother,
That ye schul ever fare the bet
When y com to have recet.'
At few wordes thai ben at on.
He graythes him and forth is gon.
Oft he come bi day and night
To speke with that maiden bright.
So that with his fair bihest,
And with his gloseing atte lest,
Hye graunted him to don his wille
143
When he wil, loude and stille.
'Leman,' he seyd, 'thou most lat be
The abbesse, thi nece, and go with me.
For icham riche, of swich pouwere,
The finde bet than thou hast here.' 5
The maiden grant, and to him trist,
And stale oway that no man wist.
With hir tok hye no thing
Bot hir pel and hir ring.
When the abbesse gan aspie
That hye was with the knight owy,
Sche made morning in hir thought,
And hir biment and gained nought.
So long sche was in his castel
That al his meyné loved hir wel.
To riche and pouer sche gan hir dresse,
That al hir loved, more and lesse.
And thus sche lad with him hir liif
Right as sche hadde ben his wedded wiif.
His knightes com and to him speke,
And Holy Chirche comandeth eke,
Sum lordes douhter for to take,
And his leman al forsake;
And seyd him were wel more feir
In wedlok to geten him an air
Than lede his liif with swiche on
Of was kin he knewe non.
And seyd, 'Here bisides is a knight
That hath a douhter fair and bright
That schal bere his hiritage;
Taketh hir in mariage!'
Loth him was that dede to do,
Ac atte last he graunt therto.
The forward was ymaked aright,
And were at on, and treuthe plight.
Allas, that he no hadde ywite,
Er the forward were ysmite
That hye and his leman also
Sostren were and twinnes to!
Of o fader bigeten thai were,
Of o moder born yfere.
That hye so ware nist non,
144
For soth y say, bot God alon. 6
The newe bride was grayd with alle
And brought hom to the lordes halle.
Hir fader com with hir, also
The levedi, hir moder, and other mo.
The bischop of the lond withouten fail
Com to do the spusseayl.
[That maiden bird in bour bright,
Le Codre sche was yhight.
And ther the guestes had gamen and gle,
And sayd to Sir Guroun joyfully:
'Fairer maiden nas never seen,
Better than Ash is Hazle y ween!'
(For in Romaunce Le Frain 'ash' is,
And Le Codre 'hazle,' y-wis.)
A gret fest than gan they hold
With gle and pleasaunce manifold.
And mo than al servauntes, the maid,
Yhight Le Frain, as servant sped.
Albe her herte wel nigh tobroke,
No word of pride ne grame she spoke.
The levedi marked her simple chere,
And gan to love her, wonder dere.
Scant could sche feel more pine or reuth
War it hir owen childe in sooth.
Than to the bour the damsel sped,
Whar graithed was the spousaile bed;
Sche demed it was ful foully dight,
And yll besemed a may so bright;
So to her coffer quick she cam,
And her riche baudekyn out nam,
Which from the abbesse sche had got;
Fayrer mantel nas ther not;
And deftly on the bed it layd;
Her lord would thus be well apayd.
Le Codre and her mother, thare,
Ynsame unto the bour gan fare,
But whan the levedi that mantyll seighe,
Sche wel neighe swoned oway.
The chamberleynt sche cleped tho,
But he wist of it no mo.
Then came that hendi maid Le Frain,
145
And the levedi gan to her sain,
And asked whose mantyll it ware.
Then answered that maiden fair:
'It is mine without lesing;
Y had it together with this ringe.
Myne aunte tolde me a ferli cas
Hou in this mantyll yfold I was,
And hadde upon mine arm this ring,
Whanne I was ysent to norysching.'
Then was the levedi astonied sore:
'Fair child! My doughter, y the bore!'
Sche swoned and was wel neighe ded,
And lay sikeand on that bed.
Her husbond was fet tho,
And sche told him al her wo,
Hou of her neighbour sche had missayn,
For sche was delyvered of childre twain;
And hou to children herself sche bore;
'And that o child I of sent thore,
In a convent yfostered to be;
And this is sche, our doughter free;
And this is the mantyll, and this the ring
You gaf me of yore as a love-tokening.'
The knight kissed his daughter hende
Oftimes, and to the bisschop wende:
And he undid the mariage strate,
And weddid Sir Guroun alsgate
To Le Frain, his leman, so fair and hend.
With them Le Codre away did wend,
And sone was spousyd with game and gle,
To a gentle knight of that countré.
Thus ends the lay of tho maidens bright,
Le Frain and Le Codre yhight.]
~ Anonymous,
46: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,
47:The Bush
I wonder if the spell, the mystery,
That like a haze about your silence clings,
Moulding your void until we seem to see
Tangible Presences of Deathless Things,
Patterned but little to our spirits' woof,
Yet from our love or hate not all aloof,
Can. be the matrix where are forming slowly
Troy tales of Old Australia, to refine
Eras to come of ordered melancholy
'Neath lily-pale Perfection's anodyne.
For Troy hath ever been, and Homer sang
Its younger story for a lodging's fee,
While o'er Scamander settlers' axes rang
Amid the Bush where Ilium was to be.
For Cretan Art, dim centuries before,
Minoan Dream-times some Briseis bore.
Sumerian Phoebus by a willowed water
Song-built a Troy for far Chaldea, where
The sons of God, beholding Leda's daughter,
Bartered eternal thrones for love of her.
Across each terraced aeon Time hath sowed
With green tautology of vanished years,
Gaping aghast or webbed with shining lode,
Achilles' anger's earthquake-rift appears.
The towers that Phoebus builds can never fall:
Desire that Helen lights can never pall:
Yea, wounded Love hath still but gods to fly to,
When lust of war inflames Diomedes:
Must some Australian Hector vainly die, too?
Captives in ships? (0 change that omen, Trees!)
Yea, Mother Bush, in your deep dreams abide
Cupids alert for man and maid unborn,
Apprentice Pucks amid your saplings hide,
And wistful gorges wait a Roland horn:
Wallet of Sigurd shall this swag replace,
And centaurs curvet where those brumbies race.
39
That drover's tale of love shall greaten duly
Through magic prisms of a myriad years,
Till bums Isolde to Tristram's fervour newly,
Or Launcelot to golden Guinevere's.
The miner cradling washdirt by the creek,
Or pulled through darkness dripping to the plat:
The navvy boring tunnels through the peak:
The farmer grubbing box-trees on the flat:
The hawker camping by the roadside spring:
The hodman on the giddy scaffolding:
Moths that around the fashion windows flutter:
The racecourse spider and the betting fly:
The children romping by the city gutter,
While baby crows to every passer-byFrom these rough blocks strewn o'er our ancient stream
Sculptors shall chisel brownie, fairy, faun,
Any myrmidons of some Homeric dream
From Melbourne mob and Sydney push be drawn.
The humdrum lives that now we tire of, then
Romance shall be, and 'we heroic men
Treading the vestibule of Golden Ages,
The Isthmus of the Land of Heart's Desire:
For lo! the Sybil's final volume's pages
Ope with our Advent, close when we expire.
Forgetful Change in one 'antiquity'
Boreal gleams shall drown, and southern glows;
Out of some singing woman's heart-break plea
Australia's dawn shall flush with Sappho's rose:
Strong Shirlow's hand shall trace Mantegna's line,
And Soma foam from Victor Daley's wine:
Scholars to be our prehistoric drama
From Esson's 'Woman Tamer' shall restore,
Or find in Gilbert's 'Lotus Stream and Lama'
An Austral Nile and Buddhas we adore.
The sunlit Satyrs follow Hugh McCrae,
Quinn spans the ocean with a Celtic ford,
And Williamson the Pan-pipe learns to play
From magpie-songs our schoolboy ears ignored:
40
A sweeter woe no keen of Erin gave
Than Kendall sings o'er Araluen's grave:
Tasmanian Wordsworth to his chapel riding
The Burning Bush and Ardath mead shall pass,
Or, from the sea-coast of Bohemia gliding
On craft of dream, behold a shepherd lass.
Jessie Mackay on Southern Highlands sees
The elves deploy in kem and gallowglass:
Our Gilbert Murray writes 'Euripides':
Pirani merges in Pythagoras:
Marsyas plunges into Lethe, flayed,
From Rhadamanthine Stephens' steady blade:
While Benvenuto Morton, drunk with singing,
Sees salamanders in a bush-fire's bed,
And Spencer sails from Alcheringa bringing
Intaglios, totems and Books of the Dead.
On Southern fiords shall Brady's Long Snakes hiss,
Heavy with brides he wins to Viking troth:
O'Reilly's Sydney shall be Sybaris,
While Melbourne's Muses sup their Spartan broth:
Murdoch, Zenobia's counsellor, in time,
Redacts from Burke his book on The Sublime:
By Way was Homer into Greek translated:
And Shakespeare's self is Sophocles so plain
They know the kerb whereon the Furies waited
Outside the Mermaid Inn in Brogan's Lane.
Vane shall divide with Vern Eureka's fame;
Tillett and Mann are Tyler then and Cade:
Dowie's entwines with Cagliostro's name,
And in Tarpeia's, lo, those fair forms fade
Who drug the poor, for social bread and wine,
And lift the furtive latch to Catiline:
There, where the Longmore-featured Gracchi hurry,
And Greek-browed Higinbotham walks, anon,
The 'wealthy lower orders' leap the Murray
Before the stockwhip cracks of Jardine Don.
Cleons in 'Windsor dress at Syracuse
Their thin plebeians' promised meal delay;
41
And Archibald begets Australia's Muse
Upon an undine red of Chowder Bay:
Paterson's swan draws Amphitrite's car,
And Sidon learns from Young what purples are:
Rose Scott refutes dogmatic Cyril gaily,
Hypatia turns the anti-suffrage flank,
And Herod's daughter sools her 'morning daily'
On John the Baptist by the Yarra Bank.
Yon regal bustard, fading hence ere long,
Shall seem the guide we followed to the Grail;
This lyre-bird on his dancing-mound of song
Our mystagogue of some Bacchantic vale,
Where feathered Pan guffaws 'Evoe!' above,
And Maenad curlews shriek their midnight love:
That trailing flight of distant swans is bearing
Sarpedon's soul to its eternal joy:
This ibis, from the very Nile, despairing,
Memnon our own would warn from fatal Troy.
Primeval gnomes distilled the golden bribes
That have impregnated your musing waste with men;
But shall the spell of your pathetic tribes
Curl round, in time, our fairer limbs again?
Through that long tunnel of your gloom, I see
Gardens of a metropolis to be!
Out of the depths the mountain ash is soaring
To embryon gods of what unsounded space?
Out of the heights what influence is pouring
Thin desolation on your haunted face?
Many there are who see no higher lot
For all your writhing centuries of toil
Than that the avaricious plough should blot
Their wilding burgeon, and the red brand spoil
Your cyclopean garniture, to sow
The cheap parterres of Europe on your woe.
They weave all sorceries but yours, and borrow
The tinkling spells of alien winds and seas
To drown the chord of purifying sorrow,
Bom ere the world, that pulses through your trees.
42
For, save when we, in not o'er-subtle mood,
Hear magpies warbling soft November in,
Or, hand in hand with Love, a dreaming wood
Or bouldered crest of crisper April win,
Your harps, unblurred by glozing strings, intone
The dirges that behind Creation moan'Where, riding reinless billows, new lives dash on
The souring beach of yesterday's decay,
Where Love's chord leaps from mandrake shrieks of passion,
And groping gods mould man from quivering clay.
(Is Nature deaf and blind and dumb? A cruse
Unfilled of wine? Clay for an unbreathed soul?
Alien to man, till his desires transfuse
Their flames through wind and water, leaf and bole,
And each crude fane elaborately fit
With oracles that echo all his wit?
The living wilds of Greece saw death returning
When Pan that men had made fell from his throne:
Till through her sap our very blood is churning
The Bush her lonely alien woe shall moan!
Or is she reticent but to be kind?
Whispers she not beneath her mask of clods'Who asks he shall receive, who seeks shall find,
Who knocks shall open every door of God's?'
Dumb Faith's, blind Hope's eternal consort she,
Gravid with all that is on earth to be;
Corn, wine and oil in hungry granite hiding,
All Beauty under sober wings of clay,
All life beneath her dead heart long abiding,
Yea, all the gods her sons and she obey!)
What sin's wan expiation strewed your Vast
With mounded pillage of what conquering fire?
Slumbering throes of what prodigious Past
Exhale these lingering ghosts of its desire?
Sunshine that bleached corruption out, that glare?
Desolate blue of Purgatory, there?
Flagellant winds through guilty Eden scouring?
Sahara drowning Prester John's domain?
Satumian dam her progeny devouring?
Hath dawn-time Hun these footprints left? Hath Cain?
43
Even the human wave, that shall at length
To man's endurance key your strident surge,
Sings in your poignant tones and sombre strength,
And makes, as yet, its own your primal dirge:
A gun-shot startles dawn back from the sky,
And mourning tea-trees echo Gordon's sigh:
Nardoo with Burke's faint sweat is dank for ever:
Spectral a tribe round poisoned rations shrieks:
Till doomday Leichhardt walks die Never Never:
Pensive, of Boake, the circling stock-whip speaks.
The wraiths unseen of roadside crimes unnamed
About that old-time shanty's ruins roam:
This squatter's fenceless acres hide ashamed
The hearth and battered zinc of Naboth's home:
Deserted 'yam-holes' pit your harmonies
With sloughing pock-marks of the gold-disease:
The sludgy creek 'mid hungry rushes rambles,
Where teal once dived and lowan raised her mound:
That tree, with crows, o'erlooks the township shambles:
These paddocks, ordure-smeared, the city bound.
0 yield not all to factory and farm!
For we, who drew a milk no stranger knows
From her scant paps, yearn for the acrid charm
That gossamers the Bush Where No Tree Grows.
And we have ritual moments when we crave
For worship in some messmate-pillared nave,
Where contrite 'bears' for woodland sins are kneeling,
And, 'mid the censers of the mountain musk,
Acolyte bell-birds the Angelus are pealing,
And boobooks moan lone vespers in the dusk,
And you have Children of the Dreaming Star,
Who care but little for the crowded ways
Where meagre spirits' vapid prizes are,
Or for the paddocked ease of dreamless days
And hedges clipped of every sunny growth
That plights the soul to God in daily troth:
Their wayward love prefers your desolation,
Or (where the human trail hath seared its charm)
44
The briar-rose on some abandoned 'station',
To all the tilled obedience of the farm.
Vineyards that purblind thrift shall never glean
The weedy waste and thistly gully hold:
No mint shall melt to currency unclean
Yon river-rounded hillock's Cape-broom gold:
The onion-grass upon that dark green slope
Returns our gaze from eyes of heliotrope:
But more we seek your underflowered expanses
Of scrub monotonous, or, where, O Bush,
The craters of your fiery noon's romances,
Like great firm bosoms, through the bare plains push.
As many. Mother, are your moods and forms
As all the sons who love you. Here, you mow
Careering grounds for every brood of storms
The wild sea-mares to desert stallions throw;
Anon, up through a sea of sand you glance
With green ephemeral exuberance,
And then quick seeds dive deep to years of slumber
From hot-hoofed drought's precipitate return:
There, league on league, the snow's cold fingers number
The shrinking nerves of supple-jack and fern.
To other eyes and ears you are a great
Pillared cathedral tremulously green,
An odorous and hospitable gate
To genial mystery, the happy screen
Of truants or of lovers rambling there
'Neath sun-shot boughs o'er miles of maidenhair.
Wee rubies dot the leaflets of the cherries,
The wooing wagtails hop from log to bough,
The bronzewing comes from Queensland for the berries,
The bell-bird by the creek is calling now.
And you can ride, an Eastern queen, they say,
By living creatures sumptuously borne,
With all barbaric equipages gay,
Beneath the torrid blue of Capricorn.
That native lotus is the very womb
That was the Hindoo goddess' earthly tomb.
45
The gang-gang screams o'er cactus wildernesses,
Palm trees are there, and swampy widths of rice,
Unguents and odours ooze from green recesses,
The jungles blaze with birds of Paradise.
But I, in city exile, hear you sing
Of saplinged hill and box-tree dotted plain,
Or silver-grass that prays the North Wind's wing
Convey its sigh to the loitering rain:
And Spring is half distraught with wintry gusts,
Summer the daily spoil of tropic lusts
The sun and she too fiercely shared together
Lingering thro' voluptuous Hindoo woods,
But o'er my windless, soft autumnal weather
The peace that passes understanding broods.
When, now, they say 'The Bush!', I see the top
Delicate amber leanings of the gum
Flutter, or flocks of screaming green leeks drop
Silent, where in the shining morning hum
The gleaning bees for honey-scented hours
'Mid labyrinthine leaves and white gum flowers.
Cantering midnight hoofs are nearing, nearing,
The straining bullocks flick the harpy flies,
The 'hatter' weeds his melancholy clearing,
The distant cow-bell tinkles o'er the rise.
You are the brooding comrade of our way,
Whispering rumour of a new Unknown,
Moulding us white ideals to obey,
Steeping whate'er we learn in lore your own,
And freshening with unpolluted light
The squalid city's day and pallid night,
Till we become ourselves distinct, Australian,
(Your native lightning charging blood and nerve),
Stripped to the soul of borrowed garments, alien
To that approaching Shape of God you serve.
Brooding, brooding, your whispers murmur plain
That searching for the clue to mystery
In grottos of decrepitude is vain,
That never shall the eye of prophet see
46
In crooked Trade's tumultuous streets the plan
Of templed cities adequate to man.
Brooding, brooding, you make us Brahmins waiting
(While uninspired pass on the hurtling years),
Faithful to dreams your spirit is creating,
Till Great Australia, born of you, appears.
For Great Australia is not yet: She waits
(Where o'er the Bush prophetic auras play)
The passing of these temporary States,
Flaunting their tawdry flags of far decay.
Her aureole above the alien mists
Beacons our filial eyes to mountain trysts:
'Mid homely trees with all ideals fruited,
She shelters us till Trade's Simoom goes by,
And slakes our thirst from cisterns unpolluted .
For ages cold in brooding deeps of sky.
We love our brothers, and to heal their woe
Pluck simples from the known old gardens still:
We love our kindred over seas, and grow
Their symbols tenderly o'er plain and hill;
We feel their blood rebounding in our hearts,
And speak as they would speak our daily parts:
But under all we know, we know that only
A virgin womb unsoiled by ancient fear
Can Saviours bear. So, we, your Brahmins, lonely,
Deaf to the barren tumult, wait your Year.
The Great Year's quivering dawn pencils the Night
To be the morning of our children's prime,
And weave from rays of yet ungathered Light
A richer noon than e'er apparelled Time.
If it must be, as Tuscan wisdom knew,
Babylon's seer, and wistful Egypt too,
That mellow afternoon shall pensive guide us
Down somnolent Decay's ravine to rest,
Then you, reborn, 0 Mother Bush, shall hide us
All the long night at your dream-laden breast.
Australian eyes that heed your lessons know
Another world than older pilgrims may:
47
Prometheus chained in Kosciusko's snow
Sees later gods than Zeus in turn decay:
Boundless plateaux expand the spirit's sight,
Resilient gales uphold her steeper flight:
And your close beating heart, 0 savage Mother,
Throbs secret words of joy and starker pain
Than reach the ears all old deceptions smother
In Lebanon, or e'en in Westermain.
We marvel not, who hear your undersong,
And catch a glimpse in rare exalted hours
Of something like a Being gleam along
Festooned arcades of flossie creeper flowers,
Or, toward the mirk, seem privileged to share
The silent rapture of the trees at prayerWe marvel not that seers in other ages,
With eyes unstrained by peering logic, saw
The desolation glow with Koran pages,
Or Sinai stones with Tables of the Law.
Homers are waiting in the gum trees now,
Far driven from the tarnished Cyclades:
More Druids to your green enchantment bow
Than 'neath unfaithful Mona's vanished trees:
A wind hath spirited from ageing France
To our fresh hills the carpet of Romance:
Heroes and maids of old with young blood tingling
In ampler gardens grow their roses new:
And races long apart their manas mingling
Prepare the cradle of an Advent due.
And those who dig the mounded eld for runes
To read Religion's tangled cipher, here,
Where all Illusion haunts the fainting noons
Of days hysteric with the tireless leer
Of ravenous enamoured suns, shall find
How May a flings her mantle o'er the mind,
Till sober sand to shining water changes,
Dodona whispers from the she-oak groves,
Afreets upon the tempest cross the ranges,
And Fafnir through the bunyip marshes roves.
48
Once, when Uranian Love appeared to glow
Through that abysmal Night that bounds our reignLove that a man may scarcely feel and know i
Quite the same world as other men againWith earthward-streaming frontier wraiths distraught,
Your oracles, 0 Mother Bush, I sought:
But found, dismayed, that eerie light revealing
Those wraiths already in your depths on sleuth,
Termagant Scorns along your hillsides stealing,
Remorse unbaring slow her barbed tooth.
My own thoughts first from far dispersion flew
Back to their sad creator, with the crops
Of woes in flower and all the harvests due
Till tiring Time the fearful seeding stops:
In pigmy forms of friends and foes, anon
In my own image, they came, stung, were gone:
And then I heard the voice of Him Who Questions,
Knowing the faltered answer ere it came,
Chilling the soul by hovering suggestions
Of wan damnation at a wince of blame.
And all your leaves in symbols were arranged,
Despairs long dead would leap from bough to bough,
A gum-tree buttress to a goblin changed
Grinning the warmth of some old broken vow:
Furtive desires for scarce-remembered maids
Glanced in a fearful bo-peep from your shades:
Till you became a purgatory cleansing
With rosy flakes in form of manikins,
To fiercer shame within my soul condensing,
The dim pollution of forgotten sins.
And She, the human symbol of that Love,
Would, as my cleansed eyes forgot their fear,
Comrade beside me. Comforter above,
With sunny smile ubiquitous appear:
Run on before me to the nooks we knew,
Walk hand in hand as glad young lovers do,
Gravely reprove me toying with temptation,
Show me the eyes and ears in roots and clods,
Bend with me o'er some blossom's revelation,
49
Or read from clouds the judgments of the gods.
My old ideals She would tune until
The grating note of self no longer rang:
She drove the birds of gloom and evil will
Out of the cote wherein my poems sang.
Time at Her wand annulled his calendar,
And Space his fallacy of Near and Far,
For through my Bush along with me She glided,
And crowded days of Beauty made more fair,
Though lagging weeks and ocean widths divided
Her mortal casing from Her Presence there.
Her wetted finger oped my shuttered eyes
To boyhood's scership of the Real again:
Upon the Bush descended from the skies
The rapt-up Eden of primordial men:
August Dominions through the vistas strode:
On white-maned clouds the smiling cherubs rode:
Maltreated Faith restored my jangled hearing
Till little seraphs sang from chip and clod:
And prayers were radiant children that, unfearing,
Floated as kisses to the lips of God.
It matters not that for some purpose wise
Myopic Reason censored long ago
The revelations of that Paradise,
When, back of all I feel or will or know,
Its silent angels beacon through the Dark
And point to harbours new my drifted ark.
Nor need we dread the fogs that round us thicken
Questing the Bush for Grails decreed for man,
When Powers our fathers saw unseen still quicken
Eyes that were ours before the world began.
'Twas then I saw the Vision of the Ways,
And 'mid their gloom and glory seemed to live,
Threaded the coverts of the Dark Road's maze,
Toiled up, with tears, the Track Retributive,
And, on the Path of Grace, beheld aglow
The love-lit Nave of all that wheeled below.
And She who flowered, my Mystic Rose, in Heaven,
50
And lit the Purging Mount, my Guiding Star,
Trudged o'er the marl, my mate, through Hell's wan levin,
Nor shrank, like lonely Dante's love, afar.
High towered a cloud over one leafy wild,
And to a bridged volcano grew. Above,
A great Greek group of father, mother, child,
Illumed a narrow round with radiant love.
Below, a smoke-pool thick with faces swirled,
The mutinous omen. of an Under-world,
Defeated, plundered, blackened, but preparing,
E'en though that calm, white dominance fell down,
To overflow the rim, and, sunward faring,
Shape myriad perfect groups from slave and clown.
Or thus I read the symbol, though 'twas sent
To hound compunction on my wincing pride,
That dreamed of raceless brotherhood, content
Though all old Charm dissolved and Glory died.
For often signs will yield their deeper signs,
Virginal Bush, in your untrodden shrines,
Than where the craven ages' human clamour
Distorts the boldest oracle with fear,
Or where dissolving wizards dew with glamour
Arden, Broceliande, or Windermere.
Once while my mother by a spreading tree
Our church's sober rubric bade me con,
My vagrant eyes among the boughs would see
Forbidden wings and •wizard aprons on
Father's 'wee people' from their Irish glades
Brighten and darken with your lights and shades.
And I would only read again those stern leaves
For whispered bribe that, when their tale I told,
We would go and look for fairies in the fern-leaves
And red-capped leprechauns with crocks of gold.
Anon, my boyhood saw how Sunbursts flamed
Or filmy hinds lured on a pale Oisin,
Where lithe indignant saplings crowding claimed
The digger's ravage for their plundered queen:
And heard within yon lichened 'mullock-heap'
51
Lord Edward's waiting horsemen moan in sleep:
Or flew the fragrant path of swans consoling
Lir's exiled daughter wandering with me,
And traced below the Wattle River rolling
Exuberant and golden toward the sea.
Here, would the •wavering wings of heat uplift
Some promontory till the tree-crowned pile
Above a phantom sea would swooning drift,
St. Brendan's vision of the Winged Isle:
Anon, the isle divides again, again,
Till archipelagos poise o'er the main.
There, lazy fingers of a breeze have scattered
The distant blur of factory chimney smoke
hi poignant groups of all the young lives shattered
To feed the ravin of a piston-stroke!
Or when I read the tale of what you were
Beyond these hungry eyes' home-keeping view,
I peopled petrel rocks with Sirens fair,
In Maid Mirage the Fairy Morgan knew,
Steered Quetzalcoatl's skiff to coral coasts,
On Chambers' Pillar throned the Olympian hosts,
Heard in white sulphur-crested parrots' screeches
Remorseful Peris vent their hopeless rage,
Atlantis' borders traced on sunken beaches,
m Alcheringa found the Golden Age.
Sibyl and Siren, with alternate breaths
You read our foetal nation's boon and bane,
And lure to trysts of orgiastic Deaths
Adventurous love that listens to your strain:
Pelsarts and Vanderdeckens of the world
Circle your charms or at your feet are hurled:
And, Southern witch, whose glamour drew De Quiros
O'er half the earth for one unyielded kiss,
Were yours the arms that healed the scalded Eros
When Psyche's curious lamp darkened their bliss?
Ye, who would challenge when we claim to see
The bush alive with Northern wealth of wings,
Forget that at a common mother's knee
52
We learned, with you, the lore of Silent Things.
There is no New that is not older far
Than swirling cradle of the first-born star:
Our youngest hearts prolong the far pulsation
And churn the brine of the primordial sea:
The foetus writes the précis of Creation:
Australia is the whole world's legatee.
Imagination built her throne in us
Before your present bodies saw the sky:
Your myths were counters of our abacus,
And in your brain developed long our eye:
We from the misty folk have also sprung
Who saw the gnomes and heard the Ever Young:
Do Southern skies the fancy disinherit
Of moly flower and Deva-laden breeze?
Do nerves attuned by old defect and merit
Their timbre lose by crossing tropic seas?
All mysteries ye claim as yours alone
Have wafted secrets over oceans here:
Our living soil Antiquity hath sown
With just the corn and tares ye love and fear:
Romance and song enthral us just as you,
Nor change of zenith changes spirit too:
Our necks as yours are sore with feudal halters:
To the Pole ye know our compasses are set;
And shivering years that huddled round your altars
Beneath our stars auspicious tremble yet.
Who fenced the nymphs in European vales?
Or Pan tabooed from all but Oxford dreams?
Warned Shakespeare off from foreign Plutarch's tales?
Or tethered Virgil to Italian themes?
And when the body sailed from your control
Think ye we left behind in bond the soul?
Whate'er was yours is ours in equal measure,
The Temple was not built for you alone,
Altho' 'tis ours to grace the common treasure
With Lares and Penates of our own!
Ye stole yourselves from gardens fragrant long
53
The sprouting seed-pods of your choicest blooms,
And wove the splendid garments of your song
From Viking foam on grave Hebraic looms:
'Twas Roman nerve and rich Hellenic lymph
Changed your pale pixie to a nubile nymph:
Yea, breathed at dawn around Atlantis' islands,
Wind-home o'er some Hesperidean road,
The morning clouds on dim Accadian highlands
Spring-fed the Nile that over Hellas flowed!
As large-eyed Greek amid Sicilian dews
Saw Dis, as ne'er before, pursue the Maid,
Or, safe 'neath screening billows, Arethuse
Alpheus' rugged sleuth unsoiled evade:
We shall complete the tale ye left half-told,
Under the ocean lead your fountains old,
To slake our sceptic thirst with haunted water,
And tame our torrents with a wedding kiss,
Shall loose, mayhap, the spell on Ceres' daughter,
And show, unclouded, God in very Dis.
(Yet, there are moods and mornings when I hear,
Above the music of the Bush's breath,
The rush of alien breezes far and near
Drowning her oracles to very death:
Exotic battle-cries the silence mar,
Seductive perfumes drive the gum-scent far;
And organ-tones august a moment show me
Miltonic billows and Homeric gales
Until I feel the older worlds below me,
And all her wonder trembles, thins and fails.)
Yea, you are all that we may be, and yet
In us is all you are to be for aye!
The Giver of the gifts that we shall get?
An empty womb that waits the wedding day?
Thus drifting sense by age-long habit buoyed
Plays round the thought that knows all nature void!
And so, my song alternate would believe her
Idiot Bush and Daughter of the Sun,
A worthless gift apart from the receiver,
An empty womb, but in a Deathless One.
54
To shapes we would of Freedom, Truth and Joy
Shall we your willing plasm mould for man:
Afresh rebuild the world, and thus destroy
What only Ragnarok in Europe can:
There is no Light but in your dark blendes sleeps,
Drops from your stars or through your ether leaps:
Yea, you are Nature, Chaos since Creation,
Waiting what human Word to chord in song?
Matrix inert of what auspicious nation?
For what far bees your nectar hiving long?
Exhausted manas of the conquering North
Shall rise refreshed to vivid life again
At your approach, and in your lap pour forth
Grateful the gleanings of his mighty reign:
As, when a tropic heat-king southward crawls,
Blistering the ranges, till he hears the calls
Of some cold high-browed bride, her streaming tresses,
Sprinkled with rose-buds, make his wild eyes thrill
To such desire for her superb caresses
He yields his fiery treasures to her will.
'Where is Australia, singer, do you know?
These sordid farms and joyless factories,
Mephitic mines and lanes of pallid woe?
Those ugly towns and cities such as these
With incense sick to all unworthy power,
And all old sin in full malignant flower?
No! to her bourn her children still are faring:
She is a Temple that we are to build:
For her the ages have been long preparing:
She is a prophecy to be fulfilled!
All that we love in olden lands and lore
Was signal of her coming long ago!
Bacon foresaw her, Campanella, More
And Plato's eyes were with her star aglow!
Who toiled for Truth, whate'er their countries were,
Who fought for Liberty, they yearned for her!
No corsair's gathering ground, or tryst for schemers,
55
No chapman Carthage to a huckster Tyre,
She is the Eldorado of old dreamers,
The Sleeping Beauty of the world's desire!
She is the scroll on which we are to write
Mythologies our own and epics new:
She is the port of our propitious flight
From Ur idolatrous and Pharaoh's crew.
She is our own, unstained, if worthy we,
By dream, or god, or star we would not see:
Her crystal beams all but the eagle dazzle;
Her wind-wide ways none but the strong-winged sail:
She is Eutopia, she is Hy-Brasil,
The watchers on the tower of morning hail I
Yet she shall be as we, the Potter, mould:
Altar or tomb, as we aspire, despair:
What wine we bring shall she, the chalice, hold:
What word we write shall she, the script, declare:
Bandage our eyes, she shall be Memphis, Spain:
Barter our souls, she shall be Tyre again:
And if we pour on her the red oblation
All o'er the world shall Asshur's buzzards throng:
Love-lit, her Chaos shall become Creation:
And dewed with dream, her silence flower in song.
~ Bernard O'Dowd,
48:Sir Degare
Lysteneth, lordinges, gente and fre,
Ich wille you telle of Sire Degarre:
Knightes that were sometyme in londe
Ferli fele wolde fonde
And sechen aventures bi night and dai,
Hou thai mighte here strengthe asai;
So dede a knyght, Sire Degarree:
Ich wille you telle wat man was he.
In Litel Bretaygne was a kyng
Of gret poer in all thing,
Stif in armes under sscheld,
And mochel idouted in the feld.
Ther nas no man, verraiment,
That mighte in werre ne in tornament,
Ne in justes for no thing,
Him out of his sadel bring,
Ne out of his stirop bringe his fot,
So strong he was of bon and blod.
This Kyng he hadde none hair
But a maidenchild, fre and fair;
Here gentiresse and here beauté
Was moche renound in ich countré.
This maiden he loved als his lif,
Of hire was ded the Quene his wif:
In travailing here lif she les.
And tho the maiden of age wes
Kynges sones to him speke,
Emperours and Dukes eke,
To haven his doughter in mariage,
For love of here heritage;
Ac the Kyng answered ever
That no man sschal here halden ever
But yif he mai in turneying
Him out of his sadel bring,
And maken him lesen hise stiropes bayne.
Many assayed and myght not gayne.
That ryche Kynge every yere wolde
A solempne feste make and holde
On hys wyvys mynnyng day,
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That was beryed in an abbay
In a foreste there besyde.
With grete meyné he wolde ryde,
Hire dirige do, and masse bothe,
Poure men fede, and naked clothe,
Offring brenge, gret plenté,
And fede the covent with gret daynté.
Toward the abbai als he com ride,
And mani knyghtes bi his side,
His doughter also bi him rod.
Amidde the forest hii abod.
Here chaumberleyn she clepede hire to
And other dammaiseles two
And seide that hii moste alighte
To don here nedes and hire righte; 1
Thai alight adoun alle thre,
Tweie damaiseles and ssche,
And longe while ther abiden,
Til al the folk was forht iriden.
Thai wolden up and after wolde,
And couthen nowt here way holde.
The wode was rough and thikke, iwis,
And thai token the wai amys.
Thai moste souht and riden west 2
Into the thikke of the forest.
Into a launde hii ben icome,
And habbeth wel undernome
That thai were amis igon.
Thai light adoun everichon
And cleped and criede al ifere,
Ac no man aright hem ihere.
Thai nist what hem was best to don; 3
The weder was hot bifor the non;
Hii leien hem doun upon a grene,
Under a chastein tre, ich wene,
And fillen aslepe everichone
Bote the damaisele alone.
She wente aboute and gaderede floures,
And herknede song of wilde foules.
So fer in the launde she goht, iwis,
That she ne wot nevere whare se is.
To hire maidenes she wolde anon.
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Ac hi ne wiste never wat wei to gon.
Whenne hi wende best to hem terne,
Aweiward than hi goth wel yerne.
'Allas!' hi seide, 'that I was boren!
Nou ich wot ich am forloren!
Wilde bestes me willeth togrinde
Or ani man me sschulle finde!'
Than segh hi swich a sight:
Toward hire comen a knight,
Gentil, yong, and jolif man;
A robe of scarlet he hadde upon;
His visage was feir, his bodi ech weies;
Of countenaunce right curteis;
Wel farende legges, fot, and honde:
Ther nas non in al the Kynges londe
More apert man than was he.
'Damaisele, welcome mote thou be!
Be thou afered of none wihghte:
Iich am comen here a fairi knyghte;
Mi kynde is armes for to were,
On horse to ride with scheld and spere;
Forthi afered be thou nowt:
I ne have nowt but mi swerd ibrout.
Iich have iloved the mani a yer,
And now we beth us selve her,
Thou best mi lemman ar thou go,
Wether the liketh wel or wo.'
Tho nothing ne coude do she
But wep and criede and wolde fle;
And he anon gan hire at holde,
And dide his wille, what he wolde.
He binam hire here maidenhod,
And seththen up toforen hire stod.
'Lemman,' he seide, 'gent and fre,
Mid schilde I wot that thou schalt be;
Siker ich wot hit worht a knave; 4
Forthi mi swerd thou sschalt have,
And whenne that he is of elde
That he mai himself biwelde,
Tak him the swerd, and bidde him fonde
To sechen his fader in eche londe.
The swerd his god and avenaunt:
194
Lo, as I faugt with a geaunt,
I brak the point in his hed;
And siththen, when that he was ded,
I tok hit out and have hit er,
Redi in min aumener.
Yit paraventure time bith
That mi sone mete me with:
Be mi swerd I mai him kenne.
Have god dai! I mot gon henne.'
Thi knight passede as he cam.
Al wepende the swerd she nam,
And com hom sore sikend,
And fond here maidenes al slepend.
The swerd she hidde als she mighte,
And awaked hem in highte,
And doht hem to horse anon,
And gonne to ride everichon.
Thanne seghen hi ate last
Tweie squiers come prikend fast.
Fram the Kyng thai weren isent,
To white whider his doughter went.
Thai browt hire into the righte wai
And comen faire to the abbay,
And doth the servise in alle thingges,
Mani masse and riche offringes;
And whanne the servise was al idone
And ipassed over the none,
The Kyng to his castel gan ride;
His doughter rod bi his side.
And he yemeth his kyngdom overal
Stoutliche, as a god king sschal.
Ac whan ech man was glad an blithe,
His doughter siked an sorewed swithe;
Here wombe greted more and more;
Therwhile she mighte, se hidde here sore.
On a dai, as hi wepende set,
On of hire maidenes hit underyet.
'Madame,' she seide, 'par charité,
Whi wepe ye now, telleth hit me.'
'A! gentil maiden, kinde icoren,
Help me, other ich am forloren!
Ich have ever yete ben meke and milde:
195
Lo, now ich am with quike schilde!
Yif ani man hit underyete,
Men wolde sai bi sti and strete
That mi fader the King hit wan
And I ne was never aqueint with man!
And yif he hit himselve wite,
Swich sorewe schal to him smite
That never blithe schal he be,
For al his joie is in me,'
And tolde here al togeder ther
Hou hit was bigete and wher.
'Madame,' quad the maide, 'ne care thou nowt:
Stille awai hit sschal be browt.
No man schal wite in Godes riche
Whar hit bicometh, but thou and iche.'
Her time come, she was unbounde,
And delivred al mid sounde;
A knaveschild ther was ibore:
Glad was the moder tharfore.
The maiden servede here at wille,
Wond that child in clothes stille,
And laid hit in a cradel anon,
And was al prest tharwith to gon.
Yhit is moder was him hold:
Four pound she tok of gold,
And ten of selver also;
Under his fote she laid hit tho, For swich thing hit mighte hove;
And seththen she tok a paire glove
That here lemman here sente of fairi londe,
That nolde on no manne honde,
Ne on child ne on womman yhe nolde,
But on hire selve wel yhe wolde.
Tho gloven she put under his hade,
And siththen a letter she wrot and made,
And knit hit with a selkene thred
Aboute his nekke wel god sped
That who hit founde sscholde iwite.
Than was in the lettre thous iwrite:
'Par charité, yif ani god man
This helples child finde can,
Lat cristen hit with prestes honde, 5
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And bringgen hit to live in londe,
For hit is comen of gentil blod.
Helpeth hit with his owen god,
With tresor that under his fet lis;
And ten yer eld whan that he his,
Taketh him this ilke gloven two,
And biddeth him, wharevere he go,
That he ne lovie no womman in londe
But this gloves willen on hire honde;
For siker on honde nelle thai nere
But on his moder that him bere.'
The maiden tok the child here mide,
Stille awai in aven tide,
Alle the winteres longe night.
The weder was cler, the mone light;
Than warhth she war anon
Of an hermitage in a ston:
An holi man had ther his woniyng.
Thider she wente on heying,
An sette the cradel at his dore,
And durste abide no lengore,
And passede forth anon right.
Hom she com in that other night,
And fond the levedi al drupni,
Sore wepinde, and was sori,
And tolde hire al togeder ther
Hou she had iben and wher.
The hermite aros erliche tho,
And his knave was uppe also,
An seide ifere here matines,
And servede God and Hise seins.
The litel child thai herde crie,
And clepede after help on hie;
The holi man his dore undede,
And fond the cradel in the stede;
He tok up the clothes anon
And biheld the litel grom;
He tok the letter and radde wel sone
That tolde him that he scholde done.
The heremite held up bothe his honde
An thonked God of al His sonde,
And bar that child in to his chapel,
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And for joie he rong his bel.
He dede up the gloven and the tresour
And cristned the child with gret honour:
In the name of the Trinité,
He hit nemnede Degarre,
Degarre nowt elles ne is
But thing that not never what hit is,
Other thing that is neggh forlorn also; 6
Forthi the schild he nemnede thous tho.
The heremite that was holi of lif
Hadde a soster that was a wif;
A riche marchaunt of that countré
Hadde hire ispoused into that cité.
To hire that schild he sente tho
Bi his knave, and the silver also,
And bad here take gode hede
Hit to foster and to fede,
And yif God Almighti wolde
Ten yer his lif holde,
Ayen to him hi scholde hit wise:
He hit wolde tech of clergise.
The litel child Degarre
Was ibrout into that cité.
The wif and hire loverd ifere
Kept his ase hit here owen were.
Bi that hit was ten yer old,
Hit was a fair child and a bold,
Wel inorissched, god and hende;
Was non betere in al that ende.
He wende wel that the gode man
Had ben his fader that him wan,
And the wif his moder also,
And the hermite his unkel bo;
And whan the ten yer was ispent,
To the hermitage he was sent,
And he was glad him to se,
He was so feir and so fre.
He taughte him of clerkes lore
Other ten wynter other more;
And when he was of twenti yer,
Staleworth he was, of swich pouer
That ther ne wan man in that lond
198
That o breid him might astond.
Tho the hermite seth, withouten les,
Man for himself that he wes,
Staleworht to don ech werk,
And of his elde so god a clerk,
He tok him his florines and his gloves
That he had kept to hise bihoves.
Ac the ten pound of starlings
Were ispended in his fostrings.
He tok him the letter to rede,
And biheld al the dede.
'O leve hem, par charité,
Was this letter mad for me?'
'Ye, bi oure Lord, us helpe sschal!
Thus hit was,' and told him al.
He knelede adoun al so swithe,
And thonked the ermite of his live,
And swor he nolde stinte no stounde
Til he his kinrede hadde ifounde.
For in the lettre was thous iwrite,
That bi the gloven he sscholde iwite
Wich were his moder and who,
Yhif that sche livede tho,
For on hire honden hii wolde,
And on non other hii nolde.
Half the florines he gaf the hermite,
And halvendel he tok him mide,
And nam his leve an wolde go.
'Nai,' seide the hermite, 'schaltu no!
To seche thi ken mightou nowt dure
Withouten hors and god armure.'
'Nai,' quad he, 'bi Hevene Kyng,
Ich wil have first another thing!'
He hew adoun, bothe gret and grim,
To beren in his hond with him,
A god sapling of an ok;
Whan he tharwith gaf a strok,
Ne wer he never so strong a man
Ne so gode armes hadde upon,
That he ne scholde falle to grounde;
Swich a bourdon to him he founde.
Tho thenne God he him bitawt,
199
And aither fram other wepyng rawt.
Child Degarre wente his wai
Thourgh the forest al that dai.
No man he ne herd, ne non he segh,
Til hit was non ipassed hegh;
Thanne he herde a noise kete
In o valai, an dintes grete.
Blive thider he gan to te:
What hit ware he wolde ise.
An Herl of the countré, stout and fers,
With a knight and four squiers,
Hadde ihonted a der other two,
And al here houndes weren ago.
Than was thar a dragon grim,
Ful of filth and of venim,
With wide throte and teth grete,
And wynges bitere with to bete.
As a lyoun he hadde fet,
And his tail was long and gret.
The smoke com of his nose awai
Ase fer out of a chimenai.
The knyght and squiers he had torent,
Man and hors to dethe chent.
The dragon the Erl assaile gan,
And he defended him as a man,
And stoutliche leid on with his swerd,
And stronge strokes on him gerd;
Ac alle his dentes ne greved him nowt:
His hide was hard so iren wrout.
Therl flei fram tre to tre Fein he wolde fram him be And the dragon him gan asail;
The doughti Erl in that batail
Ofsegh this child Degarre;
'Ha! help!' he seide, 'par charité!'
The dragoun seth the child com;
He laft the Erl and to him nom
Blowinde and yeniend also
Als he him wolde swolewe tho.
Ac Degarre was ful strong;
He tok his bat, gret and long,
And in the forehefd he him batereth
200
That al the forehefd he tospatereth.
He fil adoun anon right,
And frapte his tail with gret might
Upon Degarres side,
That up-so-doun he gan to glide;
Ac he stert up ase a man
And with his bat leide upan,
And al tofrusst him ech a bon,
That he lai ded, stille as a ston.
Therl knelede adoun bilive
And thonked the child of his live,
And maked him with him gon
To his castel right anon,
And wel at hese he him made,
And proferd him al that he hade,
Rentes, tresor, an eke lond,
For to holden in his hond.
Thanne answerede Degarre,
'Lat come ferst bifor me
Thi levedi and other wimmen bold,
Maidenes and widues, yonge and olde,
And other damoiseles swete.
Yif mine gloven beth to hem mete
For to done upon here honde,
Thanne ich wil take thi londe;
And yif thai ben nowt so,
Iich wille take me leve and go.'
Alle wimman were forht ibrowt
In wide cuntries and forth isowt:
Ech the gloven assaie bigan,
Ac non ne mighte don hem on.
He tok his gloven and up hem dede,
And nam his leve in that stede.
The Erl was gentil man of blod,
And gaf him a stede ful god
And noble armure, riche and fin,
When he wolde armen him therin,
And a palefrai to riden an,
And a knave to ben his man,
And yaf him a swerd bright,
And dubbed him ther to knyght,
And swor bi God Almighti
201
That he was better worthi
To usen hors and armes also
Than with his bat aboute to go.
Sire Degarre was wel blithe,
And thanked the Erl mani a sithe,
And lep upon hiis palefrai,
And doht him forth in his wai;
Upon his stede righte his man,
And ledde his armes als he wel can;
Mani a jorné thai ride and sette.
So on a dai gret folk thei mette,
Erles and barouns of renoun,
That come fram a cité toun.
He asked a seriaunt what tiding,
And whennes hii come and what is this thing?
'Sire,' he seide, 'verraiment,
We come framward a parlement.
The King a gret counseil made
For nedes that he to don hade.
Whan the parlement was plener,
He lette crie fer and ner,
Yif ani man were of armes so bold
That with the King justi wold,
He sscholde have in mariage
His dowter and his heritage,
That is kingdom god and fair,
For he had non other hair.
Ac no man ne dar graunte therto,
For mani hit assaieth and mai nowt do:
Mani erl and mani baroun,
Knightes and squiers of renoun;
Ac ech man, that him justeth with, tit
Hath of him a foul despit:
Some he breketh the nekke anon,
And of some the rig-bon;
Some thourgh the bodi he girt,
Ech is maimed other ihirt;
Ac no man mai don him no thing
Swich wonder chaunce hath the King.
Sire Degarre thous thenche gan:
'Ich am a staleworht man,
And of min owen ich have a stede,
202
Swerd and spere and riche wede;
And yif ich felle the Kyng adoun,
Evere ich have wonnen renoun;
And thei that he me herte sore,
No man wot wer ich was bore.
Whether deth other lif me bitide,
Agen the King ich wille ride!'
In the cité his in he taketh,
And resteth him and meri maketh.
On a dai with the King he mette,
And knelede adoun and him grette:
'Sire King,' he saide, 'of muchel might,
Mi loverd me sende hider anon right
For to warne you that he
Bi thi leve wolde juste with the,
And winne thi dowter, yif he mai;
As the cri was this ender dai,
Justes he had to the inome.'
'De par Deus!' quath the King, 'he is welcome.
Be he baroun, be he erl,
Be he burgeis, be he cherl,
No man wil I forsake.
He that winneth al sschal take.'
Amorewe the justes was iset;
The King him purveid wel the bet,
And Degarre ne knew no man,
Ac al his trust is God upon.
Erliche to churche than wente he;
The masse he herde of the Trinité.
To the Fader he offreth hon florine,
And to the Sone another al so fine,
And to the Holi Gost the thridde;
The prest for him ful yerne gan bidde.
And tho the servise was idon,
To his in he wente wel son
And let him armi wel afin,
In god armes to justi in.
His gode stede he gan bistride;
His squier bar his sschaft biside;
In the feld the King he abide gan,
As he com ridend with mani a man,
Stoutliche out of the cité toun,
203
With mani a lord of gret renoun;
Ac al that in the felde beth
That the justes iseth
Seide that hi never yit iseghe
So pert a man with here egye
As was this gentil Degarre,
Ac no man wiste whennes was he.
Bothe thai gonne to justi than,
Ac Degarre can nowt theron.
The King hath the gretter schaft
And kan inowgh of the craft.
To breke his nekke he had iment:
In the helm he set his dent,
That the schaft al tosprong;
Ac Degarre was so strong
That in the sadel stille he set,
And in the stiropes held his fet;
For sothe I seie, withoute lesing,
He ne couthe nammore of justing.
'Allas!' quath the King, 'allas!
Me ne fil nevere swich a cas,
That man that ich mighte hitte
After mi strok mighte sitte!'
He taketh a wel gretter tre
And swor so he moste ithe,
'Yif his nekke nel nowt atwo,
His rigg schal, ar ich hennes go!'
He rod eft with gret raundoun
And thought to beren him adoun,
And girt Degarre anon
Right agein the brest-bon
The schaft was stef and wonder god,
And Degarre stede astod,
And al biforen he ros on heghth,
And tho was he ifallen neghth;
But as God Almighti wold,
The schaft brak and might nowt hold,
And Degarre his cours out ritte,
And was agramed out of his witte.
'Allas!' quath he, 'for vilaynie!
The King me hath ismiten twie,
And I ne touchede him nowt yete.
204
Nou I schal avise me bette!'
He turned his stede with herte grim,
And rod to the King, and he to him,
And togider thai gert ful right,
And in the scheldes here strokes pight
That the speres al toriveth
And up right to here honde sliveth,
That alle the lordings that ther ben
That the justing mighte sen
Seiden hi ne seghe never with egye
Man that mighte so longe dreghye,
In wraththe for nothing,
Sitten a strok of here King;
'Ac he his doughti for the nones,
A strong man of bodi and bones.'
The King with egre mod gan speke:
'Do bring me a schaft that wil nowt breke!
A, be mi trewthe, he sschal adoun!
Thai he be strengere than Sampson;
And thei he be the bare qued,
He sschal adoun, maugré his heved!'
He tok a schaft was gret and long,
The schild another al so strong;
And to the King wel evene he rit;
The King faileth, and he him smit;
His schaft was strong and god withal,
And wel scharped the coronal.
He smot the Kyng in the lainer:
He might flit nother fer ne ner.
The King was strong and harde sat;
The stede ros up biforn with that,
And Sire Degarre so thriste him than
That, maugré whoso grochche bigan,
Out of the sadel he him cast,
Tail over top, right ate last.
Than was ther long houting and cri;
The King was sor asschamed forthi;
The lordinges comen with might and mein
And broughte the King on horse agein,
An seide with o criing, iwis,
'Child Degarre hath wonne the pris!'
Than was the damaisele sori,
205
For hi wist wel forwhi:
That hi scholde ispoused ben
To a knight that sche never had sen,
And lede here lif with swich a man
That sche ne wot who him wan,
No in what londe he was ibore;
Carful was the levedi therefore.
Than seide the King to Degarre,
'Min hende sone, com hider to me:
And thou were al so gentil a man
As thou semest with sight upan,
And ase wel couthest wisdomes do
As thou art staleworht man therto,
Me thouwte mi kingdoms wel biset:
Ac be thou werse, be thou bet,
Covenaunt ich wille the holde.
Lo, her biforn mi barons bolde,
Mi douwter I take the bi the hond,
And seise the her in al mi lond.
King thou scalt ben after me:
God graunte the god man for to be!'
Than was the child glad and blithe,
And thonked the Kyng mani a sithe.
Gret perveaunce than was ther iwrout:
To churche thai were togidere ibrout,
And spoused that levedi verraiment,
Under Holi Sacrement.
Lo, what chaunse and wonder strong
Bitideth mani a man with wrong,
That cometh into an uncouthe thede
And spouseth wif for ani mede
And knowes nothing of hire kin,
Ne sche of his, neither more ne min,
And beth iwedded togider to libbe
Par aventoure, and beth neghth sibbe!
So dede Sire Degarre the bold
Spoused ther is moder
And that hende levedi also
Here owene sone was spoused to,
That sche upon here bodi bar.
Lo, what aventoure fil hem thar!
But God, that alle thingge mai stere,
206
Wolde nowt that thai sinned ifere:
To chirche thai wente with barouns bolde;
A riche feste thai gonne to holde;
And wan was wel ipassed non
And the dai was al idon,
To bedde thai sscholde wende, that fre,
The dammaisele and Sire Degarre.
He stod stille and bithouwte him than
Hou the hermite, the holi man,
Bad he scholde no womman take
For faired ne for riches sake
But she mighte this gloves two
Lightliche on hire hondes do.
'Allas, allas!' than saide he,
'What meschaunce is comen to me?
A wai! witles wrechche ich am!
Iich hadde levere than this kingdam
That is iseised into min hond
That ich ware faire out of this lond!'
He wrang his hondes and was sori,
Ac no man wiste therefore wi.
The King parceyved and saide tho,
'Sire Degarre, wi farest thou so?
Is ther ani thing don ille,
Spoken or seid agen thi wille?'
'Ya, sire,' he saide, 'bi Hevene King!'
'I chal never, for no spousing,
Therwhiles I live, with wimman dele,
Widue ne wif ne dammeisele,
But she this gloves mai take and fonde
And lightlich drawen upon hire honde.'
His yonge bride that gan here,
And al for thout chaunged hire chere
And ate laste gan to turne here mod:
Here visage wex ase red ase blod:
She knew tho gloves that were hire.
'Schewe hem hider, leve sire.'
Sche tok the gloves in that stede
And lightliche on hire hondes dede,
And fil adoun, with revli crie,
And seide, 'God, mercy, mercie!
Thou art mi sone hast spoused me her,
207
And ich am, sone, thi moder der.
Ich hadde the loren, ich have the founde;
Blessed be Jhesu Crist that stounde!'
Sire Degarre tok his moder tho
And helde here in his armes two.
Keste and clepte here mani a sithe;
That hit was sche, he was ful blithe.
Than the Kyng gret wonder hadde
Why that noise that thai made,
And mervailed of hire crying,
And seide, 'Doughter, what is this thing?'
'Fader,' she seide, 'thou schalt ihere:
Thou wenest that ich a maiden were,
Ac certes, nay, sire, ich am non:
Twenti winter nou hit is gon
That mi maidenhed I les
In a forest as I wes,
And this is mi sone, God hit wot:
Bi this gloves wel ich wot.'
She told him al that sothe ther,
Hou the child was geten and wher;
And hou that he was boren also,
To the hermitage yhe sente him tho,
And seththen herd of him nothing;
'But thanked be Jhesu, Hevene King,
Iich have ifounde him alive!
Ich am his moder and ek his wive!'
'Leve moder,' seide Sire Degarre,
'Telle me the sothe, par charité:
Into what londe I mai terne
To seke mi fader, swithe and yerne?'
'Sone,' she saide, 'bi Hevene Kyng,
I can the of him telle nothing
But tho that he fram me raught,
His owen swerd he me bitaught,
And bad ich sholde take hit the forthan
Yif thou livedest and were a man.'
The swerd sche fet forht anon right,
And Degarre hit out plight.
Brod and long and hevi hit wes:
In that kyngdom no swich nes.
Than seide Degarre forthan,
208
'Whoso hit aught, he was a man!
Nou ich have that ikepe,
Night ne dai nel ich slepe
Til that I mi fader see,
Yif God wile that hit so be.'
In the cité he reste al night.
Amorewe, whan hit was dai-lit,
He aros and herde his masse;
He dighte him and forth gan passe.
Of al that cité than moste non
Neither with him riden ne gon
But his knave, to take hede
To his armour and his stede.
Forth he rod in his wai
Mani a pas and mani jurnai;
So longe he passede into west
That he com into theld forest
Ther he was bigeten som while.
Therinne he rideth mani a mile;
Mani a dai he ride gan;
No quik best he fond of man,
Ac mani wilde bestes he seghth
And foules singen on heghth.
So longe hit drouwth to the night,
The sonne was adoune right.
Toward toun he wolde ride,
But he nist never bi wiche side.
Thenne he segh a water cler,
And amidde a river,
A fair castel of lim and ston:
Other wonying was ther non.
To his knave he seide, 'Tide wat tide,
O fote forther nel I ride,
Ac here abide wille we,
And aske herberewe par charité,
Yif ani quik man be here on live.'
To the water thai come als swithe;
The bregge was adoune tho,
And the gate open also,
And into the castel he gan spede.
First he stabled up his stede;
He taiede up his palefrai.
209
Inough he fond of hote and hai;
He bad his grom on heying
Kepen wel al here thing.
He passed up into the halle,
Biheld aboute, and gan to calle;
Ac neither on lond ne on hegh
No quik man he ne segh.
Amidde the halle flore
A fir was bet, stark an store, 7
'Par fai,' he saide, 'ich am al sure
He that bette that fure
Wil comen hom yit tonight;
Abiden ich wille a litel wight.'
He sat adoun upon the dais,
And warmed him wel eche wais,
And he biheld and undernam
Hou in at the dore cam
Four dammaiseles, gent and fre;
Ech was itakked to the kne.
The two bowen an arewen bere,
The other two icharged were
With venesoun, riche and god.
And Sire Degarre upstod
And gret hem wel fair aplight,
Ac thai answerede no wight,
But yede into chaumbre anon
And barred the dore after son.
Sone therafter withalle
Ther com a dwerw into the halle.
Four fet of lengthe was in him;
His visage was stout and grim;
Bothe his berd and his fax
Was crisp an yhalew as wax;
Grete sscholdres and quarré;
Right stoutliche loked he;
Mochele were hise fet and honde
Ase the meste man of the londe;
He was iclothed wel aright,
His sschon icouped as a knight;
He hadde on a sorcot overt,
Iforred with blaundeuer apert.
Sire Degarre him biheld and lowggh,
210
And gret him fair inowggh,
Ac he ne answerede nevere a word,
But sette trestles and laid the bord,
And torches in the halle he lighte,
And redi to the soper dighte.
Than ther com out of the bour
A dammeisele of gret honour;
In the lond non fairer nas;
In a diapre clothed she was
With hire come maidenes tene,
Some in scarlet, some in grene,
Gent of bodi, of semblaunt swete,
And Degarre hem gan grete;
Ac hi ne answerede no wight,
But yede to the soper anon right.
'Certes,' quath Sire Degarre,
'Ich have hem gret, and hi nowt me;
But thai be domb, bi and bi
Thai schul speke first ar I.'
The levedi that was of rode so bright,
Amidde she sat anon right,
And on aither half maidenes five.
The dwerw hem servede al so blive
With riche metes and wel idight;
The coppe he filleth with alle his might.
Sire Degarre couthe of curteisie:
He set a chaier bifore the levedie,
And therin himselve set,
And tok a knif and carf his met;
At the soper litel at he,
But biheld the levedi fre,
And segh ase feir a wimman
Als he hevere loked an,
That al his herte and his thout
Hire to love was ibrowt.
And tho thai hadde souped anowgh,
The drew com, and the cloth he drough;
The levedis wessche everichon
And yede to chaumbre quik anon.
Into the chaumbre he com ful sone.
The levedi on here bed set,
And a maide at here fet,
211
And harpede notes gode and fine;
Another broughte spices and wine.
Upon the bedde he set adoun
To here of the harpe soun.
For murthe of notes so sschille,
He fel adoun on slepe stille;
So he slep al that night.
The levedi wreith him warm aplight,
And a pilewe under his heved dede,
And yede to bedde in that stede.
Amorewe whan hit was dai-light,
Sche was uppe and redi dight.
Faire sche waked him tho:
'Aris!' she seide, 'graith the, an go!'
And saide thus in here game:
'Thou art worth to suffri schame,
That al night as a best sleptest,
And non of mine maidenes ne keptest.'
'O gentil levedi,' seide Degarre,
'For Godes love, forgif hit me!
Certes the murie harpe hit made,
Elles misdo nowt I ne hade;
Ac tel me, levedi so hende,
Ar ich out of thi chaumber wende,
Who is louerd of this lond?
And who this castel hath in hond?
Wether thou be widue or wif,
Or maiden yit of clene lif?
And whi her be so fele wimman
Allone, withouten ani man?'
The dameisele sore sighte,
And bigan to wepen anon righte,
'Sire, wel fain ich telle the wolde,
Yif evere the better be me sscholde.
Mi fader was a riche baroun,
And hadde mani a tour and toun.
He ne hadde no child but me;
Ich was his air of his cuntré.
In mené ich hadde mani a knight
And squiers that were gode and light,
An staleworht men of mester,
To serve in court fer and ner;
212
Ac thanne is thar here biside
A sterne knight, iknawe ful wide.
Ich wene in Bretaine ther be non
So strong a man so he is on.
He had ilove me ful yore;
Ac in herte nevere more
Ne mighte ich lovie him agein;
But whenne he seghye ther was no gein,
He was aboute with maistri
For to ravisse me awai.
Mine knightes wolde defende me,
And ofte fowghten hi an he;
The beste he slowgh the firste dai,
And sethen an other, par ma fai,
And sethen the thridde and the ferthe, The beste that mighte gon on erthe!
Mine squiers that weren so stoute,
Bi foure, bi five, thai riden oute,
On hors armed wel anowgh:
His houen bodi he hem slough.
Mine men of mester he slough alle,
And other pages of mine halle.
Therfore ich am sore agast
Lest he wynne me ate last.'
With this word sche fil to grounde,
And lai aswone a wel gret stounde.
Hire maidenes to hire come
And in hire armes up hire nome.
He beheld the levedi with gret pité.
'Loveli madame,' quath he,
'On of thine ich am here:
Ich wille the help, be mi pouere.'
'Yhe, sire,' she saide, 'than al mi lond
Ich wil the give into thin hond,
And at thi wille bodi mine,
Yif thou might wreke me of hine.'
Tho was he glad al for to fighte,
And wel gladere that he mighte
Have the levedi so bright
Yif he slough that other knight.
And als thai stod and spak ifere,
A maiden cried, with reuful chere,
213
'Her cometh oure enemi, faste us ate!
Drauwe the bregge and sschet the gate,
Or he wil slen ous everichone!'
Sire Degarre stirt up anon
And at a window him segh,
Wel i-armed on hors hegh;
A fairer bodi than he was on
In armes ne segh he never non.
Sire Degarre armed him blive
And on a stede gan out drive.
With a spere gret of gayn,
To the knight he rit agein.
The knighte spere al tosprong,
Ac Degarre was so strong
And so harde to him thrast,
But the knight sat so fast,
That the stede rigge tobrek
And fel to grounde, and he ek;
But anon stirt up the knight
And drough out his swerd bright.
'Alight,' he saide, 'adoun anon;
To fight thou sschalt afote gon.
For thou hast slawe mi stede,
Deth-dint schal be thi mede;
Ac thine stede sle I nille,
Ac on fote fighte ich wille.'
Than on fote thai toke the fight,
And hewe togidere with brondes bright.
The knight gaf Sire Degarre
Sterne strokes gret plenté,
And he him agen also,
That helm and scheld cleve atwo.
The knight was agreved sore
That his armour toburste thore:
A strok he gaf Sire Degarre,
That to grounde fallen is he;
But he stirt up anon right,
And swich a strok he gaf the knight
Upon his heved so harde iset
Thurh helm and heved and bacinet
That ate brest stod the dent;
Ded he fil doun, verraiment.
214
The levedi lai in o kernel,
And biheld the batail everi del.
She ne was never er so blithe:
Sche thankede God fele sithe.
Sire Degarre com into castel;
Agein him com the dammaisel,
And thonked him swithe of that dede.
Into chaumber sche gan him lede,
And unarmed him anon,
And set him hire bed upon,
And saide, 'Sire, par charité,
I the prai dwel with me,
And al mi lond ich wil the give,
And miselve, whil that I live.'
'Grant merci, dame,' saide Degarre,
'Of the gode thou bedest me:
Wende ich wille into other londe,
More of haventours for to fonde;
And be this twelve moneth be go,
Agein ich wil come the to.'
The levedi made moche mourning
For the knightes departing,
And gaf him a stede, god and sur,
Gold and silver an god armur,
And bitaught him Jhesu, Hevene King.
And sore thei wepen at here parting.
Forht wente Sire Degarre
Thurh mani a divers cuntré;
Ever mor he rod west.
So in a dale of o forest
He mette with a doughti knight
Upon a stede, god and light,
In armes that were riche and sur,
With the sscheld of asur
And thre bor-hevedes therin
Wel ipainted with gold fin.
Sire Degarre anon right
Hendeliche grette the knight,
And saide, 'Sire, God with the be;'
And thous agein answered he:
'Velaun, wat dost thou here,
In mi forest to chase mi dere?'
215
Degarre answerede with wordes meke:
'Sire, thine der nougt I ne seke:
Iich am an aunterous knight,
For to seche werre and fight.'
The knight saide, withouten fail,
'Yif thou comest to seke batail,
Here thou hast thi per ifounde:
Arme the swithe in this stounde!'
Sire Degarre and his squier
Armed him in riche atir,
With an helm riche for the nones,
Was ful of precious stones
That the maide him gaf, saun fail,
For whom he did rather batail.
A sscheld he kest aboute his swere
That was of armes riche and dere,
With thre maidenes hevedes of silver bright,
With crounes of gold precious of sight.
A sschaft he tok that was nowt smal,
With a kene coronal.
His squier tok another spere;
Bi his louerd he gan hit bere.
Lo, swich aventoure ther gan bitide The sone agein the fader gan ride,
And noither ne knew other no wight! 8
Nou biginneth the firste fight.
Sire Degarre tok his cours thare;
Agen his fader a sschaft he bare;
To bere him doun he hadde imint.
Right in the sscheld he set his dint;
The sschaft brak to peces al,
And in the sscheld lat the coronal.
Another cours thai gonne take;
The fader tok, for the sones sake,
A sschaft that was gret and long,
And he another also strong.
Togider thai riden with gret raundoun,
And aither bar other adoun.
With dintes that thai smiten there,
Here stede rigges toborsten were.
Afote thai gonne fight ifere
And laiden on with swerdes clere.
216
The fader amerveiled wes
Whi his swerd was pointles,
And seide to his sone aplight,
'Herkne to me a litel wight:
Wher were thou boren, in what lond?'
'In Litel Bretaigne, ich understond:
Kingges doughter sone, witouten les,
Ac I not wo mi fader wes.'
'What is thi name?' than saide he.
'Certes, men clepeth me Degarre.'
'O Degarre, sone mine!
Certes ich am fader thine!
And bi thi swerd I knowe hit here:
The point is in min aumenere.'
He tok the point and set therto;
Degarre fel iswone tho,
And his fader, sikerli,
Also he gan swony;
And whan he of swone arisen were,
The sone cride merci there
His owen fader of his misdede,
And he him to his castel gan lede,
And bad him dwelle with him ai.
'Certes, sire,' he saide, 'nai;
Ac yif hit youre wille were,
To mi moder we wende ifere,
For she is in gret mourning.'
'Blethelich,' quath he, 'bi Hevene Kyng.'
Syr Degaré and hys father dere,
Into Ynglond they went in fere.
They were armyd and well dyghtt.
As sone as the lady saw that knyght,
Wonther wel sche knew the knyght;
Anon sche chaungyd hur colowr aryght,
And seyd, 'My dere sun, Degaré,
Now thou hast broughtt thy father wyth the!'
'Ye, madame, sekyr thow be!
Now well y wot that yt ys he.'
'I thank, by God,' seyd the kyng,
'Now y wot, wythowtt lesyng,
Who Syr Degaré his father was!'
The lady swounyd in that plass.
217
Then afterward, now sykyrly,
The knyghtt weddyd the lady.
Sche and hur sun were partyd atwynn,
For they were to nyghe off kyn.
Now went forth Syr Degaré;
Wyth the kyng and his meyné,
His father and his mother dere.
Unto that castel thei went infere
Wher that wonnyd that lady bryght
That he hadd wonne in gret fyght,
And weddyd hur wyth gret solempnité
Byfor all the lordis in that cuntré.
Thus cam the knyght outt of his care;
God yff us grace well to fare.
Amen
~ Anonymous,
49:There are who lord it o'er their fellow-men
With most prevailing tinsel: who unpen
Their baaing vanities, to browse away
The comfortable green and juicy hay
From human pastures; or, O torturing fact!
Who, through an idiot blink, will see unpack'd
Fire-branded foxes to sear up and singe
Our gold and ripe-ear'd hopes. With not one tinge
Of sanctuary splendour, not a sight
Able to face an owl's, they still are dight
By the blear-eyed nations in empurpled vests,
And crowns, and turbans. With unladen breasts,
Save of blown self-applause, they proudly mount
To their spirit's perch, their being's high account,
Their tiptop nothings, their dull skies, their thrones
Amid the fierce intoxicating tones
Of trumpets, shoutings, and belabour'd drums,
And sudden cannon. Ah! how all this hums,
In wakeful ears, like uproar past and gone
Like thunder clouds that spake to Babylon,
And set those old Chaldeans to their tasks.
Are then regalities all gilded masks?
No, there are throned seats unscalable
But by a patient wing, a constant spell,
Or by ethereal things that, unconfin'd,
Can make a ladder of the eternal wind,
And poise about in cloudy thunder-tents
To watch the abysm-birth of elements.
Aye, 'bove the withering of old-lipp'd Fate
A thousand Powers keep religious state,
In water, fiery realm, and airy bourne;
And, silent as a consecrated urn,
Hold sphery sessions for a season due.
Yet few of these far majesties, ah, few!
Have bared their operations to this globe
Few, who with gorgeous pageantry enrobe
Our piece of heavenwhose benevolence
Shakes hand with our own Ceres; every sense
Filling with spiritual sweets to plenitude,
As bees gorge full their cells. And, by the feud
'Twixt Nothing and Creation, I here swear,
Eterne Apollo! that thy Sister fair
Is of all these the gentlier-mightiest.
When thy gold breath is misting in the west,
She unobserved steals unto her throne,
And there she sits most meek and most alone;
As if she had not pomp subservient;
As if thine eye, high Poet! was not bent
Towards her with the Muses in thine heart;
As if the ministring stars kept not apart,
Waiting for silver-footed messages.
O Moon! the oldest shades 'mong oldest trees
Feel palpitations when thou lookest in:
O Moon! old boughs lisp forth a holier din
The while they feel thine airy fellowship.
Thou dost bless every where, with silver lip
Kissing dead things to life. The sleeping kine,
Couched in thy brightness, dream of fields divine:
Innumerable mountains rise, and rise,
Ambitious for the hallowing of thine eyes;
And yet thy benediction passeth not
One obscure hiding-place, one little spot
Where pleasure may be sent: the nested wren
Has thy fair face within its tranquil ken,
And from beneath a sheltering ivy leaf
Takes glimpses of thee; thou art a relief
To the poor patient oyster, where it sleeps
Within its pearly house.The mighty deeps,
The monstrous sea is thinethe myriad sea!
O Moon! far-spooming Ocean bows to thee,
And Tellus feels his forehead's cumbrous load.

Cynthia! where art thou now? What far abode
Of green or silvery bower doth enshrine
Such utmost beauty? Alas, thou dost pine
For one as sorrowful: thy cheek is pale
For one whose cheek is pale: thou dost bewail
His tears, who weeps for thee. Where dost thou sigh?
Ah! surely that light peeps from Vesper's eye,
Or what a thing is love! 'Tis She, but lo!
How chang'd, how full of ache, how gone in woe!
She dies at the thinnest cloud; her loveliness
Is wan on Neptune's blue: yet there's a stress
Of love-spangles, just off yon cape of trees,
Dancing upon the waves, as if to please
The curly foam with amorous influence.
O, not so idle: for down-glancing thence
She fathoms eddies, and runs wild about
O'erwhelming water-courses; scaring out
The thorny sharks from hiding-holes, and fright'ning
Their savage eyes with unaccustomed lightning.
Where will the splendor be content to reach?
O love! how potent hast thou been to teach
Strange journeyings! Wherever beauty dwells,
In gulf or aerie, mountains or deep dells,
In light, in gloom, in star or blazing sun,
Thou pointest out the way, and straight 'tis won.
Amid his toil thou gav'st Leander breath;
Thou leddest Orpheus through the gleams of death;
Thou madest Pluto bear thin element;
And now, O winged Chieftain! thou hast sent
A moon-beam to the deep, deep water-world,
To find Endymion.

         On gold sand impearl'd
With lily shells, and pebbles milky white,
Poor Cynthia greeted him, and sooth'd her light
Against his pallid face: he felt the charm
To breathlessness, and suddenly a warm
Of his heart's blood: 'twas very sweet; he stay'd
His wandering steps, and half-entranced laid
His head upon a tuft of straggling weeds,
To taste the gentle moon, and freshening beads,
Lashed from the crystal roof by fishes' tails.
And so he kept, until the rosy veils
Mantling the east, by Aurora's peering hand
Were lifted from the water's breast, and fann'd
Into sweet air; and sober'd morning came
Meekly through billows:when like taper-flame
Left sudden by a dallying breath of air,
He rose in silence, and once more 'gan fare
Along his fated way.

           Far had he roam'd,
With nothing save the hollow vast, that foam'd
Above, around, and at his feet; save things
More dead than Morpheus' imaginings:
Old rusted anchors, helmets, breast-plates large
Of gone sea-warriors; brazen beaks and targe;
Rudders that for a hundred years had lost
The sway of human hand; gold vase emboss'd
With long-forgotten story, and wherein
No reveller had ever dipp'd a chin
But those of Saturn's vintage; mouldering scrolls,
Writ in the tongue of heaven, by those souls
Who first were on the earth; and sculptures rude
In ponderous stone, developing the mood
Of ancient Nox;then skeletons of man,
Of beast, behemoth, and leviathan,
And elephant, and eagle, and huge jaw
Of nameless monster. A cold leaden awe
These secrets struck into him; and unless
Dian had chaced away that heaviness,
He might have died: but now, with cheered feel,
He onward kept; wooing these thoughts to steal
About the labyrinth in his soul of love.

"What is there in thee, Moon! that thou shouldst move
My heart so potently? When yet a child
I oft have dried my tears when thou hast smil'd.
Thou seem'dst my sister: hand in hand we went
From eve to morn across the firmament.
No apples would I gather from the tree,
Till thou hadst cool'd their cheeks deliciously:
No tumbling water ever spake romance,
But when my eyes with thine thereon could dance:
No woods were green enough, no bower divine,
Until thou liftedst up thine eyelids fine:
In sowing time ne'er would I dibble take,
Or drop a seed, till thou wast wide awake;
And, in the summer tide of blossoming,
No one but thee hath heard me blithly sing
And mesh my dewy flowers all the night.
No melody was like a passing spright
If it went not to solemnize thy reign.
Yes, in my boyhood, every joy and pain
By thee were fashion'd to the self-same end;
And as I grew in years, still didst thou blend
With all my ardours: thou wast the deep glen;
Thou wast the mountain-topthe sage's pen
The poet's harpthe voice of friendsthe sun;
Thou wast the riverthou wast glory won;
Thou wast my clarion's blastthou wast my steed
My goblet full of winemy topmost deed:
Thou wast the charm of women, lovely Moon!
O what a wild and harmonized tune
My spirit struck from all the beautiful!
On some bright essence could I lean, and lull
Myself to immortality: I prest
Nature's soft pillow in a wakeful rest.
But, gentle Orb! there came a nearer bliss
My strange love cameFelicity's abyss!
She came, and thou didst fade, and fade away
Yet not entirely; no, thy starry sway
Has been an under-passion to this hour.
Now I begin to feel thine orby power
Is coming fresh upon me: O be kind,
Keep back thine influence, and do not blind
My sovereign vision.Dearest love, forgive
That I can think away from thee and live!
Pardon me, airy planet, that I prize
One thought beyond thine argent luxuries!
How far beyond!" At this a surpris'd start
Frosted the springing verdure of his heart;
For as he lifted up his eyes to swear
How his own goddess was past all things fair,
He saw far in the concave green of the sea
An old man sitting calm and peacefully.
Upon a weeded rock this old man sat,
And his white hair was awful, and a mat
Of weeds were cold beneath his cold thin feet;
And, ample as the largest winding-sheet,
A cloak of blue wrapp'd up his aged bones,
O'erwrought with symbols by the deepest groans
Of ambitious magic: every ocean-form
Was woven in with black distinctness; storm,
And calm, and whispering, and hideous roar
Were emblem'd in the woof; with every shape
That skims, or dives, or sleeps, 'twixt cape and cape.
The gulphing whale was like a dot in the spell,
Yet look upon it, and 'twould size and swell
To its huge self; and the minutest fish
Would pass the very hardest gazer's wish,
And show his little eye's anatomy.
Then there was pictur'd the regality
Of Neptune; and the sea nymphs round his state,
In beauteous vassalage, look up and wait.
Beside this old man lay a pearly wand,
And in his lap a book, the which he conn'd
So stedfastly, that the new denizen
Had time to keep him in amazed ken,
To mark these shadowings, and stand in awe.

The old man rais'd his hoary head and saw
The wilder'd strangerseeming not to see,
His features were so lifeless. Suddenly
He woke as from a trance; his snow-white brows
Went arching up, and like two magic ploughs
Furrow'd deep wrinkles in his forehead large,
Which kept as fixedly as rocky marge,
Till round his wither'd lips had gone a smile.
Then up he rose, like one whose tedious toil
Had watch'd for years in forlorn hermitage,
Who had not from mid-life to utmost age
Eas'd in one accent his o'er-burden'd soul,
Even to the trees. He rose: he grasp'd his stole,
With convuls'd clenches waving it abroad,
And in a voice of solemn joy, that aw'd
Echo into oblivion, he said:

"Thou art the man! Now shall I lay my head
In peace upon my watery pillow: now
Sleep will come smoothly to my weary brow.
O Jove! I shall be young again, be young!
O shell-borne Neptune, I am pierc'd and stung
With new-born life! What shall I do? Where go,
When I have cast this serpent-skin of woe?
I'll swim to the syrens, and one moment listen
Their melodies, and see their long hair glisten;
Anon upon that giant's arm I'll be,
That writhes about the roots of Sicily:
To northern seas I'll in a twinkling sail,
And mount upon the snortings of a whale
To some black cloud; thence down I'll madly sweep
On forked lightning, to the deepest deep,
Where through some sucking pool I will be hurl'd
With rapture to the other side of the world!
O, I am full of gladness! Sisters three,
I bow full hearted to your old decree!
Yes, every god be thank'd, and power benign,
For I no more shall wither, droop, and pine.
Thou art the man!" Endymion started back
Dismay'd; and, like a wretch from whom the rack
Tortures hot breath, and speech of agony,
Mutter'd: "What lonely death am I to die
In this cold region? Will he let me freeze,
And float my brittle limbs o'er polar seas?
Or will he touch me with his searing hand,
And leave a black memorial on the sand?
Or tear me piece-meal with a bony saw,
And keep me as a chosen food to draw
His magian fish through hated fire and flame?
O misery of hell! resistless, tame,
Am I to be burnt up? No, I will shout,
Until the gods through heaven's blue look out!
O Tartarus! but some few days agone
Her soft arms were entwining me, and on
Her voice I hung like fruit among green leaves:
Her lips were all my own, andah, ripe sheaves
Of happiness! ye on the stubble droop,
But never may be garner'd. I must stoop
My head, and kiss death's foot. Love! love, farewel!
Is there no hope from thee? This horrid spell
Would melt at thy sweet breath.By Dian's hind
Feeding from her white fingers, on the wind
I see thy streaming hair! and now, by Pan,
I care not for this old mysterious man!"

He spake, and walking to that aged form,
Look'd high defiance. Lo! his heart 'gan warm
With pity, for the grey-hair'd creature wept.
Had he then wrong'd a heart where sorrow kept?
Had he, though blindly contumelious, brought
Rheum to kind eyes, a sting to human thought,
Convulsion to a mouth of many years?
He had in truth; and he was ripe for tears.
The penitent shower fell, as down he knelt
Before that care-worn sage, who trembling felt
About his large dark locks, and faultering spake:

"Arise, good youth, for sacred Phoebus' sake!
I know thine inmost bosom, and I feel
A very brother's yearning for thee steal
Into mine own: for why? thou openest
The prison gates that have so long opprest
My weary watching. Though thou know'st it not,
Thou art commission'd to this fated spot
For great enfranchisement. O weep no more;
I am a friend to love, to loves of yore:
Aye, hadst thou never lov'd an unknown power
I had been grieving at this joyous hour
But even now most miserable old,
I saw thee, and my blood no longer cold
Gave mighty pulses: in this tottering case
Grew a new heart, which at this moment plays
As dancingly as thine. Be not afraid,
For thou shalt hear this secret all display'd,
Now as we speed towards our joyous task."

So saying, this young soul in age's mask
Went forward with the Carian side by side:
Resuming quickly thus; while ocean's tide
Hung swollen at their backs, and jewel'd sands
Took silently their foot-prints. "My soul stands
Now past the midway from mortality,
And so I can prepare without a sigh
To tell thee briefly all my joy and pain.
I was a fisher once, upon this main,
And my boat danc'd in every creek and bay;
Rough billows were my home by night and day,
The sea-gulls not more constant; for I had
No housing from the storm and tempests mad,
But hollow rocks,and they were palaces
Of silent happiness, of slumberous ease:
Long years of misery have told me so.
Aye, thus it was one thousand years ago.
One thousand years!Is it then possible
To look so plainly through them? to dispel
A thousand years with backward glance sublime?
To breathe away as 'twere all scummy slime
From off a crystal pool, to see its deep,
And one's own image from the bottom peep?
Yes: now I am no longer wretched thrall,
My long captivity and moanings all
Are but a slime, a thin-pervading scum,
The which I breathe away, and thronging come
Like things of yesterday my youthful pleasures.

"I touch'd no lute, I sang not, trod no measures:
I was a lonely youth on desert shores.
My sports were lonely, 'mid continuous roars,
And craggy isles, and sea-mew's plaintive cry
Plaining discrepant between sea and sky.
Dolphins were still my playmates; shapes unseen
Would let me feel their scales of gold and green,
Nor be my desolation; and, full oft,
When a dread waterspout had rear'd aloft
Its hungry hugeness, seeming ready ripe
To burst with hoarsest thunderings, and wipe
My life away like a vast sponge of fate,
Some friendly monster, pitying my sad state,
Has dived to its foundations, gulph'd it down,
And left me tossing safely. But the crown
Of all my life was utmost quietude:
More did I love to lie in cavern rude,
Keeping in wait whole days for Neptune's voice,
And if it came at last, hark, and rejoice!
There blush'd no summer eve but I would steer
My skiff along green shelving coasts, to hear
The shepherd's pipe come clear from aery steep,
Mingled with ceaseless bleatings of his sheep:
And never was a day of summer shine,
But I beheld its birth upon the brine:
For I would watch all night to see unfold
Heaven's gates, and Aethon snort his morning gold
Wide o'er the swelling streams: and constantly
At brim of day-tide, on some grassy lea,
My nets would be spread out, and I at rest.
The poor folk of the sea-country I blest
With daily boon of fish most delicate:
They knew not whence this bounty, and elate
Would strew sweet flowers on a sterile beach.

"Why was I not contented? Wherefore reach
At things which, but for thee, O Latmian!
Had been my dreary death? Fool! I began
To feel distemper'd longings: to desire
The utmost privilege that ocean's sire
Could grant in benediction: to be free
Of all his kingdom. Long in misery
I wasted, ere in one extremest fit
I plung'd for life or death. To interknit
One's senses with so dense a breathing stuff
Might seem a work of pain; so not enough
Can I admire how crystal-smooth it felt,
And buoyant round my limbs. At first I dwelt
Whole days and days in sheer astonishment;
Forgetful utterly of self-intent;
Moving but with the mighty ebb and flow.
Then, like a new fledg'd bird that first doth shew
His spreaded feathers to the morrow chill,
I tried in fear the pinions of my will.
'Twas freedom! and at once I visited
The ceaseless wonders of this ocean-bed.
No need to tell thee of them, for I see
That thou hast been a witnessit must be
For these I know thou canst not feel a drouth,
By the melancholy corners of that mouth.
So I will in my story straightway pass
To more immediate matter. Woe, alas!
That love should be my bane! Ah, Scylla fair!
Why did poor Glaucus everever dare
To sue thee to his heart? Kind stranger-youth!
I lov'd her to the very white of truth,
And she would not conceive it. Timid thing!
She fled me swift as sea-bird on the wing,
Round every isle, and point, and promontory,
From where large Hercules wound up his story
Far as Egyptian Nile. My passion grew
The more, the more I saw her dainty hue
Gleam delicately through the azure clear:
Until 'twas too fierce agony to bear;
And in that agony, across my grief
It flash'd, that Circe might find some relief
Cruel enchantress! So above the water
I rear'd my head, and look'd for Phoebus' daughter.
Aeaea's isle was wondering at the moon:
It seem'd to whirl around me, and a swoon
Left me dead-drifting to that fatal power.

"When I awoke, 'twas in a twilight bower;
Just when the light of morn, with hum of bees,
Stole through its verdurous matting of fresh trees.
How sweet, and sweeter! for I heard a lyre,
And over it a sighing voice expire.
It ceasedI caught light footsteps; and anon
The fairest face that morn e'er look'd upon
Push'd through a screen of roses. Starry Jove!
With tears, and smiles, and honey-words she wove
A net whose thraldom was more bliss than all
The range of flower'd Elysium. Thus did fall
The dew of her rich speech: "Ah! Art awake?
O let me hear thee speak, for Cupid's sake!
I am so oppress'd with joy! Why, I have shed
An urn of tears, as though thou wert cold dead;
And now I find thee living, I will pour
From these devoted eyes their silver store,
Until exhausted of the latest drop,
So it will pleasure thee, and force thee stop
Here, that I too may live: but if beyond
Such cool and sorrowful offerings, thou art fond
Of soothing warmth, of dalliance supreme;
If thou art ripe to taste a long love dream;
If smiles, if dimples, tongues for ardour mute,
Hang in thy vision like a tempting fruit,
O let me pluck it for thee." Thus she link'd
Her charming syllables, till indistinct
Their music came to my o'er-sweeten'd soul;
And then she hover'd over me, and stole
So near, that if no nearer it had been
This furrow'd visage thou hadst never seen.

"Young man of Latmos! thus particular
Am I, that thou may'st plainly see how far
This fierce temptation went: and thou may'st not
Exclaim, How then, was Scylla quite forgot?

"Who could resist? Who in this universe?
She did so breathe ambrosia; so immerse
My fine existence in a golden clime.
She took me like a child of suckling time,
And cradled me in roses. Thus condemn'd,
The current of my former life was stemm'd,
And to this arbitrary queen of sense
I bow'd a tranced vassal: nor would thence
Have mov'd, even though Amphion's harp had woo'd
Me back to Scylla o'er the billows rude.
For as Apollo each eve doth devise
A new appareling for western skies;
So every eve, nay every spendthrift hour
Shed balmy consciousness within that bower.
And I was free of haunts umbrageous;
Could wander in the mazy forest-house
Of squirrels, foxes shy, and antler'd deer,
And birds from coverts innermost and drear
Warbling for very joy mellifluous sorrow
To me new born delights!

             "Now let me borrow,
For moments few, a temperament as stern
As Pluto's sceptre, that my words not burn
These uttering lips, while I in calm speech tell
How specious heaven was changed to real hell.

"One morn she left me sleeping: half awake
I sought for her smooth arms and lips, to slake
My greedy thirst with nectarous camel-draughts;
But she was gone. Whereat the barbed shafts
Of disappointment stuck in me so sore,
That out I ran and search'd the forest o'er.
Wandering about in pine and cedar gloom
Damp awe assail'd me; for there 'gan to boom
A sound of moan, an agony of sound,
Sepulchral from the distance all around.
Then came a conquering earth-thunder, and rumbled
That fierce complain to silence: while I stumbled
Down a precipitous path, as if impell'd.
I came to a dark valley.Groanings swell'd
Poisonous about my ears, and louder grew,
The nearer I approach'd a flame's gaunt blue,
That glar'd before me through a thorny brake.
This fire, like the eye of gordian snake,
Bewitch'd me towards; and I soon was near
A sight too fearful for the feel of fear:
In thicket hid I curs'd the haggard scene
The banquet of my arms, my arbour queen,
Seated upon an uptorn forest root;
And all around her shapes, wizard and brute,
Laughing, and wailing, groveling, serpenting,
Shewing tooth, tusk, and venom-bag, and sting!
O such deformities! Old Charon's self,
Should he give up awhile his penny pelf,
And take a dream 'mong rushes Stygian,
It could not be so phantasied. Fierce, wan,
And tyrannizing was the lady's look,
As over them a gnarled staff she shook.
Oft-times upon the sudden she laugh'd out,
And from a basket emptied to the rout
Clusters of grapes, the which they raven'd quick
And roar'd for more; with many a hungry lick
About their shaggy jaws. Avenging, slow,
Anon she took a branch of mistletoe,
And emptied on't a black dull-gurgling phial:
Groan'd one and all, as if some piercing trial
Was sharpening for their pitiable bones.
She lifted up the charm: appealing groans
From their poor breasts went sueing to her ear
In vain; remorseless as an infant's bier
She whisk'd against their eyes the sooty oil.
Whereat was heard a noise of painful toil,
Increasing gradual to a tempest rage,
Shrieks, yells, and groans of torture-pilgrimage;
Until their grieved bodies 'gan to bloat
And puff from the tail's end to stifled throat:
Then was appalling silence: then a sight
More wildering than all that hoarse affright;
For the whole herd, as by a whirlwind writhen,
Went through the dismal air like one huge Python
Antagonizing Boreas,and so vanish'd.
Yet there was not a breath of wind: she banish'd
These phantoms with a nod. Lo! from the dark
Came waggish fauns, and nymphs, and satyrs stark,
With dancing and loud revelry,and went
Swifter than centaurs after rapine bent.
Sighing an elephant appear'd and bow'd
Before the fierce witch, speaking thus aloud
In human accent: "Potent goddess! chief
Of pains resistless! make my being brief,
Or let me from this heavy prison fly:
Or give me to the air, or let me die!
I sue not for my happy crown again;
I sue not for my phalanx on the plain;
I sue not for my lone, my widow'd wife;
I sue not for my ruddy drops of life,
My children fair, my lovely girls and boys!
I will forget them; I will pass these joys;
Ask nought so heavenward, so tootoo high:
Only I pray, as fairest boon, to die,
Or be deliver'd from this cumbrous flesh,
From this gross, detestable, filthy mesh,
And merely given to the cold bleak air.
Have mercy, Goddess! Circe, feel my prayer!"

That curst magician's name fell icy numb
Upon my wild conjecturing: truth had come
Naked and sabre-like against my heart.
I saw a fury whetting a death-dart;
And my slain spirit, overwrought with fright,
Fainted away in that dark lair of night.
Think, my deliverer, how desolate
My waking must have been! disgust, and hate,
And terrors manifold divided me
A spoil amongst them. I prepar'd to flee
Into the dungeon core of that wild wood:
I fled three dayswhen lo! before me stood
Glaring the angry witch. O Dis, even now,
A clammy dew is beading on my brow,
At mere remembering her pale laugh, and curse.
"Ha! ha! Sir Dainty! there must be a nurse
Made of rose leaves and thistledown, express,
To cradle thee my sweet, and lull thee: yes,
I am too flinty-hard for thy nice touch:
My tenderest squeeze is but a giant's clutch.
So, fairy-thing, it shall have lullabies
Unheard of yet; and it shall still its cries
Upon some breast more lily-feminine.
Oh, noit shall not pine, and pine, and pine
More than one pretty, trifling thousand years;
And then 'twere pity, but fate's gentle shears
Cut short its immortality. Sea-flirt!
Young dove of the waters! truly I'll not hurt
One hair of thine: see how I weep and sigh,
That our heart-broken parting is so nigh.
And must we part? Ah, yes, it must be so.
Yet ere thou leavest me in utter woe,
Let me sob over thee my last adieus,
And speak a blessing: Mark me! thou hast thews
Immortal, for thou art of heavenly race:
But such a love is mine, that here I chase
Eternally away from thee all bloom
Of youth, and destine thee towards a tomb.
Hence shalt thou quickly to the watery vast;
And there, ere many days be overpast,
Disabled age shall seize thee; and even then
Thou shalt not go the way of aged men;
But live and wither, cripple and still breathe
Ten hundred years: which gone, I then bequeath
Thy fragile bones to unknown burial.
Adieu, sweet love, adieu!"As shot stars fall,
She fled ere I could groan for mercy. Stung
And poisoned was my spirit: despair sung
A war-song of defiance 'gainst all hell.
A hand was at my shoulder to compel
My sullen steps; another 'fore my eyes
Moved on with pointed finger. In this guise
Enforced, at the last by ocean's foam
I found me; by my fresh, my native home.
Its tempering coolness, to my life akin,
Came salutary as I waded in;
And, with a blind voluptuous rage, I gave
Battle to the swollen billow-ridge, and drave
Large froth before me, while there yet remain'd
Hale strength, nor from my bones all marrow drain'd.

"Young lover, I must weepsuch hellish spite
With dry cheek who can tell? While thus my might
Proving upon this element, dismay'd,
Upon a dead thing's face my hand I laid;
I look'd'twas Scylla! Cursed, cursed Circe!
O vulture-witch, hast never heard of mercy?
Could not thy harshest vengeance be content,
But thou must nip this tender innocent
Because I lov'd her?Cold, O cold indeed
Were her fair limbs, and like a common weed
The sea-swell took her hair. Dead as she was
I clung about her waist, nor ceas'd to pass
Fleet as an arrow through unfathom'd brine,
Until there shone a fabric crystalline,
Ribb'd and inlaid with coral, pebble, and pearl.
Headlong I darted; at one eager swirl
Gain'd its bright portal, enter'd, and behold!
'Twas vast, and desolate, and icy-cold;
And all aroundBut wherefore this to thee
Who in few minutes more thyself shalt see?
I left poor Scylla in a niche and fled.
My fever'd parchings up, my scathing dread
Met palsy half way: soon these limbs became
Gaunt, wither'd, sapless, feeble, cramp'd, and lame.

"Now let me pass a cruel, cruel space,
Without one hope, without one faintest trace
Of mitigation, or redeeming bubble
Of colour'd phantasy; for I fear 'twould trouble
Thy brain to loss of reason: and next tell
How a restoring chance came down to quell
One half of the witch in me.        On a day,
Sitting upon a rock above the spray,
I saw grow up from the horizon's brink
A gallant vessel: soon she seem'd to sink
Away from me again, as though her course
Had been resum'd in spite of hindering force
So vanish'd: and not long, before arose
Dark clouds, and muttering of winds morose.
Old Eolus would stifle his mad spleen,
But could not: therefore all the billows green
Toss'd up the silver spume against the clouds.
The tempest came: I saw that vessel's shrouds
In perilous bustle; while upon the deck
Stood trembling creatures. I beheld the wreck;
The final gulphing; the poor struggling souls:
I heard their cries amid loud thunder-rolls.
O they had all been sav'd but crazed eld
Annull'd my vigorous cravings: and thus quell'd
And curb'd, think on't, O Latmian! did I sit
Writhing with pity, and a cursing fit
Against that hell-born Circe. The crew had gone,
By one and one, to pale oblivion;
And I was gazing on the surges prone,
With many a scalding tear and many a groan,
When at my feet emerg'd an old man's hand,
Grasping this scroll, and this same slender wand.
I knelt with painreached out my handhad grasp'd
These treasurestouch'd the knucklesthey unclasp'd
I caught a finger: but the downward weight
O'erpowered meit sank. Then 'gan abate
The storm, and through chill aguish gloom outburst
The comfortable sun. I was athirst
To search the book, and in the warming air
Parted its dripping leaves with eager care.
Strange matters did it treat of, and drew on
My soul page after page, till well-nigh won
Into forgetfulness; when, stupefied,
I read these words, and read again, and tried
My eyes against the heavens, and read again.
O what a load of misery and pain
Each Atlas-line bore off!a shine of hope
Came gold around me, cheering me to cope
Strenuous with hellish tyranny. Attend!
For thou hast brought their promise to an end.

"In the wide sea there lives a forlorn wretch,
Doom'd with enfeebled carcase to outstretch
His loath'd existence through ten centuries,
And then to die alone. Who can devise
A total opposition? No one. So
One million times ocean must ebb and flow,
And he oppressed. Yet he shall not die,
These things accomplish'd:If he utterly
Scans all the depths of magic, and expounds
The meanings of all motions, shapes, and sounds;
If he explores all forms and substances
Straight homeward to their symbol-essences;
He shall not die. Moreover, and in chief,
He must pursue this task of joy and grief
Most piously;all lovers tempest-tost,
And in the savage overwhelming lost,
He shall deposit side by side, until
Time's creeping shall the dreary space fulfil:
Which done, and all these labours ripened,
A youth, by heavenly power lov'd and led,
Shall stand before him; whom he shall direct
How to consummate all. The youth elect
Must do the thing, or both will be destroy'd."

"Then," cried the young Endymion, overjoy'd,
"We are twin brothers in this destiny!
Say, I intreat thee, what achievement high
Is, in this restless world, for me reserv'd.
What! if from thee my wandering feet had swerv'd,
Had we both perish'd?""Look!" the sage replied,
"Dost thou not mark a gleaming through the tide,
Of divers brilliances? 'tis the edifice
I told thee of, where lovely Scylla lies;
And where I have enshrined piously
All lovers, whom fell storms have doom'd to die
Throughout my bondage." Thus discoursing, on
They went till unobscur'd the porches shone;
Which hurryingly they gain'd, and enter'd straight.
Sure never since king Neptune held his state
Was seen such wonder underneath the stars.
Turn to some level plain where haughty Mars
Has legion'd all his battle; and behold
How every soldier, with firm foot, doth hold
His even breast: see, many steeled squares,
And rigid ranks of ironwhence who dares
One step? Imagine further, line by line,
These warrior thousands on the field supine:
So in that crystal place, in silent rows,
Poor lovers lay at rest from joys and woes.
The stranger from the mountains, breathless, trac'd
Such thousands of shut eyes in order plac'd;
Such ranges of white feet, and patient lips
All ruddy,for here death no blossom nips.
He mark'd their brows and foreheads; saw their hair
Put sleekly on one side with nicest care;
And each one's gentle wrists, with reverence,
Put cross-wise to its heart.

               "Let us commence,
Whisper'd the guide, stuttering with joy, even now."
He spake, and, trembling like an aspen-bough,
Began to tear his scroll in pieces small,
Uttering the while some mumblings funeral.
He tore it into pieces small as snow
That drifts unfeather'd when bleak northerns blow;
And having done it, took his dark blue cloak
And bound it round Endymion: then struck
His wand against the empty air times nine.
"What more there is to do, young man, is thine:
But first a little patience; first undo
This tangled thread, and wind it to a clue.
Ah, gentle! 'tis as weak as spider's skein;
And shouldst thou break itWhat, is it done so clean?
A power overshadows thee! Oh, brave!
The spite of hell is tumbling to its grave.
Here is a shell; 'tis pearly blank to me,
Nor mark'd with any sign or charactery
Canst thou read aught? O read for pity's sake!
Olympus! we are safe! Now, Carian, break
This wand against yon lyre on the pedestal."

'Twas done: and straight with sudden swell and fall
Sweet music breath'd her soul away, and sigh'd
A lullaby to silence."Youth! now strew
These minced leaves on me, and passing through
Those files of dead, scatter the same around,
And thou wilt see the issue."'Mid the sound
Of flutes and viols, ravishing his heart,
Endymion from Glaucus stood apart,
And scatter'd in his face some fragments light.
How lightning-swift the change! a youthful wight
Smiling beneath a coral diadem,
Out-sparkling sudden like an upturn'd gem,
Appear'd, and, stepping to a beauteous corse,
Kneel'd down beside it, and with tenderest force
Press'd its cold hand, and weptand Scylla sigh'd!
Endymion, with quick hand, the charm applied
The nymph arose: he left them to their joy,
And onward went upon his high employ,
Showering those powerful fragments on the dead.
And, as he pass'd, each lifted up its head,
As doth a flower at Apollo's touch.
Death felt it to his inwards; 'twas too much:
Death fell a weeping in his charnel-house.
The Latmian persever'd along, and thus
All were re-animated. There arose
A noise of harmony, pulses and throes
Of gladness in the airwhile many, who
Had died in mutual arms devout and true,
Sprang to each other madly; and the rest
Felt a high certainty of being blest.
They gaz'd upon Endymion. Enchantment
Grew drunken, and would have its head and bent.
Delicious symphonies, like airy flowers,
Budded, and swell'd, and, full-blown, shed full showers
Of light, soft, unseen leaves of sounds divine.
The two deliverers tasted a pure wine
Of happiness, from fairy-press ooz'd out.
Speechless they eyed each other, and about
The fair assembly wander'd to and fro,
Distracted with the richest overflow
Of joy that ever pour'd from heaven.

                  "Away!"
Shouted the new-born god; "Follow, and pay
Our piety to Neptunus supreme!"
Then Scylla, blushing sweetly from her dream,
They led on first, bent to her meek surprise,
Through portal columns of a giant size,
Into the vaulted, boundless emerald.
Joyous all follow'd, as the leader call'd,
Down marble steps; pouring as easily
As hour-glass sandand fast, as you might see
Swallows obeying the south summer's call,
Or swans upon a gentle waterfall.

Thus went that beautiful multitude, nor far,
Ere from among some rocks of glittering spar,
Just within ken, they saw descending thick
Another multitude. Whereat more quick
Moved either host. On a wide sand they met,
And of those numbers every eye was wet;
For each their old love found. A murmuring rose,
Like what was never heard in all the throes
Of wind and waters: 'tis past human wit
To tell; 'tis dizziness to think of it.

This mighty consummation made, the host
Mov'd on for many a league; and gain'd, and lost
Huge sea-marks; vanward swelling in array,
And from the rear diminishing away,
Till a faint dawn surpris'd them. Glaucus cried,
"Behold! behold, the palace of his pride!
God Neptune's palaces!" With noise increas'd,
They shoulder'd on towards that brightening east.
At every onward step proud domes arose
In prospect,diamond gleams, and golden glows
Of amber 'gainst their faces levelling.
Joyous, and many as the leaves in spring,
Still onward; still the splendour gradual swell'd.
Rich opal domes were seen, on high upheld
By jasper pillars, letting through their shafts
A blush of coral. Copious wonder-draughts
Each gazer drank; and deeper drank more near:
For what poor mortals fragment up, as mere
As marble was there lavish, to the vast
Of one fair palace, that far far surpass'd,
Even for common bulk, those olden three,
Memphis, and Babylon, and Nineveh.

As large, as bright, as colour'd as the bow
Of Iris, when unfading it doth shew
Beyond a silvery shower, was the arch
Through which this Paphian army took its march,
Into the outer courts of Neptune's state:
Whence could be seen, direct, a golden gate,
To which the leaders sped; but not half raught
Ere it burst open swift as fairy thought,
And made those dazzled thousands veil their eyes
Like callow eagles at the first sunrise.
Soon with an eagle nativeness their gaze
Ripe from hue-golden swoons took all the blaze,
And then, behold! large Neptune on his throne
Of emerald deep: yet not exalt alone;
At his right hand stood winged Love, and on
His left sat smiling Beauty's paragon.

Far as the mariner on highest mast
Can see all round upon the calmed vast,
So wide was Neptune's hall: and as the blue
Doth vault the waters, so the waters drew
Their doming curtains, high, magnificent,
Aw'd from the throne aloof;and when storm-rent
Disclos'd the thunder-gloomings in Jove's air;
But sooth'd as now, flash'd sudden everywhere,
Noiseless, sub-marine cloudlets, glittering
Death to a human eye: for there did spring
From natural west, and east, and south, and north,
A light as of four sunsets, blazing forth
A gold-green zenith 'bove the Sea-God's head.
Of lucid depth the floor, and far outspread
As breezeless lake, on which the slim canoe
Of feather'd Indian darts about, as through
The delicatest air: air verily,
But for the portraiture of clouds and sky:
This palace floor breath-air,but for the amaze
Of deep-seen wonders motionless,and blaze
Of the dome pomp, reflected in extremes,
Globing a golden sphere.

             They stood in dreams
Till Triton blew his horn. The palace rang;
The Nereids danc'd; the Syrens faintly sang;
And the great Sea-King bow'd his dripping head.
Then Love took wing, and from his pinions shed
On all the multitude a nectarous dew.
The ooze-born Goddess beckoned and drew
Fair Scylla and her guides to conference;
And when they reach'd the throned eminence
She kist the sea-nymph's cheek,who sat her down
A toying with the doves. Then,"Mighty crown
And sceptre of this kingdom!" Venus said,
"Thy vows were on a time to Nais paid:
Behold!"Two copious tear-drops instant fell
From the God's large eyes; he smil'd delectable,
And over Glaucus held his blessing hands.
"Endymion! Ah! still wandering in the bands
Of love? Now this is cruel. Since the hour
I met thee in earth's bosom, all my power
Have I put forth to serve thee. What, not yet
Escap'd from dull mortality's harsh net?
A little patience, youth! 'twill not be long,
Or I am skilless quite: an idle tongue,
A humid eye, and steps luxurious,
Where these are new and strange, are ominous.
Aye, I have seen these signs in one of heaven,
When others were all blind; and were I given
To utter secrets, haply I might say
Some pleasant words:but Love will have his day.
So wait awhile expectant. Pr'ythee soon,
Even in the passing of thine honey-moon,
Visit my Cytherea: thou wilt find
Cupid well-natured, my Adonis kind;
And pray persuade with theeAh, I have done,
All blisses be upon thee, my sweet son!"
Thus the fair goddess: while Endymion
Knelt to receive those accents halcyon.

Meantime a glorious revelry began
Before the Water-Monarch. Nectar ran
In courteous fountains to all cups outreach'd;
And plunder'd vines, teeming exhaustless, pleach'd
New growth about each shell and pendent lyre;
The which, in disentangling for their fire,
Pull'd down fresh foliage and coverture
For dainty toying. Cupid, empire-sure,
Flutter'd and laugh'd, and oft-times through the throng
Made a delighted way. Then dance, and song,
And garlanding grew wild; and pleasure reign'd.
In harmless tendril they each other chain'd,
And strove who should be smother'd deepest in
Fresh crush of leaves.

             O 'tis a very sin
For one so weak to venture his poor verse
In such a place as this. O do not curse,
High Muses! let him hurry to the ending.

All suddenly were silent. A soft blending
Of dulcet instruments came charmingly;
And then a hymn.

          "KING of the stormy sea!
Brother of Jove, and co-inheritor
Of elements! Eternally before
Thee the waves awful bow. Fast, stubborn rock,
At thy fear'd trident shrinking, doth unlock
Its deep foundations, hissing into foam.
All mountain-rivers lost, in the wide home
Of thy capacious bosom ever flow.
Thou frownest, and old Eolus thy foe
Skulks to his cavern, 'mid the gruff complaint
Of all his rebel tempests. Dark clouds faint
When, from thy diadem, a silver gleam
Slants over blue dominion. Thy bright team
Gulphs in the morning light, and scuds along
To bring thee nearer to that golden song
Apollo singeth, while his chariot
Waits at the doors of heaven. Thou art not
For scenes like this: an empire stern hast thou;
And it hath furrow'd that large front: yet now,
As newly come of heaven, dost thou sit
To blend and interknit
Subdued majesty with this glad time.
O shell-borne King sublime!
We lay our hearts before thee evermore
We sing, and we adore!

"Breathe softly, flutes;
Be tender of your strings, ye soothing lutes;
Nor be the trumpet heard! O vain, O vain;
Not flowers budding in an April rain,
Nor breath of sleeping dove, nor river's flow,
No, nor the Eolian twang of Love's own bow,
Can mingle music fit for the soft ear
Of goddess Cytherea!
Yet deign, white Queen of Beauty, thy fair eyes
On our souls' sacrifice.

"Bright-winged Child!
Who has another care when thou hast smil'd?
Unfortunates on earth, we see at last
All death-shadows, and glooms that overcast
Our spirits, fann'd away by thy light pinions.
O sweetest essence! sweetest of all minions!
God of warm pulses, and dishevell'd hair,
And panting bosoms bare!
Dear unseen light in darkness! eclipser
Of light in light! delicious poisoner!
Thy venom'd goblet will we quaff until
We fillwe fill!
And by thy Mother's lips"
            Was heard no more
For clamour, when the golden palace door
Opened again, and from without, in shone
A new magnificence. On oozy throne
Smooth-moving came Oceanus the old,
To take a latest glimpse at his sheep-fold,
Before he went into his quiet cave
To muse for everThen a lucid wave,
Scoop'd from its trembling sisters of mid-sea,
Afloat, and pillowing up the majesty
Of Doris, and the Egean seer, her spouse
Next, on a dolphin, clad in laurel boughs,
Theban Amphion leaning on his lute:
His fingers went across itAll were mute
To gaze on Amphitrite, queen of pearls,
And Thetis pearly too.

             The palace whirls
Around giddy Endymion; seeing he
Was there far strayed from mortality.
He could not bear itshut his eyes in vain;
Imagination gave a dizzier pain.
"O I shall die! sweet Venus, be my stay!
Where is my lovely mistress? Well-away!
I dieI hear her voiceI feel my wing"
At Neptune's feet he sank. A sudden ring
Of Nereids were about him, in kind strife
To usher back his spirit into life:
But still he slept. At last they interwove
Their cradling arms, and purpos'd to convey
Towards a crystal bower far away.

Lo! while slow carried through the pitying crowd,
To his inward senses these words spake aloud;
Written in star-light on the dark above:
Dearest Endymion! my entire love!
How have I dwelt in fear of fate: 'tis done
Immortal bliss for me too hast thou won.
Arise then! for the hen-dove shall not hatch
Her ready eggs, before I'll kissing snatch
Thee into endless heaven. Awake! awake!

The youth at once arose: a placid lake
Came quiet to his eyes; and forest green,
Cooler than all the wonders he had seen,
Lull'd with its simple song his fluttering breast.
How happy once again in grassy nest!

(line 1): Woodhouse notes that "Keats said, with much simplicity, 'It will be easily seen what I think of the present ministers, by the beginning of the third Book.'"

(line 407): Whether the reference is to the Pillars of Hercules, the confluence of the Mediterranean and Atlantic, or to the scene of the Death of Hercules, is not very clear; but probably "wound up his story" refers rather to his last labour than to his death on Mount ta.

(lines 863-65): This simile must surely be a reminiscence of Perrin's Fables Amusantes or some similar book used in Mr. Clarke's School. I remember the Fable of the old eagle and her young stood first in the book I used at school. The draft gives line 860 thus -- 'But soon like eagles natively their gaze...'

At the end of this Book Keats wrote in the draft, "Oxf: Sept. 26."
~ Poetical Works of John Keats, ed. H. Buxton Forman, Crowell publ. 1895. by owner. provided at no charge for educational purposes
~ John Keats, Endymion - Book III
,
50:A thing of beauty is a joy for ever:
Its loveliness increases; it will never
Pass into nothingness; but still will keep
A bower quiet for us, and a sleep
Full of sweet dreams, and health, and quiet breathing.
Therefore, on every morrow, are we wreathing
A flowery band to bind us to the earth,
Spite of despondence, of the inhuman dearth
Of noble natures, of the gloomy days,
Of all the unhealthy and o'er-darkened ways
Made for our searching: yes, in spite of all,
Some shape of beauty moves away the pall
From our dark spirits. Such the sun, the moon,
Trees old and young, sprouting a shady boon
For simple sheep; and such are daffodils
With the green world they live in; and clear rills
That for themselves a cooling covert make
'Gainst the hot season; the mid forest brake,
Rich with a sprinkling of fair musk-rose blooms:
And such too is the grandeur of the dooms
We have imagined for the mighty dead;
All lovely tales that we have heard or read:
An endless fountain of immortal drink,
Pouring unto us from the heaven's brink.

Nor do we merely feel these essences
For one short hour; no, even as the trees
That whisper round a temple become soon
Dear as the temple's self, so does the moon,
The passion poesy, glories infinite,
Haunt us till they become a cheering light
Unto our souls, and bound to us so fast,
That, whether there be shine, or gloom o'ercast,
They alway must be with us, or we die.

Therefore, 'tis with full happiness that I
Will trace the story of Endymion.
The very music of the name has gone
Into my being, and each pleasant scene
Is growing fresh before me as the green
Of our own vallies: so I will begin
Now while I cannot hear the city's din;
Now while the early budders are just new,
And run in mazes of the youngest hue
About old forests; while the willow trails
Its delicate amber; and the dairy pails
Bring home increase of milk. And, as the year
Grows lush in juicy stalks, I'll smoothly steer
My little boat, for many quiet hours,
With streams that deepen freshly into bowers.
Many and many a verse I hope to write,
Before the daisies, vermeil rimm'd and white,
Hide in deep herbage; and ere yet the bees
Hum about globes of clover and sweet peas,
I must be near the middle of my story.
O may no wintry season, bare and hoary,
See it half finished: but let Autumn bold,
With universal tinge of sober gold,
Be all about me when I make an end.
And now at once, adventuresome, I send
My herald thought into a wilderness:
There let its trumpet blow, and quickly dress
My uncertain path with green, that I may speed
Easily onward, thorough flowers and weed.

Upon the sides of Latmos was outspread
A mighty forest; for the moist earth fed
So plenteously all weed-hidden roots
Into o'er-hanging boughs, and precious fruits.
And it had gloomy shades, sequestered deep,
Where no man went; and if from shepherd's keep
A lamb strayed far a-down those inmost glens,
Never again saw he the happy pens
Whither his brethren, bleating with content,
Over the hills at every nightfall went.
Among the shepherds, 'twas believed ever,
That not one fleecy lamb which thus did sever
From the white flock, but pass'd unworried
By angry wolf, or pard with prying head,
Until it came to some unfooted plains
Where fed the herds of Pan: ay great his gains
Who thus one lamb did lose. Paths there were many,
Winding through palmy fern, and rushes fenny,
And ivy banks; all leading pleasantly
To a wide lawn, whence one could only see
Stems thronging all around between the swell
Of turf and slanting branches: who could tell
The freshness of the space of heaven above,
Edg'd round with dark tree tops? through which a dove
Would often beat its wings, and often too
A little cloud would move across the blue.

Full in the middle of this pleasantness
There stood a marble altar, with a tress
Of flowers budded newly; and the dew
Had taken fairy phantasies to strew
Daisies upon the sacred sward last eve,
And so the dawned light in pomp receive.
For 'twas the morn: Apollo's upward fire
Made every eastern cloud a silvery pyre
Of brightness so unsullied, that therein
A melancholy spirit well might win
Oblivion, and melt out his essence fine
Into the winds: rain-scented eglantine
Gave temperate sweets to that well-wooing sun;
The lark was lost in him; cold springs had run
To warm their chilliest bubbles in the grass;
Man's voice was on the mountains; and the mass
Of nature's lives and wonders puls'd tenfold,
To feel this sun-rise and its glories old.

Now while the silent workings of the dawn
Were busiest, into that self-same lawn
All suddenly, with joyful cries, there sped
A troop of little children garlanded;
Who gathering round the altar, seemed to pry
Earnestly round as wishing to espy
Some folk of holiday: nor had they waited
For many moments, ere their ears were sated
With a faint breath of music, which ev'n then
Fill'd out its voice, and died away again.
Within a little space again it gave
Its airy swellings, with a gentle wave,
To light-hung leaves, in smoothest echoes breaking
Through copse-clad vallies,ere their death, oer-taking
The surgy murmurs of the lonely sea.

And now, as deep into the wood as we
Might mark a lynx's eye, there glimmered light
Fair faces and a rush of garments white,
Plainer and plainer shewing, till at last
Into the widest alley they all past,
Making directly for the woodland altar.
O kindly muse! let not my weak tongue faulter
In telling of this goodly company,
Of their old piety, and of their glee:
But let a portion of ethereal dew
Fall on my head, and presently unmew
My soul; that I may dare, in wayfaring,
To stammer where old Chaucer used to sing.

Leading the way, young damsels danced along,
Bearing the burden of a shepherd song;
Each having a white wicker over brimm'd
With April's tender younglings: next, well trimm'd,
A crowd of shepherds with as sunburnt looks
As may be read of in Arcadian books;
Such as sat listening round Apollo's pipe,
When the great deity, for earth too ripe,
Let his divinity o'er-flowing die
In music, through the vales of Thessaly:
Some idly trailed their sheep-hooks on the ground,
And some kept up a shrilly mellow sound
With ebon-tipped flutes: close after these,
Now coming from beneath the forest trees,
A venerable priest full soberly,
Begirt with ministring looks: alway his eye
Stedfast upon the matted turf he kept,
And after him his sacred vestments swept.
From his right hand there swung a vase, milk-white,
Of mingled wine, out-sparkling generous light;
And in his left he held a basket full
Of all sweet herbs that searching eye could cull:
Wild thyme, and valley-lilies whiter still
Than Leda's love, and cresses from the rill.
His aged head, crowned with beechen wreath,
Seem'd like a poll of ivy in the teeth
Of winter hoar. Then came another crowd
Of shepherds, lifting in due time aloud
Their share of the ditty. After them appear'd,
Up-followed by a multitude that rear'd
Their voices to the clouds, a fair wrought car,
Easily rolling so as scarce to mar
The freedom of three steeds of dapple brown:
Who stood therein did seem of great renown
Among the throng. His youth was fully blown,
Shewing like Ganymede to manhood grown;
And, for those simple times, his garments were
A chieftain king's: beneath his breast, half bare,
Was hung a silver bugle, and between
His nervy knees there lay a boar-spear keen.
A smile was on his countenance; he seem'd,
To common lookers on, like one who dream'd
Of idleness in groves Elysian:
But there were some who feelingly could scan
A lurking trouble in his nether lip,
And see that oftentimes the reins would slip
Through his forgotten hands: then would they sigh,
And think of yellow leaves, of owlets cry,
Of logs piled solemnly.Ah, well-a-day,
Why should our young Endymion pine away!

Soon the assembly, in a circle rang'd,
Stood silent round the shrine: each look was chang'd
To sudden veneration: women meek
Beckon'd their sons to silence; while each cheek
Of virgin bloom paled gently for slight fear.
Endymion too, without a forest peer,
Stood, wan, and pale, and with an awed face,
Among his brothers of the mountain chase.
In midst of all, the venerable priest
Eyed them with joy from greatest to the least,
And, after lifting up his aged hands,
Thus spake he: "Men of Latmos! shepherd bands!
Whose care it is to guard a thousand flocks:
Whether descended from beneath the rocks
That overtop your mountains; whether come
From vallies where the pipe is never dumb;
Or from your swelling downs, where sweet air stirs
Blue hare-bells lightly, and where prickly furze
Buds lavish gold; or ye, whose precious charge
Nibble their fill at ocean's very marge,
Whose mellow reeds are touch'd with sounds forlorn
By the dim echoes of old Triton's horn:
Mothers and wives! who day by day prepare
The scrip, with needments, for the mountain air;
And all ye gentle girls who foster up
Udderless lambs, and in a little cup
Will put choice honey for a favoured youth:
Yea, every one attend! for in good truth
Our vows are wanting to our great god Pan.
Are not our lowing heifers sleeker than
Night-swollen mushrooms? Are not our wide plains
Speckled with countless fleeces? Have not rains
Green'd over April's lap? No howling sad
Sickens our fearful ewes; and we have had
Great bounty from Endymion our lord.
The earth is glad: the merry lark has pour'd
His early song against yon breezy sky,
That spreads so clear o'er our solemnity."

Thus ending, on the shrine he heap'd a spire
Of teeming sweets, enkindling sacred fire;
Anon he stain'd the thick and spongy sod
With wine, in honour of the shepherd-god.
Now while the earth was drinking it, and while
Bay leaves were crackling in the fragrant pile,
And gummy frankincense was sparkling bright
'Neath smothering parsley, and a hazy light
Spread greyly eastward, thus a chorus sang:

"O THOU, whose mighty palace roof doth hang
From jagged trunks, and overshadoweth
Eternal whispers, glooms, the birth, life, death
Of unseen flowers in heavy peacefulness;
Who lov'st to see the hamadryads dress
Their ruffled locks where meeting hazels darken;
And through whole solemn hours dost sit, and hearken
The dreary melody of bedded reeds
In desolate places, where dank moisture breeds
The pipy hemlock to strange overgrowth;
Bethinking thee, how melancholy loth
Thou wast to lose fair Syrinxdo thou now,
By thy love's milky brow!
By all the trembling mazes that she ran,
Hear us, great Pan!

"O thou, for whose soul-soothing quiet, turtles
Passion their voices cooingly 'mong myrtles,
What time thou wanderest at eventide
Through sunny meadows, that outskirt the side
Of thine enmossed realms: O thou, to whom
Broad leaved fig trees even now foredoom
Their ripen'd fruitage; yellow girted bees
Their golden honeycombs; our village leas
Their fairest-blossom'd beans and poppied corn;
The chuckling linnet its five young unborn,
To sing for thee; low creeping strawberries
Their summer coolness; pent up butterflies
Their freckled wings; yea, the fresh budding year
All its completionsbe quickly near,
By every wind that nods the mountain pine,
O forester divine!

"Thou, to whom every fawn and satyr flies
For willing service; whether to surprise
The squatted hare while in half sleeping fit;
Or upward ragged precipices flit
To save poor lambkins from the eagle's maw;
Or by mysterious enticement draw
Bewildered shepherds to their path again;
Or to tread breathless round the frothy main,
And gather up all fancifullest shells
For thee to tumble into Naiads' cells,
And, being hidden, laugh at their out-peeping;
Or to delight thee with fantastic leaping,
The while they pelt each other on the crown
With silvery oak apples, and fir cones brown
By all the echoes that about thee ring,
Hear us, O satyr king!

"O Hearkener to the loud clapping shears,
While ever and anon to his shorn peers
A ram goes bleating: Winder of the horn,
When snouted wild-boars routing tender corn
Anger our huntsman: Breather round our farms,
To keep off mildews, and all weather harms:
Strange ministrant of undescribed sounds,
That come a swooning over hollow grounds,
And wither drearily on barren moors:
Dread opener of the mysterious doors
Leading to universal knowledgesee,
Great son of Dryope,
The many that are come to pay their vows
With leaves about their brows!

Be still the unimaginable lodge
For solitary thinkings; such as dodge
Conception to the very bourne of heaven,
Then leave the naked brain: be still the leaven,
That spreading in this dull and clodded earth
Gives it a touch ethereala new birth:
Be still a symbol of immensity;
A firmament reflected in a sea;
An element filling the space between;
An unknownbut no more: we humbly screen
With uplift hands our foreheads, lowly bending,
And giving out a shout most heaven rending,
Conjure thee to receive our humble Paean,
Upon thy Mount Lycean!

Even while they brought the burden to a close,
A shout from the whole multitude arose,
That lingered in the air like dying rolls
Of abrupt thunder, when Ionian shoals
Of dolphins bob their noses through the brine.
Meantime, on shady levels, mossy fine,
Young companies nimbly began dancing
To the swift treble pipe, and humming string.
Aye, those fair living forms swam heavenly
To tunes forgottenout of memory:
Fair creatures! whose young children's children bred
Thermopyl its heroesnot yet dead,
But in old marbles ever beautiful.
High genitors, unconscious did they cull
Time's sweet first-fruitsthey danc'd to weariness,
And then in quiet circles did they press
The hillock turf, and caught the latter end
Of some strange history, potent to send
A young mind from its bodily tenement.
Or they might watch the quoit-pitchers, intent
On either side; pitying the sad death
Of Hyacinthus, when the cruel breath
Of Zephyr slew him,Zephyr penitent,
Who now, ere Phoebus mounts the firmament,
Fondles the flower amid the sobbing rain.
The archers too, upon a wider plain,
Beside the feathery whizzing of the shaft,
And the dull twanging bowstring, and the raft
Branch down sweeping from a tall ash top,
Call'd up a thousand thoughts to envelope
Those who would watch. Perhaps, the trembling knee
And frantic gape of lonely Niobe,
Poor, lonely Niobe! when her lovely young
Were dead and gone, and her caressing tongue
Lay a lost thing upon her paly lip,
And very, very deadliness did nip
Her motherly cheeks. Arous'd from this sad mood
By one, who at a distance loud halloo'd,
Uplifting his strong bow into the air,
Many might after brighter visions stare:
After the Argonauts, in blind amaze
Tossing about on Neptune's restless ways,
Until, from the horizon's vaulted side,
There shot a golden splendour far and wide,
Spangling those million poutings of the brine
With quivering ore: 'twas even an awful shine
From the exaltation of Apollo's bow;
A heavenly beacon in their dreary woe.
Who thus were ripe for high contemplating,
Might turn their steps towards the sober ring
Where sat Endymion and the aged priest
'Mong shepherds gone in eld, whose looks increas'd
The silvery setting of their mortal star.
There they discours'd upon the fragile bar
That keeps us from our homes ethereal;
And what our duties there: to nightly call
Vesper, the beauty-crest of summer weather;
To summon all the downiest clouds together
For the sun's purple couch; to emulate
In ministring the potent rule of fate
With speed of fire-tailed exhalations;
To tint her pallid cheek with bloom, who cons
Sweet poesy by moonlight: besides these,
A world of other unguess'd offices.
Anon they wander'd, by divine converse,
Into Elysium; vieing to rehearse
Each one his own anticipated bliss.
One felt heart-certain that he could not miss
His quick gone love, among fair blossom'd boughs,
Where every zephyr-sigh pouts and endows
Her lips with music for the welcoming.
Another wish'd, mid that eternal spring,
To meet his rosy child, with feathery sails,
Sweeping, eye-earnestly, through almond vales:
Who, suddenly, should stoop through the smooth wind,
And with the balmiest leaves his temples bind;
And, ever after, through those regions be
His messenger, his little Mercury.
Some were athirst in soul to see again
Their fellow huntsmen o'er the wide champaign
In times long past; to sit with them, and talk
Of all the chances in their earthly walk;
Comparing, joyfully, their plenteous stores
Of happiness, to when upon the moors,
Benighted, close they huddled from the cold,
And shar'd their famish'd scrips. Thus all out-told
Their fond imaginations,saving him
Whose eyelids curtain'd up their jewels dim,
Endymion: yet hourly had he striven
To hide the cankering venom, that had riven
His fainting recollections. Now indeed
His senses had swoon'd off: he did not heed
The sudden silence, or the whispers low,
Or the old eyes dissolving at his woe,
Or anxious calls, or close of trembling palms,
Or maiden's sigh, that grief itself embalms:
But in the self-same fixed trance he kept,
Like one who on the earth had never stept.
Aye, even as dead-still as a marble man,
Frozen in that old tale Arabian.

Who whispers him so pantingly and close?
Peona, his sweet sister: of all those,
His friends, the dearest. Hushing signs she made,
And breath'd a sister's sorrow to persuade
A yielding up, a cradling on her care.
Her eloquence did breathe away the curse:
She led him, like some midnight spirit nurse
Of happy changes in emphatic dreams,
Along a path between two little streams,
Guarding his forehead, with her round elbow,
From low-grown branches, and his footsteps slow
From stumbling over stumps and hillocks small;
Until they came to where these streamlets fall,
With mingled bubblings and a gentle rush,
Into a river, clear, brimful, and flush
With crystal mocking of the trees and sky.
A little shallop, floating there hard by,
Pointed its beak over the fringed bank;
And soon it lightly dipt, and rose, and sank,
And dipt again, with the young couple's weight,
Peona guiding, through the water straight,
Towards a bowery island opposite;
Which gaining presently, she steered light
Into a shady, fresh, and ripply cove,
Where nested was an arbour, overwove
By many a summer's silent fingering;
To whose cool bosom she was used to bring
Her playmates, with their needle broidery,
And minstrel memories of times gone by.

So she was gently glad to see him laid
Under her favourite bower's quiet shade,
On her own couch, new made of flower leaves,
Dried carefully on the cooler side of sheaves
When last the sun his autumn tresses shook,
And the tann'd harvesters rich armfuls took.
Soon was he quieted to slumbrous rest:
But, ere it crept upon him, he had prest
Peona's busy hand against his lips,
And still, a sleeping, held her finger-tips
In tender pressure. And as a willow keeps
A patient watch over the stream that creeps
Windingly by it, so the quiet maid
Held her in peace: so that a whispering blade
Of grass, a wailful gnat, a bee bustling
Down in the blue-bells, or a wren light rustling
Among seer leaves and twigs, might all be heard.

O magic sleep! O comfortable bird,
That broodest o'er the troubled sea of the mind
Till it is hush'd and smooth! O unconfin'd
Restraint! imprisoned liberty! great key
To golden palaces, strange minstrelsy,
Fountains grotesque, new trees, bespangled caves,
Echoing grottos, full of tumbling waves
And moonlight; aye, to all the mazy world
Of silvery enchantment!who, upfurl'd
Beneath thy drowsy wing a triple hour,
But renovates and lives?Thus, in the bower,
Endymion was calm'd to life again.
Opening his eyelids with a healthier brain,
He said: "I feel this thine endearing love
All through my bosom: thou art as a dove
Trembling its closed eyes and sleeked wings
About me; and the pearliest dew not brings
Such morning incense from the fields of May,
As do those brighter drops that twinkling stray
From those kind eyes,the very home and haunt
Of sisterly affection. Can I want
Aught else, aught nearer heaven, than such tears?
Yet dry them up, in bidding hence all fears
That, any longer, I will pass my days
Alone and sad. No, I will once more raise
My voice upon the mountain-heights; once more
Make my horn parley from their foreheads hoar:
Again my trooping hounds their tongues shall loll
Around the breathed boar: again I'll poll
The fair-grown yew tree, for a chosen bow:
And, when the pleasant sun is getting low,
Again I'll linger in a sloping mead
To hear the speckled thrushes, and see feed
Our idle sheep. So be thou cheered sweet,
And, if thy lute is here, softly intreat
My soul to keep in its resolved course."

Hereat Peona, in their silver source,
Shut her pure sorrow drops with glad exclaim,
And took a lute, from which there pulsing came
A lively prelude, fashioning the way
In which her voice should wander. 'Twas a lay
More subtle cadenced, more forest wild
Than Dryope's lone lulling of her child;
And nothing since has floated in the air
So mournful strange. Surely some influence rare
Went, spiritual, through the damsel's hand;
For still, with Delphic emphasis, she spann'd
The quick invisible strings, even though she saw
Endymion's spirit melt away and thaw
Before the deep intoxication.
But soon she came, with sudden burst, upon
Her self-possessionswung the lute aside,
And earnestly said: "Brother, 'tis vain to hide
That thou dost know of things mysterious,
Immortal, starry; such alone could thus
Weigh down thy nature. Hast thou sinn'd in aught
Offensive to the heavenly powers? Caught
A Paphian dove upon a message sent?
Thy deathful bow against some deer-herd bent,
Sacred to Dian? Haply, thou hast seen
Her naked limbs among the alders green;
And that, alas! is death. No, I can trace
Something more high perplexing in thy face!"

Endymion look'd at her, and press'd her hand,
And said, "Art thou so pale, who wast so bland
And merry in our meadows? How is this?
Tell me thine ailment: tell me all amiss!
Ah! thou hast been unhappy at the change
Wrought suddenly in me. What indeed more strange?
Or more complete to overwhelm surmise?
Ambition is no sluggard: 'tis no prize,
That toiling years would put within my grasp,
That I have sigh'd for: with so deadly gasp
No man e'er panted for a mortal love.
So all have set my heavier grief above
These things which happen. Rightly have they done:
I, who still saw the horizontal sun
Heave his broad shoulder o'er the edge of the world,
Out-facing Lucifer, and then had hurl'd
My spear aloft, as signal for the chace
I, who, for very sport of heart, would race
With my own steed from Araby; pluck down
A vulture from his towery perching; frown
A lion into growling, loth retire
To lose, at once, all my toil breeding fire,
And sink thus low! but I will ease my breast
Of secret grief, here in this bowery nest.

"This river does not see the naked sky,
Till it begins to progress silverly
Around the western border of the wood,
Whence, from a certain spot, its winding flood
Seems at the distance like a crescent moon:
And in that nook, the very pride of June,
Had I been used to pass my weary eves;
The rather for the sun unwilling leaves
So dear a picture of his sovereign power,
And I could witness his most kingly hour,
When he doth lighten up the golden reins,
And paces leisurely down amber plains
His snorting four. Now when his chariot last
Its beams against the zodiac-lion cast,
There blossom'd suddenly a magic bed
Of sacred ditamy, and poppies red:
At which I wondered greatly, knowing well
That but one night had wrought this flowery spell;
And, sitting down close by, began to muse
What it might mean. Perhaps, thought I, Morpheus,
In passing here, his owlet pinions shook;
Or, it may be, ere matron Night uptook
Her ebon urn, young Mercury, by stealth,
Had dipt his rod in it: such garland wealth
Came not by common growth. Thus on I thought,
Until my head was dizzy and distraught.
Moreover, through the dancing poppies stole
A breeze, most softly lulling to my soul;
And shaping visions all about my sight
Of colours, wings, and bursts of spangly light;
The which became more strange, and strange, and dim,
And then were gulph'd in a tumultuous swim:
And then I fell asleep. Ah, can I tell
The enchantment that afterwards befel?
Yet it was but a dream: yet such a dream
That never tongue, although it overteem
With mellow utterance, like a cavern spring,
Could figure out and to conception bring
All I beheld and felt. Methought I lay
Watching the zenith, where the milky way
Among the stars in virgin splendour pours;
And travelling my eye, until the doors
Of heaven appear'd to open for my flight,
I became loth and fearful to alight
From such high soaring by a downward glance:
So kept me stedfast in that airy trance,
Spreading imaginary pinions wide.
When, presently, the stars began to glide,
And faint away, before my eager view:
At which I sigh'd that I could not pursue,
And dropt my vision to the horizon's verge;
And lo! from opening clouds, I saw emerge
The loveliest moon, that ever silver'd o'er
A shell for Neptune's goblet: she did soar
So passionately bright, my dazzled soul
Commingling with her argent spheres did roll
Through clear and cloudy, even when she went
At last into a dark and vapoury tent
Whereat, methought, the lidless-eyed train
Of planets all were in the blue again.
To commune with those orbs, once more I rais'd
My sight right upward: but it was quite dazed
By a bright something, sailing down apace,
Making me quickly veil my eyes and face:
Again I look'd, and, O ye deities,
Who from Olympus watch our destinies!
Whence that completed form of all completeness?
Whence came that high perfection of all sweetness?
Speak, stubborn earth, and tell me where, O Where
Hast thou a symbol of her golden hair?
Not oat-sheaves drooping in the western sun;
Notthy soft hand, fair sister! let me shun
Such follying before theeyet she had,
Indeed, locks bright enough to make me mad;
And they were simply gordian'd up and braided,
Leaving, in naked comeliness, unshaded,
Her pearl round ears, white neck, and orbed brow;
The which were blended in, I know not how,
With such a paradise of lips and eyes,
Blush-tinted cheeks, half smiles, and faintest sighs,
That, when I think thereon, my spirit clings
And plays about its fancy, till the stings
Of human neighbourhood envenom all.
Unto what awful power shall I call?
To what high fane?Ah! see her hovering feet,
More bluely vein'd, more soft, more whitely sweet
Than those of sea-born Venus, when she rose
From out her cradle shell. The wind out-blows
Her scarf into a fluttering pavilion;
'Tis blue, and over-spangled with a million
Of little eyes, as though thou wert to shed,
Over the darkest, lushest blue-bell bed,
Handfuls of daisies.""Endymion, how strange!
Dream within dream!""She took an airy range,
And then, towards me, like a very maid,
Came blushing, waning, willing, and afraid,
And press'd me by the hand: Ah! 'twas too much;
Methought I fainted at the charmed touch,
Yet held my recollection, even as one
Who dives three fathoms where the waters run
Gurgling in beds of coral: for anon,
I felt upmounted in that region
Where falling stars dart their artillery forth,
And eagles struggle with the buffeting north
That balances the heavy meteor-stone;
Felt too, I was not fearful, nor alone,
But lapp'd and lull'd along the dangerous sky.
Soon, as it seem'd, we left our journeying high,
And straightway into frightful eddies swoop'd;
Such as ay muster where grey time has scoop'd
Huge dens and caverns in a mountain's side:
There hollow sounds arous'd me, and I sigh'd
To faint once more by looking on my bliss
I was distracted; madly did I kiss
The wooing arms which held me, and did give
My eyes at once to death: but 'twas to live,
To take in draughts of life from the gold fount
Of kind and passionate looks; to count, and count
The moments, by some greedy help that seem'd
A second self, that each might be redeem'd
And plunder'd of its load of blessedness.
Ah, desperate mortal! I ev'n dar'd to press
Her very cheek against my crowned lip,
And, at that moment, felt my body dip
Into a warmer air: a moment more,
Our feet were soft in flowers. There was store
Of newest joys upon that alp. Sometimes
A scent of violets, and blossoming limes,
Loiter'd around us; then of honey cells,
Made delicate from all white-flower bells;
And once, above the edges of our nest,
An arch face peep'd,an Oread as I guess'd.

"Why did I dream that sleep o'er-power'd me
In midst of all this heaven? Why not see,
Far off, the shadows of his pinions dark,
And stare them from me? But no, like a spark
That needs must die, although its little beam
Reflects upon a diamond, my sweet dream
Fell into nothinginto stupid sleep.
And so it was, until a gentle creep,
A careful moving caught my waking ears,
And up I started: Ah! my sighs, my tears,
My clenched hands;for lo! the poppies hung
Dew-dabbled on their stalks, the ouzel sung
A heavy ditty, and the sullen day
Had chidden herald Hesperus away,
With leaden looks: the solitary breeze
Bluster'd, and slept, and its wild self did teaze
With wayward melancholy; and r thought,
Mark me, Peona! that sometimes it brought
Faint fare-thee-wells, and sigh-shrilled adieus!
Away I wander'dall the pleasant hues
Of heaven and earth had faded: deepest shades
Were deepest dungeons; heaths and sunny glades
Were full of pestilent light; our taintless rills
Seem'd sooty, and o'er-spread with upturn'd gills
Of dying fish; the vermeil rose had blown
In frightful scarlet, and its thorns out-grown
Like spiked aloe. If an innocent bird
Before my heedless footsteps stirr'd, and stirr'd
In little journeys, I beheld in it
A disguis'd demon, missioned to knit
My soul with under darkness; to entice
My stumblings down some monstrous precipice:
Therefore I eager followed, and did curse
The disappointment. Time, that aged nurse,
Rock'd me to patience. Now, thank gentle heaven!
These things, with all their comfortings, are given
To my down-sunken hours, and with thee,
Sweet sister, help to stem the ebbing sea
Of weary life."

         Thus ended he, and both
Sat silent: for the maid was very loth
To answer; feeling well that breathed words
Would all be lost, unheard, and vain as swords
Against the enchased crocodile, or leaps
Of grasshoppers against the sun. She weeps,
And wonders; struggles to devise some blame;
To put on such a look as would say, Shame
On this poor weakness! but, for all her strife,
She could as soon have crush'd away the life
From a sick dove. At length, to break the pause,
She said with trembling chance: "Is this the cause?
This all? Yet it is strange, and sad, alas!
That one who through this middle earth should pass
Most like a sojourning demi-god, and leave
His name upon the harp-string, should achieve
No higher bard than simple maidenhood,
Singing alone, and fearfully,how the blood
Left his young cheek; and how he used to stray
He knew not where; and how he would say, nay,
If any said 'twas love: and yet 'twas love;
What could it be but love? How a ring-dove
Let fall a sprig of yew tree in his path;
And how he died: and then, that love doth scathe,
The gentle heart, as northern blasts do roses;
And then the ballad of his sad life closes
With sighs, and an alas!Endymion!
Be rather in the trumpet's mouth,anon
Among the winds at largethat all may hearken!
Although, before the crystal heavens darken,
I watch and dote upon the silver lakes
Pictur'd in western cloudiness, that takes
The semblance of gold rocks and bright gold sands,
Islands, and creeks, and amber-fretted strands
With horses prancing o'er them, palaces
And towers of amethyst,would I so tease
My pleasant days, because I could not mount
Into those regions? The Morphean fount
Of that fine element that visions, dreams,
And fitful whims of sleep are made of, streams
Into its airy channels with so subtle,
So thin a breathing, not the spider's shuttle,
Circled a million times within the space
Of a swallow's nest-door, could delay a trace,
A tinting of its quality: how light
Must dreams themselves be; seeing they're more slight
Than the mere nothing that engenders them!
Then wherefore sully the entrusted gem
Of high and noble life with thoughts so sick?
Why pierce high-fronted honour to the quick
For nothing but a dream?" Hereat the youth
Look'd up: a conflicting of shame and ruth
Was in his plaited brow: yet his eyelids
Widened a little, as when Zephyr bids
A little breeze to creep between the fans
Of careless butterflies: amid his pains
He seem'd to taste a drop of manna-dew,
Full palatable; and a colour grew
Upon his cheek, while thus he lifeful spake.

"Peona! ever have I long'd to slake
My thirst for the world's praises: nothing base,
No merely slumberous phantasm, could unlace
The stubborn canvas for my voyage prepar'd
Though now 'tis tatter'd; leaving my bark bar'd
And sullenly drifting: yet my higher hope
Is of too wide, too rainbow-large a scope,
To fret at myriads of earthly wrecks.
Wherein lies happiness? In that which becks
Our ready minds to fellowship divine,
A fellowship with essence; till we shine,
Full alchemiz'd, and free of space. Behold
The clear religion of heaven! Fold
A rose leaf round thy finger's taperness,
And soothe thy lips: hist, when the airy stress
Of music's kiss impregnates the free winds,
And with a sympathetic touch unbinds
Eolian magic from their lucid wombs:
Then old songs waken from enclouded tombs;
Old ditties sigh above their father's grave;
Ghosts of melodious prophecyings rave
Round every spot where trod Apollo's foot;
Bronze clarions awake, and faintly bruit,
Where long ago a giant battle was;
And, from the turf, a lullaby doth pass
In every place where infant Orpheus slept.
Feel we these things?that moment have we stept
Into a sort of oneness, and our state
Is like a floating spirit's. But there are
Richer entanglements, enthralments far
More self-destroying, leading, by degrees,
To the chief intensity: the crown of these
Is made of love and friendship, and sits high
Upon the forehead of humanity.
All its more ponderous and bulky worth
Is friendship, whence there ever issues forth
A steady splendour; but at the tip-top,
There hangs by unseen film, an orbed drop
Of light, and that is love: its influence,
Thrown in our eyes, genders a novel sense,
At which we start and fret; till in the end,
Melting into its radiance, we blend,
Mingle, and so become a part of it,
Nor with aught else can our souls interknit
So wingedly: when we combine therewith,
Life's self is nourish'd by its proper pith,
And we are nurtured like a pelican brood.
Aye, so delicious is the unsating food,
That men, who might have tower'd in the van
Of all the congregated world, to fan
And winnow from the coming step of time
All chaff of custom, wipe away all slime
Left by men-slugs and human serpentry,
Have been content to let occasion die,
Whilst they did sleep in love's elysium.
And, truly, I would rather be struck dumb,
Than speak against this ardent listlessness:
For I have ever thought that it might bless
The world with benefits unknowingly;
As does the nightingale, upperched high,
And cloister'd among cool and bunched leaves
She sings but to her love, nor e'er conceives
How tiptoe Night holds back her dark-grey hood.
Just so may love, although 'tis understood
The mere commingling of passionate breath,
Produce more than our searching witnesseth:
What I know not: but who, of men, can tell
That flowers would bloom, or that green fruit would swell
To melting pulp, that fish would have bright mail,
The earth its dower of river, wood, and vale,
The meadows runnels, runnels pebble-stones,
The seed its harvest, or the lute its tones,
Tones ravishment, or ravishment its sweet,
If human souls did never kiss and greet?

"Now, if this earthly love has power to make
Men's being mortal, immortal; to shake
Ambition from their memories, and brim
Their measure of content; what merest whim,
Seems all this poor endeavour after fame,
To one, who keeps within his stedfast aim
A love immortal, an immortal too.
Look not so wilder'd; for these things are true,
And never can be born of atomies
That buzz about our slumbers, like brain-flies,
Leaving us fancy-sick. No, no, I'm sure,
My restless spirit never could endure
To brood so long upon one luxury,
Unless it did, though fearfully, espy
A hope beyond the shadow of a dream.
My sayings will the less obscured seem,
When I have told thee how my waking sight
Has made me scruple whether that same night
Was pass'd in dreaming. Hearken, sweet Peona!
Beyond the matron-temple of Latona,
Which we should see but for these darkening boughs,
Lies a deep hollow, from whose ragged brows
Bushes and trees do lean all round athwart,
And meet so nearly, that with wings outraught,
And spreaded tail, a vulture could not glide
Past them, but he must brush on every side.
Some moulder'd steps lead into this cool cell,
Far as the slabbed margin of a well,
Whose patient level peeps its crystal eye
Right upward, through the bushes, to the sky.
Oft have I brought thee flowers, on their stalks set
Like vestal primroses, but dark velvet
Edges them round, and they have golden pits:
'Twas there I got them, from the gaps and slits
In a mossy stone, that sometimes was my seat,
When all above was faint with mid-day heat.
And there in strife no burning thoughts to heed,
I'd bubble up the water through a reed;
So reaching back to boy-hood: make me ships
Of moulted feathers, touchwood, alder chips,
With leaves stuck in them; and the Neptune be
Of their petty ocean. Oftener, heavily,
When love-lorn hours had left me less a child,
I sat contemplating the figures wild
Of o'er-head clouds melting the mirror through.
Upon a day, while thus I watch'd, by flew
A cloudy Cupid, with his bow and quiver;
So plainly character'd, no breeze would shiver
The happy chance: so happy, I was fain
To follow it upon the open plain,
And, therefore, was just going; when, behold!
A wonder, fair as any I have told
The same bright face I tasted in my sleep,
Smiling in the clear well. My heart did leap
Through the cool depth.It moved as if to flee
I started up, when lo! refreshfully,
There came upon my face, in plenteous showers,
Dew-drops, and dewy buds, and leaves, and flowers,
Wrapping all objects from my smothered sight,
Bathing my spirit in a new delight.
Aye, such a breathless honey-feel of bliss
Alone preserved me from the drear abyss
Of death, for the fair form had gone again.
Pleasure is oft a visitant; but pain
Clings cruelly to us, like the gnawing sloth
On the deer's tender haunches: late, and loth,
'Tis scar'd away by slow returning pleasure.
How sickening, how dark the dreadful leisure
Of weary days, made deeper exquisite,
By a fore-knowledge of unslumbrous night!
Like sorrow came upon me, heavier still,
Than when I wander'd from the poppy hill:
And a whole age of lingering moments crept
Sluggishly by, ere more contentment swept
Away at once the deadly yellow spleen.
Yes, thrice have I this fair enchantment seen;
Once more been tortured with renewed life.
When last the wintry gusts gave over strife
With the conquering sun of spring, and left the skies
Warm and serene, but yet with moistened eyes
In pity of the shatter'd infant buds,
That time thou didst adorn, with amber studs,
My hunting cap, because I laugh'd and smil'd,
Chatted with thee, and many days exil'd
All torment from my breast;'twas even then,
Straying about, yet, coop'd up in the den
Of helpless discontent,hurling my lance
From place to place, and following at chance,
At last, by hap, through some young trees it struck,
And, plashing among bedded pebbles, stuck
In the middle of a brook,whose silver ramble
Down twenty little falls, through reeds and bramble,
Tracing along, it brought me to a cave,
Whence it ran brightly forth, and white did lave
The nether sides of mossy stones and rock,
'Mong which it gurgled blythe adieus, to mock
Its own sweet grief at parting. Overhead,
Hung a lush screen of drooping weeds, and spread
Thick, as to curtain up some wood-nymph's home.
"Ah! impious mortal, whither do I roam?"
Said I, low voic'd: "Ah whither! 'Tis the grot
Of Proserpine, when Hell, obscure and hot,
Doth her resign; and where her tender hands
She dabbles, on the cool and sluicy sands:
Or 'tis the cell of Echo, where she sits,
And babbles thorough silence, till her wits
Are gone in tender madness, and anon,
Faints into sleep, with many a dying tone
Of sadness. O that she would take my vows,
And breathe them sighingly among the boughs,
To sue her gentle ears for whose fair head,
Daily, I pluck sweet flowerets from their bed,
And weave them dyinglysend honey-whispers
Round every leaf, that all those gentle lispers
May sigh my love unto her pitying!
O charitable echo! hear, and sing
This ditty to her!tell her"so I stay'd
My foolish tongue, and listening, half afraid,
Stood stupefied with my own empty folly,
And blushing for the freaks of melancholy.
Salt tears were coming, when I heard my name
Most fondly lipp'd, and then these accents came:
Endymion! the cave is secreter
Than the isle of Delos. Echo hence shall stir
No sighs but sigh-warm kisses, or light noise
Of thy combing hand, the while it travelling cloys
And trembles through my labyrinthine hair."
At that oppress'd I hurried in.Ah! where
Are those swift moments? Whither are they fled?
I'll smile no more, Peona; nor will wed
Sorrow the way to death, but patiently
Bear up against it: so farewel, sad sigh;
And come instead demurest meditation,
To occupy me wholly, and to fashion
My pilgrimage for the world's dusky brink.
No more will I count over, link by link,
My chain of grief: no longer strive to find
A half-forgetfulness in mountain wind
Blustering about my ears: aye, thou shalt see,
Dearest of sisters, what my life shall be;
What a calm round of hours shall make my days.
There is a paly flame of hope that plays
Where'er I look: but yet, I'll say 'tis naught
And here I bid it die. Have not I caught,
Already, a more healthy countenance?
By this the sun is setting; we may chance
Meet some of our near-dwellers with my car."

This said, he rose, faint-smiling like a star
Through autumn mists, and took Peona's hand:
They stept into the boat, and launch'd from land.
ENDYMION.
A Romance.

"The stretched metre of an antique song." ~
Shakspeare's Sonnets.
INSCRIBED,
With Every Feeling Of Pride and Regret
and With "A Bowed Mind,"
To the Memory of
The Most English of Poets Except Shakspeare,
THOMAS CHATTERON.
------------------------

(line 144): A lovely allusion to the story of Apollo's nine years' sojourn on earth as the herdsman of Admetus, when banished from Olympus for killing the Cyclops who had forged the thunder-bolts wherewith AEsculapius had been slain.

(line 232): It was the Hymn to Pan beginning here that the young poet when engaged in the composition of Endymion was induced to recite in the presence of Wordsworth, on the 28th of December 1817, at Haydon's house. Leigh Hunt records that the elder poet pronounced it "a very pretty piece of paganism."

(line 319): Doubtless meant to refer specially to the Elgin marbles.

(line 347): The reference here is to the passage from the second Book of the Argonautica of Apollonius Rhodius, beginning at verse 674 ... which Shelley had in mind when (Prose Works, Vol. 3, p. 56) he alluded to the Apollo "so finely described by Apollonius Rhodius when the dazzling radiance of his beautiful limbs suddenly shone over the dark Euxine."

__ note found before the Preface of Endymion, in the Poetical Works of John Keats, ed. H. Buxton Forman, Crowell publ. 1895. ...,

'In Woodhouse's copy of Endymion there is a note against the passage "so I will begin" &c., line 39, Book I, to the effect that the poem was begun in the spring of 1817 and finished in the winter of 1817-18; and in the title-page he has inserted April before 1818. The statement corresponds with Keats's own record of May 1817, that he was busying himself at Margate with the commencement of Endymion.'

PREFACE.
Knowing within myself the manner in which this Poem has been produced, it is not without a feeling of regret that I make it public.
What manner I mean, will be quite clear to the reader, who must soon perceive great inexperience, immaturity, and every error denoting a feverish attempt, rather than a deed accomplished. The two first books, and indeed the two last, I feel sensible are not of such completion as to warrant their passing the press; nor should they if I thought a year's castigation would do them any good; -- it will not: the foundations are too sandy. It is just that this youngster should die away: a sad thought for me, if I had not some hope that while it is dwindling I may be plotting, and fitting myself for verses fit to live.
This may be speaking too presumptuously, and may deserve a punishment: but no feeling man will be forward to inflict it: he will leave me alone, with the conviction that there is not a fiercer hell than the failure in a great object. This is not written with the least atom of purpose to forestall criticisms of course, but from the desire I have to conciliate men who are competent to look, and who do look with a zealous eye, to the honor of English literature.
The imagination of a boy is healthy, and the mature imagination of a man is healthy; but there is a space of life between, in which the soul is in a ferment, the character undecided, the way of life uncertain, the ambition thick-sighted: thence proceeds mawkishness, and all the thousand bitters which those men I speak of must necessarily taste in going over the following pages.
I hope I have not in too late a day touched the beautiful mythology of Greece, and dulled its brightness: for I wish to try once more, before I bid it farewell.
Teignmouth, April 10, 1818.
[footnote] Woodhouse notes -- "[for I wish to try once more,] This alluded to his then intention of writing a poem on the fall of Hyperion. He commenced this poem: but, thanks to the critics who fell foul of this work, he discontinued it. The fragment was published in 1820." by owner. provided at no charge for educational purposes
~ John Keats, Endymion - Book I
,
51:The Golden Age
Long ere the Muse the strenuous chords had swept,
And the first lay as yet in silence slept,
A Time there was which since has stirred the lyre
To notes of wail and accents warm with fire;
Moved the soft Mantuan to his silvery strain,
And him who sobbed in pentametric pain;
To which the World, waxed desolate and old,
Fondly reverts, and calls the Age of Gold.
Then, without toil, by vale and mountain side,
Men found their few and simple wants supplied;
Plenty, like dew, dropped subtle from the air,
And Earth's fair gifts rose prodigal as prayer.
Love, with no charms except its own to lure,
Was swiftly answered by a love as pure.
No need for wealth; each glittering fruit and flower,
Each star, each streamlet, made the maiden's dower.
Far in the future lurked maternal throes,
And children blossomed painless as the rose.
No harrowing question `why,' no torturing `how,'
Bent the lithe frame or knit the youthful brow.
The growing mind had naught to seek or shun;
Like the plump fig it ripened in the sun.
From dawn to dark Man's life was steeped in joy,
And the gray sire was happy as the boy.
Nature with Man yet waged no troublous strife,
And Death was almost easier than Life.
Safe on its native mountains throve the oak,
Nor ever groaned 'neath greed's relentless stroke.
No fear of loss, no restlessness for more,
Drove the poor mariner from shore to shore.
No distant mines, by penury divined,
Made him the sport of fickle wave or wind.
Rich for secure, he checked each wish to roam,
And hugged the safe felicity of home.
Those days are long gone by; but who shall say
Why, like a dream, passed Saturn's Reign away?
Over its rise, its ruin, hangs a veil,
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And naught remains except a Golden Tale.
Whether 'twas sin or hazard that dissolved
That happy scheme by kindly Gods evolved;
Whether Man fell by lucklessness or pride,Let jarring sects, and not the Muse, decide.
But when that cruel Fiat smote the earth,
Primeval Joy was poisoned at its birth.
In sorrow stole the infant from the womb,
The agëd crept in sorrow to the tomb.
The ground, so bounteous once, refused to bear
More than was wrung by sower, seed, and share.
Ofttimes would ruthless winds or torrents raze
The ripening fruit of toilsome nights and days.
Each one in turn grew jealous of his own,
And fenced his patch with ditch and churlish stone.
As greed uprose, and greed engendered strife,
Contention raged coincident with life.
Man against man, maid against maiden turned,
And the soft breast with envious passions burned.
The loss of one was hailed as others' gain,
And pleasure took unnatural birth from pain.
Goaded by woe, and through tradition's lore
Mindful of all the blissfulness of yore,
The Human Race, its sorrows to assuage,
Dreamed afar off a second Golden Age;
Not in the dim irrevocable Past,
But in a Future just as vague and vast.
The prophet's lips, the poet's flattering pen,
Revelled in forecasts of that golden Then.
The days should come when grief would be no more,
And Peace and Plenty rule from shore to shore;
All men alike enjoy what none did earn,
And even more than Saturn's Reign return.
As years rolled on, as centuries went by,
And still that Promised Time seemed no more nigh,
Mankind at length, outwearied with delays,
Gave up all hope of those seductive days.
Then other prophets, other scribes arose,
A nearer, surer Eden to disclose.
`O, long-befooled!' they said, `awake, and deem
The Past a tale, the Future but a dream.
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Here, in the living Present, act your part,
Straining its vulgar blessings to your heart.
Let hand with hand and brain with brain contend,
And each one labour to some selfish end.
In wealth and riot, luxury and power,
Baffle the mockery of the transient hour.
If thousands fall, if tens of thousands bleed,
Will not a hundred, or a score, succeed?
Let those who cannot yield to those who canFate has its piles of victims; why not Man?
Better a furious fight where some one wins,
Than sluggish life which ends as it begins.
Vain was the bard who, whilst the World was new,
'Twixt men and beasts the fond distinction drew,
That these confine their downward gaze to earth,
Whilst man looks up, enamoured of his birth.
Not in the skies, but deep beneath the soil,
There will you find your happiness and spoil.
Enough for brutes its simple face to know,
But godlike man must pierce and delve below.
Deep in its bowels seek the shining ore,
And at its touch shall Saturn reign once more.
For him whose thews are sound, whose vision clear,
Whose purpose firm, the Golden Age is here.'
Never from cave or tripod, mount or glade,
Issued a voice so welcomed, so obeyed.
From zone to zone the Golden Gospel flew,
And in its train mankind obedient drew.
See from their seats the ancient Gods dethroned,
Altars upset, and oracles disown'd.
The Muses, scared, conceal the smothered lyre;
No longer prized, the Graces swift retire;
Virtue, a butt for ribalds, seeks her shroud,
And even Venus veils herself in cloud.
Religion, Ethics, all men erst adored,
Hymned on the harp, or fought for with the sword,
All lofty scopes, all ends esteemed of old,
Dissolve like mist before the rage for gold.
The priest for gold makes traffic of his robe;
For gold the soldier desolates the globe;
The poet shapes for gold his venal lays;
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Through gold Vice stalks caparisoned with praise.
Tempted by gold, the virgin sells her charms,
Though no Immortal slips into her arms.
Saddled with gold, the adventurer can buy
Titles, precedence, place, and dignity.
High, middle, low, the young, the ripe, the old,
Man, woman, child, live, die, are damned for Gold.
Soon as the youthful mind begins to ope,
It searches Life's significance and scope;
And, fed by generous impulse year by year,
Dreams for itself some glorious career.
Its shall it be, instructed by the Muse,
Truth to abet, and beauty to diffuse;
With full-blown sail, and genius at the helm,
To steer men's thoughts to a serener realm.
Perhaps the ingenuous boy would fain recall
Tintoret's canvas, Memmi's fresco'd wall;
With godlike pencil purify the mart,
And life ennoble with the breath of Art.
Maybe he burns, by Plato's failure fired,
To scale the heights which every wing have tired,
Seize first each part, then comprehend the whole,
And solve the eternal problem of the Soul.
Be these his aims, or, nobler still, to train
His kind to mutiny till Virtue reign,
Soon doth he learn to count his lovely schemes
A host of bubbles in a world of dreams.
Experience whispers early, Have a care!
Who with the Muse would live must live on air.
The tempting maid is but a poet's lie,
`Who gave to song what gold could never buy.'
Confront the world, take counsel with the throng;
Their verdict what? `The thing's not worth a song.'
Are you content you now have learnt your price?
Come, sink the Muse, and don't be quite so nice.
Start a new Company, and float the shares,
Then lunch with Ministers and dine with Mayors.
Pimp for a Party, praise a Premier's heart,
Head a subscription, and then shine-a Bart.
Return your income fifty thousand clearThe devil's in it, or you'll die a peer.
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Success so great is never done by halves'Tis only virtue, when 'tis greatest, starves.
Perhaps his breast, untutored yet to serve,
Spurns the base counsel with a proud reserve;
For Youth is stubborn, and when Nature draws,
In vain a parent's warning, wisdom's saws.
Let cravens straight their impotence confess,
And sell their birthright for a filthy mess;
In flowers see, bee-like, nought but stuff for hives,
And for foul lucre prostitute their lives;
They have not failed who never once have tried,
Or, if they failed, they failed for want of pride.
He, he at least his soul will ne'er demean,
But 'mong the foul will keep his honour clean.
O touching sight, to witness day by day
His splendid generous day-dreams fade away!
His sire reproaches, and his brothers scoff,
His mother doubts, his sisters e'en fall off.
The neighbours pity, strangers deem him mad;
Girls, smiling, whisper, What a foolish lad!
Meanwhile his compeers, started in the race,
Are swiftly marching on to power and place.
One makes a coup, and weds a wife of rank;
Another's junior partner in a bank.
A third in sugar with unscriptural hand,
Traffics, and builds a lasting house on sand.
A fourth, for beer and piety renowned,
Owns all the publics in the country round;
Its drink adulterates with face demure,
But burns with zeal to keep opinion pure;
Cares not one jot for bodies drunk or sick,
But scans your soul like a new Dominick.
The fifth, the patron of a new balloon,
Projects a Company to reach the moon;
Baits his prospectus with a batch of peers,
And vows nought pays like money in the Spheres.
Shares in the moon advanced-advancing still.
Then comes a crash-stock guaranteed at nil.
But sure, the man is ruined? Not at all;
He scarce can tumble who has sense to crawl.
490
Your modern Icarus is much too wise
On his own pinions to attempt the skiesOn others' soaring follies doth he rise.
Long ere the bubble burst his shares were sold;
Just at that moment he had need of gold.
Singed wings, you know, are but for simple folk;
He, with his peers, 'scapes safe from flame and smoke,
And buys a borough with the happy stroke.
Few are the souls who die for Cato's creed:
To fail seems base, when all around succeed.
Foiled in his purpose, both by foe and friend,
Through noble means to reach a noble end,
The baffled boy forswears his cherished dream,
And learns to swim, like others, with the stream.
Keen to recover precious moments lost,
And taught by bitter tasks what Virtue cost,
He midst the rush, whilst others rise and fall,
Swims on, the most unscrupulous of all.
Let others chouse with care, he cheats with pluck,
And millions stake their all upon his luck.
His daring overawes the small, the great,
And whilst he plunders they but peculate.
He lures the easy, makes the fat his spoil,
Pares the lean wage of proletarian toil;
Swindles the widow of her hoarded mite,
Drags the poor pensioner once more to fight;
Robs age of rest, and youth of prospects fair,
Plunges the sanguine bridegroom in despair;
Severs the ties made sacred long by home,
And sends the son from sire across the foam;
Dashes the faith of plighted swain and maid,
And helps alone the cynic sexton's spade:
Does all that well beseems a Fallen StarIt needs a Lucifer to fall so far!
Sometimes will Fortune on the traitor scowl,
And e'en with gold not pay a deed so foul.
He who was born a glittering child of light,
Trenchant as Raphael, as Ithuriel bright,
Yet sells his soul a vulgar prize to reap,
And for brute guerdons holds his honour cheap,
491
Too often finds that he who, grovelling, flies
From unrewarded reverie in the skies,
And seeks in venal efforts to employ
The gifts God formed for beauty and for joy,
Makes but a barren barter of his birth,
And Heaven foregoes, without securing earth.
See how he sinks! The more he strains to clutch
Terrestrial spoil, unworthy of his touch,
It seems, for him, to take elusive shapes,
And like a shadow from his grasp escapes.
As baser wax his aims, more mean his scope,
More and still more he sprawls-the sport of Hope.
Still as he tries to suffocate his soul,
Farther beyond him seems the carnal goal.
In vain he turns to catch the favouring gale;
Becalmed he lies-he labours but to fail.
Poor and despised, he now would fain retrace
His erring steps to his first dwelling-place,
But finds, alas! baseness hath borne its fruit;
Wings long unused have withered at the root.
He who in vain has crawled in vain would fly,
And rots abandoned both by earth and sky.
Meaner his end than that poor tradesman's doom,
Who, asked what words of honour on his tomb
His friends should place, with cynic touch replied,
`Here lies who, born a man, a grocer died!'
Whom doth this foe of human virtue spare?
Look round! More sweet its victims, the more fair.
Its natural slaves, who, spawned from wealth, are born
To Traffic's tricks they lack the soul to scorn,
Whose lust for lucre is their proper lot,
It just as oft impoverishes as not.
'Tis those in whom the Unseen God inspires
The restless leaven of divine desires;
Who, from the moment that they lisp, betray
An alien spirit housed within their clay;
Whose fretful youth life's narrow limits chafe,
And yearns for worlds more spacious, if less safe;
Striving to reach, despite its fleshly thrall,
That larger Something which surrounds us all;These, these the souls-and not that baser band-
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To whom Gold loves to stretch a helping hand;
With early smiles their generous aims to bless,
And lead them, blind, to ruinous success.
When Lelius chanted first his fragrant lays,
Men praised, and he was amply paid with praise.
Not salons' sycophant, nor Fashion's bard,
No glittering heaps did his sweet notes reward.
He was content with audience fit, though few,
When to his side the cunning demon drew.
`Your pen's worth gold; you need but blunt its point;
Come, cut the Muse; the times are out of joint.
Fame's well enough, but comfort has its laws;
You'll make a damned poor supper off applause.
Sing, be select, and starve. Prose is the thingThe thing that pays. The Million now is King.
Write gossip, scandal, slander-what you will;
A well-filled purse awaits a ready quill.'
The curst insidious demon has his way,
And Grub-street swallows Lelius for aye.
Turn from the pen, and for a while survey
The wide domains which brush and canvas sway.
Enter those realms, and what do we behold?
Art, heavenly Art, the slave and pimp of gold!
Time was when its poor votaries were too proud
To sate the itch of a vain-glorious crowd,
Serve the mean aims of narrow personal pelf,
And swell the ignoble retinue of Self.
Only the State, which merges private ends,
Or sacred Church, which lifts them and extends,
Might then presume the artist's craft to claim,
And paid him, happy, with immortal Fame.
Here, Friendship's guest, where fairest Florence lies,
A dream in stone, stretched out before mine eyes,
I think of all the treasures there enshrined,
And what small dole nurtured each master mind;
Or led by memory o'er the classic chain
Which Umbrian slope divides from Tuscan plain,
I all the priceless unbought gems recall
That link with heaven Assisi's frescoed wall;
Then, borne on wings of weakness, I repair
To mine own land, and groan to think that there,
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Debased by Fashion to a venal trade,
Art counts its triumphs by its fortunes made;
Spurned by the State, and by the Church unsought,
Works but for wealth, and by the base is bought;
Stranger to altars, palaces, or domes,
Pampers the pomp of ostentatious homes.
How changed the days since Duccio's hand of old
On Saints and Virgins lavished costly gold;
But for himself asked but a few poor crowns,
Less than we give to harlequins and clowns.
Now do our mercenary tricksters grudge
Almost the very canvas that they smudge;
Yet scan with greedy eyes the glittering heap
That opulent folly holds, for once, so cheap.
See, too, how Genius, when its touch was true,
On humble walls its lasting fancies drew;
Whose modern apes, ridiculously bold,
Hang their ephemeral daubs in frames of gold.
In vain doth Heaven, while Gold thus rules the earth,
With generous instincts sow the soul at birth.
Swift in the genial soil the seed takes root,
Then seeks the sun with many a venturous shoot.
But, ah, how soon the cruel outer air
Checks the brave growth and nips its promise fair!
Warmed by the glow of Tasso's splendid lay,
Or borne by Dante to the gates of Day;
Softly seduced by Scott's romantic strain
To deem all ends, excepting honour, vain;
Or nobly trained by Shelley's burning song
To cherish an eternal feud with wrong,The simple girl constructs a future fair,
Rears a whole world of castles in the air,
And nowhere warned, or deaf to warning, deems
That life will clothe and justify her dreams.
As year by year the maiden grows apace,
And half the woman mantles in her face,
With sickening sense, sad eye, and sinking heart,
She sees her forecasts one by one depart.
Slowly, but, ah, too surely doth she find
That poets' tales no longer rule mankind;
That Peace is homeless as the hunted hare,
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And Love far less a shelter than a snare;
That godlike Valour meets a demon's doom,
Whilst Prudence prospers even from the tomb;
That Youth, save schooled in Mammon's miry ways,
Groans o'er the lapse of unrequited days;
That Beauty, Genius, all are vain and cold,
Till foully touched and fertilised by Gold.
Soon as the time so dear to mother's vows
Draws nigh, to find the maid some fitting spouse,
Then most of all she learns what leading part
Is played by Gold in dramas of the heart.
Chance to young Hylas, beautiful as Dawn,
And sweet as fair, she feels her fancy drawn.
Are you a nymph? one whispers. Let him pass.
He doth but gather daisies in the grass.
Where your cool wave, hidden from human eyes,
In which to lure and love him till he dies?
Bid him rejoin his Hercules, and seize
The golden apples of the Hesperides;
And then perchance, should none more rich than he
Engage your love, you may his Hera be.
Alas, poor Hylas! worse than Mysian fate
Doth his meandering flowery feet await.
If that a Solon, versed in every art
Of song and science, touch the maiden's heart,
The neighbours softly whisper, Have a care;
Can Erudition keep a chaise and pair?
Pundits, alas, like fools, must pay their bills,
And Knowledge figures sorrily in wills.
For single life learning is well enough,
But marriage should be made of sterner stuff.
Should Cato's fame her pious soul attract,
The whole world cries, The woman must be cracked.
What! wed with Virtue! Is the girl awake?
Sure, she confounds the altar with the stake.
Send for the doctor. Try a change of air.
Swear Cato drinks. In war and love all's fair.
Bring Croesus to the front. At four he's freeThere's no one left to swindle after three.
In one brief hour behold him curled and drest,
And borne on wings of fashion to the West!
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What though to regions fondly deemed refined,
He brings his City manners, City mind,
And cynics titter?-he laughs best who wins,A Greenwhich dinner covers many sins.
What! dine with Croesus? Surely. Is a feast
One jot the worse because the host's a beast?
He's worse than that-a snob-a cad. Agreed;
But then his goblets smack of Ganymede?
Do some strange freaks his conversation mar?
He stops your censure with a prime cigar.
A Norway stream, a shooting-lodge in Perth,
In practice look uncommonly like worth.
The Town to hear some new soprano flocks.
You long to go? Well, Croesus has a box.
How at this hour are tickets to be got
For the Regatta? Croesus has a yacht.
Goodwood is here. Your hopes begin to flag.
One chance awaits you: Croesus has a drag.
You doat on Flower-shows: Croesus has a bone.
Be friends with Croesus, and the World's your own.
Who could resist seductions such as these?
Or what could charm, if Croesus failed to please?
Blinded and bribed, the critical are cured,
And loud extol whom late they scarce endured.
Caressed and courted, Croesus grows the rage,
The type and glory of our Golden Age;
And Cato, Hylas, Solon, shoved aside,
Our heavenly maid is hailed as Croesus' bride.
Shade of Lucretius! if thy lyre waxed wild
With sacred rage for Clytemnestra's child,
And nought could hold thee as thy soul surveyed
The cursëd ills Religion can persuade,
How would thy verse impetuously shower
Sonorous scorn on Gold's atrocious power;
Embalm its victims with a touch divine,
And damn the monster in one sounding line!
Can honeyed forms or stereotyped applause
Alter the scope of Heaven's eternal laws?
What though with gifts should massive sideboards groan,
And every heart be glad except her own,
496
And troops of blooming girls behold with pride,
Perchance with envy, this resplendent bride;
Though vieing voices hail her Fashion's queen,
And even a Bishop's blessing crown the scene,
No rites, no rings, no altars, can avail
To make a sacred contract of a sale,
Stir the far depths of the reluctant mind,
Or join the hearts which love hath failed to bind.
If soul stands passive whilst the flesh is sold,
Is there no foul aroma in the gold?
Is the base barter covered by the price,
And do huge figures make the nasty nice?
The nameless outcast, prowling for her prey,
Renews her filthy bargain day by day;
Let Croesus give her what he gave his wife,
She's virtuous too-at least, she's his for life.
Croesus-but hold! Let Charity presume
That Croesus' wife but dimly knew her doom.
The luckless maid, since knowledge comes too late,
In splendour seeks oblivion of her fate;
Of every tender pious aim bereft,
Hugs in despair the only idol left;
In alien worship seeks to be consoled,
And builds her hopes of happiness on Gold.
Gold rules her steps, determines her desiresMere puppet she, whilst Mammon jerks the wires.
Futile to ask if London suits her healthWould you consult her doctor, not her wealth?
You soon are answered: Whether ill or well,
A house in Town is indispensable.
Where shall it be? On gravel or on clay?
Wherever tenants have the most to pay.
Price is the thing, not soil. If Fashion's camp
Be pitched just here, what matter dry or damp?
But, health apart, 'tis known that Croesus' wife,
If left to choose, prefers a country life.
Well, she shall have it when the Parks are brown,
And Fashion, wearied, hath dispersed the Town.
But whilst the woods are leafy, and the lanes
With lush wild-flowers rob life of half its pains;
While sweetest scents and softest sounds combine
497
To make existence, did they last, divine;
Not for the world must Croesus' wife be missed
From fetid streets, foul rooms, and Fashion's list;
And only thence to rural refuge flies
As, self-exhausted, pleasant Summer dies.
Say, shall we marvel, amid scenes like these,
With all to dazzle, but with nought to please,
If links of simple gold should fail to cleave,
And tempters prompt their webs not vainly weave?
See, Plutus, first in each ignoble strife,
Battered and bored, bethinks him of a wife.
The happy tidings, spreading through the West,
Fires each maternal mercenary breast.
The soaring dames parade their daughters' charms,
To lure the hug of Plutus' palsied arms;
And as brave Eld for one fair woman fought,
For one foul man our world to rage is wrought.
At last, opining he might chance do worse,
Plutus to proud Olympia flings his purse.
Olympia lifts it with triumphant smile,
Whilst round her crowds congratulating guile,
Escorts her to the altar, decks her brows
With orange-buds, then leaves her with her spouse,
Who, though his suit by golden showers throve,
Can grasp his Danaë with no thews of Jove.
O, who shall tell Olympia's tale aright,
Each splendid day, each miserable night;
Her thirst divine by human draughts but slaked,
Her smiling face whilst the heart sorely ached,
Or note the edge whence one we loved so well
To sweet, seductive, base perdition fell?
I cast no stone, but half by rage consoled,
I snatch the lyre and curse this fiendish Gold.
Though Beauty's fame oft spreads through all the land,
Splendour is far more curiously scanned;
And they who once upon Olympia threw
A passing glance, since she was fair to view,
Now gilded pomp and Ostentation's choir
Attend her path, of gazing never tire;
Suck up her speech, translate her silent eyes,
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Each movement, look, and posture scrutinise,
Stalk all her steps, as matron, friend, and wife,
And feed in greedy gossip on her life.
Not mine to follow to the noisome den
Where woman's frailty stands the gaze of men,
And well-coached menials, limed with gold, detail
The piteous scenes that pass behind the veil.
Enough to know that, thanks to wealth, once more
Plutus can woo, e'en richer than before.
The tottering cuckold leaves the court consoled;
Considerate juries tip his horns with Gold!
Sure some malicious demon in the brain
It needs must be, drives men reputed sane
To spurn the joys adjacent to their feet,
In the fond chase of this receding cheat?
Say, when the Stoic on his tranquil height,
And swinish crowd, sweating in miry fight,
In every age a like conclusion reach,
And sage and simple one same sermon preachThat whether Heaven hath made one serf or king,
Reason alone true happiness can bringCan we but stand astounded as we scan
This race untaught, unteachable, called Man?
Would you be truly rich, how small the heap
Your aims require, the price how passing cheap!
A modest house, from urban jars removed,
By thrist selected, yet by taste approved;
Whose walls are gay with every sweet that blows,
Whose windows scented by the blushing rose;
Whose chambers few to no fine airs pretend,
Yet never are too full to greet a friend;
A garden plot, whither unbidden come
Bird's idle pipe and bee's laborious hum;
Smooth-shaven lawn, whereon in pastime's hours
The mallet rings within a belt of flowers;
A leafy nook where to enjoy at will
Gibbon's rich prose or Shakespeare's wizard quill;
A neighbouring copse wherein the stock-doves coo,
And a wild stream unchecked sings all day through;
Two clean bright stalls, where midday, night, and morn,
Two good stout roadsters champ their well-earned corn;
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A few learned shelves from modern rubbish free,
Yet always, Mill, with just a place for Thee;
Head ne'er at dawn by clownish bouts obscured,
And limbs by temperate exercise inured;
A few firm friendships made in early life,
Yet doubly fastened by a pleasant wife;
A wholesome board, a draught of honest wine;This is true wealth; and this, thank Heaven, is mine!
And though you ransacked worlds from shore to shore,
From sea to sky, you could not give me more.
And if, all these beyond, I still should crave
Something impossible this side the grave,
Let humbler souls my soaring hopes forgiveAfter my life still in my verse to live.
Well would it be if Mammon's feverish rage
Did but the vulgar and the base engage;
If those alone whose undistinguished name,
Haply if fouled, would shed no slur on Fame,
Sought in this sordid, despicable strife,
To find the good and snatch the crown of life.
But in the mire of venal fight embroiled,
Have we not seen the noblest scutcheons soiled?
Not the proud thought that many a splendid fray,
When crowns obeyed the fortunes of the day,
To stalwart arms its pregnant issue owed,
Whose glorious blood in their own body flowed;
Not the remembrance that their sires did share
The toils that made this England great and fair;
Not their resplendent pedigree, nor all
The line of haught fierce faces on the wall,
That tells the tale of their ancestral hall,
Have yet availed, in days like these, to hold
Men, thus seduced, from the coarse race for Gold.
Have we not seen the generous beast, whose sires
Once bore their fathers into battle's fires,
By titled gamblers' mercenary taste
His once stout loins to nimble flanks debased,
Made for curst gold to sweat through all his pores,
The panting pet of blacklegs, lords, and whores?
On such a course what dismal woes await,
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Let the world learn by young Lucullus' fate.
Whilst yet the bloom of boyhood matched his cheek,
And all his duty was to master Greek.
Make a long score, bound o'er the running brook,
Cleave the clear wave, Lucullus had a book.
No glorious volume was't, whose subtle page
The wisdom breathed of many a studious age.
No wealth of wit, no Learning's garnered sheaves
Lay, like a treasure, lurking in its leaves.
But, in their place, crabbed Calculation scrawled
Symbols which shocked and figures that appalled.
Not for sweet Fancy, nor the simple stake
Of generous sports, did he his tasks forsake.
Ere sentiment could move, or sense control,
Adventurous Greed had swallowed up his soul.
If Gold Acrisius' Tower of Brass could flout,
How will the playground shut the monster out?
Thus by his own base instincts first betrayed,
The race of harpies lend their shameful aid,
With evil eye his smiling lands behold,
And smooth his path to infamy with gold.
At length behold him grown to man's estate,
Rich, noble, noted, lord of his own fate.
Here Duty beckons, Honour there incites,
And Love entices to its saving rites.
He heeds them not; he joins the madding crowd,
King of the base, the vulgar, and the loud;
Builds his most precious friendships on a bet,
And through the gutter trails his coronet.
Vain fool! inflamed by flattery and conceit,
He marks no pitfalls yawning at his feet;
But, winning, deems the cunning snare his luck,
And losing, pays, to plume him on his pluck;
Accepts each challenge, doubles every stake,
While tipsy plaudits follow in his wake.
But what avails, if Fortune quits his side?
Curse on the jade, he cries, she always lied!
Well, now's an end! . . . A comrade plucks his gown:
An end as yet, man! cut the timber down.
The luck will turn; you lost for want of skill;
Come, play again-you'll win. . . . By G-, I will!
501
Done soon as said. The swift sure axe resounds
Through the green stretch of his ancestral grounds.
The soaring elm, whose topmost boughs defied
The scaling valour of his boyish pride;
The umbrageous beech, beneath whose courtly shade
The loves that issued in his life were made;
The lordly oak, young when his line was young,
To which with pride inherited had clung
His sires and they from whom his sires were sprung;
Behold them now, around the naked hall,
One after one in fell succession fall.
Lo, the wide woods which centuries had seen
By frosts unmoved, mid thunder-fugues serene,
By thousand suns, by tens of thousand showers,
Fostered and fed, one greedy day devours.
And all in vain! Lured by the severed spoil,
The foul fierce harpies fasten on the soil.
`My lands on luck.' We take you. Clear the course;
Twenty to one upon Lucullus' horse!
One minute more, and poor Lucullus flies,
The beggared heir of all the centuries.
Then scoffed, and scourged, and stripped of all his wealth,
His last friends leave him-energy and health.
Anxiety and fierce Excitement's flame
Have scorched his blood and shrivelled up his frame.
`Plum to a pony!' hear the cripple call;
`Ere six months pass, the grave will end it all.'
Lucky at last, he wins his bootless bet,
And dies of drink, debauchery, and debt.
Gone are the times indeed when savage Might
Usurped the throne and claimed the wage of Right.
No longer now the tiller of the soil
Sees his fair fields the lusty robber's spoil;
No timid burgher now grows rich by stealth,
Lest some rude noble swoop upon his wealth;
The quiet citizen no longer fears
A raid upon his money or his ears,
That local turmoil or imperial strife
Will wreck his home or leave him bare for life.
But say, is Force the only fearful foe,
502
Or the keen Sword worst source of human woe?
Wielding base weapons Violence disdained,
Cunning prevails where once Compulsion reigned.
The tyrant's lance, Oppression's piercing shaft,
Torment no more, but abdicate to Craft.
Could feudal despot swooping on his prey,
Could bandit burning for the unequal fray,
Could fire, sword, famine, spread more wreck abroad,
Than marks the path of Greed allied with Fraud;
Or waits on life, where no rude signs portend
When the dread bolt of Ruin will descend?
See the poor father, who for years has toiled,
At one fell stroke of all his store despoiled.
His was the pious wish, by daily care
And safe degrees to make his hearth more fair;
His the ambition-far too meek to roamTo swell the simple luxuries of home;
By loving thrift to deck his comely spouse
With some poor gem, the summit of her vows;
To instruct his boys in every generous art
Which trains the man to act a shining part;
By culture's aid to see his daughters armed
With each fair grace that in their mother charmed;
Year after year, as strength and vigour waned,
To find his fondest forecasts all attained;
And then, since faithful to the final stage,
Doff the hard harness from the back of age.
But watchful Greed with jealous eye beheld
Day after day his little earnings swelled;
Studied the tender workings of his mind,
Marked the fond aims to which his heart inclined;
With specious lips his trusting senses stole,
And with false visions fired his prudent soul.
Poor wretch! but yesterday in modest state
He lived, secure from every bolt of Fate.
To-day, he wanders feverish and depressed,
As though whole Andes weighed upon his breast.
To-morrow, back unto his home he crawls,
A beggared man, and at the threshold falls.
Now will no more his trustful wife behold
The gladsome face returning as of old,
503
And read in sparkling eye and smiling cheek
The day's good tidings e'en before he speak;
Never again in hastening footsteps guess
Some pretty love-gift, token of success.
Their blooming boys, for whom parental hope
So oft had cast the fairest horoscope,
And seen with fond anticipating eyes
Each proud successive civic honour rise,
Torn from their noble studies, have to crave
From base pursuits the pittance of a slave,
Pour the soul's wine into the body's sieve,
And grand life lose in mean attempts to live.
Perchance, at home their humble wants denied,
Gaunt Hunger drives them from their mother's side;
Leaves her to weep alone o'er what hath been,
And places ocean, pitiless, between.
The tender girls, their father's pride and joy,
Whose dreams a fiend had scrupled to destroy;
From childhood's earliest days whose only care
Was to be gracious, virtuous, and fair,
And who from Heaven could nothing else implore
Save to be all their mother was before;
Who pictured as their perfect scheme of life
A clinging daughter and a helpful wife,At one rude flash behold the world enlarge,
And stand, pale victims, trembling on the marge.
Little, alas, now boots it where they roam,
Since they must leave the tranquil shores of home.
Whether, poor slaves, they crawl with aching feet
Hour after hour from dreary street to street,
Or, as in mockery of home, alas!
Beneath the stranger's icy portal pass,
And thankless task and miserable wage
Their exiled cheerless energies engage,
Their youth, their life, is blasted at the core,
And Hope's sweet sap will mount their veins no more.
Should every door their humble prayers repel,
Scorning to buy what Hunger kneels to sell,
And they, half thankful that the strangers spurn,
To their own roof be driven to return,
How strange the scene that meets their wearied gaze!
How changed the hearth, the home, of other days!
504
Contracting Care usurps the mother's face,
Whose smiles of old spread sunshine through the place.
Alone she weeps; but should she chance to hear
Her husband's steps, she hides the furtive tear;
Follows his movements with an anxious dread,
Studies his brow, and scans his restless tread;
Assails his woe with every female wile,
Prattles of hope, and simulates a smile.
He, broken man, wrapt in perpetual gloom,
Wanders anon from vacant room to room;
Then, creeping back, the image of despair,
With a deep sigh he sinks into his chair.
He seldom speaks; and when his voice is heard,
Peevish its tone, and querulous his word;
And vain laments and childish tears attest
The lamp of life is dying in his breast.
Perhaps his death some timely pittance frees,
Secured by prudence in their days of ease;
And, O the pity! posthumous relief
Stanches love's wounds, and blunts the edge of grief.
Unless, indeed-for this too hath been knownAll-grasping Greed hath made that mite its own,
Filched from the widow her last hopes of bread,
And whom it ruined living, plunders dead!
These are thy triumphs, Gold! thy trophies these,
To nurture fraud, and rob the world of ease,
Faith to befool, young genius to seduce,
And blight at once its beauty and its use.
Thine is the bait, as loveless hearths avouch,
Which drags fresh victims to the venal couch;
Thine the foul traps wherewith our ways are rife,
That lure them first, then close upon their life;
Thine, thine the springes, set in regions fair,
Whose unseen nooses strangle whom they snare;
The cynic glory thine to lie in wait
To make men little who had else been great,
Frustrate our plenty, aggravate our dearth,
And keep eternal feud 'twixt Heaven and Earth!
Lo, where huge London, huger day by day,
505
O'er six fair counties spreads its hideous sway,
A tract there lies by Fortune's favours blest,
And at Fame's font yclept the happy West.
There, as by wizard touch, for miles on miles,
Rise squares, streets, crescents of palatial piles.
In the brave days when England's trusty voice
Made grappling rivals tremble or rejoice;
When, foremost shield of Weakness or of Right,
She scorned to warn unless resolved to smite;
When, few but firm, her stalwart children bore
The terror of her Flag from shore to shore,
Purged Christ's dear tomb from sacrilege and shame,
And made the Moslem quake at Richard's name;
Taught the vain Gaul, though gallant, still to kneel,
And Spain's proud sons the weight of northern steel;Then were her best in no such splendour nursed
As now awaits her basest and her worst.
No kingly Harry glittering with renown,
No Edward radiant in a peaceful crown,
Was housed as now, at turn of Fortune's wrist,
Some lucky navvy turned capitalist,
Some convict's bastard who a-sudden shines
In the bright splendour of Australian mines,
Or subtle Greek, who, skilled in Eastern ways,
Exposes all Golconda to our gaze.
These, as to Pomp's pretentious peaks they rush,
Heed not the crowds their sordid conquests crush:
Secure in glaring opulence, they scan
With placid eyes the miseries of man;
Fat units, watch the leanness of the whole,
And gag remonstrance with a paltry dole:
Mid harrowing want, with conscience unafraid,
Die on the golden dirt-heaps they have made.
Here Plenty gorges gifts from every zone,
There thankful Hunger gnaws its meagre bone;
Profusion here melts more than pearls in wine,
There craves gaunt Penury some shucks from swine;
And whilst rich rogues quaff deep round roaring fires,
At Dives' portal Lazarus expires!
Betwixt these fierce extremes of wealth and woe,
A crowd of strugglers hustles to and fro,
506
Whose one sole aim and only hope in life
Are just to wrench subsistence from the strife.
To what base shifts these hideous straits compel
The straining wretches, let our records tell.
Victims of greedy Competition's craft,
We drain cheap poison in each sparkling draught,
Purchase a lie in every vaunted ware,
And swallow filth in the most frugal fare.
Building a refuge for our age, we find
The crumbling mortar lets in wet and wind;
Face the rude waves, by science freed from awe,
To sink, poor dupes, on life-belts made of straw!
Nor this the worst! When ripened Shame would hide
Fruits of that hour when Passion conquered Pride,
There are not wanting in this Christian land
The breast remorseless and the Thuggish hand,
To advertise the dens where Death is sold,
And quench the breath of baby-life for gold!
Nor man alone, case-hardened man, surveys
These shocking contrasts with a careless gaze.
Fair melting woman of the tender breast
Here finds no room for pity as her guest.
Unsexed, she strains to Ostentation's goal,
While Splendour's dreams demoralise her soul;
Drains, like a goddess, hecatombs of lives,
Nor heeds who lags, provided she arrives.
See Claribel, by every gift designed
Mid anguish keen to be an angel kind,
Once plunged in rival factions' golden fight,
Turned to a demon in her own despite.
Behold, to-morrow in the Royal smile
Will bask the birth and wealth of all the Isle.
She, long abroad, received the summons late.
What's to be done? Nor time nor tide will wait.
She turns her wardrobe over, racks her brain;
Nothing will do. She wants a dress and train.
Drive to the modiste's. Not a finger free.
There's only Clara. Clara let it be.
But Clara's sick and sorry. Give her gold;
Her aches will cease, her sorrows be consoled.
507
It must be done. Sure Lilian there will glow
In gorgeous newness decked from top to toe;
Shall it be said that Claribel did less?
To-morrow, then, in time the train and dress.
So Clara drags her weary limbs from bed,
O'er the brave finery hangs her throbbing head;
Still as her senses swim sews on and on,
Till day dies out and twilight pale is gone.
Then, by the taper's soft and silent light,
Like a pale flower that opens most by night,
Her pace she quickens, and the needle moves
Subtler and swifter through the gauzy grooves;
But as the dawn on guttering sockets gains,
Her tired lids drop, and sleep arrests her pains.
But sleep how short! She feels her shoulder clutched:
`Clara, awake! the train's not even touched!
Day strides apace. See, there's the morning sun,
And ere again he sinks, 't must all be done.'
Again, again, the shooting thread she plies,
In silent agony of smothered sighs.
She seems to breathe her breath into the gown,
To give it life the while she lays hers down.
Fast as the task advances set by pride,
So fast within her ebbs the vital tide.
The daylight goes, and softly comes the moon's,
And then poor Clara over the last stitch swoons.
Meanwhile, the panting Claribel awaits
The precious gown within her golden gates.
It comes-it comes. Now who shall shine her down?
Not Lilian, surely? No, not the entire Town.
She not for worlds had lost this courtly chance;
And Clara dies that Claribel may dance!
If private worth, thus languishing, expires,
Will public Virtue keep alive her fires?
The slaves of wealth, in Britain as in Rome,
Bring to the Forum vices formed at home.
First the community, and then the State,
Falls to their fangs, which naught can satiate.
Not born nor bred to rule, of culture void,
508
And by no wave of young ambition buoyed,
Anxious on heights conspicuous to flaunt
Nought but the tawdry trophies they can vaunt,
They woo the grasping crowd with golden guile,
And spread Corruption's canker through the Isle.
You want a seat? Then boldly sate your itch.
Be very radical, and very rich.
Sell your opinions first to please the pure,
Then buy the sordid, and your triumph's sure.
Do all, in brief, that honest men abhor,
And England hails another Senator.
See the vain Tribune who, in lust of power,
Bows to the base exactions of the hour,
And, fooled by sycophants, stands forth at last
A devotee turned sworn iconoclast!
Behind him sit dense rows of golden mutes,
Deaf to whate'er demonstrates or refutes,
Ready to vote, rescind, obey in all
The whip demands, as hounds the huntsman's call.
They neither know nor reck what helpful deeds
In this grave hour their perilled Country needs.
They want to see their daughters nobly wed,
Their wives at Court, their own names trumpeted,
Their private Bills advanced another stage,
Their schemes of plunder foisted on the age.
Leave them but these, the gamblers come to call,
Nor heed an Empire nodding to its fall!
When Power is built on props like these, how vain
The hope that Law the giddy will restrain!
Spoilt by twin sops, servility and gold,
The headstrong crowd is then but ill controlled.
In vain they now would sway who lately served,
And Riot cows Authority unnerved.
Better that such base compromise should end,
And the dread bolt of Anarchy descend!
Goths of the gutter, Vandals of the slum,
Thieves and Reformers, come! Barbarians, come!
Before your might let rails and rules be hurled,
And sweep Civilisation from the world!
509
Nor now, alas, do Commoners alone
To private ends the public weal postpone.
Those too, whom worth ancestral plants on seats
High above where all vulgar Clamour beats,
With paltry fear to their clipped ermine cling,
And shrink from right, lest right should ruin bring.
The Peers stand firm; the Commons disagree.
The Peers be-well, it now is close on three.
By five, a world of reasons will be found.
Throw Jonas over, or the ship's aground.
You know the fury of the hand that steers;
And what were Britain with no House of Peers?
Would Primogeniture its fall survive,
Or even Property be kept alive?
Let Herbert fume, or frantic Cecil chafe,
Better a deal to choose the side that's safe;
Bow to the will of Finlen and his hordes,
And still thank Heavën for a House of Lords!
Thus may the British breast exult to think.
That noble names can sell ignoble ink;
That ill-got gains, if deftly spent, unlock
Birth's choicest circles to the ambitious smock;
That Dives foul mounts fine Aristo's stairs,
If but Aristo Dives' plunder shares;
And half Debrett urbanely flocks to White's,
To back the boor who saves them from the kites.
His son succeeds him. `Make the son a Peer.
Why not? His income's eighty thousand clear.
New blood is wanted. Here's the very stuff.
Besides, he wields the county vote.' Enough.
But hold! there's Cato. `Cato! are you sane?
Why, Cato's means but one small hearth sustain.
Ennoble Cato, you'll have Peers for life,
Or else forbid the man to take a wife.
He can't maintain the necessary state,
And would you have a poor name legislate?
No, Dives' son's the very man we need.
What says the Crown?' The Crown! Of course, Agreed.
And the young fool, enriched by parent knaves,
From Ruin's jaws our Constitution saves!
Is there no path of honour for the great,
510
No sound and clean salvation for the State?
Must we for ever fly to shifts like this,
And trust to Gold to save us from the abyss?
Must honours old by new-got wealth be vamped,
And Valour's stock by plutocrats be swamped?
Back to your lands, base sons of splendid sires!
From spendthrift squares back to your native shires!
Back, back from Baden, and leave Homburg's shades
To dazzling Jews and mercenary jades.
Leave London's round of vulgar joys to those
Who seek in such from base pursuits repose.
Cease to contend with upstart Wealth's parade,
To wring your lands to vie with tricks of trade;
And, proudly spurning Glitter's transient lies,
At least be honest, if you can't be wise!
Worship your household gods, and spend at home
The solid earnings of the generous loam.
Delve, fence, and drain; the dripping waste reclaim;
With spreading woodlands multiply your fame.
Yours let it be to screen the reverent hind,
Who loves your presence, 'gainst the frost and wind;
Scorning to count the profit, raise his lot;
Lure the shy Graces to his lowly cot;
Be, one and all, acknowledged, far and wide,
Patriarchs and patterns of the country side.
And whether demagogues shall rise or fall,
A Cleon mount, or Boänerges bawl,
True to yourselves and native duty, thus
Save this poor England by being virtuous!
And you, Sir, hope of this once famous isle,
Round whom its halo plays, its favours smile,
Hark to the Muse, which, poised on Candour's wings,
Flouts the base crowd, but scorns to flatter kings.
Hark, while she tells you, nor her counsel spurn,
From giddy Pleasure's gilded toys to turn;
That not from minions opulent or coarse
Do Princes gain their lustre and their force;
That Reverence anchors not in deep carouse,
And that a Crown fits only kingly brows!
Fired by each bright example, shun the shade,
Where Scandal best can ply her noxious trade.
511
Learn from your pious Father how to share
With hands, too lonely now, a Kingdom's care.
Be by your fair loved Consort's pattern moved,
And like your virtuous Mother, stand approved;
Do for this England all the Sceptre can,
And be at least a stainless gentleman.
Be this too much, you well may live to find
That firmest Thrones can fail the weak and blind,
And, though no Samson, sharing half his fate,
Pull down the pillars of a mighty State!
Whilst our domestic fortunes thus obey
All-searching Gold's demoralising sway,
We hug the limits of our puny shore,
And Glory knows our once great name no more.
First are we still in every bloodless fray,
Where piles of gold adventurous prows repay;
But when flushed Honour sets the world on fire,
We furl our sails and to our coasts retire;
And, basely calm whilst outraged nations bleed,
Invent new doctrines to excuse our greed.
When gallant Denmark, now the spoiler's prey,
Flashed her bright blade, and faced the unequal fray,
And, all abandoned both by men and gods,
Fell, faint with wounds, before accursèd odds,Where, where was England's vindicating sword,
Her promised arm, to stay the invading horde;
Bid the rude German drop his half-clutched spoil,
And scare the robber from ancestral soil?
The fair young Dane, beloved by every Grace,
And all the Virtues shining in her face,
Who, more an angel than a princess deemed,
Withal was even sweeter than she seemed,
With noisy throats we summoned o'er the foam,
And with cheap cheers escorted to her home.
But when with streaming eye and throbbing breast
She, pious child, her loving fears confessed,
And, leagued with Honour's voice and Valour's ire,
Prayed us to save her country and her sire,
We turned away, and opulently cold,
Put back our swords of steel in sheaths of gold!
512
And yet what sandy base doth Gold afford,
Though crowned by Law, and fenced round by the Sword,
Learn from that Empire which, a scorn for aye,
Grew in a night and perished in a day!
Helped by a magic name and doubtful hour,
See the Adventurer scale the steeps of Power.
Upon him groups of desperate gamesters wait,
To snatch their profit from a sinking State.
Folly, and Fate which Folly still attends,
Conspire to shape and expedite their ends.
The Hour, the Man are here! No pulse? No breath?
Wake, Freedom, wake! In vain! She sleeps like Death.
The impious hands, emboldened by her swoon,
Choke in the night, and slay her in the noon!
Then, when vain crowds with dilatory glaive
Rush to avenge the life they would not save,
The prompt conspirators with lavish hand
Fling their last pieces to a pampered band,
Bribe cut-throat blades Vengeance' choked ways to hold,
And bar the avenues of rage with gold!
Then mark how soon, amid triumphant hymns,
The Imperial purple girds the blood-stained limbs.
The perjured hands a golden sceptre gain,
A crown of gold screens the seared brow of Cain,
And golden eagles, erst of simpler ore,
Assert the Caesar, and his rod restore.
See round his throne Pomp's servile tributes swell,
Not Nero knew, e'er Rome to ruin fell,
Far from his feet the lust of glitter spread,
And the vain herd on Splendour's follies fed!
Nor they alone, the shallow, base, and gay,
Bend to this Idol with the feet of clay:
Statesmen and soldiers kneel with flattering suit,
Kings are his guests, e'en queens his cheeks salute;
Senates extol him, supple priests caress,
And even thou, O Pius, stoop'st to bless!
And the World's verdict, ever blind as base,
Welcomes the `Second Saviour' of the race!
And yet how weak this Empire girt with gold
Did prove to save when Battle's torrents rolled,
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Have we not seen in ruin, rout, and shame,
Burnt deep in Gaul's for ever broken fame?
What then availed her courts of pomp and pride,
What her bright camps with glittering shows allied?
What, in that hour, the luxury which passed
To soldiers' lips the sybarite repast?
Did all her gold suffice, when steel withstood
Her stride, to make her rash, vain challenge good?
Behold her Chief, in comfort longwhile slung,
By War's rough couch and random fare unstrung
His vaunted Leaders, who to Power had mown
Their path with swords that propped a venal Throne,
Brandishing rival blades, his brain confound,
While still, but sure, the solid foe press round.
See her soft sons, whom arms enervate lead,
Spurn the long marches which to victory speed,
And, fondly deeming Science served by Wealth
Will snatch the fight at distance and by stealth,
Smitten with fear at Valour's downright face,
And taught swift limbs in Flight's ignoble chase!
See one, see all, before the Victor fleet,
Then lay their swords, submissive, at his feet!
O hapless France! e'en then insurgent ire
Had your soiled scutcheon lifted from the mire,
Placed the bright helm on Honour's front once more,
And laurels reaped more lasting than of yore,
Had not rich ease your manhood's marrow stole,
And gold emollient softened all your soul.
O, what a sight-a sight these eyes beheldHer fair green woods by the invader felled;
Her fields and vineyards by the Teuton trod,
Those she once smote encamped upon her sod;
Her homes, in dread, abandoned to the foe,
Or saved from rapine by obsequience low;
Her cities ransomed, provinces o'erawed,
Her iron strongholds wrenched by force or fraud;
Her once proud Paris grovelling in the dust,
And-crowning irony, if lesson justThe grasping victor, loth to quit his hold,
Coaxed slowly homewards o'er a bridge of gold!
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Is there no warning, England, here, for thee?
Or are Heaven's laws balked by a strip of sea?
Are thy foundations, Albion, so approved,
Thou canst behold such downfall all unmoved?
Have we not marked how this Briarean Gold
Doth all our life and energies enfold?
And as our practice, so our doctrines tooWe shape new ethics for our vices new;
Our sires forswear, our splendid Past defame,
And in high places glory in our shame!
Hear our loud-tinkling Tribunes all declare
Once lavish England hath no blood to spare,
No gold to spend; within her watery wall
She needs to roll and wallow in it all.
Doth towering Might some poor faint Cause oppress,
They bid her turn, impartial, from distress;
Indulge her tears, but hide her ire from sight,
Lest a like doom her angry front invite.
And when this craven caution fails to save
Her peaceful fortunes from the braggart glaive,
They bid her still be moral and be meek,
Hug tight her gold, and turn the other cheek.
Her very sons, sprung from her mighty loins,
We aliens make, to save some paltry coins;
With our own hands destroy our Empire old,
And stutter, `All is lost, except our gold!'
With languid limbs, by comfortable fire,
We see our glories, one by one, expire;
A Nelson's flag, a Churchill's flashing blade,
Debased to menials of rapacious Trade;
Lost by a Cardwell what a Wellesley won,
And by a Gladstone Chatham's world undone!
Pale, gibbering spectres fumbling at the helm,
Whilst dark winds howl, and billowy seas o'erwhelm.
Yet deem you, England, that you thus will save,
Even your wealth from rapine or the grave?
Will your one chain of safety always hold,
Or `silver streak' for ever guard your gold?
If through long slumbrous years the ignoble rust
Of selfish ease your erst bright steel encrust,
When Storm impends, you vainly will implore
The Gods of Ocean to protect your shore.
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Bribed by the foe, behold Britannia stand
At Freedom's portals with a traitress hand,
Help the Barbarian to its sacred hold,
Then, like Tarpeia, sink oppressed with Gold!
Perish the thought! O, rather let me see
Conspiring myriads bristling on the sea,
Our tranquil coasts bewildered by alarms,
And Britain, singly, face a World in arms!
What if a treacherous Heaven befriend our foes?
Let us go down in glory, as we rose!
And if that doom-the best that could betideBe to our Fame by envious Fate denied,
Then come, primeval clouds and seasons frore,
And wrap in gloom our luckless land once more!
Come, every wind of Heaven that rudely blows,
Plunge back our Isle in never-ending snows!
Rage, Eurus, rage! fierce Boreas, descend!
With glacial mists lost Albion befriend!
E'en of its name be every trace destroyed,
And Dark sit brooding o'er the formless Void!
~ Alfred Austin,
52:The Third Monarchy, Being The Grecian, Beginning
Under Alexander The Great In The 112. Olympiad.
Great Alexander was wise Philips son,
He to Amyntas, Kings of Macedon;
The cruel proud Olympias was his Mother,
She to Epirus warlike King was daughter.
This Prince (his father by Pausanias slain)
The twenty first of's age began to reign.
Great were the Gifts of nature which he had,
His education much to those did adde:
By art and nature both he was made fit,
To 'complish that which long before was writ.
The very day of his Nativity
To ground was burnt Dianaes Temple high:
An Omen to their near approaching woe,
Whose glory to the earth this king did throw.
His Rule to Greece he scorn'd should be confin'd,
The Universe scarce bound his proud vast mind.
This is the He-Goat which from Grecia came,
That ran in Choler on the Persian Ram,
That brake his horns, that threw him on the ground
To save him from his might no man was found:
Philip on this great Conquest had an eye,
But death did terminate those thoughts so high.
The Greeks had chose him Captain General,
Which honour to his Son did now befall.
(For as Worlds Monarch now we speak not on,
But as the King of little Macedon)
Restless both day and night his heart then was,
His high resolves which way to bring to pass;
Yet for a while in Greece is forc'd to stay,
Which makes each moment seem more then a day.
Thebes and stiff Athens both 'gainst him rebel,
Their mutinies by valour doth he quell.
This done against both right and natures Laws,
His kinsmen put to death, who gave no cause;
That no rebellion in in his absence be,
Nor making Title unto Sovereignty.
And all whom he suspects or fears will climbe,
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Now taste of death least they deserv'd in time,
Nor wonder is t if he in blood begin,
For Cruelty was his parental sin,
Thus eased now of troubles and of fears,
Next spring his course to Asia he steers;
Leavs Sage Antipater, at home to sway,
And through the Hellispont his Ships made way.
Coming to Land, his dart on shore he throws,
Then with alacrity he after goes;
And with a bount'ous heart and courage brave,
His little wealth among his Souldiers gave.
And being ask'd what for himself was left,
Reply'd, enough, sith only hope he kept.
Thirty two thousand made up his Foot force,
To which were joyn'd five thousand goodly horse.
Then on he marcht, in's way he view'd old Troy,
And on Achilles tomb with wondrous joy
He offer'd, and for good success did pray
To him, his Mothers Ancestors, (men say)
When news of Alexander came to Court,
To scorn at him Darius had good sport;
Sends him a frothy and contemptuous Letter,
Stiles him disloyal servant, and no better;
Reproves him for his proud audacity
To lift his hand 'gainst such a Monarchy.
Then to's Lieftenant he in Asia sends
That he be ta'ne alive, for he intends
To whip him well with rods, and so to bring
That boy so mallipert before the King.
Ah! fond vain man, whose pen ere while
In lower terms was taught a higher stile.
To River Granick Alexander hyes
Which in Phrygia near Propontike lyes.
The Persians ready for encounter stand,
And strive to keep his men from off the land;
Those banks so steep the Greeks yet scramble up,
And beat the coward Persians from the top,
And twenty thousand of their lives bereave,
Who in their backs did all their wounds receive.
This victory did Alexander gain,
With loss of thirty four of his there slain;
Then Sardis he, and Ephesus did gain,
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VVhere stood of late, Diana's wondrous Phane,
And by Parmenio (of renowned Fame,)
Miletus and Pamphilia overcame.
Hallicarnassus and Pisidia
He for his Master takes with Lycia.
Next Alexander marcht towards the black Sea,
And easily takes old Gordium in his way;
Of Ass ear'd Midas, once the Regal Seat,
VVhose touch turn'd all to gold, yea even his meat
VVhere the Prophetick knot he cuts in twain,
VVhich who so doth, must Lord of all remain.
Now news of Memnon's death (the Kings Viceroy)
To Alexanders heart's no little joy,
For in that Peer, more valour did abide,
Then in Darius multitude beside:
In's stead, was Arses plac'd, but durst not stay,
Yet set one in his room, and ran away;
His substitute as fearfull as his master,
Runs after two, and leaves all to Disaster.
Then Alexander all Cilicia takes,
No stroke for it he struck, their hearts so quakes.
To Greece he thirty thousand talents sends,
To raise more Force to further his intends:
Then o're he goes Darius now to meet,
Who came with thousand thousands at his feet.
Though some there be (perhaps) more likely write
He but four hundred thousand had to fight,
The rest Attendants, which made up no less,
Both Sexes there was almost numberless.
For this wise King had brought to see the sport,
With him the greatest Ladyes of the Court,
His mother, his beauteous Queen and daughters,
It seems to see the Macedonian slaughters.
Its much beyond my time and little art,
To shew how great Darius plaid his part;
The splendor and the pomp he marched in,
For since the world was no such Pageant seen.
Sure 'twas a goodly sight there to behold,
The Persians clad in silk, and glistering gold,
The stately horses trapt, the lances gilt,
As if addrest now all to run a tilt.
The holy fire was borne before the host,
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(For Sun and Fire the Persians worship most)
The Priests in their strange habit follow after,
An object, not so much of fear as laughter.
The King sate in a chariot made of gold,
With crown and Robes most glorious to behold,
And o're his head his golden Gods on high,
Support a party coloured Canopy.
A number of spare horses next were led,
Lest he should need them in his Chariots stead;
But those that saw him in this state to lye,
Suppos'd he neither meant to fight nor flye.
He fifteen hundred had like women drest;
For thus to fright the Greeks he judg'd was best.
Their golden ornaments how to set forth,
Would ask more time then was their bodies worth
Great Sysigambis she brought up the Reer,
Then such a world of waggons did appear,
Like several houses moving upon wheels,
As if she'd drawn whole Shushan at her heels:
This brave Virago to the King was mother,
And as much good she did as any other.
Now lest this gold, and all this goodly stuff
Had not been spoyle and booty rich enough
A thousand mules and Camels ready wait
Loaden with gold, with jewels and with plate:
For sure Darius thought at the first sight,
The Greeks would all adore, but none would fight
But when both Armies met, he might behold
That valour was more worth then pearls or gold,
And that his wealth serv'd but for baits to 'lure
To make his overthrow more fierce and sure.
The Greeks came on and with a gallant grace
Let fly their arrows in the Persians face.
The cowards feeling this sharp stinging charge
Most basely ran, and left their king at large:
Who from his golden coach is glad to 'light,
And cast away his crown for swifter flight:
Of late like some immoveable he lay,
Now finds both legs and horse to run away.
Two hundred thousand men that day were slain,
And forty thousand prisoners also tane,
Besides the Queens and Ladies of the court,
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If Curtius be true in his report.
The Regal Ornaments were lost, the treasure
Divided at the Macedonians pleasure;
Yet all this grief, this loss, this overthrow,
Was but beginning of his future woe.
The royal Captives brought to Alexander
T'ward them demean'd himself like a Commander
For though their beauties were unparaled,
Conquer'd himself now he had conquered,
Preserv'd their honour, us'd them bounteously,
Commands no man should doe them injury:
And this to Alexander is more fame
Then that the Persian King he overcame.
Two hundred eighty Greeks he lost in fight,
By too much heat, not wounds (as authors write)
No sooner had this Victor won the field,
But all Phenicia to his pleasure yield,
Of which the Goverment he doth commit
Unto Parmenio of all most fit.
Darius now less lofty then before,
To Alexander writes he would restore
Those mournfull Ladies from Captivity,
For whom he offers him a ransome high:
But down his haughty stomach could not bring,
To give this Conquerour the Stile of King.
This Letter Alexander doth disdain,
And in short terms sends this reply again,
A King he was, and that not only so,
But of Darius King, as he should know.
Next Alexander unto Tyre doth goe,
His valour and his victoryes they know:
To gain his love the Tyrians intend,
Therefore a crown and great Provision send,
Their present he receives with thankfullness,
Desires to offer unto Hercules,
Protector of their town, by whom defended,
And from whom he lineally descended.
But they accept not this in any wise,
Lest he intend more fraud then sacrifice,
Sent word that Hercules his temple stood
In the old town, (which then lay like a wood)
With this reply he was so deep enrag'd,
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To win the town, his honour he ingag'd:
And now as Babels King did once before,
He leaves not till he made the sea firm shore,
But far less time and cost he did expend,
The former Ruines forwarded his end:
Moreover had a Navy at command,
The other by his men fetcht all by land.
In seven months time he took that wealthy town,
Whose glory now a second time's brought down.
Two thousand of the chief he crucifi'd,
Eight thousand by the sword then also di'd,
And thirteen thousand Gally slaves he made,
And thus the Tyrians for mistrust were paid.
The rule of this he to Philotas gave
Who was the son of that Parmenio brave.
Cilicia to Socrates doth give,
For now's the time Captains like Kings may live.
Zidon he on Ephestion bestowes;
(For that which freely comes, as freely goes)
He scorns to have one worse then had the other,
So gives his little Lordship to another.
Ephestion having chief command of th'Fleet,
At Gaza now must Alexander meet.
Darius finding troubles still increase,
By his Ambassadors now sues for peace,
And layes before great Alexanders eyes
The dangers difficultyes like to rise,
First at Euphrates what he's like to 'bide,
And then at Tygris and Araxis side,
These he may scape, and if he so desire,
A league of friendship make firm and entire.
His eldest daughter he in mariage profers,
And a most princely dowry with her offers.
All those rich Kingdomes large that do abide
Betwixt the Hellespont and Halys side.
But he with scorn his courtesie rejects,
And the distressed King no whit respects,
Tells him, these proffers great, in truth were none
For all he offers now was but his own.
But quoth Parmenio that brave Commander,
Was I as great, as is great Alexander,
Darius offers I would not reject,
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But th'kingdomes and the Lady soon accept.
To which proud Alexander made reply,
And so if I Parmenio was, would I.
He now to Gaza goes, and there doth meet,
His Favorite Ephestion with his Fleet,
Where valiant Betis stoutly keeps the town,
(A loyal Subject to Darius Crown)
For more repulse the Grecians here abide
Then in the Persian Monarchy beside;
And by these walls so many men were slain,
That Greece was forc'd to yield supply again.
But yet this well defended Town was taken,
For 'twas decree'd, that Empire should be shaken;
Thus Betis ta'en had holes bor'd through his feet,
And by command was drawn through every street
To imitate Achilles in his shame,
Who did the like to Hector (of more fame)
What hast thou lost thy magnimity,
Can Alexander deal thus cruelly?
Sith valour with Heroicks is renown'd,
Though in an Enemy it should be found;
If of thy future fame thou hadst regard,
Why didst not heap up honours and reward?
From Gaza to Jerusalem he goes,
But in no hostile way, (as I suppose)
Him in his Priestly Robes high Jaddus meets,
Whom with great reverence Alexander greets;
The Priest shews him good Daniel's Prophesy,
How he should overthrow this Monarchy,
By which he was so much encouraged,
No future dangers he did ever dread.
From thence to fruitful Egypt marcht with speed,
Where happily in's wars he did succeed;
To see how fast he gain'd was no small wonder,
For in few dayes he brought that Kingdome under.
Then to the Phane of Jupiter he went,
To be install'd a God, was his intent.
The Pagan Priest through hire, or else mistake,
The Son of Jupiter did streight him make:
He Diobolical must needs remain,
That his humanity will not retain.
Thence back to Egypt goes, and in few dayes;
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Fair Alexandria from the ground doth raise;
Then setling all things in less Asia;
In Syria, Egypt, and Phenicia,
Unto Euphrates marcht and overgoes,
For no man's there his Army to oppose;
Had Betis now been there but with his band,
Great Alexander had been kept from Land.
But as the King, so is the multitude,
And now of valour both are destitute.
Yet he (poor prince) another Host doth muster,
Of Persians, Scythians, Indians in a cluster;
Men but in shape and name, of valour none
Most fit, to blunt the Swords of Macedon.
Two hundred fifty thousand by account,
Of Horse and Foot his Army did amount;
For in his multitudes his trust still lay,
But on their fortitude he had small stay;
Yet had some hope that on the spacious plain,
His numbers might the victory obtain.
About this time Darius beautious Queen,
Who had sore travail and much sorrow seen,
Now bids the world adue, with pain being spent,
Whose death her Lord full sadly did lament.
Great Alexander mourns as well as he,
The more because not set at liberty;
When this sad news (at first Darius hears,
Some injury was offered he fears:
But when inform'd how royally the King,
Had used her, and hers, in every thing,
He prays the immortal Gods they would reward
Great Alexander for this good regard;
And if they down his Monarchy will throw,
Let them on him this dignity bestow.
And now for peace he sues as once before,
And offers all he did and Kingdomes more;
His eldest daughter for his princely bride,
(Nor was such match in all the world beside)
And all those Countryes which (betwixt) did lye
Phanisian Sea, and great Euphrates high:
With fertile Egypt and rich Syria,
And all those Kingdomes in less Asia.
With thirty thousand Talents to be paid,
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For the Queen Mother, and the royal maid;
And till all this be well perform'd, and sure,
Ochus his Son for Hostage should endure.
To this stout Alexander gives no ear,
No though Parmenio plead, yet will not hear;
Which had he done. (perhaps) his fame he'd kept,
Nor Infamy had wak'd, when he had slept,
For his unlimited prosperity
Him boundless made in vice and Cruelty.
Thus to Darius he writes back again,
The Firmament, two Suns cannot contain.
Two Monarchyes on Earth cannot abide,
Nor yet two Monarchs in one world reside;
The afflicted King finding him set to jar,
Prepares against to morrow, for the war,
Parmenio, Alexander, wisht that night,
To force his Camp, so vanquish them by flight.
For tumult in the night doth cause most dread,
And weakness of a Foe is covered,
But he disdain'd to steal a victory:
The Sun should witness of his valour be,
And careless in his bed, next morne he lyes,
By Captains twice is call'd before hee'l rise,
The Armyes joyn'd a while, the Persians fight,
And spilt the Greeks some bloud before their flight
But long they stood not e're they're forc'd to run,
So made an end, As soon as well begun.
Forty five thousand Alexander had,
But is not known what slaughter here was made,
Some write th'other had a million, some more,
But Quintus Curtius as before.
At Arbela this victory was gain'd,
Together with the Town also obtain'd;
Darius stript of all to Media came,
Accompan'ed with sorrow, fear, and shame,
At Arbela left his Ornaments and Treasure,
Which Alexander deals as suits his pleasure.
This conqueror to Babylon then goes,
Is entertain'd with joy and pompous showes,
With showrs of flours the streets along are strown,
And incense burnt the silver Altars on.
The glory of the Castle he admires,
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The strong Foundation and the lofty Spires,
In this, a world of gold and Treasure lay,
Which in few hours was carried all away.
With greedy eyes he views this City round,
Whose fame throughout the world was so renownd
And to possess he counts no little bliss
The towres and bowres of proud Semiramis,
Though worne by time, and rac'd by foes full sore,
Yet old foundations shew'd and somewhat more.
With all the pleasures that on earth are found,
This city did abundantly abound,
Where four and thirty dayes he now did stay,
And gave himself to banqueting and play:
He and his souldiers wax effeminate,
And former discipline begin to hate.
Whilst revelling at Babylon he lyes,
Antipater from Greece sends fresh supplyes.
He then to Shushan goes with his new bands,
But needs no force, tis rendred to his hands.
He likewise here a world of treasure found;
For 'twas the seat of Persian Kings renownd.
Here stood the royal Houses of delight,
Where Kings have shown their glory wealth and might
The sumptuous palace of Queen Esther here,
And of good Mordicai, her kinsman dear,
Those purple hangings, mixt with green and white
Those beds of gold, and couches of delight.
And furniture the richest in all lands,
Now fall into the Macedonians hands.
From Shushan to Persipolis he goes,
Which news doth still augment Darius woes.
In his approach the governour sends word,
For his receipt with joy they all accord,
With open gates the wealthy town did stand,
And all in it was at his high command.
Of all the Cities that on earth was found,
None like to this in riches did abound:
Though Babylon was rich and Shushan too
Yet to compare with this they might not doe:
Here lay the bulk of all those precious things
That did pertain unto the Persian Kings:
For when the souldiers rifled had their pleasure,
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And taken money plate and golden treasure,
Statues some gold, and silver numberless,
Yet after all, as storyes do express
The share of Alexander did amount
To an hundred thousand talents by account.
Here of his own he sets a Garison,
(As first at Shushan and at Babylon)
On their old Governours titles he laid,
But on their faithfulness he never staid,
Their place gave to his Captains (as was just)
For such revolters false, what King can trust?
The riches and the pleasures of this town
Now makes this King his virtues all to drown,
That wallowing in all licentiousness,
In pride and cruelty to high excess.
Being inflam'd with wine upon a season,
Filled with madness, and quite void of reason,
He at a bold proud strumpets leud desire,
Commands to set this goodly town on fire.
Parmenio wise intreats him to desist
And layes before his eyes if he persist
His fames dishonour, loss unto his state,
And just procuring of the Persians hate:
But deaf to reason, bent to have his will,
Those stately streets with raging flame did fill.
Then to Darius he directs his way,
Who was retir'd as far as Media,
And there with sorrows, fears & cares surrounded
Had now his army fourth and last compounded.
Which forty thousand made, but his intent
Was these in Bactria soon to augment:
But hearing Alexander was so near,
Thought now this once to try his fortunes here,
And rather chose an honourable death,
Then still with infamy to draw his breath:
But Bessus false, who was his chief Commander
Perswades him not to fight with Alexander.
With sage advice he sets before his eyes
The little hope of profit like to rise:
If when he'd multitudes the day he lost,
Then with so few, how likely to be crost.
This counsel for his safety he pretended,
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But to deliver him to's foe intended.
Next day this treason to Darius known
Transported sore with grief and passion,
Grinding his teeth, and plucking off his hair,
Sate overwhelm'd with sorrow and dispair:
Then bids his servant Artabasus true,
Look to himself, and leave him to that crew,
Who was of hopes and comforts quite bereft,
And by his guard and Servitors all left.
Straight Bessus comes, & with his trait'rous hands
Layes hold on's Lord, and binding him with bands
Throws him into a Cart, covered with hides,
Who wanting means t'resist these wrongs abides,
Then draws the cart along with chains of gold,
In more despight the thraled prince to hold,
And thus t'ward Alexander on he goes,
Great recompence for this, he did propose:
But some detesting this his wicked fact,
To Alexander flyes and tells this act,
Who doubling of his march, posts on amain,
Darius from that traitors hands to gain.
Bessus gets knowledg his disloyalty
Had Alexanders wrath incensed high,
Whose army now was almost within sight,
His hopes being dasht prepares himself for flight:
Unto Darius first he brings a horse,
And bids him save himself by speedy course:
The wofull King his courtesie refuses,
Whom thus the execrable wretch abuses,
By throwing darts gave him his mortal wound,
Then slew his Servants that were faithfull found,
Yea wounds the beasts that drew him unto death,
And leaves him thus to gasp out his last breath.
Bessus his partner in this tragedy,
Was the false Governour of Media.
This done, they with their host soon speed away,
To hide themselves remote in Bactria.
Darius bath'd in blood, sends out his groans,
Invokes the heav'ns and earth to hear his moans:
His lost felicity did grieve him sore,
But this unheard of treachery much more:
But above all, that neither Ear nor Eye
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Should hear nor see his dying misery;
As thus he lay, Polistrates a Greek,
Wearied with his long march, did water seek,
So chanc'd these bloudy Horses to espy,
Whose wounds had made their skins of purple dye
To them repairs then looking in the Cart,
Finds poor Darius pierced to the heart,
Who not a little chear'd to have some eye,
The witness of this horrid Tragedy;
Prays him to Alexander to commend
The just revenge of this his woful end:
And not to pardon such disloyalty,
Of Treason, Murther, and base Cruelty.
If not, because Darius thus did pray,
Yet that succeeding Kings in safety may
Their lives enjoy, their Crowns and dignity,
And not by Traitors hands untimely dye.
He also sends his humble thankfulness,
For all the Kingly grace he did express;
To's Mother, Children dear, and wife now gone.
Which made their long restraint seem to be none:
Praying the immortal Gods, that Sea and Land
Might be subjected to his royal hand,
And that his Rule as far extended be,
As men the rising, setting Sun shall see,
This said, the Greek for water doth intreat,
To quench his thirst, and to allay his heat:
Of all good things (quoth he) once in my power,
I've nothing left, at this my dying hour;
Thy service and compassion to reward,
But Alexander will, for this regard.
This said, his fainting breath did fleet away,
And though a Monarch late, now lyes like clay;
And thus must every Son of Adam lye,
Though Gods on Earth like Sons of men they dye.
Now to the East, great Alexander goes,
To see if any dare his might oppose,
For scarce the world or any bounds thereon,
Could bound his boundless fond Ambition;
Such as submits again he doth restore
Their riches, and their honours he makes more,
On Artabaces more then all bestow'd,
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For his fidelity to's Master show'd.
Thalestris Queen of th'Amazons now brought
Her Train to Alexander, (as 'tis thought.)
Though most of reading best and soundest mind,
Such Country there, nor yet such people find.
Then tell her errand, we had better spare
To th'ignorant, her title will declare:
As Alexander in his greatness grows,
So dayly of his virtues doth he lose.
He baseness counts, his former Clemency,
And not beseeming such a dignity;
His past sobriety doth also bate,
As most incompatible to his State;
His temperance is but a sordid thing,
No wayes becoming such a mighty King;
His greatness now he takes to represent
His fancy'd Gods above the Firmament.
And such as shew'd but reverence before,
Now are commanded strictly to adore;
With Persian Robes himself doth dignifie,
Charging the same on his nobility,
His manners habit, gestures, all did fashion
After that conquer'd and luxurious Nation.
His Captains that were virtuously inclin'd,
Griev'd at this change of manners and of mind.
The ruder sort did openly deride,
His feigned Diety and foolish pride;
The certainty of both comes to his Ears,
But yet no notice takes of what he hears:
With those of worth he still desires esteem,
So heaps up gifts his credit to redeem
And for the rest new wars and travails finds,
That other matters might take up their minds,
And hearing Bessus, makes himself a King,
Intends that Traitor to his end to bring.
Now that his Host from luggage might be free,
And with his burthen no man burthened be;
Commands forthwith each man his fardle bring,
Into the market place before the King;
VVhich done, sets fire upon those goodly spoyles,
The recompence of travails wars and toyles.
And thus unwisely in a mading fume,
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The wealth of many Kingdomes did consume,
But marvell 'tis that without mutiny,
The Souldiers should let pass this injury;
Nor wonder less to Readers may it bring,
Here to observe the rashness of the King.
Now with his Army doth he post away
False Bessus to find out in Bactria:
But much distrest for water in their march,
The drought and heat their bodies sore did parch.
At length they came to th'river Oxus brink,
Where so immoderately these thirsty drink,
Which more mortality to them did bring,
Then all their warrs against the Persian King.
Here Alexander's almost at a stand,
To pass the River to the other land.
For boats here's none, nor near it any wood,
To make them Rafts to waft them o're the flood:
But he that was resolved in his mind,
Would without means some transportation find.
Then from the Carriages the hides he takes,
And stuffing them with straw, he bundles makes.
On these together ti'd, in six dayes space,
They all pass over to the other place.
Had Bessus had but valour to his will,
With little pain there might have kept them still:
But Coward durst not fight, nor could he fly,
Hated of all for's former treachery,
Is by his own now bound in iron chains,
A Coller of the same, his neck contains.
And in this sort they rather drag then bring
This Malefactor vile before the King,
Who to Darius brother gives the wretch,
With racks and tortures every limb to stretch.
Here was of Greeks a town in Bactria,
Whom Xerxes from their Country led away,
These not a little joy'd, this day to see,
Wherein their own had got the sov'raignty
And now reviv'd, with hopes held up their head
From bondage long to be Enfranchised.
But Alexander puts them to the sword
Without least cause from them in deed or word;
Nor Sex, nor age, nor one, nor other spar'd,
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But in his cruelty alike they shar'd:
Nor reason could he give for this great wrong,
But that they had forgot their mother tongue.
While thus some time he spent in Bactria,
And in his camp strong and securely lay,
Down from the mountains twenty thousand came
And there most fiercely set upon the same:
Repelling these, two marks of honour got
Imprinted in his leg, by arrows shot.
The Bactrians against him now rebel;
But he their stubborness in time doth quell.
From hence he to Jaxartis River goes,
Where Scythians rude his army doth oppose,
And with their outcryes in an hideous sort
Beset his camp, or military court,
Of darts and arrows, made so little spare,
They flew so thick, they seem'd to dark the air:
But soon his souldiers forc'd them to a flight,
Their nakedness could not endure their might.
Upon this rivers bank in seventeen dayes
A goodly City doth compleatly raise,
Which Alexandria he doth likewise name,
And sixty furlongs could but round the same.
A third Supply Antipater now sent,
Which did his former forces much augment;
And being one hundred twenty thousand strong;
He enters then the Indian Kings among:
Those that submit, he gives them rule again,
Such as do not, both them and theirs are slain.
His warrs with sundry nations I'le omit,
And also of the Mallians what is writ.
His Fights, his dangers, and the hurts he had,
How to submit their necks at last they're glad.
To Nisa goes by Bacchus built long since,
Whose feasts are celebrated by this prince;
Nor had that drunken god one who would take
His Liquors more devoutly for his sake.
When thus ten days his brain with wine he'd soakt,
And with delicious meats his palate choakt:
To th'River Indus next his course he bends,
Boats to prepare, Ephestion first he sends,
Who coming thither long before his Lord,
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Had to his mind made all things to accord,
The vessels ready were at his command,
And Omphis King of that part of the land,
Through his perswasion Alexander meets,
And as his Sov'raign Lord him humbly greets
Fifty six Elephants he brings to's hand,
And tenders him the strength of all his land;
Presents himself first with a golden crown,
Then eighty talents to his captains down:
But Alexander made him to behold
He glory sought, no silver nor no gold;
His presents all with thanks he did restore,
And of his own a thousand talents more.
Thus all the Indian Kings to him submit,
But Porus stout, who will not yeild as yet:
To him doth Alexander thus declare,
His pleasure is that forthwith he repair
Unto his Kingdomes borders, and as due,
His homage to himself as Soveraign doe:
But kingly Porus this brave answer sent,
That to attend him there was his intent,
And come as well provided as he could,
But for the rest, his sword advise him should.
Great Alexander vext at this reply,
Did more his valour then his crown envy,
Is now resolv'd to pass Hydaspes flood,
And there by force his soveraignty make good.
Stout Porus on the banks doth ready stand
To give him welcome when he comes to land.
A potent army with him like a King,
And ninety Elephants for warr did bring:
Had Alexander such resistance seen
On Tygris side, here now he had not been.
Within this spacious River deep and wide
Did here and there Isles full of trees abide.
His army Alexander doth divide
With Ptolemy sends part to th'other side;
Porus encounters them and thinks all's there,
When covertly the rest get o're else where,
And whilst the first he valiantly assail'd,
The last set on his back, and so prevail'd.
Yet work enough here Alexander found,
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For to the last stout Porus kept his ground:
Nor was't dishonour at the length to yield,
When Alexander strives to win the field.
The kingly Captive 'fore the Victor's brought,
In looks or gesture not abased ought,
But him a Prince of an undaunted mind
Did Alexander by his answers find:
His fortitude his royal foe commends,
Restores him and his bounds farther extends.
Now eastward Alexander would goe still,
But so to doe his souldiers had no will,
Long with excessive travails wearied,
Could by no means be farther drawn or led,
Yet that his fame might to posterity
Be had in everlasting memory,
Doth for his Camp a greater circuit take,
And for his souldiers larger Cabbins make.
His mangers he erected up so high
As never horse his Provender could eye.
Huge bridles made, which here and there he left,
Which might be found, and for great wonders kept
Twelve altars then for monuments he rears,
Whereon his acts and travels long appears.
But doubting wearing time might these decay,
And so his memory would fade away,
He on the fair Hydaspes pleasant side,
Two Cities built, his name might there abide,
First Nicea, the next Bucephalon,
Where he entomb'd his stately Stalion.
His fourth and last supply was hither sent,
Then down Hydaspes with his Fleet he went;
Some time he after spent upon that shore,
Whether Ambassadors, ninety or more,
Came with submission from the Indian Kings,
Bringing their presents rare, and precious things,
These all he feasts in state on beds of gold,
His Furniture most sumptuous to behold;
His meat & drink, attendants, every thing,
To th'utmost shew'd the glory of a King.
With rich rewards he sent them home again,
Acknowledged their Masters sovereign;
Then sailing South, and coming to that shore,
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Those obscure Nations yielded as before:
A City here he built, call'd by his Name,
Which could not sound too oft with too much fame
Then sailing by the mouth of Indus floud,
His Gallyes stuck upon the flats and mud;
Which the stout Macedonians amazed sore,
Depriv'd at once the use of Sail and Oar:
Observing well the nature of the Tide,
In those their fears they did not long abide.
Passing fair Indus mouth his course he steer'd
To th'coast which by Euphrates mouth appear'd;
Whose inlets near unto, he winter spent,
Unto his starved Souldiers small content,
By hunger and by cold so many slain,
That of them all the fourth did scarce remain.
Thus winter, Souldiers, and provisions spent,
From hence he then unto Gedrosia went.
And thence he marcht into Carmania,
And so at length drew near to Persia,
Now through these goodly Countryes as he past,
Much time in feasts and ryoting did waste;
Then visits Cyrus Sepulchre in's way,
Who now obscure at Passagardis lay:
Upon his Monument his Robe he spread,
And set his Crown on his supposed head.
From hence to Babylon, some time there spent,
He at the last to royal Shushan went;
A wedding Feast to's Nobles then he makes,
And Statyra, Darius daughter takes,
Her Sister gives to his Ephestian dear,
That by this match he might be yet more near;
He fourscore Persian Ladies also gave,
At this same time unto his Captains brave:
Six thousand guests unto this Feast invites,
Whose Sences all were glutted with delights.
It far exceeds my mean abilities
To shadow forth these short felicities,
Spectators here could scarce relate the story,
They were so rapt with this external glory:
If an Ideal Paradise a man would frame,
He might this Feast imagine by the same;
To every guess a cup of gold he sends,
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So after many dayes the Banquet ends.
Now Alexanders conquests all are done,
And his long Travails past and overgone;
His virtues dead, buried, and quite forgot,
But vice remains to his Eternal blot.
'Mongst those that of his cruelty did tast,
Philotus was not least, nor yet the last,
Accus'd because he did not certifie
The King of treason and conspiracy:
Upon suspition being apprehended,
Nothing was prov'd wherein he had offended
But silence, which was of such consequence,
He was judg'd guilty of the same offence,
But for his fathers great deserts the King
His royal pardon gave for this foul thing.
Yet is Phylotas unto judgment brought,
Must suffer, not for what is prov'd, but thought.
His master is accuser, judge and King,
Who to the height doth aggravate each thing,
Inveighs against his father now absent,
And's brethren who for him their lives had spent.
But Philotas his unpardonable crime,
No merit could obliterate, or time:
He did the Oracle of Jove deride,
By which his Majesty was diefi'd.
Philotas thus o'recharg'd with wrong and grief
Sunk in despair without hope of Relief,
Fain would have spoke and made his own defence,
The King would give no ear, but went from thence
To his malicious Foes delivers him,
To wreak their spight and hate on every limb.
Philotas after him sends out this cry,
O Alexander, thy free clemency
My foes exceeds in malice, and their hate
Thy kingly word can easily terminate.
Such torments great as wit could worst invent,
Or flesh and life could bear, till both were spent
Were now inflicted on Parmenio's son
He might accuse himself, as they had done,
At last he did, so they were justifi'd,
And told the world, that for his guilt he di'd.
But how these Captains should, or yet their master
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Look on Parmenio, after this disaster
They knew not, wherefore best now to be done,
Was to dispatch the father as the son.
This sound advice at heart pleas'd Alexander,
Who was so much ingag'd to this Commander,
As he would ne're confess, nor yet reward,
Nor could his Captains bear so great regard:
Wherefore at once, all these to satisfie,
It was decreed Parmenio should dye:
Polidamus, who seem'd Parmenio's friend
To do this deed they into Media send:
He walking in his garden to and fro,
Fearing no harm, because he none did doe,
Most wickedly was slain without least crime,
(The most renowned captain of his time)
This is Parmenio who so much had done
For Philip dead, and his surviving son,
Who from a petty King of Macedon
By him was set upon the Persian throne,
This that Parmenio who still overcame,
Yet gave his Master the immortal fame,
Who for his prudence, valour, care and trust
Had this reward, most cruel and unjust.
The next, who in untimely death had part,
Was one of more esteem, but less desert;
Clitus belov'd next to Ephestian,
And in his cups his chief companion;
When both were drunk, Clitus was wont to jeer,
Alexander to rage, to kill, and swear;
Nothing more pleasing to mad Clitus tongue,
Then's Masters Godhead to defie and wrong;
Nothing toucht Alexander to the quick,
Like this against his Diety to kick:
Both at a Feast when they had tippled well,
Upon this dangerous Theam fond Clitus fell;
From jest to earnest, and at last so bold,
That of Parmenio's death him plainly told.
Which Alexanders wrath incens'd so high,
Nought but his life for this could satisfie;
From one stood by he snatcht a partizan,
And in a rage him through the body ran,
Next day he tore his face for what he'd done,
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And would have slain himself for Clitus gone:
This pot Companion he did more bemoan,
Then all the wrongs to brave Parmenio done.
The next of worth that suffered after these,
Was learned, virtuous, wise Calisthenes,
VVho lov'd his Master more then did the rest,
As did appear, in flattering him the least;
In his esteem a God he could not be,
Nor would adore him for a Diety:
For this alone and for no other cause,
Against his Sovereign, or against his Laws,
He on the Rack his Limbs in pieces rent,
Thus was he tortur'd till his life was spent.
Of this unkingly act doth Seneca
This censure pass, and not unwisely say,
Of Alexander this th'eternal crime,
VVhich shall not be obliterate by time.
VVhich virtues fame can ne're redeem by far,
Nor all felicity of his in war.
VVhen e're 'tis said he thousand thousands slew,
Yea, and Calisthenes to death he drew.
The mighty Persian King he overcame,
Yea, and he kill'd Calistthenes of fame.
All Countryes, Kingdomes, Provinces, he wan
From Hellispont, to th'farthest Ocean.
All this he did, who knows' not to be true?
But yet withal, Catisthenes he slew.
From Macedon, his Empire did extend
Unto the utmost bounds o' th'orient:
All this he did, yea, and much more, 'tis true,
But yet withal, Catisthenes he slew.
Now Alexander goes to Media,
Finds there the want of wise Parmenio;
Here his chief favourite Ephestian dies,
He celebrates his mournful obsequies:
Hangs his Physitian, the Reason why
He suffered, his friend Ephestian dye.
This act (me-thinks) his Godhead should a shame,
To punish where himself deserved blame;
Or of necessity he must imply,
The other was the greatest Diety.
The Mules and Horses are for sorrow shorne,
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The battlements from off the walls are torne.
Of stately Ecbatane who now must shew,
A rueful face in this so general woe;
Twelve thousand Talents also did intend,
Upon a sumptuous monument to spend:
What e're he did, or thought not so content,
His messenger to Jupiter he sent,
That by his leave his friend Ephestion,
Among the Demy Gods they might inthrone.
From Media to Babylon he went,
To meet him there t'Antipater he'd sent,
That he might act also upon the Stage,
And in a Tragedy there end his age.
The Queen Olimpias bears him deadly hate,
Not suffering her to meddle with the State,
And by her Letters did her Son incite,
This great indignity he should requite;
His doing so, no whit displeas'd the King,
Though to his Mother he disprov'd the thing.
But now Antipater had liv'd so long,
He might well dye though he had done no wrong;
His service great is suddenly forgot,
Or if remembred, yet regarded not:
The King doth intimate 'twas his intent,
His honours and his riches to augment;
Of larger Provinces the rule to give,
And for his Counsel near the King to live.
So to be caught, Antipater's too wise,
Parmenio's death's too fresh before his eyes;
He was too subtil for his crafty foe.
Nor by his baits could be insnared so:
But his excuse with humble thanks he sends,
His Age and journy long he then pretends;
And pardon craves for his unwilling stay,
He shews his grief, he's forc'd to disobey.
Before his Answer came to Babylon,
The thread of Alexanders life was spun;
Poyson had put an end to's dayes ('twas thought)
By Philip and Cassander to him brought,
Sons to Antipater, and bearers of his Cup,
Lest of such like their Father chance to sup;
By others thought, and that more generally,
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That through excessive drinking he did dye:
The thirty third of's Age do all agree,
This Conquerour did yield to destiny.
When this sad news came to Darius Mother,
She laid it more to heart, then any other,
Nor meat, nor drink, nor comfort would she take,
But pin'd in grief till life did her forsake;
All friends she shuns, yea, banished the light,
Till death inwrapt her in perpetual night.
This Monarchs fame must last whilst world doth stand,
And Conquests be talkt of whilest there is land;
His Princely qualities had he retain'd,
Unparalled for ever had remain'd.
But with the world his virtues overcame,
And so with black beclouded, all his fame;
Wise Aristotle Tutor to his youth.
Had so instructed him in moral Truth:
The principles of what he then had learn'd
Might to the last (when sober) be discern'd.
Learning and learned men he much regarded,
And curious Artist evermore rewarded:
The Illiads of Homer he still kept.
And under's pillow laid them when he slept.
Achilles happiness he did envy,
'Cause Homer kept his acts to memory.
Profusely bountifull without desert,
For such as pleas'd him had both wealth and heart
Cruel by nature and by custome too,
As oft his acts throughout his reign doth shew:
Ambitious so, that nought could satisfie,
Vain, thirsting after immortality,
Still fearing that his name might hap to dye,
And fame not last unto eternity.
This Conqueror did oft lament (tis said)
There were no more worlds to be conquered.
This folly great Augustus did deride,
For had he had but wisdome to his pride,
He would had found enough there to be done,
To govern that he had already won.
His thoughts are perisht, he aspires no more,
Nor can he kill or save as heretofore.
A God alive, him all must Idolize,
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Now like a mortal helpless man he lyes.
Of all those Kingdomes large which he had got,
To his Posterity remain'd no jot;
For by that hand which still revengeth bloud,
None of his kindred, nor his race long stood:
But as he took delight much bloud to spill,
So the same cup to his, did others fill.
Four of his Captains now do all divide,
As Daniel before had prophysi'd.
The Leopard down, the four wings 'gan to rise,
The great horn broke, the less did tyranize.
What troubles and contentions did ensue
We may hereafter shew in season due.
Aridæus.
Great Alexander dead, his Armyes left,
Like to that Giant of his Eye bereft;
When of his monstrous bulk it was the guide,
His matchless force no creature could abide.
But by Ulisses having lost his sight,
All men began streight to contemn his might;
For aiming still amiss, his dreadful blows
Did harm himself, but never reacht his Foes.
Now Court and Camp all in confusion be,
A King they'l have, but who, none can agree;
Each Captain wisht this prize to bear away,
But none so hardy found as so durst say:
Great Alexander did leave Issue none,
Except by Artabasus daughter one;
And Roxane fair whom late he married,
Was near her time to be delivered.
By natures right these had enough to claim,
But meaness of their mothers bar'd the same,
Alledg'd by those who by their subtile Plea
Had hope themselves to bear the Crown away.
A Sister Alexander had, but she
Claim'd not, perhaps, her Sex might hindrance be.
After much tumult they at last proclaim'd
His base born brother Aridæus nam'd,
That so under his feeble wit and reign,
Their ends they might the better still attain.
This choice Perdiccas vehemently disclaim'd,
And Babe unborn of Roxane he proclaim'd;
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Some wished him to take the style of King,
Because his Master gave to him his Ring,
And had to him still since Ephestion di'd
More then to th'rest his favour testifi'd.
But he refus'd, with feigned modesty,
Hoping to be elect more generally.
He hold on this occasion should have laid,
For second offer there was never made.
'Mongst these contentions, tumults, jealousies,
Seven dayes the corps of their great master lies
Untoucht, uncovered slighted and neglected,
So much these princes their own ends respected:
A Contemplation to astonish Kings,
That he who late possest all earthly things,
And yet not so content unless that he
Might be esteemed for a Diety;
Now lay a Spectacle to testifie,
The wretchedness of mans mortality.
After some time, when stirs began to calm,
His body did the Egyptians embalme;
His countenance so lively did appear,
That for a while they durst not come so near:
No sign of poyson in his intrails sound,
But all his bowels coloured, well and sound.
Perdiccas seeing Arideus must be King,
Under his name began to rule each thing.
His chief Opponent who Control'd his sway,
Was Meleager whom he would take away,
And by a wile he got him in his power,
So took his life unworthily that hour.
Using the name, and the command of th'King
To authorize his acts in every thing.
The princes seeing Perdiccas power and pride,
For their security did now provide.
Antigonus for his share Asia takes,
And Ptolemy next sure of Egypt makes:
Seleucus afterward held Babylon,
Antipater had long rul'd Macedon.
These now to govern for the king pretends,
But nothing less each one himself intends.
Perdiccas took no province like the rest,
But held command of th'Army (which was best)
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And had a higher project in his head,
His Masters sister secretly to wed:
So to the Lady, covertly he sent,
(That none might know, to frustrate his intent)
But Cleopatra this Suitor did deny,
For Leonatus more lovely in her eye,
To whom she sent a message of her mind,
That if he came good welcome he should find.
In these tumultuous dayes the thralled Greeks,
Their Ancient Liberty afresh now seeks.
And gladly would the yoke shake off, laid on
Sometimes by Philip and his conquering son.
The Athenians force Antipater to fly
To Lamia where he shut up doth lye.
To brave Craterus then he sends with speed
For succours to relieve him in his need.
The like of Leonatus he requires,
(Which at this time well suited his desires)
For to Antipater he now might goe,
His Lady take in th'way, and no man know.
Antiphilus the Athenian General
With speed his Army doth together call;
And Leonatus seeks to stop, that so
He joyne not with Antipater their foe.
The Athenian Army was the greater far,
(Which did his Match with Cleopatra mar)
For fighting still, while there did hope remain
The valiant Chief amidst his foes was slain.
'Mongst all the princes of great Alexander
For personage, none like to this Commander.
Now to Antipater Craterus goes,
Blockt up in Lamia still by his foes,
Long marches through Cilicia he makes,
And the remains of Leonatus takes:
With them and his he into Grecia went,
Antipater releas'd from prisonment:
After which time the Greeks did never more
Act any thing of worth, as heretofore:
But under servitude their necks remain'd,
Nor former liberty or glory gain'd.
Now di'd about the end of th'Lamian war
Demosthenes, that sweet-tongue'd Orator,
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Who fear'd Antipater would take his life
For animating the Athenian strife:
To end his dayes by poison rather chose
Then fall into the hands of mortal foes.
Craterus and Antipater now joyne,
In love and in affinity combine,
Craterus doth his daughter Phila wed
Their friendship might the more be strengthened.
Whilst they in Macedon do thus agree,
In Asia they all asunder be.
Perdiccas griev'd to see the princes bold
So many Kingdomes in their power to hold,
Yet to regain them, how he did not know,
His souldiers 'gainst those captains would not goe
To suffer them go on as they begun,
Was to give way himself might be undone.
With Antipater to joyne he sometimes thought,
That by his help, the rest might low be brought,
But this again dislikes; he would remain,
If not in stile, in deed a soveraign;
(For all the princes of great Alexander
Acknowledged for Chief that old Commander)
Desires the King to goe to Macedon,
Which once was of his Ancestors the throne,
And by his presence there to nullifie
The acts of his Vice-Roy now grown so high.
Antigonus of treason first attaints,
And summons him to answer his complaints.
This he avoids, and ships himself and son,
goes to Antipater and tells what's done.
He and Craterus, both with him do joyne,
And 'gainst Perdiccas all their strength combine.
Brave Ptolemy, to make a fourth then sent
To save himself from danger imminent.
In midst of these garboyles, with wondrous state
His masters funeral doth celebrate:
In Alexandria his tomb he plac'd,
Which eating time hath scarcely yet defac'd.
Two years and more, since natures debt he paid,
And yet till now at quiet was not laid.
Great love did Ptolemy by this act gain,
And made the souldiers on his side remain.
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Perdiccas hears his foes are all combin'd,
'Gainst which to goe, is not resolv'd in mind.
But first 'gainst Ptolemy he judg'd was best,
Neer'st unto him, and farthest from the rest,
Leaves Eumenes the Asian Coast to free
From the invasions of the other three,
And with his army unto Egypt goes
Brave Ptolemy to th'utmost to oppose.
Perdiccas surly cariage, and his pride
Did alinate the souldiers from his side.
But Ptolemy by affability
His sweet demeanour and his courtesie,
Did make his own, firm to his cause remain,
And from the other side did dayly gain.
Perdiccas in his pride did ill intreat
Python of haughty mind, and courage great.
Who could not brook so great indignity,
But of his wrongs his friends doth certifie;
The souldiers 'gainst Perdiccas they incense,
Who vow to make this captain recompence,
And in a rage they rush into his tent,
Knock out his brains: to Ptolemy then went
And offer him his honours, and his place,
With stile of the Protector, him to grace.
Next day into the camp came Ptolemy,
And is receiv'd of all most joyfully.
Their proffers he refus'd with modesty,
Yields them to Python for his courtesie.
With what he held he was now more content,
Then by more trouble to grow eminent.
Now comes there news of a great victory
That Eumenes got of the other three.
Had it but in Perdiccas life ariv'd,
With greater joy it would have been receiv'd.
Thus Ptolemy rich Egypt did retain,
And Python turn'd to Asia again.
Whilst Perdiccas encamp'd in Affrica,
Antigonus did enter Asia,
And fain would Eumenes draw to their side,
But he alone most faithfull did abide:
The other all had Kingdomes in their eye,
But he was true to's masters family,
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Nor could Craterus, whom he much did love.
From his fidelity once make him move:
Two Battles fought, and had of both the best,
And brave Craterus slew among the rest:
For this sad strife he poures out his complaints,
And his beloved foe full sore laments.
I should but snip a story into bits
And his great Acts and glory much eclipse,
To shew the dangers Eumenes befel,
His stratagems wherein he did excel:
His Policies, how he did extricate
Himself from out of Lab'rinths intricate:
He that at large would satisfie his mind,
In Plutarchs Lives his history may find.
For all that should be said, let this suffice,
He was both valiant, faithfull, patient, wise.
Python now chose Protector of the state,
His rule Queen Euridice begins to hate,
Sees Arrideus must not King it long,
If once young Alexander grow more strong,
But that her husband serve for supplement,
To warm his seat, was never her intent.
She knew her birth-right gave her Macedon,
Grand-child to him who once sat on that throne
Who was Perdiccas, Philips eldest brother,
She daughter to his son, who had no other.
Pythons commands, as oft she countermands;
What he appoints, she purposely withstands.
He wearied out at last would needs be gone,
Resign'd his place, and so let all alone:
In's room the souldiers chose Antipater,
Who vext the Queen more then the other far.
From Macedon to Asia he came,
That he might settle matters in the same.
He plac'd, displac'd, control'd rul'd as he list,
And this no man durst question or resist;
For all the nobles of King Alexander
Their bonnets vail'd to him as chief Commander.
When to his pleasure all things they had done,
The King and Queen he takes to Macedon,
Two sons of Alexander, and the rest,
All to be order'd there as he thought best.
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The Army to Antigonus doth leave,
And Government of Asia to him gave.
And thus Antipater the ground-work layes,
On which Antigonus his height doth raise,
Who in few years, the rest so overtops,
For universal Monarchy he hopes.
With Eumenes he diverse Battels fought,
And by his slights to circumvent him sought:
But vain it was to use his policy,
'Gainst him that all deceits could scan and try.
In this Epitome too long to tell
How finely Eumenes did here excell,
And by the self same Traps the other laid,
He to his cost was righteously repaid.
But while these Chieftains doe in Asia fight,
To Greece and Macedon lets turn our sight.
When great Antipater the world must leave,
His place to Polisperchon did bequeath,
Fearing his son Cassander was unstaid,
Too rash to bear that charge, if on him laid.
Antigonus hearing of his decease
On most part of Assyria doth seize.
And Ptolemy next to incroach begins,
All Syria and Phenicia he wins,
Then Polisperchon 'gins to act in's place,
Recalls Olimpias the Court to grace.
Antipater had banish'd her from thence
Into Epire for her great turbulence;
This new Protector's of another mind,
Thinks by her Majesty much help to find.
Cassander like his Father could not see,
This Polisperchons great ability,
Slights his Commands, his actions he disclaims,
And to be chief himself now bends his aims;
Such as his Father had advanc'd to place,
Or by his favours any way had grac'd
Are now at the devotion of the Son,
Prest to accomplish what he would have done;
Besides he was the young Queens favourite,
On whom (t'was thought) she set her chief delight:
Unto these helps at home he seeks out more,
Goes to Antigonus and doth implore,
159
By all the Bonds 'twixt him and's Father past,
And for that great gift which he gave him last.
By these and all to grant him some supply,
To take down Polisperchon grown so high;
For this Antigonus did need no spurs,
Hoping to gain yet more by these new stirs,
Streight furnish'd him with a sufficient aid,
And so he quick returns thus well appaid,
With Ships at Sea, an Army for the Land,
His proud opponent hopes soon to withstand.
But in his absence Polisperchon takes
Such friends away as for his Interest makes
By death, by prison, or by banishment,
That no supply by these here might be lent,
Cassander with his Host to Grecia goes,
Whom Polisperchon labours to oppose;
But beaten was at Sea, and foil'd at Land,
Cassanders forces had the upper hand,
Athens with many Towns in Greece beside,
Firm (for his Fathers sake) to him abide.
Whil'st hot in wars these two in Greece remain,
Antigonus doth all in Asia gain;
Still labours Eumenes, would with him side,
But all in vain, he faithful did abide:
Nor Mother could, nor Sons of Alexander,
Put trust in any but in this Commander.
The great ones now began to shew their mind,
And act as opportunity they find.
Aridæus the scorn'd and simple King,
More then he bidden was could act no thing.
Polisperchon for office hoping long,
Thinks to inthrone the Prince when riper grown;
Euridice this injury disdains,
And to Cassandar of this wrong complains.
Hateful the name and house of Alexander,
Was to this proud vindicative Cassander;
He still kept lockt within his memory,
His Fathers danger, with his Family;
Nor thought he that indignity was small,
When Alexander knockt his head to th'wall.
These with his love unto the amorous Queen,
Did make him vow her servant to be seen.
160
Olimpias, Aridæus deadly hates,
As all her Husbands, Children by his mates,
She gave him poyson formerly ('tis thought)
Which damage both to mind and body brought;
She now with Polisperchon doth combine,
To make the King by force his Seat resigne:
And her young grand-child in his State inthrone,
That under him, she might rule, all alone.
For aid she goes t'Epire among her friends,
The better to accomplish these her ends;
Euridice hearing what she intends,
In haste unto her friend Cassander sends,
To leave his siege at Tegea, and with speed,
To save the King and her in this their need:
Then by intreaties, promises and Coyne,
Some forces did procure with her to joyn.
Olimpias soon enters Macedon,
The Queen to meet her bravely marches on,
But when her Souldiers saw their ancient Queen,
Calling to mind what sometime she had been;
The wife and Mother of their famous Kings,
Nor darts, nor arrows, now none shoots or flings.
The King and Queen seeing their destiny,
To save their lives t'Amphipolis do fly;
But the old Queen pursues them with her hate,
And needs will have their lives as well as State:
The King by extream torments had his end,
And to the Queen these presents she did send;
A Halter, cup of poyson, and a Sword,
Bids chuse her death, such kindness she'l afford.
The Queen with many a curse, and bitter check,
At length yields to the Halter her fair neck;
Praying that fatal day might quickly haste,
On which Olimpias of the like might taste.
This done the cruel Queen rests not content,
'Gainst all that lov'd Cassander she was bent;
His Brethren, Kinsfolk and his chiefest friends,
That fell within her reach came to their ends:
Dig'd up his brother dead, 'gainst natures right,
And threw his bones about to shew her spight:
The Courtiers wondring at her furious mind,
Wisht in Epire she had been still confin'd.
161
In Peloponesus then Cassander lay,
Where hearing of this news he speeds away,
With rage, and with revenge he's hurried on,
To find this cruel Queen in Macedon;
But being stopt, at streight Thermopoly,
Sea passage gets, and lands in Thessaly:
His Army he divides, sends post away,
Polisperchon to hold a while in play;
And with the rest Olimpias pursues,
For all her cruelty, to give her dues.
She with the chief o' th'Court to Pydna flyes,
Well fortifi'd, (and on the Sea it lyes)
There by Cassander she's blockt up so long,
Untill the Famine grows exceeding strong,
Her Couzen of Epire did what he might,
To raise the Siege, and put her Foes to flight.
Cassander is resolved there to remain,
So succours and endeavours proves but vain;
Fain would this wretched Queen capitulate,
Her foe would give no Ear, (such is his hate)
The Souldiers pinched with this scarcity,
By stealth unto Cassander dayly fly;
Olimpias means to hold out to the last,
Expecting nothing but of death to tast:
But his occasions calling him away,
Gives promise for her life, so wins the day.
No sooner had he got her in his hand,
But made in judgement her accusers stand;
And plead the blood of friends and kindreds spilt,
Desiring justice might be done for guilt;
And so was he acquitted of his word,
For justice sake she being put to th'Sword:
This was the end of this most cruel Queen,
Whose fury scarcely parallel'd hath been.
The daughter, sister, Mother, Wife to Kings,
But Royalty no good conditions brings;
To Husbands death ('tis thought) she gave consent,
The murtherer she did so much lament:
With Garlands crown'd his head, bemoan'd his fates,
His Sword unto Apollo consecrates.
Her Outrages too tedious to relate,
How for no cause but her inveterate hate;
162
Her Husbands wives and Children after's death,
Some slew, some fry'd, of others stopt the breath:
Now in her Age she's forc'd to tast that Cup,
Which she had others often made to sup.
Now many Towns in Macedon supprest,
And Pellas fain to yield among the rest;
The Funerals Cassander celebrates,
Of Aridæus and his Queen with State:
Among their Ancestors by him they're laid,
And shews of lamentation for them made.
Old Thebes he then rebuilt so much of fame,
And Cassandria rais'd after his name.
But leave him building, others in their Urne,
Let's for a while, now into Asia turn.
True Eumenes endeavours by all Skill,
To keep Antigonus from Shushan still;
Having command o'th' Treasure he can hire,
Such as no threats, nor favour could acquire.
In divers Battels he had good success,
Antigonus came off still honourless;
When Victor oft he'd been, and so might still,
Peucestes did betray him by a wile.
T'Antigonus, who took his Life unjust,
Because he never would forgoe his trust;
Thus lost he all for his fidelity,
Striving t'uphold his Masters Family.
But to a period as that did haste,
So Eumenes (the prop) of death must tast;
All Persia now Antigonus doth gain,
And Master of the Treasure sole remain:
Then with Seleucus streight at odds doth fall,
And he for aid to Ptolomy doth call,
The Princes all begin now to envy
Antigonus, he growing up so high;
Fearing his force, and what might hap e're long,
Enters into a Combination strong,
Seleucus, Ptolemy, Cassander joynes,
Lysimachus to make a fourth combines:
Antigonus desirous of the Greeks,
To make Cassander odious to them seeks,
Sends forth his declarations near and far,
And clears what cause he had to make this war,
163
Cassanders outrages at large doth tell,
Shews his ambitious practises as well.
The mother of their King to death he'd put,
His wife and son in prison close had shut:
And aiming now to make himself a king,
And that some title he might seem to bring,
Thessalonica he had newly wed,
Daughter to Philip their renowned head:
Had built and call'd a City by his name,
Which none e're did, but those of royal fame:
And in despight of their two famous Kings
Hatefull Olinthians to Greece rebrings.
Rebellious Thebes he had reedified,
Which their late King in dust had damnified,
Requires them therefore to take up their arms
And to requite this traitor for these harms.
Then Ptolemy would gain the Greeks likewise,
And he declares the others injuryes:
First how he held the Empire in his hands,
Seleucus driven from Goverment and lands,
The valiant Eumenes unjustly slain,
And Lord of royal Shushan did remain;
Therefore requests their help to take him down
Before he wear the universal Crown.
These princes at the sea soon had a fight,
Where great Antigonus was put to flight:
His son at Gaza likewise lost the field,
So Syria to Ptolemy did yield:
And Seleucus recovers Babylon,
Still gaining Countryes eastward he goes on.
Demetrius with Ptolemy did fight,
And coming unawares, put him to flight;
But bravely sends the prisoners back again,
With all the spoyle and booty he had tane.
Courteous as noble Ptolemy, or more,
VVho at Gaza did the like to him before.
Antigonus did much rejoyce, his son
VVith victory, his lost repute had won.
At last these princes tired out with warrs,
Sought for a peace, and laid aside their jarrs:
The terms of their agreement, thus express
That each should hold what now he did possess,
164
Till Alexander unto age was grown,
VVho then should be enstalled in the throne.
This toucht Cassander sore for what he'd done,
Imprisoning both the mother and the son:
He sees the Greeks now favour their young Prince
Whom he in durance held, now, and long since,
That in few years he must be forc'd or glad,
To render up such Kingdomes as he had;
Resolves to quit his fears by one deed done,
So puts to death the Mother and her Son.
This Roxane for her beauty all commend,
But for one act she did, just was her end.
No sooner was great Alexander dead,
But she Darius daughters murthered.
Both thrown into a well to hide her blot,
Perdiccas was her Partner in this plot.
The heavens seem'd slow in paying her the same;
But at the last the hand of vengeance came.
And for that double fact which she had done,
The life of her must goe, and of her son
Perdiccas had before for his amiss,
But by their hands who thought not once of this.
Cassanders deed the princes do detest,
But 'twas in shew; in heart it pleas'd them best.
That he is odious to the world, they'r glad:
And now they were free Lords of what they had.
When this foul tragedy was past and done,
Polysperchon brings the other son
Call'd Hercules, and elder then his brother,
(But Olimpias would prefer the other)
The Greeks toucht with the murther done of late,
This Orphan prince 'gan to compassionate,
Begin to mutter much 'gainst proud Cassander,
And place their hopes on th'heir of Alexander.
Cassander fear'd what might of this ensue,
So Polisperchon to his counsel drew,
And gives Peloponesus for his hire,
Who slew the prince according to desire.
Thus was the race and house of Alexander
Extinct by this inhumane wretch Cassander.
Antigonus, for all this doth not mourn,
He knows to's profit, this at last will turn,
165
But that some Title now he might pretend,
To Cleopatra doth for marriage send;
Lysimachus and Ptolemy the same,
And lewd Cassander too, sticks not for shame:
She then in Lydia at Sardis lay,
Where by Embassage all these Princes pray.
Choice above all, of Ptolemy she makes,
With his Embassador her journy takes;
Antigonus Lieutenant stayes her still,
Untill he further know his Masters will:
Antigonus now had a Wolf by th'Ears,
To hold her still, or let her go he fears.
Resolves at last the Princess should be slain,
So hinders him of her, he could not gain;
Her women are appointed for this deed,
They for their great reward no better speed:
For by command, they streight were put to death,
As vile Conspirators that stopt her breath.
And now he hopes, he's order'd all so well,
The world must needs believe what he doth tell;
Thus Philips house was quite extinguished,
Except Cassanders wife who yet not dead.
And by their means who thought of nothing less,
Then vengeance just, against them to express;
Now blood was paid with blood for what was done
By cruel Father, Mother, cruel Son:
Thus may we hear, and fear, and ever say,
That hand is righteous still which doth repay.
These Captains now the stile of Kings do take,
For to their Crowns their's none can Title make;
Demetrius first the royal stile assum'd,
By his Example all the rest presum'd.
Antigonus himself to ingratiate,
Doth promise liberty to Athens State;
With Arms and with provision stores them well,
The better 'gainst Cassander to rebel.
Demetrius thether goes, is entertain'd
Not like a King, but like some God they feign'd;
Most grosly base was their great Adulation,
Who Incense burnt, and offered oblation:
These Kings afresh fall to their wars again,
Demetrius of Ptolemy doth gain.
166
'Twould be an endless Story to relate
Their several Battels and their several fate,
Their fights by Sea, their victories by Land,
How some when down, straight got the upper hand
Antigonus and Seleucus then fight
Near Ephesus, each bringing all his might,
And he that Conquerour shall now remain,
The Lordship of all Asia shall retain;
This day 'twixt these two Kings ends all the strife,
For here Antigonus lost rule and life:
Nor to his Son, did e're one foot remain
Of those vast Kingdomes, he did sometimes gain.
Demetrius with his Troops to Athens flyes,
Hopes to find succours in his miseries;
But they adoring in prosperity,
Now shut their gates in his adversity:
He sorely griev'd at this his desperate State
Tryes Foes, sith friends will not compassionate.
His peace he then with old Seleucus makes,
Who his fair daughter Stratonica takes,
Antiochus, Seleucus, dear lov'd Son,
Is for this fresh young Lady quite undone;
Falls so extreamly sick, all fear'd his life,
Yet durst not say, he lov'd his Fathers wife,
When his disease the skill'd Physitian found,
His Fathers mind he wittily did sound,
Who did no sooner understand the same,
But willingly resign'd the beautious Dame:
Cassander now must dye his race is run,
And leaves the ill got Kingdomes he had won.
Two Sons he left, born of King Philips daughter,
Who had an end put to their dayes by slaughter;
Which should succeed at variance they fell,
The Mother would, the youngest might excell:
The eld'st inrag'd did play the Vipers part,
And with his Sword did run her through the heart:
Rather then Philips race should longer live,
He whom she gave his life her death shall give.
This by Lysimacus was after slain,
Whose daughter he not long before had ta'ne;
Demetrius is call'd in by th'youngest Son,
Against Lysimachus who from him won.
167
But he a Kingdome more then's friend did eye,
Seaz'd upon that, and slew him traitrously.
Thus Philips and Cassander's race both gone,
And so falls out to be extinct in one;
And though Cassander died in his bed,
His Seed to be extirpt, was destined;
For blood, which was decre'd that he should spill,
Yet must his Children pay for Fathers ill;
Jehu in killing Ahab's house did well,
Yet be aveng'd must blood of Jezerel.
Demetrius thus Cassander's Kingdoms gains,
And now in Macedon as King he reigns;
Though men and mony both he hath at will,
In neither finds content if he sits still:
That Seleucus holds Asia grievs him sore,
Those Countryes large his Father got before.
These to recover, musters all his might,
And with his Son in Law will needs go fight;
A mighty Navy rig'd, an Army stout,
With these he hopes to turn the world about:
Leaving Antigonus his eldest Son,
In his long absence to rule Macedon.
Demetrius with so many troubles met,
As Heaven and Earth against him had been set;
Disaster on disaster him pursue,
His story seems a Fable more then true.
At last he's taken and imprisoned
Within an Isle that was with pleasures fed,
Injoy'd what ere beseem'd his Royalty,
Only restrained of his liberty:
After three years he died, left what he'd won,
In Greece unto Antigonus his Son.
For his Posterity unto this day,
Did ne're regain one foot in Asia;
His Body Seleucus sends to his Son,
Whose obsequies with wondrous pomp was done.
Next di'd the brave and noble Ptolemp,
Renown'd for bounty, valour, clemency,
Rich Egypt left, and what else he had won,
To Philadelphus his more worthy Son.
Of the old Heroes, now but two remain,
Seleucus and Lysimachus these twain,
168
Must needs go try their fortune and their might,
And so Lysimachus was slain in fight;
'Twas no small joy unto Seleucus breast,
That now he had out-lived all the rest:
Possession of Europe thinks to take,
And so himself the only Monarch make;
Whilst with these hopes in Greece he did remain,
He was by Ptolemy Ceraunus slain.
The second Son of the first Ptolemy,
Who for Rebellion unto him did fly;
Seleucus was a Father and a friend,
Yet by him had this most unworthy end.
Thus with these Kingly Captains have we done,
A little now how the Succession run,
Antigonus, Seleucus and Cassander,
With Ptolemy, reign'd after Alexander;
Cassander's Sons soon after's death were slain,
So three Successors only did remain:
Antigonus his Kingdomes lost and life,
Unto Seleucus, Author of that strife.
His Son Demetrius, all Cassanders gains,
And his posterity, the same retains;
Demetrius Son was call'd Antigonus,
And his again was nam'd Demetrius.
I must let pass those many Battels fought,
Betwixt those Kings, and noble Pyrrhus stout,
And his Son Alexander of Epire,
Whereby immortal honour they acquire;
Demetrius had Philip to his Son,
(Part of whose Kingdomes Titus Quintius won)
Philip had Perseus, who was made a Thrale
T'Emilius the Roman General;
Him with his Sons in Triumph lead did he,
Such riches too as Rome did never see:
This of Antigonus, his Seed's the Fate,
VVhose Empire was subdu'd to th'Roman State.
Longer Seleucus held the royalty,
In Syria by his Posterity;
Antiochus Soter his Son was nam'd,
To whom the old Berosus (so much fam'd,)
His Book of Assurs Monarchs dedicates,
Tells of their names, their wars, their riches, fates;
169
But this is perished with many more,
VVhich oft we wish was extant as before.
Antiochus Theos was Soter's Son,
VVho a long war with Egypts King begun;
The Affinityes and Wars Daniel sets forth,
And calls them there the Kings of South & North,
This Theos murther'd was by his lewd wife,
Seleucus reign'd, when he had lost his life.
A third Seleucus next sits on the Seat,
And then Antiochus sirnam'd the great,
VVhose large Dominions after was made small,
By Scipio the Roman General;
Fourth Seleucus Antiochus succeeds,
And next Epiphanes whose wicked deeds,
Horrid Massacres, Murthers, cruelties,
Amongst the Jews we read in Machabees.
Antiochus Eupater was the next,
By Rebels and Impostors dayly vext;
So many Princes still were murthered,
The Royal Blood was nigh extinguished;
Then Tygranes the great Armenian King,
To take the Government was called in,
Lucullus, Him, (the Roman General)
Vanquish'd in fight, and took those Kingdomes all;
Of Greece and Syria thus the rule did end,
In Egypt next, a little time wee'l spend.
First Ptolemy being dead, his famous Son
Call'd Philadelphus, did possess the Throne.
At Alexandria a Library did build,
And with seven hundred thousand Volumes fill'd;
The seventy two Interpreters did seek,
They might translate the Bible into Greek.
His Son was Evergetes the last Prince,
That valour shew'd, virtue, or excellence,
Philopater was Evergetes Son,
After Epiphanes sate on the Throne;
Philometor, Evergetes again,
And after him, did false Lathurus reign:
Then Alexander in Lathurus stead,
Next Auletes, who cut off Pompeys head.
To all these names, we Ptolemy must add,
For since the first, they still that Title had.
170
Fair Cleopatra next, last of that race,
Whom Julius Cæsar set in Royal place,
She with her Paramour, Mark Anthony
Held for a time, the Egyptian Monarchy,
Till great Augustus had with him a fight
At Actium, where his Navy's put to flight;
He seeing his honour lost, his Kingdome end,
Did by his Sword his life soon after send.
His brave Virago Aspes sets to her Arms,
To take her life, and quit her from all harms;
For 'twas not death nor danger she did dread,
But some disgrace in triumph to be led.
Here ends at last the Grecian Monarchy,
Which by the Romans had its destiny;
Thus King & Kingdomes have their times & dates,
Their standings, overturnings, bounds and fates:
Now up, now down now chief, & then broght under,
The heavn's thus rule, to fil the world with wonder
The Assyrian Monarchy long time did stand,
But yet the Persian got the upper hand;
The Grecian them did utterly subdue,
And millions were subjected unto few:
The Grecian longer then the Persian stood,
Then came the Roman like a raging flood;
And with the torrent of his rapid course,
Their Crowns their Titles, riches bears by force.
The first was likened to a head of gold.
Next Arms and breast of silver to behold,
The third, Belly and Thighs of brass in sight,
And last was Iron, which breaketh all with might;
The stone out of the mountain then did rise,
and smote those feet those legs, those arms & thighs
Then gold, silver, brass, Iron and all the store,
Became like Chaff upon the threshing Floor.
The first a Lion, second was a Bear,
The third a Leopard, which four wings did rear;
The last more strong and dreadful then the rest,
Whose Iron teeth devoured every Beast,
And when he had no appetite to eat,
The residue he stamped under feet;
Yet shall this Lion, Bear, this Leopard, Ram,
All trembling stand before the powerful Lamb.
171
With these three Monarchyes now have I done,
But how the fourth, their Kingdomes from them won,
And how from small beginnings it did grow,
To fill the world with terrour and with woe;
My tyred brain leavs to some better pen,
This task befits not women like to men:
For what is past, I blush, excuse to make,
But humbly stand, some grave reproof to take;
Pardon to crave for errours, is but vain,
The Subject was too high, beyond my strain,
To frame Apology for some offence,
Converts our boldness into impudence:
This my presumption some now to requite,
Ne sutor ultra crepidum may write.
The End of the Grecian Monarchy.
~ Anne Bradstreet,

IN CHAPTERS [300/390]



   98 Poetry
   61 Fiction
   54 Integral Yoga
   36 Occultism
   30 Yoga
   23 Philosophy
   23 Christianity
   8 Psychology
   7 Mysticism
   7 Hinduism
   5 Philsophy
   2 Theosophy
   2 Mythology
   2 Islam
   2 Integral Theory
   2 Education
   2 Buddhism
   1 Zen
   1 Science
   1 Cybernetics
   1 Alchemy


   53 H P Lovecraft
   30 Sri Ramakrishna
   24 James George Frazer
   23 Nolini Kanta Gupta
   21 Sri Aurobindo
   16 William Wordsworth
   15 The Mother
   13 Walt Whitman
   13 Satprem
   12 Percy Bysshe Shelley
   10 Anonymous
   9 Plato
   9 Lucretius
   9 Carl Jung
   8 Saint Augustine of Hippo
   8 Robert Browning
   7 Vyasa
   6 Sri Ramana Maharshi
   6 Saint John of Climacus
   5 Ralph Waldo Emerson
   5 Rabindranath Tagore
   5 John Keats
   4 Edgar Allan Poe
   4 Aleister Crowley
   3 Pierre Teilhard de Chardin
   3 Jordan Peterson
   3 Henry David Thoreau
   3 Franz Bardon
   3 A B Purani
   2 William Butler Yeats
   2 Ovid
   2 Nirodbaran
   2 Muhammad
   2 Mahendranath Gupta
   2 Li Bai
   2 Jorge Luis Borges
   2 George Van Vrekhem
   2 Alice Bailey


   53 Lovecraft - Poems
   29 The Gospel of Sri Ramakrishna
   24 The Golden Bough
   16 Wordsworth - Poems
   12 Whitman - Poems
   12 The Bible
   12 Shelley - Poems
   9 Talks
   9 Of The Nature Of Things
   9 Collected Works of Nolini Kanta Gupta - Vol 07
   8 Browning - Poems
   7 Vishnu Purana
   6 The Secret Doctrine
   6 The Ladder of Divine Ascent
   6 City of God
   5 Tagore - Poems
   5 Keats - Poems
   5 Emerson - Poems
   5 Collected Works of Nolini Kanta Gupta - Vol 05
   4 Poe - Poems
   4 Anonymous - Poems
   4 Aion
   4 Agenda Vol 01
   3 Walden
   3 Vedic and Philological Studies
   3 The Divine Comedy
   3 The Confessions of Saint Augustine
   3 Maps of Meaning
   3 Hymns to the Mystic Fire
   3 Evening Talks With Sri Aurobindo
   3 Collected Works of Nolini Kanta Gupta - Vol 03
   3 Collected Works of Nolini Kanta Gupta - Vol 02
   2 Yeats - Poems
   2 Words Of Long Ago
   2 Twelve Years With Sri Aurobindo
   2 The Secret Of The Veda
   2 The Practice of Psycho therapy
   2 The Practice of Magical Evocation
   2 The Phenomenon of Man
   2 Selected Fictions
   2 Quran
   2 Preparing for the Miraculous
   2 On Education
   2 Mysterium Coniunctionis
   2 Metamorphoses
   2 Liber ABA
   2 Li Bai - Poems
   2 Labyrinths
   2 Kena and Other Upanishads
   2 Essays In Philosophy And Yoga
   2 Collected Works of Nolini Kanta Gupta - Vol 08
   2 Beating the Cloth Drum Letters of Zen Master Hakuin
   2 A Treatise on Cosmic Fire
   2 Agenda Vol 13
   2 Agenda Vol 03


0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  THE eldER GOPAL
  NARENDRA
  --
   In 1849 Ramkumar, the eldest son, went to Calcutta to improve the financial condition of the family.
   Gadadhar was on the threshold of youth. He had become the pet of the women of the village. They loved to hear him talk, sing, or recite from the holy books. They enjoyed his knack of imitating voices. Their woman's instinct recognized the innate purity and guilelessness of this boy of clear skin, flowing hair, beaming eyes, smiling face, and inexhaustible fun. The pious elderly women looked upon him as Gopala, the Baby Krishna, and the younger ones saw in him the youthful Krishna of Vrindavan. He himself so idealized the love of the gopis for Krishna that he sometimes yearned to be born as a woman, if he must be born again, in order to be able to love Sri Krishna with all his heart and soul.
   --- COMING TO CALCUTTA
   At the age of sixteen Gadadhar was summoned to Calcutta by his elder brother Ramkumar, who wished assistance in his priestly duties. Ramkumar had opened a Sanskrit academy to supplement his income, and it was his intention gradually to turn his younger brother's mind to education. Gadadhar applied himself heart and soul to his new duty as family priest to a number of Calcutta families. His worship was very different from that of the professional priests. He spent hours decorating the images and singing hymns and devotional songs; he performed with love the other duties of his office. People were impressed with his ardour. But to his studies he paid scant attention.
   Ramkumar did not at first oppose the ways of his temperamental brother. He wanted Gadadhar to become used to the conditions of city life. But one day he decided to warn the boy about his indifference to the world. After all, in the near future Gadadhar must, as a householder, earn his livelihood through the performance of his brahminical duties; and these required a thorough knowledge of Hindu law, astrology, and kindred subjects. He gently admonished Gadadhar and asked him to pay more attention to his studies. But the boy replied spiritedly: "Brother, what shall I do with a mere bread-winning education? I would rather acquire that wisdom which will illumine my heart and give me satisfaction for ever."
  --
   Sri Ramakrishna — henceforth we shall call Gadadhar by this familiar name —1 came to the temple garden with his elder brother Ramkumar, who was appointed priest of the Kali temple. Sri Ramakrishna did not at first approve of Ramkumar's working for the sudra Rasmani. The example of their orthodox father was still fresh in Sri Ramakrishna's mind. He objected also to the eating of the cooked offerings of the temple, since, according to orthodox Hindu custom, such food can be offered to the Deity only in the house of a brahmin. But the holy atmosphere of the temple grounds, the solitude of the surrounding wood, the loving care of his brother, the respect shown him by Rani Rasmani and Mathur Babu, the living presence of the Goddess Kali in the temple, and; above all, the proximity of the sacred Ganges, which Sri Ramakrishna always h eld in the highest respect, gradually overcame his disapproval, and he began to feel at home.
   Within a very short time Sri Ramakrishna attracted the notice of Mathur Babu, who was impressed by the young man's religious fervour and wanted him to participate in the worship in the Kali temple. But Sri Ramakrishna loved his freedom and was indifferent to any worldly career. The profession of the priesthood in a temple founded by a rich woman did not appeal to his mind. Further, he hesitated to take upon himself the responsibility for the ornaments and jewelry of the temple. Mathur had to wait for a suitable occasion.
  --
   During this period Sri Ramakrishna suffered several bereavements. The first was the death of a nephew named Akshay. After the young man's death Sri Ramakrishna said: "Akshay died before my very eyes. But it did not affect me in the least. I stood by and watched a man die. It was like a sword being drawn from its scabbard. I enjoyed the scene, and laughed and sang and danced over it. They removed the body and cremated it. But the next day as I stood there (pointing to the southeast verandah of his room), I felt a racking pain for the loss of Akshay, as if somebody were squeezing my heart like a wet towel. I wondered at it and thought that the Mother was teaching me a lesson. I was not much concerned even with my own body — much less with a relative. But if such was my pain at the loss of a nephew, how much more must be the grief of the householders at the loss of their near and dear ones!" In 1871 Mathur died, and some five years later Sambhu Mallick — who, after Mathur's passing away, had taken care of the Master's comfort. In 1873 died his elder brother Rameswar, and in 1876, his beloved mother. These bereavements left their imprint on the tender human heart of Sri Ramakrishna, albeit he had realized the immortality of the soul and the illusoriness of birth and death.
   In March 1875, about a year before the death of his mother, the Master met Keshab Chandra Sen. The meeting was a momentous event for both Sri Ramakrishna and Keshab. Here the Master for the first time came into actual, contact with a worthy representative of modern India.
  --
   --- THE eldER GOPAL
   Gopal Sur of Sinthi came to Dakshineswar at a rather advanced age and was called the elder Gopal. He had lost his wife, and the Master assuaged his grief. Soon he renounced the world and devoted himself fully to meditation and prayer. Some years later Gopal gave the Master the ochre cloths with which the latter initiated several of his disciples into monastic life.
   --- NARENDRA
  --
   Two more young men, Sarada Prasanna and Tulasi, complete the small band of the Master's disciples later to embrace the life of the wandering monk. With the exception of the elder Gopal, all of them were in their teens or slightly over. They came from middle-class Bengali families, and most of them were students in school or college. Their parents and relatives had envisaged for them bright worldly careers. They came to Sri Ramakrishna with pure bodies, vigorous minds, and uncontaminated souls. All were born with unusual spiritual attributes. Sri Ramakrishna accepted them, even at first sight, as his children, relatives, friends, and companions. His magic touch unfolded them. And later each according to his measure reflected the life of the Master, becoming a torch-bearer of his message across land and sea.
   --- WOMAN DEVOTEES
  --
   One day when Narendra was on the ground floor, meditating, the Master was lying awake in his bed upstairs. In the depths of his meditation Narendra felt as though a lamp were burning at the back of his head. Suddenly he lost consciousness. It was the yearned-for, all-effacing experience of nirvikalpa samadhi, when the embodied soul realizes its unity with the Absolute. After a very long time he regained partial consciousness but was unable to find his body. He could see only his head. "Where is my body?" he cried. The elder Gopal entered the room and said, "Why, it is here, Naren!" But Narendra could not find it. Gopal, frightened, ran upstairs to the Master. Sri Ramakrishna only said: "Let him stay that way for a time. He has worried me long enough."
   After another long period Narendra regained full consciousness. Bathed in peace, he went to the Master, who said: "Now the Mother has shown you everything. But this revelation will remain under lock and key, and I shall keep the key. When you have accomplished the Mother's work you will find the treasure again."

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  And eldorados of splendour and ecstasy
  And temples to the godhead none can see.

0 1956-09-14, #Agenda Vol 01, #unset, #Zen
   My friends keep telling me that I am not ready and that, like R,1 whom they knew, I should go and spend some time in society. They say that my idea of going to the Himalayas is absurd, and they advise me to return to Brazil for a few years to stay with W W is an elderly American millionaire the only good rich man I knowwho wanted to make me an heir, as it were, to his financial affairs and who treats me rather like a son. He was quite disappointed when I came back to India. My friends tell me that if I have to go through a period in the outside world, the best way to do it is to remain near someone who is fond of me, while at the same time ensuring a material independence for the future.
   These questions of money do not interest me. In fact, nothing interests me except this something I feel within me. The only question for me is to know whether I am truly ready for the Yoga, or if my failings are not the sign of some immaturity. Mother, you alone can tell me what is right.

0 1957-07-03, #Agenda Vol 01, #unset, #Zen
   It went something like this: somewhere, in the center of this enormous edifice, there was a room reservedas it seemed in the story for a mother and her daughter. The mother was a lady, an elderly lady, a very influential matron who had a great deal of authority and her own views concerning the entire organization. Her daughter seemed to have a power of movement and activity enabling her to be everywhere at once while at the same time remaining in her room, which was well, a bit more than a roomit was a kind of apartment which, above all, had the characteristic of being very central. But she was constantly arguing with her mother. The mother wanted to keep things just as they were, with their usual rhythm, which precisely meant the habit of tearing down one thing to rebuild another, then again tearing down that to build still another, thus giving the building an appearance of frightful confusion. But the daughter did not like this, and she had another plan. Most of all, she wanted to bring something completely new into the organization: a kind of super-organization that would render all this confusion unnecessary. Finally, as it was impossible for them to reach an understanding, the daughter left the room to go on a kind of general inspection She went out, looked everything over, and then wanted to return to her room to decide upon some final measures. But this is where something rather peculiar began happening.
   She clearly remembered where her room was, but each time she set out to go there, either the staircase disappeared or things were so changed that she could no longer find her way! So she went here and there, up and down, searched, went in and out but it was impossible to find the way to her room! Since all of this assumed a physical appearanceas I said, a very familiar and very common appearance, as is always the case in these symbolic visions there was somewhere (how shall I put it?) the hotels administrative office and a woman who seemed to be the manager, who had all the keys and who knew where everyone was staying. So the daughter went to this person and asked her, Could you show me the way to my room?But of course! Easily! Everyone around the manager looked at her as if to say, How can you say that? However, she got up, and with authority asked for a key the key to the daughters roomsaying, I shall take you there. And off she went along all kinds of paths, but all so complicated, so bizarre! The daughter was following along behind her very attentively, you see, so as not to lose sight of her. But just as they should have come to the place where the daughters room was supposed to be, suddenly the manageress (let us call her the manageress), both the manageress and her key vanished! And the sense of this vanishing was so acute that at the same time, everything vanished!

0 1958-02-03b - The Supramental Ship, #Agenda Vol 01, #unset, #Zen
   As for the people I saw aboard ship, I recognized them all. Some were here in the Ashram, some came from elsewhere, but I knew them as well. I saw everyone, but as I realized that I would not remember everyone when I came back, I decided not to give any names. Besides, it is unnecessary. Three or four faces were very clearly visible, and when I saw them, I understood the feeling that I have had here, on earth, while looking into their eyes: there was such an extraordinary joy On the whole, the people were young; there were very few children, and their ages were around fourteen or fifteen, but certainly not below ten or twelve (I did not stay long enough to see all the details). There were no very old people, with the exception of a few. Most of the people who had gone ashore were of a middle ageagain, except for a few. Several times before this experience, certain individual cases had already been examined at a place where people capable of being supramentalized are examined; I had then had a few surprises which I had noted I even told some people. But those whom I disembarked today I saw very distinctly. They were of a middle age, neither young children nor elderly people, with only a few rare exceptions, and this quite corresponded to what I expected. I decided not to say anything, not to give any names. As I did not stay until the end, it would be impossible for me to draw an exact picture, for it was neither absolutely clear nor complete. I do not want to say things to some and not say them to others.
   What I can say is that the criterion or the judgment was based EXCLUSIVELY on the substance constituting the peoplewhe ther they belonged completely to the supramental world or not, whether they were made of this very special substance. The criterion adopted was neither moral nor psychological. It is likely that their bodily substance was the result of an inner law or an inner movement which, at that time, was not in question. At least it is quite clear that the values are different.

0 1960-10-25, #Agenda Vol 01, #unset, #Zen
   The day before their departure, the elder brothers friend said he was going to visit the grandmo ther (she lives some hundred yards away). He went outand didnt return. Disappeared.
   So of course they were terribly worried; they wondered what had happened. I had someone write to X, I concentrated, and four days later the boy (the brothers friend, that is) returned in a lamentable state: white, emaciated, barely able to speak. Then he recounted his story:
  --
   Then the police got involved. They wanted to take him back to the countryside around Poona (naturally I suppose they nursed him in the meantime), but not much came out of it. Seems that wherever he remembered seeing these people, when he said he had seen them, he fainted. Finally, I was told the story, and the poor family wrote to me saying, Who are these demons with such a great power that even it withstands Mothers force as well as that of Xand who are holding our son? So X was again informed and, knowing the story of the elder brothers friend, he said, Ah, now I know where the other one is, and I hope it wont take too long. But then September 26 passedgeneral despair in the family. They wrote to me, and I concentrated.
   It was just before Durga Puja,3 or just after I cant remember (dates and I dont go together)no, it was after Durga Puja. So I went into a deep concentration and, as a matter of fact, I saw that a very powerful and dangerous rakshasic4 power was involved. And then, when I started walking for my japa upstairs in my room (I had given some thought to this story and tried asking for something to be done), I suddenly saw Durga before me raising high a lance of white light the lance of light that destroys the hostile forcesand She struck into a black swarming mass of men.
  --
   Finally, they had him work as a waiter in a small caf in Ahmedabad, near the station. One day it even happened that his brother and his brothers friend stopped by (he vaguely recalls having seen them) but he was incapable of speaking to them or of getting them to recognize him. Another time, he tried to leave and headed towards the station, but after awhile he could no longer walk, he was suddenly stopped by something (he doesnt know what), and he had to go back. Thats how it wasquite a unique state. But one day, a friend of the brother stopped at this caf to drink something, and this same boy served him. He had changed a lot, but the other fellow recognized him all the same and asked, Whats your name? He saw that the boy seemed dazed and couldnt answer. So he didnt say anything but ran immediately to where the elder brother lived; they came back, took the boy into a corner and doused his face with seltzer water. It seems that then he started becoming more alive. Then they led him away and informed the police.
   I dont have any more details yet

0 1962-06-02, #Agenda Vol 03, #The Mother, #Integral Yoga
   The afternoon experience was very intriguing; I was busy working (organizing things for one of the departments, I no longer remember which) and then I said to the person I was with, Now I am going to my cousins place! When I was very young I had a cousin, the eldest son of one of my fathers brothers (he had a large family, such as you s eldom see in France). This cousin became some kind of engineera civil engineer, maybe, or a mechanical engineer (he was an outstanding chemist). Anyway, this boy was very attracted to me. He went off to the war as an officer and caught some disease (I forget what) and died around 1915, at the time I returned to France. Well, in my experience yesterday afternoon, a certain family living HERE gave me exactly the same sensation I had had towards those people when I was young. And especially for this cousin (for the rest of the family it was more vague, like a background to the experience). I am going to their place, I said. They have a lovely estate here, just as they had a lovely estate in France before (they had Madame de Sevignes chateau at Sucy, near Parisa beautiful property). And it was all so concrete! It wasnt coming through the head; it wasnt a thought but a sensation. I have to go see him now, I said. And even as I was having my vision I was telling myself, You must be going crazy! Can they really be here in Pondicherry? This uncle with whom I had only rather distant relations and this cousin I never saw much of, but whom I knew to be very nice and very loyalAre they really here?! The sensation was most strange (the head wasnt functioning at all; it was a SENSATION). So off I went to see this cousin, and it was on the way to see him that I had the experience of crossing the river. And on the way back, after the discussion with the spiritual brother (whom I really told off: Get out of here! I dont need you!), after that, when I found myself back on the bank, I started collecting my consciousness again, telling myself, Look here now! Lets try to see clearly. And then I realized that the cousin who died prematurely during the war had reincarnated in someone here. How strange, I thought. And the dates coincided.
   But that is a singular state: there is no mental intervention at all; you live things POSITIVELY, just as you experience them physically, in the same way that this (Mother knocks on the table next to her) is physically a table. Its that kind of perception something positive. I positively said, I am going to my cousins place, and the relationship had an absolutely positive vibrationit wasnt at all something thought or even remembered: theres no remembering anything, its simply there, alive. A strange state. I have had it on several occasions, and when I have it I am aware that this must be the state people who know what is happening and make predictions are inin this state there is no possibility of doubt. No thoughts intervenenone at all, not one. Absolutely nothing intellectual: simply certain vital-physical vibrations, and then you know. And you dont even wonder how you know; its not that kind of thingits self-evident. And since I was in that state when I saw the reincarnation of the cousin, I am perfectly sure of what I saw. And god knows (Mother laughs), when I came out of it and began to look at it all with my usual consciousness, I said to myself, My word! I would never have thought of such a thing! It was millions of miles from any thought of mine. Besides, I never used to think of that cousin; he was a fine boy but I never paid much attention to him, he had no place in my active consciousness.

0 1962-07-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   Sejda: elder brother.
   ***

0 1967-07-15, #Agenda Vol 08, #The Mother, #Integral Yoga
   Elvire, the eldest daughter of Mother's grandmo ther, Mira Ismalun, had married an Italian.
   Mother later saw a connection between this doge and Thon (see also Agenda III, June 30, 1962).

0 1969-12-13, #Agenda Vol 10, #The Mother, #Integral Yoga
   222"The old writings call the Titans the elder gods. So they still are; nor is any god entirely divine unless there is hidden in him also a Titan."
   223"If I cannot be Rama, then I would be Ravana; for he is the dark side of Vishnu." (Rama is a divine incarnation, whereas Ravana is the incarnation of a demon.)

0 1970-04-29, #Agenda Vol 11, #The Mother, #Integral Yoga
   I comforted the little one (because they came), and Munnu [the elder granddaughter] asked me no, she didnt ask me anything, but there was a question in her eyes, so I told her, Hes all right, my child, dont worry. Then she questioned me, and I said, Hes quite all right, he didnt kill himself Im sure of that.
   But I found it was it was all guided so wonderfully! It was (how can I put it?), to make myself understood, I prayed: I prayed that if it were really possible, well, let him be helped to leave. And thats what was done (but I had done it the previous time).

0 1972-06-18, #Agenda Vol 13, #The Mother, #Integral Yoga
   (Mother sees Sujata, who has just lost her eldest brother, and she comforts her. This fragment of conversation has been noted from memory.)
   What has to be done for each one is done.

0 1972-08-12, #Agenda Vol 13, #The Mother, #Integral Yoga
   For my elder brother too, you know, he lived far away, I didnt see him, but now that he has passed away, I know I will never see him again in the same form, so I am sad, very sad, Mother. What can I do?
   Well, thats strange!

02.01 - A Vedic Story, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   VI) There were elders before Agni who covered the same path, even as charioteers do their way.
   That is why, O Varuna! out of fear I have come away so far, even as an animal shrinks and shivers at a shooting arrow.

02.14 - Appendix, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Let me in this connection tell you a story. We were then in college. The Swadeshi movement was in full flood, carrying everything before it. We the young generation of students had been swept off our feet. One day, an elder among us whom I used to consider personally as my friend, philosopher and guide, happened to pass a remark which rather made me lose my bearings a little. He was listing the misdeeds of the British in India. "This nation of shopkeepers!" he was saying, "There is no end to their trickeries to cheat us. Take, for instance, this question of education. The system they have set up with the high-sounding title of 'University' and 'the advancement of learning' is nothing more than a machine for creating a band of inexpensive clerks and slaves to serve them. They have been throwing dust into our eyes by easily passing off useless Brummagem ware with the label of the real thing. One such eminently useless stuff is their poet Wordsworth, whom they have tried to foist on our young boys to their immense detriment." This remark was no doubt a testimony to his inordinate love of country. But it remains to be seen how far it would bear scrutiny as being based on truth.
   For us in India, especially to Bengalis, the first and foremost obstacle to accepting Wordsworth as a poet would be his simple, artless and homely manner:

03.03 - Arjuna or the Ideal Disciple, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   A certain modern critic, however, demurs. He asks why Arjuna was chosen in preference to Yudhisthira and doubts the wisdom and justice of the choice (made by Sri Krishna or the author of the Gita). Is not the eldest of the Pandavas also the best? He possesses in every way a superior dhra. He has knowledge and wisdom; he is free from passions, calm and self-controlled; he always acts according to the dictates of what is right and true. He is not swayed by the impulses of the moment or by considerations relating to his personal self; serene and unruffled he seeks to fashion his conduct by the highest possible standard available to him. That is why he is called dharmarja. If such a one is not to be considered as an ideal disciple, who else can be?
   To say this is to miss the whole nature of discipleship, at least as it is conceived in the Gita. A disciple is not a bundle of qualifications and attainments, however high or considerable they may be. A disciple is first and foremost an aspiring soul. He may not have high qualities to his credit; on the contrary, he may have what one calls serious defects, but even that would not matter if he possessed the one thing needful, the unescapable urge of the soul, the undying fire in the secret heart. Yudhishthira may have attained a high status of sttvic nature; but the highest spiritual status, the Gita says, lies beyond the three Gunas. He is the fittest person for this spiritual life who has abandoned all dharmasprinciples of conduct, modes of living and taken refuge in the Lord alone, made the Lord's will the sole and sufficient law of life. Even though to outward regard such a person be full of sins, the Lord promises to deliver him from all that. It is the soul's love for the Divine given unconditionally and without reserve that can best purify the dross of the inferior nature and render one worthy of the Divine Grace.

03.06 - The Pact and its Sanction, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   A true covenant there can be only between parties that work for the light, are inspired by the same divine purpose. Otherwise if there is a fundamental difference in the motive, in the soul-impulse, then it is no longer a pact between comrades, but a patchwork of irreconcilable elements. I have spoken of the threefold sanction of the covenant. The sanction from the top initiates, plans and supports, the sanction from the bottom establishes and furnishes the fi eld, but it is the sanction from the mid-region that inspires, executes, makes a living reality of what is no more than an idea, a possibility. On one side are the elders, the seasoned statesmen, the wise ones; on the other, the general body of mankind waiting to be moved and guided; in between is the army of young enthusiasts, enlightened or illumined (not necessarily young in age) who form the pra, the vital sheath of the body politic. Allby far the largest part of itdepends upon the dreams that the Prana has been initiated and trained to dream.
   This life principle of a body politic seems in Pakistan to be represented by the Ansars. The question then to be determined is whether they have accepted the Pact or not. If they have, is it merely a political expedient or do they find in it a real moral value? We have to weigh and judge the ideal and motive that inspire this organisation which seeks to be the steel frame supporting or supported by the Government. We ask: is this a nucleus, a seed bed for the new life to take birth and grow, the new life that would go to the making of the new world and humanity? And we have to ask India too, has she found her nucleus or nuclei, on her side, that would generate and foster the power of her soul and spirit? The high policy of a government remains a dead law or is misconstrued and misapplied through local agents: they are in fact the local growths that feed the national life and are fed by it and they need careful nurture and education, for upon them depends ultimately the weal or the woe of the race.

05.10 - Children and Child Mentality, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The child, we can take, comes into the world with a more or less clean slate to record the reactions of life. In the early period he is still nearer his psychic being which is not yet thrown back or covered over by the impacts and impressions of the world. The first conscious contacts with the world are not generally happy for the child. He meets things all around that go against the grain of his still sensitive psychic consciousness. The first quarrel he witnesses between his parents, the first rough behaviour or movement of an elder that shakes his attention, the first lie that he hears uttered by his teacher, act almost as shellshocks to his nerves. And as he grows, lessons like these are showered upon him from all sides and no wonder if his consciousness very soon gets warped and twisted, he too begins his own game in the line he observes and experiences. Only, not being guided or controlled by reason and experience, he overdoes the thing, and because of his age, what in an adult is a matter of course, trivial and insignificant, looms large and ominous in his case. The surroundings in which a child lives and grows form the atmosphere which he breathes in at every moment and if there is poison in it, he inhales and imbibes the poison which becomes part of his substance and nature. A pure environment is needed for a pure life impulse to shape an develop itself.
   ***
  --
   There are two failings which a teacher must guard againstto which he is usually proneif he wishes to secure respect and obedience and trust from children: (I) telling a lie and (2) losing temper. A child can easily find out whether you are spinning a long yarn or not. He is inquisitive, irrepressively curious and, above all, he has his own manner and angle of looking at things. He puts questions about all things and subjects and in all ways that seem queer to an adult view. His answers too to questions, his solutions of problems are very unorthodox, bizarre. But it is all the more the task of the elder not only to put up with all these vagaries, but also with great sympathy and patience to appreciate and understand what the child attempts to express. If you get irritated or angry and try to snub or brush him away, it would mean the end of all cordial relation between you and him. Or, again, if you try to hoodwink him, give a false answer to hide your ignorance, in that case too the child will not be deceived, he will find you out and lose all respect for you. It is far better to own your ignorance, saying you do not know than to pose as a knowing man; although that may affect to some extent his sense of hero-worship and he may not entertain any longer the unspoilt awe and esteem with which he was accustomed to look up to you, still you will not lose his affection and confidence. Infinite patience and a temper that is never frayed or ruffled are demanded of the teacher and the parent who wish to guide and control successfully and happily a child. With that you can mould in the end the most refractory child, without that you will fail even with a child of goodwill.
   Wordsworth: We Are Seven

06.16 - A Page of Occult History, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Into the heart of this Darkness and Falsehood and Pain and Death, a seed was sown, a grain that is to be the epitome and symbol of material creation and in and through which the Divine will claim back all the elements gone astray, the prodigal ones who will return to recognise and fulfil the Divine. That was Earth. And the earth, in her turn, in her labour towards the Divine Fulfilment, out of her bosom, threw up a being who would again symbolise and epitomise the earth and material creation. That is Man. For, man came with the soul in him, the Psychic Being, the Divine Flame, the spark of consciousness in the midst of universal unconsciousness, a miniature of the original Divine Light-Truth-Love-Life. In the meantime, to help the evolution, to join hands with the aspiring soul in the human being, there was created, on the defection of the First Lords the Asuric Quaternitya second hierarchy of luminous beingsDevas, gods. (Some-thing of this inner history of the world is reflected in the Greek legend of struggle between the Titans and the Olympians.) These gods, however, being a latter creation, perhaps because they were young and inexperienced, could not cope immediately with their strong elders. It is why we see in the mythological legends the gods very often worsted at the hands of the Asuras: Indra hiding under the sea, Zeus threatened often with defeat and disaster. It is only an intervention from the Supreme (the Greeks called it Fate) that saved them in the end and restored the balance.
   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.

08.26 - Faith and Progress, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   One must aspire, it is indispensable; but there are people who aspire and yet with so much conflict within them, between faith and want of faith, trust and distrust, between optimism that is sure of victory and pessimism that is just waiting for the catastrophe to come etc., etc. If such is the state of your being, you may aspire but nothing will come out of it. You say, "I aspire and I get nothing"; that is because you are demolishing your aspiration all the while by your want of trust. But if truly you have the trust, things would be different. Children, for example, when they are left to themselves, when they have not been deformed by elderly people, have a great confidence that everything will be all right. When they have an accident they never think that it will be anything serious. They have the spontaneous conviction that it will be set right soon and that helps things to get right soon. When you aspire for the Force, ask for the Divine's help, if you do it with an unshakable certitude that the thing will come, in that case, it is impossible for it not to come. In fact, as I say, such a conviction is in itself an inner opening. There are people who are naturally and automatically in this condition. Whenever or wherever there occurs an opportunity to receive something from above they are there present. And there are others who always fail to be on the spot when there is an occasion for the descent: they close themselves at the right moment. But they who have the childlike reliance they never miss an opportunity. It is a very curious phenomenon. Apparently there may not be much difference between the two types. Both may have the same goodwill, the same aspiration, the same desire to do one's best, but he who has a happy confidence in him, who does not question, who does not ask if he will have the thing or not, whether the Divine will answer or notfor, to him that is not the question, it is understood and taken for granted: "The thing I need I shall be given," he says, "if I pray my prayer will be granted, in am in difficulty and I ask for help, the help will come, it will not only come but settle everything"I say, the person who has such a spontaneous, candid, unquestioning reliance gets the best conditions under which an effective descent can take place; its action then is marvellous.
   It is with your mental contradictions and doubts that you spoil everything, with this kind of ideas that enter into you when you are in difficulty: "It is impossible, I shall never come to the end of it, supposing the situation gets worse, supposing I am to roll down etc., etc... " In this way you build up a wall between yourself and the Force that you want to receive.

1.00a - DIVISION A - THE INTERNAL FIRES OF THE SHEATHS., #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  The Lord of Cosmic Love now seeks union with His Brother, and, in point of time, embodies all the Present. He is the sumtotal of all that is embodied; He is conscious Existence. He is the Son divine and His life and nature evolve through every existent form. The Lord of Cosmic Will holds hid the future within His plans and consciousness. They are all three the Sons of one Father, all three the aspects of the One God, all three are Spirit, all three are Soul, and all three are Rays emanating from one cosmic centre. All three are substance, but in the past one Lord was the elder Son, in the present another Lord comes to the fore, and in the future still another. But this is so only in Time. From the standpoint of the Eternal Now, none is greater nor less than another, for the last shall be first, and the first last. Out of manifestation time is not, and freed from objectivity states of consciousness are not.
  The fire of Spirit is the essential fire of the first Lord of Will plus the fire of the second Logos of Love. These two cosmic Entities blend, merge, and demonstrate as Soul, utilising for purposes of manifestation the aid of the third Logos. The three fires blend and merge. In this fourth round and on this fourth globe of our planetary scheme, the fires of the third Logos of intelligent matter are fusing somewhat with the fires of cosmic [64] mind, showing as will or power, and animating the Thinker on all planes. The object of Their co-operation is the perfected manifestation of the cosmic Lord of Love. This should be pondered upon for it reveals a mystery.
  --
  Certain facts are known in connection with the fire spirits (if so they may be termed). The fundamental fact that should here be emphasised is that AGNI, the Lord of Fire, rules over all the fire elementals and devas on the three planes of human evolution, the physical, the astral, and the mental, and rules over them not only on this planet, called the Earth, but on the three planes in all parts of the system. He is one of the seven Brothers (to use an expression familiar to students of the Secret Doctrine) Who each embody one of the seven principles, or Who are in Themselves the seven centres in the body of the cosmic Lord of Fire, called by H. P. B. "Fohat." He is that active fiery Intelligence, Who is the basis of the internal fires of the solar system. On each plane one of these Brothers holds sway, and the three elder Brothers (for always the three will be seen, and later the seven, who eventually merge into the primary three) rule on the first, third and the fifth planes, or on the plane of adi, of atma [xxii]22 and of manas. It is urgent that we here remember that They are fire viewed [66] in its third aspect, the fire of matter. In Their totality these seven Lords form the essence of the cosmic Lord, called in the occult books, Fohat. [xxiii]23
  This is so in the same sense as the seven Chohans, [xxiv]24 with Their affiliated groups of pupils, form the essence or centres in the body of one of the Heavenly Men, one of the planetary Logoi. These seven again in Their turn form the essence of the Logos.

1.00 - INTRODUCTORY REMARKS, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  What is laid down anent the system, as a whole, can be predicated of all planets which in their nature reflect the Sun, their elder brother.
  Human, or the Microcosmic Man:

1.012 - Joseph, #Quran, #unset, #Zen
  43. The king said, “I see seven fat cows being eaten by seven lean ones, and seven green spikes, and others dried up. O elders, explain to me my vision, if you are able to interpret visions.”
  44. They said, “Jumbles of dreams, and we know nothing of the interpretation of dreams.”
  --
  80. And when they despaired of him, they conferred privately. Their eldest said, “Don’t you know that your father received a pledge from you before God, and in the past you failed with regard to Joseph? I will not leave this land until my father permits me, or God decides for me; for He is the Best of Deciders.”
  81. “Go back to your father, and say, ‘Our father, your son has stolen. We testify only to what we know, and we could not have prevented the unforeseen.’”

1.01 - Adam Kadmon and the Evolution, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  launched by eldredge and Gould. That the human species
  has hardly if at all evolved, as evidenced by some of the

1.01 - A NOTE ON PROGRESS, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  He who speaks these words before the Tribunal of the elders will
  be laughed at and dismissed as a dreamer.

1.01 - Archetypes of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  thing, and primitive fear seizes the naive mind. The elders of
  the Elgonyi tribe in Kenya gave me exactly the same description

1.01 - Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Mayflower, did the business for America, and its influence is still rising, swelling, spreading, in cerealian billows over the land,this seed I regularly and faithfully procured from the village, till at length one morning I forgot the rules, and scalded my yeast; by which accident I discovered that even this was not indispensable,for my discoveries were not by the synthetic but analytic process, and I have gladly omitted it since, though most housewives earnestly assured me that safe and wholesome bread without yeast might not be, and elderly people prophesied a speedy decay of the vital forces. Yet I find it not to be an essential ingredient, and after going without it for a year am still in the land of the living; and I am glad to escape the trivialness of carrying a bottle-full in my pocket, which would sometimes pop and discharge its contents to my discomfiture. It is simpler and more respectable to omit it. Man is an animal who more than any other can adapt himself to all climates and circumstances. Neither did I put any sal soda, or other acid or alkali, into my bread. It would seem that I made it according to the recipe which Marcus Porcius
  Cato gave about two centuries before Christ. Panem depsticium sic facito. Manus mortariumque bene lavato. Farinam in mortarium indito, aqu paulatim addito, subigitoque pulchre. Ubi bene subegeris, defingito, coquitoque sub testu. Which I take to meanMake kneaded bread thus. Wash your hands and trough well. Put the meal into the trough, add water gradually, and knead it thoroughly. When you have kneaded it well, mould it, and bake it under a cover, that is, in a baking-kettle. Not a word about leaven. But I did not always use this staff of life. At one time, owing to the emptiness of my purse, I saw none of it for more than a month.

1.01 - Newtonian and Bergsonian Time, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  an astronomical application of the elder Darwin.
  The third of the dynasty of Darwins, Sir Charles, is one of the

1.01 - The King of the Wood, #The Golden Bough, #James George Frazer, #Occultism
  for by Cato the elder, that the sacred grove was dedicated to Diana
  by a certain Egerius Baebius or Laevius of Tusculum, a Latin

1.01 - To Watanabe Sukefusa, #Beating the Cloth Drum Letters of Zen Master Hakuin, #unset, #Zen
  Sukehiko, eldest son of the wealthy Watanabe family of Hara, for unspecified unfilial acts. Citing cautionary stories, Hakuin warns his friend of the dire karmic consequences lying in store if he doesn't mend his ways. The letter owes its survival to its inclusion in Hakuin's publication The Cloth
  Drum Refitted, subtitled A Letter to an Unfilial Son, which first appeared in his fifties.
  --
  As I said in my previous letter, I was disturbed to learn you have recently been indulging in your reprehensible habit of using strong and unfilial language to your elderly parents. This has caused them much pain. It is altogether abominable. Never forget that there is indeed such a thing as heavenly retri bution. The wrath of the gods is very real.
  Until this spring I was staying at a place called Shinoda in Izumi Province. In a village nearby named Tsukumi, there lived the son of a very wealthy man named Shinkichir. He was talented, handsome, had a clever mind, and was dearly loved by all the members of his family, who coddled and protected him as he grew up. Shinkichir turned eighteen last year, his father having passed away three or four years earlier. Arrangements for his marriage were begun this past winter. An agreement was reached with the bride's family, and the bride was being fitted out with a trousseau and so forth.
  --
  Obsession with these seductions is a serious disease, and it is one that neither the wise nor the foolish can escape. A wise person blinded by delusion is like a tiger that falls into a well and yet has sufficient strength to claw its way out without losing its skin. When a foolish man is similarly blinded, he is like a tired, skinny old fox that falls in but perishes miserably at the bottom of the well because he lacks the strength to clamber out. Even a person who is just tolerably clever will, once he has fallen victim to these seductions and begins behaving in an unfilial manner, heed the warnings of his elders and the advice of the good and virtuous, immediately change his ways and become a kind and considerate son to his parents. Receiving heaven's favor and the gods' hidden assistance, he will be blessed with great happiness and long life. When he dies, he will leave a sterling reputation for wisdom and goodness behind him.
  Not so a foolish man, for once he engages in unfilial behavior he neither fears the warnings of his elders nor heeds the advice of good, upright people. He defies the sun, he opposes the moon, and in the end he receives the punishment of heaven and the dire verdict of the gods. In this state, self-redemption is no longer possible.
  The difference between the two men does not exist from the start. It arises only because the former heeds to the warnings, and the latter does not.
  --
  Today his son cherishes the letter as a family treasure. Recently, on the occasion of an annual festival, some elderly laymen who frequent my temple borrowed the letter and brought it to my temple. They asked me to copy it out and write some prefatory remarks. I complied with their wishes, and have taken the opportunity to add much new material as well.
  What joy it is to imagine readers of this work taking out the letter from time to time as
  --
  The cardinal Chinese virtue of filiality, applicable to all interactions with one's elders, but especially to a son's dealings with his parents, grandparents, and family, assumed great importance in
  Edo-period Japan with its formal government sanction of Confucian ethics. Many Confucians, including some with great political influence, regarded monasticism as abhorrent on the grounds that it contravened the basic operating principles of filial behavior by keeping young men from producing heirs to continue the parental line. Buddhists in China, and later in Japan, responded to such charges with some success, arguing the deep filiality of the monk's career, in which "leaving home" for the priesthood, through the redemptive power of awakening, is reconciled with Confucian filial responsibilities.
  --
  12). Hakuin's ideas on the subject may be summed up fairly well in the calligraphic works he prepared and distributed in large numbers to people. These works consisted of one large character, filiality or parent, followed by the inscription, "There is no more valuable act of filiality than to save one's father and mother from the sad fate of an unfortunate rebirth in the next life"-exactly the sentiments Hakuin had expressed to Sukefusa as a young monk. a It was considered extremely unfilial to injure or disfigure the body of one's (male) children. This was especially heinous in the case of an eldest son, who, according to the canons of filial piety, is venerated because of his superior birth, age, and gender. b Although not all of these references can be traced, most of them are found in Tales of the TwentyFour Paragons of Filial Virtue (Ehr-shih-ssu hsiao), a popular Confucian text of the Yuan dynasty that was reprinted and widely read in Edo Japan. c A legendary sage ruler of ancient China. According to Mencius, when ministers came to him with good advice, Yu always received it with deep gratitude.

1.02 - BOOK THE SECOND, #Metamorphoses, #Ovid, #Poetry
  When now the eldest, Phaethusa, strove
  To rest her weary limbs, but could not move;

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  towards your goal continuing? Anyone who gets in your way irritates you differently-abled elderly ladies,
  playful, happy children, lovers out for a stroll. You are a good person, under most circumstances at least
  --
  conflated, as is frequently the case, in this myth); Apsu, Tiamats husb and and consort; the elder gods,
  children of Tiamat and Apsu; and Marduk, sun-deity and mythic hero. Tiamat symbolizes the great
  --
  The original union of Tiamat and Apsu brings the elder gods into being. These gods carelessly kill
  Apsu, upon who they unconsciously depend. Tiamat re-appears, with a vengeance, and decides to
  --
  The original children of Tiamat and Apsu the elder gods should therefore be regarded as
  embodiments of the archaic transpersonal intrapsychic phenomena that give rise to human motivation, as
  --
  The elder gods, in totality, serve to reproduce and to noisily act. Their incessant racket and movement
  upsets the divine parents; disturbs the inner parts of Tiamat.231 So Tiamat and her husb and Apsu conspire
  --
  (secondary/patriarchal) elder gods, once and for all, and begins to produce horrible soldiers, to aid her in
  battle:
  --
  patriarchal) elder deities, who assemble to contemplate the upcoming battle:
  102
  --
  illustration of the interactions between the individual, the interpersonal, and the social. The elder sibling
  may be drawn positively to the newborn by natural affiliative tendencies, and curiosity. At the same time,
  --
  unit. The protective attitude of the parents, who restrict aggression on the part of the elder child, further
  complicates things draws the additional requirements of the social unit into the already difficult situation.
  --
  The two eldest sons determine to seek out the Water of Life, one after the other, after gaining their
  fathers reluctant permission. They both encounter a dwarf, at the beginning of their journeys, and speak
  --
  true Water of Life for salt sea water (the arrogant elder brothers replace the benevolent aspect of the
  Great Mother with her destructive counterpart). When he arrives at home, the younger son unwittingly
  --
  When the year had almost passed, the eldest Prince thought that he would hurry to the Princess, and
  by giving himself out as her deliverer would gain a wife and a kingdom as well. So he rode away, and
  --
  The two elder Princes are too bound up in their traditional thoughts of power, wealth and glory to
  concentrate on what is of true importance. Because of their great respect for the gold that makes up the
  --
  The old King is dying for lack of water. He has two elder sons, who could rescue him, but they are narrowminded, traditional, materialistic, selfish and rigid. They lack proper spirit for the quest. The youngest
  son a proper hero pays attention to what the sensible ignore, makes a voyage into the unknown, and

1.02 - Skillful Means, #The Lotus Sutra, #Anonymous, #Various
  I am the eldest son of the Buddha.
  Please illuminate and explain it!

1.02 - Substance Is Eternal, #Of The Nature Of Things, #Lucretius, #Poetry
  That wastes with eld the works along the world,
  Destroy entire, consuming matter all,
  --
  When things wax old with eld and foul decay,
  Or when salt seas eat under beetling crags.

1.03 - APPRENTICESHIP AND ENCULTURATION - ADOPTION OF A SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
  constructed beast, aided by the elders of the tribe, who serve as the agents of this deity367). When the rite is
  successfully completed, the initiated are no longer children, dependent upon the arbitrary beneficience of

1.03 - Bloodstream Sermon, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
  female. It doesn't appear as a monk or a layman, an elder or a
  novice, a sage or a fool, a buddha or a mortal. It strives for no

1.03 - Meeting the Master - Meeting with others, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Two Tamil brothers, the elder of whom was a pleader, wanted to meet Sri Aurobindo this morning. They claimed to be guided by the spirit of their eldest brother, Jagannathan, who had died at Rangoon on 1 December 1918. They brought with them three notebooks containing his communications and some automatic writings. The younger brother was the medium. The notebooks were sent up and Sri Aurobindo glanced at the pages.
   Sri Aurobindo: Some answers are meaningless. The definition of 'genius' does not make any sense.

1.03 - Reading, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  We boast that we belong to the nineteenth century and are making the most rapid strides of any nation. But consider how little this village does for its own culture. I do not wish to flatter my townsmen, nor to be flattered by them, for that will not advance either of us. We need to be provoked,goaded like oxen, as we are, into a trot. We have a comparatively decent system of common schools, schools for infants only; but excepting the half-starved Lyceum in the winter, and latterly the puny beginning of a library suggested by the state, no school for ourselves. We spend more on almost any article of bodily aliment or ailment than on our mental aliment. It is time that we had uncommon schools, that we did not leave off our education when we begin to be men and women. It is time that villages were universities, and their elder inhabitants the fellows of universities, with leisureif they are indeed so well offto pursue liberal studies the rest of their lives.
  Shall the world be confined to one Paris or one Oxford forever? Cannot students be boarded here and get a liberal education under the skies of

1.03 - Sympathetic Magic, #The Golden Bough, #James George Frazer, #Occultism
  by a council of elders. The change, by whatever causes produced, and
  whatever the character of the early rulers, was on the whole very
  --
  ceases to be swayed by the timid and divided counsels of the elders,
  and yi elds to the direction of a single strong and resolute mind, it

1.03 - The Gate of Hell. The Inefficient or Indifferent. Pope Celestine V. The Shores of Acheron. Charon. The, #The Divine Comedy, #Dante Alighieri, #Christianity
    An old man, hoary with the hair of eld,
    Crying: "Woe unto you, ye souls depraved!

1.03 - To Layman Ishii, #Beating the Cloth Drum Letters of Zen Master Hakuin, #unset, #Zen
  "Today's students practice the Way clothed in warm garments and get plenty to eat, and they are as soft and weak as the eldest son of a wealthy family. Could any of them venture to stand stalwart and resolute in a courtyard on a bitterly cold night like Hui-k'o? Buried up to the waist in icy snow like a stack of firewood? Suffering of this intensity cannot be endured unless one is made of stone or metal, or has wooden legs like a statue. The marrow-chilling cold of the northern Wei winter constantly penetrated the thin cotton robe he wore, but he stood resolutely and silently through that adversity until dawn, never relaxing his efforts for a second, or weeping a single tear. Bodhidharma never offered him the slightest help whatsoever. Finally, Hui-k'o took a knife and cut off his left arm. h Hsisou Shou-t'an was perfectly justified in holding Hui-k'o up as a model for all Zen monks throughout the world.
  "When the Sixth Patriarch Hui-neng raised the Dharma standard at Ts'ao-hsi, the priest Nan-yueh came to study with him. Hui-neng asked, 'What is this that thus comes?' Nan-yueh stood in a daze, unable to respond. Hui-neng did not utter a single word to relieve his confusion, and it was not until

1.040 - Forgiver, #Quran, #unset, #Zen
  67. It is He who created you from dust, then from a seed, then from an embryo, then He brings you out as an infant, then He lets you reach your maturity, then you become elderly—although some of you die sooner—so that you may reach a predetermined age, so that you may understand.
  68. It is He who gives life and death; and when He decides on a thing, He just says to it, “Be,” and it comes to be.

1.04 - ADVICE TO HOUSEHOLDERS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Many days later I went with Captain to see Rj Sourindra Tagore. As soon as I met him, I said, 'I can't address you as "Rj", or by any such title, for I should be telling a lie.' He talked to me a few minutes, but even so our conversation was interrupted by the frequent visits of Europeans and others. A man of rajasic temperament, Sourindra was naturally busy with many things. Jatindra his eldest brother, had been told of my coming, but he sent word that he had a pain in his throat and couldn't go out.
  "One day, in that state of divine intoxication, I went to the bathing-ghat on the Ganges at Baranagore. There I saw Jaya Mukherji repeating the name of God; but his mind was on something else. I went up and slapped him twice on the cheeks.

1.04 - On blessed and ever-memorable obedience, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  And it is not in vain that this laudable rigour is brought to perfection among them, for it bears and shows abundant fruit. And among these holy fathers many become proficient both in active life and spiritual insight, both in discernment and humility. And there was to be seen among them an awful and angelic sight: venerable and white-haired elders of holy beauty running about in obedience like children and taking a great delight in their humiliation. There I have seen men who had spent some fifty years in obedience. And when I asked them to tell me what consolation they had gained from so great a labour, some of them replied that they had attained to deep humility with which they had permanently repelled every assault. Others said that they had obtained complete insensibility and freedom from pain in calumnies and insults.
  I have seen others of those ever-memorable fathers with their angelic white hair attain to the deepest innocence and to wise simplicity, spontaneous and God-guided. (Just as an evil man is somewhat double, one thing outwardly and another inwardly, so a simple person is not something double, but something of a unity.)1 Among them there are none who are fatuous and foolish, like old men in the world who are commonly called in their dotage. On the contrary, outwardly they are utterly gentle and kindly, radiant and sincere, and they have nothing hypocritical, affected or false about them either in speech or character (a thing not found in many); and inwardly, in their soul, like innocent babes, they make God Himself and their superior their very breath, and the eye of their mind keeps a bold and strict watch for demons and passions.
  --
  great elder, for the edification of the others, pretended to get angry with him in church, and ordered him to be sent out before the time. Knowing that he was innocent of what the pastor accused him, when we were alone I began to plead the cause of the bursar before the great man. But the wise director said: And I too know, Father, that he is not guilty, but just as it would be a pity and wrong to snatch bread from the mouth of a starving child, so too the director of souls does harm both to himself and to the ascetic if he does not give him frequent opportunities to obtain crowns such as the superior considers he merits at every hour by bearing insults, dishonour, contempt or mockery. For three very serious wrongs are done: first, the director himself is deprived of the rewards which he would receive for corrections and punishments; secondly, the director acts unjustly when by virtue of that one person he could have brought profit to others, but does not do so; and thirdly, the most serious harm is that often the very people who seem to be most hard-working and patient, if left for a time without blame or reproach from the superior as people confirmed in virtue, lose the meekness and patience they previously had. For even land that is good and fruitful and fertile, if left without the water of dishonour, can revert to forest and produce the thorns of vanity, cowardice and audacity. Knowing this, that great Apostle sent word to Timothy: Keep at it, reprove, rebuke them in season and out of season.1
  I disputed the matter with that true director, and reminded him of the infirmity of our race, and that the undeserved, or perhaps not undeserved, punishment may make many break away from the flock. Again that temple of wisdom said: A soul attached to the shepherd with love and faith for Christs sake will not leave him even if it were at the price of his blood, and especially if he has received through him the healing of his wounds, for he remembers him who says: Neither angels, nor principalities, nor powers, nor any other creature can separate us from the love of Christ.2 But if the soul is not attached, bound and devoted to the shepherd in this way, then I wonder if such a man is not living in this place in vain, for he is united to the shepherd by a hypocritical and false obedience. And truly this great man is not deceived, but he has directed, led to perfection and offered to Christ unblemished sacrifices.
  --
  I should be quite unjust to all enthusiasts for perfection if I were to bury in the tomb of silence the achievement and reward of Macedonius, the first of the deacons there. This man, so consecrated to the Lord, just before the feast of the Holy Theophany,1 actually two days before it, once asked the pastor for permission to go to Alexandria for a certain personal need of his, promising to return from the city as soon as possible for the approaching festival and the preparation for it. But the devil, the hater of good, hindered the archdeacon, and though released by the abbot, he did not return to the monastery for the holy feast at the time appointed by the superior. On his returning a day late, the pastor deposed him from the diaconate and put him in the rank of the lowest novices. But that good deacon of patience and archdeacon of endurance accepted the fathers decision as calmly as if another had been punished and not himself. And when he had spent forty days in that state, the wise pastor raised him again to his own rank. But scarcely a day had passed before the archdeacon begged the pastor to leave him in his former discipline and dishonour, saying: I committed an unforgivable sin in the city. But knowing that Macedonius was telling him an untruth and that he sought punishment only for the sake of humility, the Saint yi elded to the good wish of the ascetic. Then what a sight there was! An honoured elder with white hair spending his days as a novice and sincerely begging everyone to pray for him. For, said he, I fell into the fornication of disobedience. But this great Macedonius in secret told me, lowly though I am, why he voluntarily pursued such a humiliating course of life. Never, he assured me, have I felt in myself such relief from every conflict and such sweetness of divine light as now. It is the property of angels, he continued, not to fall, and even, as some say, it is quite impossible for them to fall. It is the property of men to fall, and to rise again as often as this may happen. But it is the property of devils, and devils alone, not to rise once they have fallen.
  1 I.e. the feast of the Baptism of Christ, corresponding to some extent to the Western Epiphany.
  --
  I must not fail to adorn the crown of this step with this emerald. Once I started a discussion on silence with some of the most experienced elders in the community. With a smile on their faces and in jovial mood they said to me in a friendly way: We, Father John, being material, live a material life, preferring to wage war according to the measure of our weakness, and considering it better to struggle with men, who are sometimes fierce and some times penitent, than with demons who are continually raging and up in arms against us!
  One of those ever-memorable fathers who had great love for me according to God and was very outspoken, once said to me kindly: If, wise man, you have within you the power of him who said, I can do all things in Christ who streng thens me;1 if the Holy Spirit has descended upon you with the dew of purity, as upon the Holy Virgin; if the power of the Highest has over shadowed you with patience; then like the Man (Christ our God), gird your loins with the towel of obedience; and having risen from the supper of silence, wash the feet of the brethren in a spirit of contrition; or rather, roll yourself under the feet of the community in spiritual self-abasement. At the gate of your heart place strict and unsleeping guards. Control your wandering mind in your distracted body. Amidst the actions and movements of your limbs, practise mental quiet (hesychia). And, most paradoxical of all, in the midst of commotion be unmoved in soul. Curb your tongue which rages to leap into arguments. Seventy times seven in the day wrestle with this tyrant. Fix your mind to your soul as to the wood of a cross to be struck like an anvil with blow upon blow of the hammers, to be mocked, abused, ridiculed and wronged, without being in the least crushed or broken, but continuing to be quite calm and immovable. Shed your own will as a garment of shame, and thus stripped of it enter the practice ground. Array yourself in the rarely acquired breastplate of faith, not crushed or wounded by distrust towards your spiritual trainer. Check with the rein of temperance the sense of touch that leaps forward shamelessly. Bridle your eyes, which are ready to waste hour after hour looking at physical grandeur and beauty, by meditation on death. Gag your mind, overbusy with its private concerns, and thoughtlessly prone to criticize and condemn your brother, by the practical means of showing your neighbour all love and sympathy. By this will all men truly know, dearest father, that we are disciples of Christ, if, while living together, we have love one for another.2 Come, come, said this good friend, come and settle down with us and for living water drink derision at every hour. For David, having tried every pleasure under heaven, last of all said in bewilderment: Behold, what is good, or what is beautiful? Nothing else but that brethren should dwell together in unity.3 But if we have not yet been granted this good, that is, such patience and obedience, then it is best for us, having at least discovered our weakness, to live apart far from the athletic lists, and bless the combatants and pray they may be granted patience. I was won over to the good arguments of this most excellent father and teacher, who
  --
  evil, you know from your own experience, holy father. This man told me: In my monastery in Asia (for that is where the good man came from) there was a certain elder who was extremely careless and undisciplined. I say this without passing judgment on him, but simply to state the truth. He obtained, I do not know how, a disciple, a youth called Acacius, simple-hearted but prudent in thought. And he endured so much from this elder that to many people it will perhaps seem incredible. For the elder tormented him daily not only with insults and indignities, but even with blows. But his patience was not mere senseless endurance. And so, seeing him daily in wretched plight like the lowest slave, I would ask him when I met him: What is the matter, Brother Acacius, how are you today? And he would at once show me a black eye, or a scarred neck or head. But knowing that he was a worker, I would say to him: Well done, well done; endure and it will be for your good. Having done nine years with this pitiless elder, he departed to the Lord. Five days after his burial in the cemetery of the fathers, Acaciuss master went to a certain elder living there and said to him: Father, Brother Acacius is dead. As soon as the elder heard this he said: Believe me, elder, I do not believe it. The other replied: Come and see. The elder at once rose and went to the cemetery with the master of the blessed ascetic. And he called as to a living person to him who was truly alive in his falling asleep, and said: Are you dead, Brother Acacius? And the good doer of obedience, showing his obedience even after his death, replied to the great elder: How is it possible, Father, for a man who is a doer of obedience to die ? Then the elder who had been Acaciuss master became terrified and fell on his face in tears. Afterwards he asked the abbot of the Laura for a cell near the tomb, and lived in it devoutly, always saying to the fathers: I have committed murder. And it seemed to me, Father John, that the one who spoke to the dead man was the great John himself. For that blessed soul told me another story as if it were about someone else, when it was really about himself, as I was afterwards able to learn for certain.
  About John the Sabbaite, or Antiochus
  There was another, said John, in the same monastery in Asia who became a disciple of a certain meek, gentle and quiet monk. And seeing that the elder honoured and cared for him, he rightly judged that this would be fatal for many men, and he begged the elder to send him away. (As the elder had another disciple, this would not cause him much inconvenience.) And so he went away, and with a letter from his master he settled in a cenobitic monastery in Pontus. On the first night that he entered this monastery he saw in a dream his account being made out by someone, and after settling that awful account he was left a debtor to the sum of a hundred pounds of gold. When he woke up he began to reflect on what he had seen in his dream and said: Poor Antiochus (for this was his name), you certainly fall far short of your debt! And when, he continued, I had lived in this monastery for three years in unquestioning obedience, and was regarded by all with contempt and was insulted as the stranger (for there was no other strange monk there), then again I saw in a dream someone giving me a credit-note for the payment of ten pounds of my debt. And so when I woke up and had thought about my dream, I said: Still only ten! But when shall I pay the rest? After that I said to myself: Poor Antiochus! Still more toil and dishonour for you. From that time forward I began to pretend to be a blockhead, yet without in any way neglecting the service of all. But when the merciless fathers saw that I willingly served in that same condition, they gave me all the heavy work of the monastery. In such a way of life I spent thirteen years, when in a dream I saw those who had appeared to me before, and they gave me a receipt in complete settlement of my debt. So when the members of the monastery imposed upon me in any way, I remembered my debt and endured it courageously. So you see, Father John, that wise John told me this as if it were about another person. And that was why he changed his name to Antiochus. But in actual fact it was he himself who so courageously destroyed the handwriting1 by his patience and obedience.
  1 Cf. Colossians ii, 24.
  Let us hear what a gift of discernment this holy man obtained by his utter obedience. When he was residing in the monastery of St. Sabba three young monks came to him wanting to become his disciples. He gladly received them and at once gave them kindly hospitality, wanting to refresh them after the labour of their journey. When three days had passed, the elder said to them: By nature, brothers, I am prone to fornication, and I cannot accept any of you. But they were not scandalized, for they knew the good work of the elder. Yet however much they asked him, they were quite unable to persuade him. Then they threw themselves at his feet and implored him at least to give them a rulehow and where they ought to live. So he yi elded to their entreaties, and knowing that they would receive it with humility and obedience, the elder said to one: The Lord wants you, child, to live in a place of solitude in subjection to a father. And to the second he said: Go and sell your will and give it to God, and take up your cross and persevere in a community and monastery of brothers, and you will certainly have treasure in heaven. Then to the third he said: Take in with your very breath the word of Him who said: He who endures to the end will be saved.1 Go, and if possible choose for your trainer in the Lord the most strict and exacting person and with daily perseverance drink abuse and scorn as milk and honey. Then the brother said to the great John: But, Father, what if the trainer lives a lax life? The elder replied: Even if you see him committing fornication, do not leave him, but say to yourself: Friend, why are you here ?2 Then you will see all pride vanish from you, and lust wither.
  Let all of us who wish to fear the Lord struggle with our whole might, so that in the school of virtue we do not acquire for ourselves malice and vice, cunning and craftiness, curiosity and anger. For it does happen, and no wonder! As long as a man is a private individual, or a seaman, or a tiller of the soil, the Kings enemies do not war so much against him. But when they see him taking the Kings colours,3 and the shi eld, and the dagger, and the sword, and the bow, and clad in soldiers garb, then they gnash at him with their teeth, and do all in their power to destroy him. And so, let us not slumber.

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  The characteristics of Varuna in the Veda have given pause even to its naturalistic interpreters and compelled them to admit the presence of moral ideas and a subjective element in the Rishis conception of their divinities. They admit it grudgingly and attempt to give it as crude and primitive an appearance as possible, but the moral & supernatural functions of Varuna are undeniable. Yet Varuna is the Greek Ouranos, which is simply & plainly the sky, Akasha. Ouranos in Greek myth is a colourless presence, parent by his union with Earth, Akasha with Prithivi, of all beings but especially of Kronos & the Titans, the elder gods, the first masters of heaven. There is no resemblance here to Varuna. Farther to complicate the task of the modern mythologists, Varuna in later Sanscrit has fallen from his skies & become the god of the Ocean. By what extraordinary chemical process of the imagination was the god of the sky converted into the god of the Ocean? Because both are blue, one is driven to suppose! That would be material enough and crude enough to satisfy the firmest believer in the intellectual crudity & semi-savagery of the Vedic Rishis. But let us leave aside the shadowy Greek Ouranos and look a little from our own standpoint at this mighty Vedic Varuna.
  We get our first mention of Varuna at the end of the second hymn in the Rigveda, the hymn of Madhuchchhandas in which he calls, as in the third, on several gods, first to Vayu, then to Vayu and Indra together, last, Varuna and Mitra. Arrive, he says, O Vayu, O beautiful one, lo these Soma-powers in their array (is it not a battle-array?), protect them, hear their call! O Vayu, strongly thy lovers woo thee with prayers (or, desires), they have distilled the nectar, they have found their strength (or, they know the day?). O Vayu, thy abounding stream moves for the giver, it is wide for the drinking of the Soma-juice. O Indra & Vayu, here are the outpourings, come to them with outputtings of strength, the powers of delight desire you both. Thou, O Vayu, awake, and Indra, to the outpourings of the Soma, you who are rich in power of your plenty; so (that is, rich in power) come to me, for the foe has attacked. Come O Vayu, and Indra, to the distiller of the nectar, expel the foe, swiftly hither strong by the understanding. And then comes the closing call to Mitra & Varuna. I call Mitra of purified discernment and Varuna who destroys the foe, they who effect a bright and gracious understanding. By Law of Truth, Mitra and Varuna, who by the Truth increase and to the Truth attain, enjoy a mighty strength. Mitra and Varuna, the seers, born in Force, dwellers in the Vast, uphold Daksha (the discerning intelligence) at his work.

1.05 - Buddhism and Women, #Tara - The Feminine Divine, #unset, #Zen
  people. Only elderly people continue the tradition as
  it was in Tibet.

1.05 - Christ, A Symbol of the Self, #Aion, #Carl Jung, #Psychology
  early to the doctrine of the two sons of God, of whom the elder
  24 Cf. R. Scharf, "Die Gestalt des Satans im Alten Testament."
  --
  Ebionite notion that God had two sons, an elder one, Satan,
  and a younger one, Christ. 53 Michaias, one of the speakers in the
  --
  Satan, as already mentioned, was regarded as Christ's elder
  brother.

1.05 - On painstaking and true repentance which constitute the life of the holy convicts; and about the prison., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  I saw two men travelling to the Lord in the same way and at the same time. One of them was old and more advanced in labours; but the other was his disciple and soon outran the elder and came first to the sepulchre of humility.1
  Let all of us, and especially the fallen, beware lest we sicken in heart from the disease of the godless Origen.2 For this foul disease, by using Gods love for man as an excuse, is readily accepted by pleasure-lovers.

1.05 - Problems of Modern Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  by the pleasure principle than are the unadapted who, because of theirsocial inadequacy, have a craving for power and importance. The elder
  brother who follows in his fathers footsteps and wins to a commanding

1.05 - Solitude, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  I have occasional visits in the long winter evenings, when the snow falls fast and the wind howls in the wood, from an old settler and original proprietor, who is reported to have dug Walden Pond, and stoned it, and fringed it with pine woods; who tells me stories of old time and of new eternity; and between us we manage to pass a cheerful evening with social mirth and pleasant views of things, even without apples or cider,a most wise and humorous friend, whom I love much, who keeps himself more secret than ever did Goffe or Whalley; and though he is thought to be dead, none can show where he is buried. An elderly dame, too, dwells in my neighborhood, invisible to most persons, in whose odorous herb garden I love to stroll sometimes, gathering simples and listening to her fables; for she has a genius of unequalled fertility, and her memory runs back farther than mythology, and she can tell me the original of every fable, and on what fact every one is founded, for the incidents occurred when she was young. A ruddy and lusty old dame, who delights in all weathers and seasons, and is likely to outlive all her children yet.
  The indescribable innocence and beneficence of Nature,of sun and wind and rain, of summer and winter,such health, such cheer, they afford forever! and such sympathy have they ever with our race, that all

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
  brought again the thirty pieces of silver to the chief priests and elders,
  Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see
  --
  canon of rites and institutions which make the youth an adult and the father an elder holds indisputed
  sway, so that the young man undergoes his prescribed transition to adulthood just as naturally as the
  --
  woman is elderly and is probably a kind of mother figure, and a normal human being, etc. You make
  assumptions and then you have a bridge. When you know the person better, then many earlier
  --
  well. She lived with her mother whose character I knew nothing about and with an elderly, desperately
  ill, bed-ridden aunt. Her boyfriend was a violent alcoholic schizophrenic who mistreated her
  --
  into exile, and the line of descent goes through Seth. Ham, the rejected son of Noah, is not said to be his eldest son,
  but the same pattern recurs. Abraham is told to reject his son Ishmael because a younger son (Isaac) is to be born to
  him. Isaacs eldest son Esau loses his birthright to Jacob through some rather dubious maneuvers on Jacobs part,
  some of them backed by his mother. Jacobs eldest son Reuben loses his inheritance for the reason given in Genesis
  49:4. Josephs younger son Ephraim takes precedence over the elder Manasseh. The same theme is extended,
  though not essentially changed, in the story of the founding of the monarchy, where the first chosen king, Saul, is
  --
  Yggdrasill, the world tree of the Edda. from the elder Edda by Magnusson, F. (18th century) [figure 55 in
  Neumann, E. (1955)].
  --
  These can be reasonably considered akin to the elder gods in the Enuma Elish (see chapter 2.3.2).
  472

1.05 - THE MASTER AND KESHAB, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "After the destruction of the universe, at the end of a great cycle, the Divine Mother garners the seeds for the next creation. She is like the elderly mistress of the house, who has a hotchpotch-pot in which she keeps different articles for household use. (All laugh.)
  "Oh, yes! Housewives have pots like that, where they keep 'sea-foam', blue pills, small bundles of seeds of cucumber, pumpkin, and gourd, and so on. They take them out when they want them. In the same way, after the destruction of the universe, my Divine Mother, the Embodiment of Brahman, gathers together the seeds for the next creation. After the creation the Primal Power dwells in the universe itself. She brings forth this phenomenal world and then pervades it. In the Vedas creation is likened to the spider and its web. The spider brings the web out of itself and then remains in it.

1.05 - The Second Circle The Wanton. Minos. The Infernal Hurricane. Francesca da Rimini., #The Divine Comedy, #Dante Alighieri, #Christianity
  Naming the dames of eld and cavaliers,
  Pity prevailed, and I was nigh bewildered.

1.05 - War And Politics, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  "Looking at me she replied, 'That doesn't matter. Wherever people call the Divine in any form, I answer to their call. I shall tell you what happened one day. The Germans were bombing France heavily. Two children, sister and brother, had gone to school. When they returned, they could not find their house nor their parents: they were destroyed. The elder sister clasping the brother began to call her parents and the brother was trembling in fear like a leaf. Suddenly a cry to God reached me surging from the depth of the heart. I had to go immediately. Making some provision for them I returned.'"
  Let us now sum up Sri Aurobindo's vision of Hitler. Long before anyone knew much about Hitler and his aim and purpose, the Mother and Sri Aurobindo were under no illusions about him. Of course, he had spoken openly about his aim in his Mem Kampf, but no one perhaps took it seriously. Sri Aurobindo not only understood it but saw the dark occult force behind that made Hitler its effective instrument. He gave us occasional hints in our letters about Hitler and his being possessed by that force. In a letter in 1935 I wrote to him, "Since the descent of the Supermind will quicken the process, why not retrench the whole staff? We shall all flock back after the descent!"

1.06 - Magicians as Kings, #The Golden Bough, #James George Frazer, #Occultism
  such a government of elders we might call it a _gerontocracy._ The
   elders who in aboriginal Australia thus meet and direct the affairs

1.06 - Psychic Education, #On Education, #The Mother, #Integral Yoga
  These books should contain, for younger students, the loftiest examples of the past, given not as moral lessons but as things of supreme human interest, and for elder students, the great thoughts of great souls, the passages of literature which can set fire to the highest emotions and prompt the highest ideals and aspirations, the records of history and biography which exemplify the living of those great thoughts, noble emotions and inspiring ideals.
  Opportunity should be given to students to emulate in action the deeper and nobler impulses which rise within them.

1.06 - THE MASTER WITH THE BRAHMO DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Sri Ramakrishna arrived at Surendra's house. Many devotees had assembled there, including Surendra's elder brother, who was a judge.
  Futility of reasoning

1.07 - A Song of Longing for Tara, the Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  right now are the eld of our Dharma practice. The present is the only time
  we have to practice. This attitude is hard to develop. For example, when Im

1.07 - Bridge across the Afterlife, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  from the Arya we find what eldredge and Gould would
  call punctuated equilibrium in 1972; the discussion of life

1.07 - Hymn of Paruchchhepa, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  we call, the eldest of the Angirases, the Illumined One, call
  thee with our thoughts, O Brilliant Fire, with our illumined

1.07 - On mourning which causes joy., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  years in a life of great austerity. This place was bereft of every comfort, and was almost untrodden by the foot of man, being about seventy miles from the fort.1 Towards the end of his life the elder returned to his cell on the holy mountain where he had two extremely pious disciples from Palestine who took care of the elders cell. Having passed a few days there he fell into the illness from which he died. On the day before his death, he went into ecstasy of mind and with open eyes he looked to the right and left of his bed and, as if he were being called to account by someone, in the hearing of all the bystanders he said: Yes indeed, that is true; but that is why I fasted for so many years. And then again: Yes, it is quite true; but I wept and served the brethren. And again: No, you are slandering me. And sometimes he would say: Yes, it is true. Yes, I do not know what to say to this. But in God there is mercy. And it was truly an awful and horrible sightthis in visible and merciless inquisition. And what was most terrible, he was accused of what he had not done. How amazing! Of several of his sins the hesychast and hermit said: I do not know what to say to this, although he had been a monk for nearly forty years and had the gift of tears. Alas, alas! Where was then the voice of Ezekiel to say to the tormentor: As I find you, I will judge you, says God.2 Truly he could not say anything of the sort. Why? Glory to Him who alone knows! And some, as before the Lord, told me that he even fed a leopard from his hand3 in the desert. And while being thus called to account he was parted from his body, leaving us in uncertainty as to his judgment, or end, or sentence, or how the trial ended.
  Just as a widow bereft of her husb and and having an only son finds in him her sole comfort after the Lord, so for a soul that has fallen there is no other consolation at the time of its departure but the toils of fasting and tears.

1.07 - Production of the mind-born sons of Brahma, #Vishnu Purana, #Vyasa, #Hinduism
  The wife of Adharma[14] (vice) was Hinsā (violence), on whom he begot a son Anrita (falsehood), and a daughter Nikriti (immorality): they intermarried, and had two sons, Bhaya (fear) and Naraka (hell); and twins to them, two daughters, Māyā (deceit) and Vedanā (torture), who became their wives. The son of Bhaya and Māyā was the destroyer of living creatures, or Mrityu (death); and Dukha (pain) was the offspring of Naraka and Vedanā. The children of Mrityu were Vyādhi (disease), Jarā (decay), Soka (sorrow), Tṛṣṇa (greediness), and Krodha (wrath). These are all called the inflictors of misery, and are characterised as the progeny of Vice (Adharma). They are all without wives, without posterity, without the faculty to procreate; they are the terrific forms of Viṣṇu, and perpetually operate as causes of the destruction of this world. On the contrary, Dakṣa and the other Ṛṣis, the elders of mankind, tend perpetually to influence its renovation: whilst the Manus and their sons, the heroes endowed with mighty power, and treading in the path of truth, as constantly contribute to its preservation.
  Maitreya said:-

1.07 - The Magic Wand, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  The wand made of elder-wood, proves, on account of its analogy to Saturn, especially efficient when calling up or evoking elemental spirits and demons. In making magic wands willow twigs may also be used for any type, for the willow is a very good fluid condenser. The attentive reader will remember that willows are often struck by lightning because of their high content of water, and their capability of absorbing. He may also remember the old saying referring to thunderstorms: "From the willow flee, look for a beech-tree. The wood of an oak or an acacia, too, is an excellent material for making a magic wand.
  It is, indeed, very easy to make a magic wand of any of the kinds of wood mentioned. Cut a twig, approximately 3/8 to 3/4 ins. in diameter and about 12-20 ins. in length, remove its skin and smooth it. Often the cutting of a magic wand has been restricted to special astrological periods, and the magician acquainted with astrology is free to make use of his knowledge when making a wand. But such a procedure is by no means necessary, since the magician knows very well that the stars may have a certain influence, but that they cannot force the wise to do anything, as he actually rules them. Thus anybody may, if he likes, make by himself a magic wand out of one of the materials mentioned above. If the magic wand is to serve ritual purposes, you are recommended to use a new knife when cutting the twig.
  --
  Take the twig of an elder-bush, 12-20 ins. long and 3/8 to 3/4 ins. in diameter, peel off its skin and smooth it with sand-paper.
  Then remove its pith so that you get an elder-pipe. Put a cork on the one end of the pipe and seal it with sealing-wax, insert a condenser (a liquid condenser, if you like) from the other side, then also seal this end of the pipe airproof. The rod is now ready for use. You may, if you wish, use a different kind of wood, for instance, the twig of an ash, willow or oak tree, or of a hazelnut bush. The twig, which has no pith must, however, be pierced through carefully with a fine drill, making a pipe of it. Instead of the liquid condenser a solid condenser may be used, the same kind of condenser described in "Initiation into Hermetics". It is 44 also possible to use a piece of blotting paper soaked with a liquid condenser instead of a solid condenser, which, after it has dried well, is charged, and then, after having been rolled together, is inserted into the hollow space of the rod. The disadvantage of wood is that it will, as time goes by, moulder or be affected by the fluid condenser, which will cause it to become perforated. It might therefore as well be replaced by a metal-pipe. Those kinds of metals which are good conductors of heat and electricity are best.
  The best of all, of course, is a copper pipe with a diameter of 3/8 to 1/2 inch. In order to avoid any oxidization on the surface of the metal, the pipe can be nickel, chrome, or tin-plated before it is filled with the condenser. One opening must be soldered together at once, the other immediately after having filled up the pipe; thus you get a first class magic wand, applicable for all purposes.

1.07 - THE MASTER AND VIJAY GOSWAMI, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  He has no feeling of high and low in regard to persons. So he doesn't discriminate about caste. If his mother tells him that a particular man should be regarded as an elder brother, the child will eat from the same plate with him, though the man may belong to the low caste of a blacksmith. The child doesn't know hate, or what is holy or unholy.
  "Even after attaining samdhi, some retain the 'servant ego' or the 'devotee ego'. The bhakta keeps this 'I-consciousness'. He says, 'O God, Thou art the Master and I am Thy servant; Thou art the Lord and I am Thy devotee.' He feels that way even after the realization of God. His 'I' is not completely effaced. Again, by constantly practising this kind of 'I-consciousness', one ultimately attains God. This is called bhaktiyoga.

1.08 - BOOK THE EIGHTH, #Metamorphoses, #Ovid, #Poetry
  Perithous here, there elder Lelex lay,
  His locks betraying age with sprinkled grey.

1.08 - Departmental Kings of Nature, #The Golden Bough, #James George Frazer, #Occultism
  Accordingly when one of them is seriously ill, the elders hold a
  consultation and if they think he cannot recover they stab him to

1.08 - Psycho therapy Today, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  brothers and sisters. The elder brother is no longer the true father and the
   elder sister no longer the true mother. Later, husb and and wife are

1.08 - The Historical Significance of the Fish, #Aion, #Carl Jung, #Psychology
  S. Thelwall, I, pp. 231-32.) The disciples of Gamaliel the elder (beginning of
  1st cent.) were named after various kinds of fishes. (Abot de Rabbi Nathan,

1.09 - ADVICE TO THE BRAHMOS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Presently a few elderly members of the Brahmo Samaj arrived. The room was full of devotees. Sri Ramakrishna was sitting on his bed, facing the north. He kept smiling, and talked to the Brahmo devotees in a joyous mood.
  Characteristics of divine love
  --
  Adhar Sen arrived with several of his friends. He was a deputy magistrate, about thirty years old. This was his second visit to the Master. He was accompanied by his friend Saradacharan, who was extremely unhappy because of the death of his eldest son. A retired deputy inspector of schools, Saradacharan devoted himself to meditation and prayer. Adhar had brought his friend to the Master for consolation in his afflicted state of mind.
  Coming down from samdhi, the Master found the eyes of the devotees fixed on him.
  --
  At that time the Divine Mother will gather up the seeds for the future creation, even as the elderly mistress of the house keeps in her hotchpotch-pot little bags of cucumber seeds, 'sea-foam', blue pills, and other miscellaneous things. The Divine Mother will take Her seeds out again at the time of the new creation."
  Sri Ramakrishna began to talk with Adhar on the verandah north of his room.

1.09 - Legend of Lakshmi, #Vishnu Purana, #Vyasa, #Hinduism
  ga, and Kūrma Purāṇas. The Vāyu and Padma have much the same narrative as that of our text; and so have the Agni and Bhāgavata, except that they refer only briefly to the anger of Durvāsas, without narrating the circumstances; indicating their being posterior, therefore, to the original tale. The part, however, assigned to Durvāsas appears to be an embellishment added to the original, for no mention of him occurs in the Matsya P. nor even in the Hari Vaṃśa, neither does it occur in what may be considered the oldest extant versions of the story, those of the Rāmāyana and Mahābhārata: both these ascribe the occurrence to the desire of the gods and Daityas to become immortal. The Matsya assigns a similar motive to the gods, instigated by observing that the Daityas slain by them in battle were restored to life by Śukra with the Sañjīvinī, or herb of immortality, which he had discovered. The account in the Hari Vaṃśa is brief and obscure, and is explained by the commentator as an allegory, in which the churning of the ocean typifies ascetic penance, and the ambrosia is final liberation: but this is mere mystification. The legend of the Rāmāyana is translated, vol. I. p. 410. of the Serampore edition; and that of the Mahābhārata by Sir C. Wilkins, in the notes to his translation of the Bhāgavata Gītā. See also the original text, Cal. ed. p. 40. It has been presented to general readers in a more attractive form by my friend H. M. Parker, in his Draught of Immortality, printed with other poems, Lond. 1827. The Matsya P. has many of the stanzas of the Mahābhārata interspersed with others. There is some variety in the order and number of articles produced from the ocean. As I have observed elsewhere (Hindu Theatre, I. 59. Lond. ed.), the popular enumeration is fourteen; but the Rāmāyana specifies but nine; the Mahābhārata, nine; the Bhāgavata, ten; the Padma, nine; the Vāyu, twelve; the p. 78 Matsya, perhaps, gives the whole number. Those in which most agree, are, 1. the Hālāhala or Kālakūta poison, swallowed by Śiva: 2. Vārunī or Surā, the goddess of wine, who being taken by the gods, and rejected by the Daityas, the former were termed Suras, and the latter Asuras: 3. the horse Uccaiśśravas, taken by Indra: 4. Kaustubha, the jewel worn by Viṣṇu: 5. the moon: 6. Dhanwantari, with the Amrita in his Kamaṇḍalu, or vase; and these two articles are in the Vāyu considered as distinct products: 7. the goddess Padmā or Śrī: 8. the Apsarasas, or nymphs of heaven: 9. Surabhi, or the cow of plenty: 10. the Pārijāta tree, or tree of heaven: 11. Airāvata, the elephant taken by Indra. The Matsya adds, 12. the umbrella taken by Varuna: 13. the earrings taken by Indra, and given to Aditī: and apparently another horse, the white horse of the sun: or the number may be completed by counting the Amrita separately from Dhanwantari. The number is made up in the popular lists by adding the bow and the conch of Viṣṇu; but there does not seem to be any good authority for this, and the addition is a sectarial one: so is that of the Tulaśī tree, a plant sacred to Kṛṣṇa, which is one of the twelve specified by the Vāyu P. The Uttara Khanda of the Padma P. has a peculiar enumeration, or, Poison; Jyeṣṭhā or Alakṣmī, the goddess of misfortune, the elder born to fortune; the goddess of wine; Nidrā, or sloth; the Apsarasas; the elephant of Indra; Lakṣmī; the moon; and the Tulaśī plant. The reference to Mohinī, the female form assumed by Viṣṇu, is very brief in our text; and no notice is taken of the story told in the Mahābhārata and some of the Purāṇas, of the Daitya Rāhu's insinuating himself amongst the gods, and obtaining a portion of the Amrita: being beheaded for this by Viṣṇu, the head became immortal, in consequence of the Amrita having reached the throat, and was transferred as a constellation to the skies; and as the sun and moon detected his presence amongst the gods, Rāhu pursues them with implacable hatred, and his efforts to seize them are the causes of eclipses; Rāhu typifying the ascending and descending nodes. This seems to be the simplest and oldest form of the legend. The equal immortality of the body, under the name Ketu, and his being the cause of meteorical phenomena, seems to have been an after-thought. In the Padma and Bhāgavata, Rāhu and Ketu are the sons of Sinhikā, the wife of the Dānava Viprachitti.
  [9]: The four Vidyās, or branches of knowledge, are said to be, Yajña vidyā, knowledge or performance of religious rites; Mahā vidyā, great knowledge, the worship of the female principle, or Tāntrika worship; Guhya vidyā, knowledge of mantras, mystical prayers, and incantations; and Ātma vidyā, knowledge of soul, true wisdom.

1.09 - Man - About the Body, #Initiation Into Hermetics, #Franz Bardon, #Occultism
  The food contains the elements mingled with each other. The result of taking in food is a chemical process by which the elements are preserved in our body. From the medical point of view, the taking in of any kind of food, together with the breathing, causes a process of combustion. The hermetist sees far more in this process than just a simple chemical event. He regards this combustion as the mutual dissolving of food, just like the fire is kept burning by fuel. Therefore the whole life depends on the continuous supply of fuel, that is the food and the breathing. To supply every element with the necessary preserving substances, a mixed food is advisable which contains the fundamental materials of the elements. If we were to restrict our whole life to a one-sided kind of food only, our body would, without any doubt, fall ill, meaning that such a kind of food would produce a disharmony in the body. By the disintegration of air and food, the elements are provided with the supporting substances and in this way their activity is maintained. Such is mans natural mode of life. If an element is missing, as it were, the fuel, all the functions depending on it are immediately affected. If, e.g., the fiery element in the body works excessively, we feel thirsty, the air element makes us feel hungry, the element of water causes a feeling of cold, and the earthy element produces tiredness. On the other hand, every over-saturation of the elements causes reinforced effects in the body. A surplus of the fiery element creates a yearning for movement and activity. If this be the case with the watery element, the secretive process will be stronger. Any over-saturation of the airy element indicates that we must be moderate in taking food at all. An over-saturation of the earth element affects the aspects of sexual life, which must not necessarily find expression in the sexual instinct in the fleshly sense. It is quite possible -- and this will especially occur in the case of elderly people that they will feel a longing for increased activity and for productive agility.
  In their active and passive polarity the electric and the magnetic fluids have the task of forming acid combinations in all the organic and inorganic bodies, from the chemical point of view, eventually from the alchemistic standpoint too. In the active sense they are constructive, and in the negative sense they are destructive, dissolving and disintegrating. All this explains the biological functions in the body. The final result is the circulation of life, which is brought into existence, thrives, ripens and fades away. This is the sense of evolution of all things created. a.

1.09 - Talks, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  In the beginning, as I said, Dr. Manilal was the spearhead of the attack. What we did not dare to ask because of our youth, our shyness or even our sophistication, he, our elderly doctor, babbled away like a simple child, bluntly and sweetly, and we were greatly rewarded. We were so much charmed by the novelty of the talks that none of us thought of keeping any record. I would make some mental notes and when I visited Dilip's place for tea pour them out and make everybody roar with laughter. He would regale me with a sumptuous breakfast, in return for the divine ambrosia. After about a fortnight of squandering the precious talks which, had they been noted and published, would have made another volume, I realised my mistake and thought, "Why not keep a record?" But I would debate, "What's the use since they will never be published?" Thus in two minds, I started noting them down in the middle of the night after the work was over or at other odd hours. Quite often my colleagues would help me in rescuing some of the points I had lost, or correcting and adding others. Still almost one third of the talks were not recorded for want of time or sheer laziness. Meanwhile the news had gone abroad that Sri Aurobindo was having talks with us. So people began to waylay or hunt us out for some nectar and our stock went up. Groups were formed, according to the law of sympathy and attraction for hearing the "Divine news". Some approached Dr. Manilal, some Purani some Satyendra and others came to me. Many advised us to keep a diary and others must have suspected that we were doing so already. Sri Aurobindo did not know, at least physically, about it and there was even a fear that if he did, he might stop talking altogether. Now I feel that some Hand must have pushed me over my reluctance and turned out a fairly good record, after all.
  With Sri Aurobindo's gradual recovery the time of the talks also changed. They were h eld mostly during his sponging and later during his bath. As the years passed, the original stream of abundance began to get thinner and thinner till in the last years there was practically a silent attendance on a silent Presence. Either we had exhausted all topics and a satiation had followed and dried up all our inspiration or Sri Aurobindo had withdrawn his inner gesture of approval. Only when Dr. Manilal arrived from Baroda, the still atmosphere quickened with life for a while but he too would soon lapse into a quiescent mood.

1.09 - The Worship of Trees, #The Golden Bough, #James George Frazer, #Occultism
  spirit of the tamarind-tree; and still later three elderly women,
  dressed in fine clothes and wearing necklaces and earrings, sang the

1.10 - The descendants of the daughters of Daksa married to the Rsis, #Vishnu Purana, #Vyasa, #Hinduism
  giras, Smriti, bore daughters named Sinivālī, Kuhu, Rākā, and Anumati (phases of the moon[3]). Anasūyā, the wife of Atri, was the mother of three sinless sons, Soma (the moon), Durvāsas, and the ascetic Dattātreya[4]. Pulastya had, by Prīti, a son called in a former birth, or in the Svāyambhuva Manvantara, Dattoli, who is now known as the sage Agastya[5]. Kṣamā, the wife of the patriarch Pulaha, was the mother of three sons, Karmasa, Arvarīvat, and Sahiṣṇu[6]. The wife of Kratu, Sannati, brought forth the sixty thousand Bālakhilyas, pigmy sages, no bigger than a joint of the thumb, chaste, pious, resplendent as the rays of the sun[7]. Vaśiṣṭha had seven sons by his wife Urjjā, Rajas, Gātra, Ūrddhabāhu, Savana, Anagha, Sutapas, and Śukra, the seven pure sages[8]. The Agni named Abhimānī, who is the eldest born of
  Brahmā, had, by Svāhā, three sons of surpassing brilliancy, Pāvaka, Pavamāna, and Śuci, who drinks up water: they had forty-five sons, who, with the original son of Brahmā and his three descendants, constitute the forty-nine fires[9]. The progenitors (Pitris), who, as I have mentioned, were created by Brahmā, were the Agniṣvāttas and Varhiṣads; the former being devoid of, and the latter possessed of, fires[10]. By them, Swadhā had two daughters, Menā and Dhāranī, who were both acquainted with theological truth, and both addicted to religious meditation; both accomplished in perfect wisdom, and adorned with all estimable qualities[11]. Thus has been explained the progeny of the daughters of Dakṣa[12]. He who with faith recapitulates the account, shall never want offspring.
  --
  ga have the same sons as in our text, reading Putra and Hasta in place of Gātra: they add a daughter, Puṇḍarikā, married to Paṇḍu (see note 1). The eldest son, according to the Vāyu, espoused a daughter of Mārkaṇḍeya, and had by her the Lokapāla of the west, Ketumat. The seven sons of Vaśiṣṭha are termed in the text the seven Ṛṣis, appearing in that character in the third Manvantara.
  [9]: The eldest son of Brahmā, according to the commentator, upon the authority of the Vedas. The Vāyu P. enters into a very long detail of the names and places of the whole forty-nine fires. According to that, also, Pāvaka is electric or Vaidynta fire; Pavamāna is that produced by friction, or Nirmathya; and Śuci is solar, Saura, fire. Pavamāna was the parent of Kavyavāhana, the fire of the Pitris; Śuci of Havyavāhana, the fire of the gods; and Pavamāna of Saharakṣa, the fire of the Asuras. The Bhāgavata explains these different fires to be so many appellations of fire employed in the invocations with which different oblations to fire are offered in the ritual of the Vedas: ### explained by the commentator, ###.
  [10]: According to the commentator, this distinction is derived from the Vedas. The first class, or Agniṣvāttas, consists of those householders who, when alive, did not maintain their domestic fires, nor offer burnt-sacrifices: the second, of those who kept up the household flame, and presented oblations with fire. Manu calls these Agnidagdhas and the reverse, which Sir W. Jones renders, 'consumable by fire,' &c. Kullūka Bhaṭṭa gives no explanation of them. The Bhāgavata adds other classes of Pitris; or, the Ājyapas, drinkers of ghee;' and Somapās, drinkers of the acid juice.' The commentator, explaining the meaning of the terms Sāgnayas and Anāgnyas, has, ### which might be understood to signify, that the Pitris who are 'without fire' are those to whom oblations are not offered; and those 'with fire' are they to whom oblations are presented.

1.11 - The Seven Rivers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  "May those divine waters foster me, the eldest (or greatest) of the ocean from the midst of the moving flood that go purifying, not settling down, which Indra of the thunderbolt, the
  Bull, clove out. The divine waters that flow whether in channels dug or self-born, whose movement is towards the Ocean, - may those divine waters foster me. In the midst of whom King

1.12 - THE FESTIVAL AT PNIHTI, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Do you know what a worldly man's idea of God is like? It is like the children's swearing by God when they quarrel. They have heard the word while listening to their elderly aunts quarreling.
  "Is it possible for all to comprehend God? God has created the good and the bad, the devoted and the impious, the faithful and the sceptical. The wonders that we see all exist in His creation. In one place there is more manifestation of His Power, in another less. The sun's light is better reflected by water than by earth, and still better by a mirror. Again, there are different levels among the devotees of God: superior, mediocre, and inferior. All this has been described in the Git."

1.12 - The Sacred Marriage, #The Golden Bough, #James George Frazer, #Occultism
  unmarried. So a deputation of elders visited the Wotyaks of Cura and
  came to an understanding with them on the subject. Then they

1.13 - Posterity of Dhruva, #Vishnu Purana, #Vyasa, #Hinduism
  [1]: The descent of Puru from Dhruva is similarly traced in the Matsya Purāṇa, but with some variety of nomenclature: thus the wife of Dhruva is named Dhanyā; and the eldest son of the Manu, Taru. The Vāyu introduces another generation, making the eldest son of Sliṣṭi, or as there termed Puṣṭi, father of Udāradhī; and the latter the father of Ripu, the father of Cakṣuṣa, the father of the Manu. The Bhāgavata has an almost entirely different set of names, having converted the family of Dhruva into personifications of divisions of time and of day and night. The account there given is, Dhruva had, by his wife Bhramī (revolving), the daughter of Śiśumāra (the sphere), Kalpa and Vatsara. The latter married Suvīthi, and had six sons, Puṣpārṇa, Tigmaketu, Iṣa, Urjja, Vasu, Jaya. The first married Prabhā and Doṣā, and had by the former, Prātah (dawn), Madhyadina (noon), and Sāya (evening); and by the latter, Pradoṣa, Niśītha, and Vyuṣṭa, or the beginning, middle, and end of night. The last has, by Puṣkariṇī, Cakṣush, married p. 99 to Ākūti, and the father of Cākṣuṣa Manu. He has twelve sons, Puru, Kritsna, Rita, Dyumna, Satyavat, Dhrita, Vrata, Agniṣṭoma, Atirātra, Pradyumna, Sivi, and Ulmuka. The last is the father of six sons, named as in our text, except the last, who is called Gaya. The eldest, Anga, is the father of Veṇa, the father of Prithu. These additions are evidently the creatures of the author's imagination. The Brāhma Purāṇa and Hari Vaṃśa have the same genealogy as the Viṣṇu, reading, as do the Matsya and Vāyu, Puṣkarini or Vīraṇī, the daughter of Vīraṇā, instead of Varuṇa. They, as well as copies of the text, present several other varieties of nomenclature. The Padma P. (Bhūmi Khaṇḍa) says Anga was of the family of Atri, in allusion perhaps to the circumstance mentioned in the Brāhma P. of Uttānapāda's adoption by that Ṛṣi.
  [2]: With the Dīrghasatra, 'long sacrifice;' a ceremony lasting a thousand years.

1.13 - THE MASTER AND M., #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER (with a smile): "How is that? You are like ' elder, the pumpkin-cutter'. You are neither a man of the world nor a devotee of God. That is not good. You must have seen the sort of elderly man who lives in a family and is always ready, day or night, to entertain the children. He sits in the parlour and smokes the hubble-bubble. With nothing in particular to do, he leads a lazy life. Now and again he goes to the inner court and cuts a pumpkin; for, since women do not cut pumpkins, they send the children to ask him to come and do it. That is the extent of his usefulness-hence his nickname, ' elder, the pumpkin-cutter'.
  "You must do 'this' as well as 'that'. Do your duties in the world, and also fix your mind on the Lotus Feet of the Lord. Read books of devotion like the Bhagavata or the life of Chaitanya when you are alone and have nothing else to do."

1.14 - Descendants of Prithu, #Vishnu Purana, #Vyasa, #Hinduism
  [1]: The text of the Vāyu and Brāhma (or Hari Vaṃśa) read, like that of the Viṣṇu, ###. Mons. Langlois understands the two last words as a compound epithet; "Se jouirent dupouvoir de se rendre invisibles." The construction would admit of such a sense, but it seems more probable that they are intended for names. The lineage of Prithu is immediately continued through one of them, Antarddhāna, which is the same as Antarddhi; as the commentator states with regard to that appellation, ###, and as the commentator on the Hari Vaṃśa remarks of the succeeding name, 'one of the brothers being called Antarddhāna or Antarddhi,' leaves no other sense for Pālin but that of a proper name. The Bhāgavata gives Prithu five sons, Vijitāswa, Haryyakṣa, Dhumrakésa, Vrika, and Dravina, and adds that the elder was also named Antarddhāna, in consequence of having obtained from Indra the power of making himself invisible.
  [2]: The Bhāgavata, as usual, modifies this genealogy; Antarddhāna has by Sikhaṇḍiṇī three sons, who were the three fires, Pāvaka, Pavamāna, and Suchi, condemned by a curse of Vaśiṣṭha to be born again: by another wife, Nabhasvatī, he has Havirddhāna, whose sons are the same as those of the text, only giving another name, Varhiṣad as well as Prācīnaverhis, to the first. According to the Mahābhārata (Mokṣa Dharma), which has been followed by the Padma P., Prācinavarhis was born in the family of Atri.

1.14 - INSTRUCTION TO VAISHNAVS AND BRHMOS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Balarm's father, Mani Mallick, and Beni Pl were all elderly men. Did the Master give this instruction especially for their benefit?
  MASTER: "Why do I ask you to think of God and chant His name in solitude? Living in the world day and night, one suffers from worries. Haven't you noticed brother killing brother for a foot of land? The Sikhs said to me, 'The cause of all worry and confusion is these three: land, woman, and money.'

1.14 - The Structure and Dynamics of the Self, #Aion, #Carl Jung, #Psychology
  the successful elder brother- in short, a figure that transcends
  the ego personality of the dreamer. There are corresponding

1.14 - The Succesion to the Kingdom in Ancient Latium, #The Golden Bough, #James George Frazer, #Occultism
  father, and three of the kings, namely Tatius, the elder Tarquin,
  and Servius Tullius, were succeeded by their sons-in-law, who were

1.15 - Index, #Aion, #Carl Jung, #Psychology
  Gamaliel the elder, ii3n
  Gamow, George, 26on
  --
  Satan, 43/, 10571; as elder son of
  God, 57, 61; in Old Testament,

1.15 - LAST VISIT TO KESHAB, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Some refreshments had been arranged for the Master. Keshab's eldest son was seated near him. Amrita introduced the boy and requested Sri Ramakrishna to bless him. The Master said, "It is not given to me to bless anyone." With a sweet smile he stroked the boy's body gently.
  AMRITA (with a smile): "All right, then do as you please."

1.15 - On incorruptible purity and chastity to which the corruptible attain by toil and sweat., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  On these occasions1 the best aids for us are: sackcloth, ashes, all-night standing, hunger, moistening the tongue in moderation when parched with thirst, dwelling amongst the tombs, and above all humility of heart; and if possible a spiritual father or a careful brother, an elder in spirit to help us. But I shall be surprised if anyone will be able to save his ship from the sea by himself.
  One and the same sin often incurs a condemnation a hundred times greater for one person than for another, according to character, place, progress, and a good deal else.

1.15 - The world overrun with trees; they are destroyed by the Pracetasas, #Vishnu Purana, #Vyasa, #Hinduism
  [28]: The Purāṇas generally coñcur in this genealogy, reading sometimes Anuhrāda, Hrāda, &c. for Anuhlāda and the rest. Although placed second in the order of Kaśyapa's descendants, the Daityas are in fact the elder branch. Thus the Mahābhārata, Mokṣa Dherma, calls Diti the senior wife of Kaśyapa: and the Vāyu terms Hiraṇyakaśipu and Hiraṇyākṣa the eldest of all the sons of that patriarch. "Titan and his enormous brood" were "heaven's first born."

1.16 - The Season of Truth, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  The secrets are simple, we have said, and we wonder if that difficult transmutation, that complex alchemy, those thick manuals and mysterious initiations, those educated austerities and spiritual exercises, those meditations and retreats and tortured breathing, that whole labor of the spirit are not actually the labor of the mind trying to make it difficult, tremendously difficult, so it can inflate itself further, and then glory in untying the enormous knot it had itself tied. If things are too simple, it does not believe in them, because it has nothing to do because it yearns to do, at all costs. That is its food and livelihood its ego's livelihood. But that mental inflation and pontification may hide from us an utter simplicity, a supreme facility, a supreme nondoing that is the art of doing well. We have had to do and do again, tramp around the trails of the mind to individualize a fragment of that formidable, immense Consciousness-Force, that universal Energy-Harmony, to make it self-conscious, as it were, in one form and in billions of forms. But has not the time come, at the end of the little flame's long journey, to break the mold that helped us to grow and rediscover the totality of Consciousness and Energy and Harmony in one small center of being, a little point of matter, in one clear little note, and to let That do, That change our eyes, That permeate our tissues, That widen our substance to let a supreme Child who runs over the great prairies of the world play in us and for us, if we want, because he is us? This difficult transmutation may not be so difficult after all. It must be as simple as truth, simple as a smile, simple as a child at play. Perhaps everything hinges simply on whether we wish to take the path of difficulty the path of the mind desperately inflating itself to try to blow itself up to the size of the universe, the path of the buts and whys and hows and all the implacable laws that choke us time and again in our mental straitjacket or the path of an unknown little something stealing through the air, sparkling in the air, winking at every street corner and every encounter, in everything, all the trifles of the day, as though carrying us along in an indescribable golden wake in which everything is easy and simple and miraculous we are right in the midst of the miracle! We are in the full supramental season. It is knocking at all our closed windows, at our countries, our hearts, our crumbling systems, our shaky laws, our faltering wisdoms, in our thousands of ills that keep coming out, our thousands of little lies abandoning the skiff in distress it is softly slipping its golden skiff beneath the old specious appearances, it is growing its unexpected buds beneath the old rags, awaiting a tiny little crack to spring out into the open, a tiny little call. The transmutation is not difficult; it is all there, already done, only waiting for us to open our eyes to the unreality of misery and falsehood and death and our impotence to the unreality of the mind and the laws of the mind. It is waiting for our radical saltus into that future of truth, our mass uprising against the old cage, our general strike against the Machine. Oh! let us leave it to the elders, the old elders of the old world, the old believers in misery and suffering and the bomb and the gospel and the millions of gospels that struggle for a share of the world, to run their old squeaky machine for a few more days, to quarrel over borders, argue over reforms of the rot, debate agreements of disagreement, stockpile bombs and false knowledge and libraries and museums, preach good and evil, preach the friend and the enemy, preach country and no-country, build more and more machines and supermachines and rockets to the moon and misery for every pocketbook let us leave to them the last convulsions of the falsehood, the last cries of the rot, we who do not care about countries, borders, machines and all that walled-in future, we who believe in a light and inexpressible something that is pounding at the doors of the world and pounding in our hearts, in a completely new future, completely clear and vibrant and marvelous, without borders, without laws, without gospels, beyond all their possibilities and impossibilities, their good and evil, their small countries and small thoughts we who believe in Truth, in the supreme beauty of Truth, the supreme joy of Truth, the supreme power of Truth. We are the sons of a more marvelous Future which is already there, which will spring out into the open by our cry of trust, sweeping away all the old machinery like an unreal dream, a nightmare of the mind, an old windbag filled with only as much air as we still consent to lend it. The transmutation has to be done in our hearts, the last revolution to be carried out, the supramental revolution of the human species as others had launched the human revolution among the apes its great rebellion against the Machine, its general strike against mental knowledge, mental power and mental fabrications against the mental prison its mass defection from the old groove of pain, and its calling out for what has to be, its simple cry for truth amidst the rubble of the mental age: the truth, the truth, the truth, and nothing but the truth.
  Then Truth shall be.

1.16 - WITH THE DEVOTEES AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Let me tell you the story of a boy named Jatila. He used to walk to school through the woods, and the journey frightened him; One day he told his mother of his fear. She replied: 'Why should you be afraid? Call Madhusudana.' 'Mother,' asked the boy, 'who is Madhusudana?' The mother said, 'He is your elder Brother.' One day after this, when the boy again felt afraid in the woods, he cried out, 'O Brother Madhusudana!' But there was no response. He began to weep aloud: 'Where are You, Brother Madhusudana? Come to me. I am afraid.' Then God could no longer stay away. He appeared before the boy and said: 'Here I am. Why are you frightened?' And so, saying He took the boy out of the woods and showed him the way to school. When He took leave of the boy, God said: 'I will come whenever you call Me. Do not be afraid.' One must have this faith of a child, this yearning.
  "A brahmin used to worship his Family Deity daily with food offerings. One day he had to go away on business. As he was about to leave the house, he said to his young son: 'Give the offering to the Deity today. See that God is fed.' The boy offered food in the shrine, but the image remained silent on the altar. It would neither talk nor eat. The boy waited a long time, but still the image did not move. But the boy firmly believed that God would come down from His throne, sit on the floor, and partake of the food.
  --
  It was about eight o'clock in the morning. Sri Ramakrishna was in his room with M., when Dr. Madhu arrived and sat down beside the Master on the small couch. He was an elderly man and full of wit. He used to visit the Master when the latter felt indisposed.
  MASTER: "The whole thing, in a nutshell is that one must develop ecstatic love for Satchidananda. What kind of love? How should one love God? Gauri used to say that one must become like Sita to understand Rma; like Bhagavati, the Divine Mother, to understand Bhagavan, iva. One must practise austerity, as Bhagavati did, in order to attain iva. One must cultivate the attitude of Prakriti in order to realize Purusha-the attitude of a friend, a handmaid, or a mother.

1.17 - The Burden of Royalty, #The Golden Bough, #James George Frazer, #Occultism
  he was brought up as a prince of the blood, and the eldest son
  succeeded his father on the pontifical throne. The supernatural
  --
  chosen elders might converse with him, and even they had to sit on
  an ox-hide with their backs turned to him. He might not see any

1.17 - The Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  There cannot fail to be a division into those who are able to live on the spiritual level and those who are only able to live in the light that descends from it into the mental level. And below these too there might still be a great mass influenced from above but not yet ready for the light. But even that would be a transformation and a beginning far beyond anything yet attained. This hierarchy would not mean as in our present vital living an egoistic domination of the undeveloped by the more developed, but a guidance of the younger by the elder brothers of the race and a constant working to lift them up to a greater spiritual level and wider horizons. And for the leaders too this ascent to the first spiritual levels would not be the end of the divine march, a culmination that left nothing more to be achieved on earth.
  389

1.18 - M. AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  He went on: "Mother, one needs faith. Away with this wretched reasoning! Let it be blighted! One needs faith-faith in the words of the guru, childlike faith. The mother says to her child, 'A ghost lives there'; and the child is firmly convinced that the ghost is there. Again, the mother says to the child, 'A holy man is there', and the child is sure of it. Further, the mother says, pointing to a man, 'He is your elder brother', and the child believes that the man is one hundred and twenty-five per cent his brother. One needs faith. But why should I blame them, Mother? What can they do? It is necessary to go through reasoning once. Didn't You see how much I told him about it the other day? But it all proved useless."
  Master's prayer to the Divine Mother

1.19 - The Practice of Magical Evocation, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  1. Zone Girdling the Earth: Sage powder and elder-pith, in equal parts;
  2. Moon-sphere: aloe-powder as the. only drug to be used, or intensified in the form of a mixture in equal parts of aloe, white poppy, storax, benZoe and pulveris camphoris (of the latter, however, only a very small pinch!);

1.20 - Tabooed Persons, #The Golden Bough, #James George Frazer, #Occultism
  who durst not use it because Thakombau's eldest son had sat upon it.
  There was always a family or clan of commoners who were exempt from

1.21 - A DAY AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  (To the elder Gopal) "Do you intend to go on a pilgrimage now?"
  GOPAL: "Yes, sir. I should like to wander about a little."
  --
  MASTER (to the elder Gopal and the other devotees): "As long as a man feels that God is 'there', he is ignorant. But he attains Knowledge when he feels that God is 'here'.
  "A man wanted a smoke. He went to a neighbour's house to light his charcoal. It was the dead of night and the household was asleep. After he had knocked a great deal, someone came down to open the door. At sight of the man he asked, 'Hello! What's the matter?' The man replied: 'Can't you guess? You know how fond I am of smoking. I have come here to light my charcoal.' The neighbour said: 'Ha! Ha! You are a fine man indeed! You took the trouble to come and do all this knocking at the door! Why, you have a lighted lantern in your hand!' (All laugh.)

1.21 - Families of the Daityas, #Vishnu Purana, #Vyasa, #Hinduism
  THE sons of Sanhrāda, the son of Hiraṇyakaśipu, were Āyushmān, Śivi, and Vāṣkala[1]. Prahlāda had a son named Virocana; whose son was Bali, who had a hundred sons, of whom Bāṇa was the eldest[2].
  Hiraṇyākṣa also had many sons, all of whom were Daityas of great prowess; Jharjhara, Śakuni, Bhūtasantāpana, Mahānābha, the mighty-armed and the valiant Tāraka. These were the sons of Diti[3].
  --
  [10]: The text omits the two most celebrated of the Sainhikeyas, or sons of Sinhikā, Rāhu (see p. 78. note 8) and Ketu, who are specified both in the Bhāgavata and the Vāyu; the former as the eldest son. Of the other sons it is said by the Vāyu that they were all killed by Paraśurāma.
  [11]: Two names of note, found in the Vāyu, are omitted by the Viṣṇu; that of Puloman, the father of Śacī, the wife of Indra, and mother of Jayanta; and Maya, the father of Vajrakāmā and Mahodarī.

1.21 - The Fifth Bolgia Peculators. The Elder of Santa Zita. Malacoda and other Devils., #The Divine Comedy, #Dante Alighieri, #Christianity
  object:1.21 - The Fifth Bolgia Peculators. The elder of Santa Zita. Malacoda and other Devils.
  From bridge to bridge thus, speaking other things
  --
  Behold one of the elders of Saint Zita;
  Plunge him beneath, for I return for others

1.22 - (Poetic Diction continued.) How Poetry combines elevation of language with perspicuity., #Poetics, #Aristotle, #Philosophy
  Eucleides, the elder, declared that it would be an easy matter to be a poet if you might leng then syllables at will. He caricatured the practice in the very form of his diction, as in the verse: '{Epsilon pi iota chi alpha rho eta nu / epsilon iota delta omicron nu / Mu alpha rho alpha theta omega nu alpha delta epsilon / Beta alpha delta iota zeta omicron nu tau alpha}, or, {omicron upsilon kappa / alpha nu / gamma / epsilon rho alpha mu epsilon nu omicron sigma / tau omicron nu / epsilon kappa epsilon iota nu omicron upsilon /epsilon lambda lambda epsilon beta omicron rho omicron nu}. To employ such license at all obtrusively is, no doubt, grotesque; but in any mode of poetic diction there must be moderation. Even metaphors, strange (or rare) words, or any similar forms of speech, would produce the like effect if used without propriety and with the express purpose of being ludicrous. How great a difference is made by the appropriate use of leng thening, may be seen in Epic poetry by the insertion of ordinary forms in the verse. So, again, if we take a strange (or rare) word, a metaphor, or any similar mode of expression, and replace it by the current or proper term, the truth of our observation will be manifest. For example Aeschylus and Euripides each composed the same iambic line. But the alteration of a single word by Euripides, who employed the rarer term instead of the ordinary one, makes one verse appear beautiful and the other trivial. Aeschylus in his
  Philoctetes says: {Phi alpha gamma epsilon delta alpha iota nu alpha / delta / eta / mu omicron upsilon / sigma alpha rho kappa alpha sigma / epsilon rho theta iota epsilon iota / pi omicron delta omicron sigma}.

1.22 - Tabooed Words, #The Golden Bough, #James George Frazer, #Occultism
  island it is also taboo to mention the name of an elder brother in
  his presence. Transgressions of these rules are punished with fines.

1.23 - On mad price, and, in the same Step, on unclean and blasphemous thoughts., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  52. One careful monk who was troubled by this demon wore out his flesh for twenty years by fasts and vigils. But as he felt no benefit, he wrote his temptation on a card and went to a certain holy man and gave him the card and bowed his face to the earth, not daring to look up. As soon as the elder had read it he smiled and, raising the brother, he said to him: Lay your hand on my neck, son. And when the brother had done that, the great man said: On my neck, brother, be this sin, for as many years as it may or may not be active in you; only after this, ignore it. And this monk assured me that even before he had left the elders cell, his infirmity had gone. The man who had been tempted in this way told me this himself, offering thanksgiving to God.
  1 St. Matthew iv, 9.

1.240 - 1.300 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  Talks with Sri Ramana Maharshi informing his elders in order that he might seek God through
  Mahatmas. True, he knew nothing of God or of search for Him.

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
  Talks with Sri Ramana Maharshi informing his elders in order that he might seek God through
  Mahatmas. True, he knew nothing of God or of search for Him.
  --
  Three persons came on a short visit; the eldest of them asked: There is one process of creation mentioned in the Upanishads and another in Puranas. Which of them is true?
  M.: They are many, and meant to indicate that the creation has a cause and a creator should be posited so that one might seek the cause. The emphasis is on the purpose of the theory and not on the process of creation. Moreover, the creation is perceived by someone. There are no objects without the subject, i.e., the objects do not come and tell you that they are, but it is you who says that there are the objects.
  --
  The week before the Mahapuja (3rd June, 1937) has brought many visitors including some relatives of Sri Bhagavan. There is among them an elderly lady - the widow of Subbier in whose house Sri
  Bhagavan was living when he left home in August 1896.
  --
  Mr. Thomas, Professor of Sanskrit, University of Oxford, had presided over the Oriental Conference in Trivandrum and on his way to Calcutta he visited Sri Bhagavan. He is an elderly gentleman with a broad forehead and a quiet manner. He speaks softly and slowly. He evinces great interest in oriental literature, especially Sanskrit. He had heard of the richness of
  Tamil. He desired to know which of the English translations of Srimad

1.24 - The Advent and Progress of the Spiritual Age, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  This endeavour will be a supreme and difficult labour even for the individual, but much more for the race. It may well be that, once started, it may not advance rapidly even to its first decisive stage; it may be that it will take long centuries of effort to come into some kind of permanent birth. But that is not altogether inevitable, for the principle of such changes in Nature seems to be a long obscure preparation followed by a swift gathering up and precipitation of the elements into the new birth, a rapid conversion, a transformation that in its luminous moment figures like a miracle. Even when the first decisive change is reached, it is certain that all humanity will not be able to rise to that level. There cannot fail to be a division into those who are able to live on the spiritual level and those who are only able to live in the light that descends from it into the mental level. And below these too there might still be a great mass influenced from above but not yet ready for the light. But even that would be a transformation and a beginning far beyond anything yet attained. This hierarchy would not mean as in our present vital living an egoistic domination of the undeveloped by the more developed, but a guidance of the younger by the elder brothers of the race and a constant working to lift them up to a greater spiritual level and wider horizons. And for the leaders too this ascent to the first spiritual levels would not be the end of the divine march, a culmination that left nothing more to be achieved on earth. For there would be still yet higher levels within the supramental realm, as the old Vedic poets knew when they spoke of the spiritual life as a constant ascent,
    brahmas tv atakrato

1.24 - The Killing of the Divine King, #The Golden Bough, #James George Frazer, #Occultism
  clay and keep it in the house of the elders (_ogboni_). If the king
  fails to observe the customs of the country, a messenger, without

1.25 - ADVICE TO PUNDIT SHASHADHAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Sri Ramakrishna had met Pundit Shashadhar six days before in Calcutta, and now the pundit had come to Dakshineswar to visit the Master. Bhudar Chattopadhyaya and his elder brother, the pundit's hosts, were with him.
  Nature of Brahman
  --
  "Michael visited the temple garden when Narayan Shastri was living with me. Dwarika Babu, Mathur's eldest son, brought him here. The owners of the temple garden were about to get into a lawsuit with the English proprietors of the neighbouring powder magazine; so they wanted Michael's advice. I met him in the big room next to the manager's office. Narayan Shastri was with me. I asked Narayan to talk to him. Michael couldn't talk very well in Sanskrit. He made mistakes. Then they talked in the popular dialect. Narayan Shastri asked him his reason for giving up the Hindu religion. Pointing to his stomach, Michael said, 'It was for this.' Narayan said, 'What shall I say to a man who gives up his religion for his belly's sake?' Thereupon Michael asked me to say something. I said: 'I don't know why, but I don't feel like saying anything. Someone seems to be pressing my tongue.' "
  MANOMOHAN: "Mr. Choudhury will not come. He said: 'That fellow Shashadhar from Faridpur will be there. I shall not go.' "

1.25 - Temporary Kings, #The Golden Bough, #James George Frazer, #Occultism
  the fathers and the younger brothers the elder brothers just as in
  the succession to the real sovereignty. On a favourable day fixed by
  --
  the four elder of whom all declined the throne on the ground of
  various bodily defects, leaving it to their youngest brother. But
  the eldest occupied the throne for one day, and reserved for his
  descendants a similar privilege at the beginning of every reign.

1.26 - Sacrifice of the Kings Son, #The Golden Bough, #James George Frazer, #Occultism
  of great antiquity of which the eldest sons were always liable to be
  sacrificed in room of their royal sires. When Xerxes was marching
  --
  decreed that the eldest male scion of his family in each generation
  should be sacrificed without fail, if ever he set foot in the
  --
  their offspring, of whom the eldest son was regularly destined to
  the altar. As time went on, the cruel custom was so far mitigated
  --
  by the Israelites and hard beset, he took his eldest son, who should
  have reigned in his stead, and offered him for a burnt offering on

1.27 - AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  The Master was conversing with Hazra on the north verandah. They were talking of Narendra's frequent visits to Annada, the eldest son of the Guhas.
  HAZRA: "I hear that Annada is now practising austerity. He lives on very little food and eats rice once every four days."

1.27 - On holy solitude of body and soul., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  57. He who is gripped by passions and lives in the desert allows his mind to listen to their chatter. So the holy elder, I mean George Arsilaites, who is not entirely unknown to your reverence,2 once told me and taught me. He once directed my worthless soul and, guiding me towards solitude, he said: I have noticed that in the morning it is usually the demons of vainglory and concupiscence who make assaults upon us; at midday the demons of despondency, repining and anger; and in the evening, those dung loving tyrants of the wretched stomach!
  58. It is better to live (as a cenobite) in poverty and obedience than to be a solitary who has no control of his mind.

1.27 - Succession to the Soul, #The Golden Bough, #James George Frazer, #Occultism
  from any bodily or mental defect the eldest son is disqualified for
  ruling, the father determines in his lifetime which of his sons

1.2 - Katha Upanishads, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  world's protector; he to Atharvan, his eldest son, declared
  the God-knowledge in which all sciences have their foundation.

1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  Three persons came on a short visit; the eldest of them asked: There is one process of creation mentioned in the Upanishads and another in Puranas. Which of them is true?
  M.: They are many, and meant to indicate that the creation has a cause and a creator should be posited so that one might seek the cause. The emphasis is on the purpose of the theory and not on the process of creation. Moreover, the creation is perceived by someone. There are no objects without the subject, i.e., the objects do not come and tell you that they are, but it is you who says that there are the objects.

13.02 - A Review of Sri Aurobindos Life, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   In the prison one incident happened which is not known to many but extremely important and of great consequence. I have mentioned it in my Reminiscences.2 When we were in prison we thoughtwe were the first batch of political prisoners accused of conspiracy and practically of rebellion against the established governmentso we thought this was the end of our life's journey. One day we will be taken out and shot: court trial and justice was a make-believe and sham. Or if we were lucky enough we would be exiled to the Andamans the notorious kalapani. So a few of our leaders in the prison who were elders to us thought of escape from the prison-make a dash, break out, scale the walls, out in the open. There were plannings with outside helpers. When the plan was a little matured, our elders thought of consulting Sri Aurobindo. Without his Consent naturally nothing could be done. For he was the one leader and guide. So when Sri Aurobindo was informed of the plan he said bluntly: I am not going to do anything of the kind. I stand the trial. As a natural consequence the project fell through and very fortunately for us. It is true he already knew the result of the case, that is that he would be freed and nothing would happen to him. Still at that time there was a suspense and we all were in doubt. This decision of Sri Aurobindo was another, I may say, great turn of his life. If he had accepted the prospect his life and destiny would have been different, we all would have been massacred. In other words he saved his life for his spiritual work.
   On coming out he engaged himself again in the national work, the British were truly perturbed and worried because they knew here was the man, the source of all mischief. They did not know how to control and get at him. So they thought of arresting him again and deport him, send him out of boundsoutside India, to Burma or some such far off place. In the meanwhile he continued to do his work as usual, editing two papers, seeing and advising people, going out on lecturing tours etc. But it was time for the next break or turn. One day-one night, that is to sayall of a sudden he said, he would go to an unknown destination and literally he did so, dropped and left things as they were and disappeared. People knew later on that he had gone to Pondicherry. This time it was almost literally wiping out the past. He started an altogether new life, inner and outer. Here started directly his climb to the Supramental. Here too after a few years came an occasion when he had to take another radical decision. One more turn to the rightto the more, yet more right.

1.30 - Adonis in Syria, #The Golden Bough, #James George Frazer, #Occultism
  senate or council of elders.
  The last king of Byblus bore the ancient name of Cinyras, and was

1.38 - The Myth of Osiris, #The Golden Bough, #James George Frazer, #Occultism
  to the elder Horus, on the third to the god Set, whom the Greeks
  called Typhon, on the fourth to the goddess Isis, and on the fifth
  --
  took the eldest of the king's children with her and sailed away. As
  soon as they were alone, she opened the chest, and laying her face

1.400 - 1.450 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  The week before the Mahapuja (3rd June, 1937) has brought many visitors including some relatives of Sri Bhagavan. There is among them an elderly lady - the widow of Subbier in whose house Sri
  Bhagavan was living when he left home in August 1896.
  --
  Mr. Thomas, Professor of Sanskrit, University of Oxford, had presided over the Oriental Conference in Trivandrum and on his way to Calcutta he visited Sri Bhagavan. He is an elderly gentleman with a broad forehead and a quiet manner. He speaks softly and slowly. He evinces great interest in oriental literature, especially Sanskrit. He had heard of the richness of
  Tamil. He desired to know which of the English translations of Srimad
  --
  D.: Karma, bhakti, yoga and jnana and their subdivisions only confuse the mind. To follow the elders' words seems to be the only right thing to do. What should I hold? Please tell me. I cannot sift the srutis and smritis; they are too vast. So please advise me.
  (No answer.)

14.02 - Occult Experiences, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   I was a traveller, going about from place to place, seeing all things of interest especially those of pilgrimage and I happened to be in Madras. I was waiting there to take a bus to the railway-station which was a few miles off. I saw that there were also many other travellers waiting to board a bus. A busman was inviting people, so I approached his bus. Suddenly a lady came out of the crowd and said, "Please don't go there!" She was an elderly Tamil lady. I was surprised and asked, "Why, why?" She said, "Well, wait; you'll see," and I stopped. Then there were three buses that started I was in one, the lady was in another and the third was the one I had wanted to board.
   The lady's bus came last and the other two were running very fast competing as to which should go first. Well, what happened is quite natural; the bus in which I was to go dashed against a wayside tree and was damaged, and the passengers were mostly killed or seriously injured. We reached our destination and naturally I was very eager to see the lady who had stopped me from boarding the bus. I asked her, "How did you know it? How did you guess?" "I'll tell you later on." So we started again, and went to a holy place on a hillside. It was a sort of jungle and woodland, full of bushes. The lady and I were walking quietly together. Then I stepped aside. I wanted to see what was to my left. Suddenly the lady said, "Please, please don't go to that side!" Naturally I was surprised and asked her the reason. Then I saw that behind the bushes was a 200 ft. deep precipice. If i had taken one step more I would have gone down! Then I pleaded with the lady: "Please tell me what it is; how did you see it?" She said, "All right, I'll tell you the story, let us sit down." Then she narrated the story. She said, "When I was young I lived with my grand father, and we loved each other exceedingly, we were very much attached to each other. He used to tell me stories and pleased me in all ways, so I was with him almost all the time. Then one day he fell rather seriously ill. Doctors were called and they couldn't do anything. Then my grandfa ther called me and said, 'My child, go and pray to Shiva'-Shiva was the household deity. So I went and knelt down before the image of Shiva and prayed, 'O Shiva, my grandfa ther is ill, please cure him.' One or two days I did that. But he continued to be ill, he became rather worse! Then one day the doctors gave up all hope. I was weeping standing a little away from him. Suddenly I saw a girl by the side of my grandfa ther, and I was astonished, she looked exactly like myself. Then I asked someone near me if he could see anyone by my grandfa ther 'No, I don't see anybody'. Then I went to the bedside, and the image and I stood together. Gradually my grandfa ther was cured. From that time on, wherever there is any danger, any difficulty, this image of myself comes, and helps me. So when you wanted to go in that bus I saw the same figure coming to me and telling me, 'Beware'. I don't know who she is."

14.08 - A Parable of Sea-Gulls, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   Miraculous it was, Shobhanaka saw the elder-one who had been by his side but now, there afar on another cliff. At the next moment the expert flyer was back at his place as before by the side of his pupil. The pupil exclaimed in admiration: "It is an impossibility, but since you have done it I will try to do it." "Yes", the elder-one said, "I too did not succeed in one day or in one attempt. It takes some time, even a long time. But persistence, perseverance and faith undiscouraged will bring you the victory."
   "Here I give you the ultimate, the supreme secret," the elder continued, "the inner core of the teaching. This body, this substance made of solid matter that seems so rigid, compact, hard, is really not so; you must have realised it by this time. You cannot even say that this body-material is an encasement for the storage and play of energy which is the true reality behind: it is not so. The body, the physical structure is only an idea, it is a perception: you perceive that there is your body, it does not exist outside your perception, your perception is an immaterial thing. The whole body so neatly outlined, so concretely static is only a combination of ideas and precepts, a projection of your mind: from tip to tip your outspread wings consist only of your thoughts as if strung together. If that is so you can naturally manipulate thought by thought, in other words your body, that is, what appears as your body is at your mercy, which means, at the mercy of your thought. You can move the body as you like, for you can move naturally thought by thought. So what is needed is a withdrawal of the mind into its thought-stuff and to control it, make use of it from that centre. I have shown you how one can be this inner motive-thought and not obsessed by its apparent so-called material formulation. It is difficult to understand but by practice as I have shown you, you will understand."
   A few days passed, thereupon Shobhanaka was practising the new technique and was on the way towards success. The elder-one came another day and said to the group of the three or four aspirant-birds, "My mission is ended, I have taught you what was intended to be taught and you are a fair way towards success: A last word you must remember, your achievements are not for yourselves alone but you must go back and try to instill these new virtues into you comrades left behind, they too must share the joy and the glory of this new life. I have to go; for there are tasks still to be done by me and other and higher dimensions of real living. But help will always come to you; whether I come or another one comes, you will always be companioned by happy helpers. So saying this elder-bird flew up and up and gradually turned into a blazing point and disappeared among the stars.
   Now these transmuted sea-gulls met and consulted together. They were required to go back in the midst of their old comrades but how could they? Naturally they could not go back to the old mode of life. Besides, they would not be accepted by their old community. They were ostracised and they were now an outcaste group. If they ventured into the society of their old comrades they would likely be violently dealt with or perhaps even killed. However, there was no option left, they were ordained and it was now their duty to go back and try to get in touch with their old friends and influence them, guide them in the new mode of life to whatever extent it was possible.

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: Karma, bhakti, yoga and jnana and their subdivisions only confuse the mind. To follow the elders words seems to be the only right thing to do. What should I hold? Please tell me. I cannot sift the srutis and smritis; they are too vast. So please advise me.
  (No answer.)
  --
  D.: No. But elders say that the jiva is different from Isvara.
  M.: Leave Isvara alone. Speak for yourself.
  --
  An elderly, learned Andhra asked: Are the two methods Karma marga
  and jnana marga separate and independent of each other? Or is the

1.450 - 1.500 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: No. But elders say that the jiva is different from Isvara.
  M.: Leave Isvara alone. Speak for yourself.

1.46 - The Corn-Mother in Many Lands, #The Golden Bough, #James George Frazer, #Occultism
  and spirits are set, and one of the elders, addressing "the father
  and mother of the paddy-plant," prays for plenteous harvests in

1.52 - Killing the Divine Animal, #The Golden Bough, #James George Frazer, #Occultism
  direction and some in another, while the elders of both sexes
  remained silent spectators of the scene, and the captains, tricked

1.53 - Mother-Love, #Magick Without Tears, #Aleister Crowley, #Philosophy
    "The dewy musk-rose, mid-May's eldest child,
    The murmurous haunt of flies on summer eves!"

1.55 - The Transference of Evil, #The Golden Bough, #James George Frazer, #Occultism
  and carry it outside of the village. There an elder of the tribe,
  standing at the head of the corpse, recites or chants a long list of

1.56 - The Public Expulsion of Evils, #The Golden Bough, #James George Frazer, #Occultism
  house of the eldest brother to celebrate the feast; and those who
  had no elder brother went to the house of their next relation of
  greater age. On the same night all who had fasted during the day

1.57 - Public Scapegoats, #The Golden Bough, #James George Frazer, #Occultism
  thus engaged, the exorcists and the elders sat in a house singing
  songs by turns; but often they would come forth, pace the beach

1.59 - Killing the God in Mexico, #The Golden Bough, #James George Frazer, #Occultism
  bannisters. Then the elders of the temple lifted it on their
  shoulders, and while some swung burning censers and others played on
  --
  While she stood there all the elders and nobles came in a line, one
  behind the other, carrying saucers full of dry and clotted blood

1.62 - The Fire-Festivals of Europe, #The Golden Bough, #James George Frazer, #Occultism
  procured by the friction of wood. While the elders of the party are
  engaged in thus "churning" the fire, the rest maintain a respectful

1.67 - The External Soul in Folk-Custom, #The Golden Bough, #James George Frazer, #Occultism
  by an elder. Gradually, however, they come to themselves as if
  awakening from a stupor, and next day they ba the and wash off the

17.03 - Agni and the Gods, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   There were elders before Agni who covered the same path, even as charioteers do their way.
   That is why, O Varuna! out of fear I have come away so far, even as an animal shrinks and shivers at a shooting arrow. [6]

19.19 - Of the Just, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   He is not an elder whose head has turned grey; he has simply grown in years, he has become old in vain.
   [6]
   He is called an elder in whom dwell Truth and Law, amity and self-control and self-restraint, the wise one who is cleansed of all impurities.
   [7]

1969 12 11, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   223The old writings call the Titans the elder gods. So they still are; nor is any god entirely divine unless there is hidden in him also a Titan.
   224If I cannot be Rama, then I would be Ravana; for he is the dark side of Vishnu.1

1.ac - The Priestess of Panormita, #Crowley - Poems, #Aleister Crowley, #Philosophy
  From the silence of utmost eld
  The grey cold slime of the snake
  --
  From the silence of utmost eld
  The grey cold slime of the snake

1.anon - The Epic of Gilgamesh Tablet II, #Anonymous - Poems, #unset, #Zen
  Enkidu spoke to the elders:
  "What the men of Uruk

1.anon - The Epic of Gilgamesh Tablet III, #Anonymous - Poems, #unset, #Zen
  The elders spoke to Gilgamesh, saying:
  "Gilgamesh, do not put your trust in (just) your vast strength,

1.anon - The Epic of Gilgamesh Tablet VIII, #Anonymous - Poems, #unset, #Zen
   May the elders of the broad city of Uruk-Haven
  mourn you.
  --
   "Hear me, O elders of Uruk, hear me, O men!
   I mourn for Enkidu, my friend,

1.anon - The Epic of Gilgamesh Tablet XI The Story of the Flood, #Anonymous - Poems, #unset, #Zen
                 elders!'
  Ea spoke, commanding me, his servant:

1.bd - Endless Ages, #Bodhidharma - Poems, #Bodhidharma, #Buddhism
  monks or lay people, elders to youths, masters or
  idiots, the enlightened or unenlightened.

1f.lovecraft - At the Mountains of Madness, #Lovecraft - Poems, #unset, #Zen
   especially fabled elder Things in Necronomicon. These wings seem to
   be membraneous, stretched on framework of glandular tubing. Apparent
  --
   on text, and will understand when I speak of elder Things supposed
   to have created all earth-life as jest or mistake. Students have
  --
   The elder Ones.
   At about 2:30 A.M., having decided to postpone further work and get a
  --
   soaring stupendously ahead, that anomalous elder-world discovery in our
   minds, and the pall of probable disaster enveloping the greater part of
  --
   plain signs of surviving elder horrors in what I disclose be not enough
   to keep others from meddling with the inner antarcticor at least from
  --
   unsampled secrets of an elder and utterly alien earth.
   V.
  --
   the eldritch primal myths that had so persistently haunted me since my
   first sight of this dead antarctic worldof the daemoniac plateau of
  --
   inside a complete and surviving building of a fabulous elder world
   whose nature was becoming more and more hideously plain to us. In the
  --
   masonry; that monstrous lair of elder secrets which now echoed for the
   first time, after uncounted epochs, to the tread of human feet. This is
  --
   doubt the originals of the fiendish elder myths which things like the
   Pnakotic Manuscripts and the Necronomicon affrightedly hint about. They
  --
   retreat of the elder race to their original antarctic habitat was
   beginning.
  --
   any buried blasphemy of elder earth from whose supernal toughness an
   age-denied polar sun had evoked a monstrous response. Instead, it was a
  --
   all litter. Still came that eldritch, mocking cryTekeli-li!
   Tekeli-li! And at last we remembered that the daemoniac
  --
   elder pharos, Yog-Sothoth, the primal white jelly, the colour out
   of space, the wings, the eyes in darkness, the moon-ladder, the

1f.lovecraft - Cool Air, #Lovecraft - Poems, #unset, #Zen
   elderly and conservative Galens.
   As the weeks passed, I observed with regret that my new friend was

1f.lovecraft - Deaf, Dumb, and Blind, #Lovecraft - Poems, #unset, #Zen
   the house and its former tenants. Such eldritch lore was an imaginative
   asset from whose enjoyment his physical state might not bar him. He had

1f.lovecraft - Facts concerning the Late, #Lovecraft - Poems, #unset, #Zen
   subsequently blessed with three children, the eldest and youngest of
   whom were never publicly seen on account of deformities in mind and
  --
   folklore which caused the disaster. The elderly scholar had been
   collecting legends of the Onga tribes near the fi eld of his

1f.lovecraft - He, #Lovecraft - Poems, #unset, #Zen
   spreading stone where the moon had hinted of loveliness and elder
   magic; and the throngs of people that seethed through the flume-like
  --
   solitary attic window. It was a noble, even a handsome, elderly
   countenance; and bore the marks of a lineage and refinement unusual for

1f.lovecraft - Herbert West-Reanimator, #Lovecraft - Poems, #unset, #Zen
   thenand I shiver. He grew sterner of face, but never elderly. And now
   Sefton Asylum has had the mishap and West has vanished.
  --
   the university. That the tradition-bound elders should ignore his
   singular results on animals, and persist in their denial of the

1f.lovecraft - Medusas Coil, #Lovecraft - Poems, #unset, #Zen
   and the terrible forgotten dominations of an elder world; her eyes
   struck me sometimes as the eyes of some unholy forest creature or
  --
   Marceline whispering about elder secrets and unknown Kadath while
   the negress rocked to and fro in her chair, making inarticulate sounds
  --
   the elder Onesthe secret that was nearly wiped out when Atlantis sank,
   but that kept half alive in hidden traditions and allegorical myths and
  --
   eldritch wailing from behind the house. You knowits still going off
   and on. I dont know what it is, but it must be something springing
  --
   this savage sorceress with that other inheritor of elder secrets who
   had just been extirpated. Some of the words she used betrayed her
  --
   guessing what a daemon of the pitwhat a gorgon of the elder
   blasphemieshad come to flaunt their ancient and stainless name.

1f.lovecraft - Out of the Aeons, #Lovecraft - Poems, #unset, #Zen
   of an elder, forgotten world soon acquired an unholy fame, though the
   institutions seclusion and quiet policy prevented it from becoming a
  --
   symbols of a forgotten elder world about which he professed vast
   intuitive knowledge.
  --
   and such fantastic anomalies of a forgotten elder worldthat one could
   much more easily admire than believe them.
  --
   the elder Ones from Yuggoth, and found in no mine of earth. This charm,
   carried in his robe, would make him proof against the menace of
  --
   devils, and thought only evil of elder and alien onesand within that
   cult many hideous things were done, and many strange objects cherished.

1f.lovecraft - Sweet Ermengarde, #Lovecraft - Poems, #unset, #Zen
   Hardman, who had a mortgage on the old home, was very rich and elderly.
   He was dark and cruelly handsome, and always rode horseback and carried

1f.lovecraft - The Call of Cthulhu, #Lovecraft - Poems, #unset, #Zen
   ascent of so steep a hill by so elderly a man, was responsible for the
   end. At the time I saw no reason to dissent from this dictum, but
  --
   supreme elder devil or tornasuk; and of this Professor Webb had taken a
   careful phonetic copy from an aged angekok or wizard-priest, expressing
  --
   In the elder time chosen men had talked with the entombed Old Ones in
   dreams, but then something had happened. The great stone city Rlyeh,
  --
   and of those unhallowed blasphemies from elder stars which dream
   beneath the sea, known and favoured by a nightmare cult ready and eager
  --
   awed by the cosmic majesty of this dripping Babylon of elder daemons,
   and must have guessed without guidance that it was nothing of this or
  --
   eldritch contradictions of all matter, force, and cosmic order. A
   mountain walked or stumbled. God! What wonder that across the earth a
  --
   chorus of the distorted, hilarious elder gods and the green, bat-winged
   mocking imps of Tartarus.

1f.lovecraft - The Case of Charles Dexter Ward, #Lovecraft - Poems, #unset, #Zen
   elderly English gentleman of literary and scientific leanings, came
   from Newport to the town which was so rapidly overtaking it in
  --
   Street toward the Pawtuxet Road. Just beyond elder Snows church some
   of the men turned back to take a parting look at Providence lying
  --
   the elder Wards were planning to travel in Europe. His researches, he
   said, were such that he could not leave his present quarters; while the
  --
   remoteness, its incredible depth, and its eldritch dissimilarity to
   Charles Wards voice. It shook the house, and was clearly heard by at
  --
   elder mans command he sat down, and for some time listened to the
   admonitions he had so long deserved. There was no scene. At the end of
  --
   elder Ward was deeply worried and perplexed, and wished his son to get
   as much sound oversight as could be managed in the case of so secretive
  --
   full report of the matter to the elder Ward. The mulatto still
   hesitated, and pushed against the door when Willett attempted to open
  --
   youths intimate knowledge of elder things was abnormal and unholy, and
   he tried his best to hide it. When Willett would mention some favourite
  --
   had planned the vengeance and rediscovered the shunned seat of elder
   blasphemies? And then the bungalow and the bearded stranger, and the
  --
   piercing of the eldritch cloud which engulfed his patient.
   The room beyond the door was of medium size, and had no furniture save
  --
   is shewn by the fact that the elderly physician gave out completely as
   soon as he reached home that evening. For three days he rested

1f.lovecraft - The Colour out of Space, #Lovecraft - Poems, #unset, #Zen
   elder mystery. It was morning when I saw it, but shadow lurked always
   there. The trees grew too thickly, and their trunks were too big for
  --
   stones. The reservoir will soon be built now, and all those elder
   secrets will be safe forever under watery fathoms. But even then I do
  --
   seen upstairs. Good God! What eldritch dream-world was this into which
   he had blundered? He dared move neither backward nor forward, but stood
  --
   everything that had ever been living had gone. Five eldritch acres of
   dusty grey desert remained, nor has anything ever grown there since. To

1f.lovecraft - The Curse of Yig, #Lovecraft - Poems, #unset, #Zen
   striking clock, so that she could know how long this eldritch vigil
   must last. She cursed the toughness of fibre that kept her from

1f.lovecraft - The Descendant, #Lovecraft - Poems, #unset, #Zen
   together and made the elder Sign in the dark; strange folk whom the
   Britons knew not save in fear, and who were the last to survive from a
  --
   elder and future lives in forgotten dimensions; which would bind him to
   the stars, and to the infinities and eternities beyond them.

1f.lovecraft - The Diary of Alonzo Typer, #Lovecraft - Poems, #unset, #Zen
   eldritch symbols be vile sentient eikons endowed with a morbid life of
   their own and ready to wrest themselves from the parchment for the

1f.lovecraft - The Doom That Came to Sarnath, #Lovecraft - Poems, #unset, #Zen
   of their elder gods was derided by dancers and lutanists crowned with
   roses from the gardens of Zokkar. And the kings would look out over the

1f.lovecraft - The Dream-Quest of Unknown Kadath, #Lovecraft - Poems, #unset, #Zen
   to where those streets of elder witchery lay outspread and beckoning.
   When for the third time he awaked with those flights still undescended
  --
   nourished as one approaches the dread circle where elder beings danced
   and sacrificed. Finally the greater light of those thicker fungi
  --
   ear; but these lawless spirits were soon restrained by their elders.
   The Council of Sages, recognising the visitor, offered a gourd of
  --
   Lerion; but the farmer and his wife would only make the elder Sign and
   tell him the way to Nir and Ulthar.
  --
   picked his way directly to the modest Temple of the elder Ones where
   the priests and old records were said to be; and once within that
  --
   or in the eldritch spaces outside, Carter could not guess; nor could he
   imagine at what hellish trysting-place they would meet the crawling
  --
   realms which are known only to cats, and to which the elders among cats
   repair by stealth nocturnally, springing from high housetops. Verily,
  --
   were caves in that mountain, which might be empty and alone with elder
   darkness, or mightif legend spoke trulyhold horrors of a form not to
  --
   elderly ghoul offered to conduct him to Pickmans present habitation,
   so despite a natural loathing he followed the creature into a capacious
  --
   name is forgotten. Spells of the elder Ones keep those places unharmed
   and undecayed, for it is written that there may one day be need of them
  --
   meddle with the elder Ones; and if they persistently denied all access
   to the marvellous sunset city, it were better not to seek that city.
  --
   was the Temple of the elder Ones, and was ruled by an old high-priest
   sad with inner secrets.
  --
   central Temple of the elder Ones with its sixteen carven sides, its
   flattened dome, and its lofty pinnacled belfry, overtopping all else,
  --
   that he was indeed come into strange and deserted ways of elder time.
   Once in a while a raven would croak far overhead, and now and then a
  --
   persuasion beyond the recalling of elder days.
   Over and over must you speak to the wandering Great Ones of their home
  --
   spheres had turned, that eldritch scaly monster bore its helpless
   rider; hurtling and shooting, cleaving the uttermost rim and spanning

1f.lovecraft - The Dreams in the Witch House, #Lovecraft - Poems, #unset, #Zen
  he began to connect his mathematics with the fantastic legends of elder
  magic. Something in the air of the hoary town worked obscurely on his
  --
  tangles of unpaved musty-smelling lanes where eldritch brown houses of
  unknown age leaned and tottered and leered mockingly through narrow,
  --
  crazily angled garret of the eldritch old house.
  He was good for nothing that morning, and stayed away from all his
  --
  guarded and handed down surprising secrets from elder, forgotten aeons;
  and it was by no means impossible that Keziah had actually mastered the
  --
  about elder horrors. Of course he heard about the matter afterward and
  suffered untold torments of black and bewildered speculation; but even

1f.lovecraft - The Dunwich Horror, #Lovecraft - Poems, #unset, #Zen
   Whateleys and Bishops still send their eldest sons to Harvard and
   Miskatonic, though those sons s eldom return to the mouldering gambrel
  --
   and all animal and vegetable life from the earth by some terrible elder
   race of beings from another dimension. He would shout that the world
   was in danger, since the elder Things wished to strip it and drag it
   away from the solar system and cosmos of matter into some other plane
  --
   lumbered upon its eldritch course. Negotium perambulans in
   tenebris. . . . The old librarian rehearsed the formulae he had

1f.lovecraft - The Festival, #Lovecraft - Poems, #unset, #Zen
   town where my people had dwelt and kept festival in the elder time when
   festival was forbidden; where also they had commanded their sons to
  --
   in the elder time.
   Beside the road at its crest a still higher summit rose, bleak and
  --
   the bobbing lanthorns made eldritch drunken constellations.
   Amid these hushed throngs I followed my voiceless guides; jostled by

1f.lovecraft - The Ghost-Eater, #Lovecraft - Poems, #unset, #Zen
   memory of that eldritch night.
   I knew less of woodcraft in those days, though the wilderness called
  --
   again at the memory of that eldritch night.
   Return to The Ghost-Eater

1f.lovecraft - The Haunter of the Dark, #Lovecraft - Poems, #unset, #Zen
   room. The colossal nave was an almost eldritch place with its drifts
   and mountains of dust over box pews, altar, hourglass pulpit, and

1f.lovecraft - The Hoard of the Wizard-Beast, #Lovecraft - Poems, #unset, #Zen
   save that It lay infinitely earlier in Time, and upon an elder world
   where all things might happen. And now Yalden, being not above the
  --
   pets resided with itsome the fabled elder monsters, and others unique
   beings created by its own fearful craft.

1f.lovecraft - The Horror at Red Hook, #Lovecraft - Poems, #unset, #Zen
   cancerous with evil dragged from elder worldswould be merely to invite
   a padded cell instead of restful rustication, and Malone was a man of
  --
   nightmare and eldritch portent. It would not be the first time his
   sensations had been forced to bide uninterpretedfor was not his very
  --
   elderly people still pointed him out on the streets, but to most of the
   recent population he was merely a queer, corpulent old fellow whose
  --
   distantly related to the elderly bridegroom-elect; whilst the other was
   a raid on the dance-hall church by city police, after a report that the

1f.lovecraft - The Horror in the Burying-Ground, #Lovecraft - Poems, #unset, #Zen
   mumbling about death certificate blanks, and unctuous elder Atwood was
   suggesting that something be done about a double interment. With
  --
   Johnny continued to whine and paw at the body, and elder Atwood busied
   himself with inquiring about Thorndikes denominationfor Henry had not
  --
   eldritch horror and daemoniac abnormality. God, how life-like both of
   those corpses were . . . and how in earnest poor Thorndike had been
  --
   door, Sophie was alone with the dead once more. elder Atwood was out in
   the road talking to the hearse-driver from Lees livery stable, and
  --
   elder Atwood made appropriate remarks as Thomas Sprague was laid to
   rest, and by the time he was through, Ed and Ethan had finished

1f.lovecraft - The Horror in the Museum, #Lovecraft - Poems, #unset, #Zen
   suggestions of rites and sacrifices to nameless elder gods continued,
   and now and then Rogers would lead his guest to one of the hideous
  --
   fragmentary records of forbidden elder magic. It must be open nowand
   there was a light inside. All his former speculations as to where that
  --
   Surviving elder godsnameless sacrificesthe other than artificial
   nature of some of the alcove horrorsall the usual boasts, but uttered
  --
   enough of the elder Lore to be properly afraid. The eternal light was
   gone, but our torches shewed enough. We saw the bones of others who had
  --
   modelling the eldritch nightmare which the camera had caught. The thing
   was a work of sheer, infernal genius, and Jones wondered how the public

1f.lovecraft - The Hound, #Lovecraft - Poems, #unset, #Zen
   unlit and illimitable corridors of eldritch phantasy sweeps the black,
   shapeless Nemesis that drives me to self-annihilation.

1f.lovecraft - The Last Test, #Lovecraft - Poems, #unset, #Zen
   Georgina, a Wall Street pirate of the ruthless elder breed, had known
   Daltons father well; so well, indeed, that he had finally stripped him
  --
   as shewn in his dealings with the elder Clarendon who had crushed his
   father to death on the stock exchange, the possibility of a
  --
   beyond the stars; so that even Surama shuddered, made an elder sign
   that no book of history records, and forgot to chuckle.
  --
   devil-gods and elder world? Did I ever in my life think of your damned
   spaces beyond the stars and your crawling chaos Nyarlathotep? I was a

1f.lovecraft - The Lurking Fear, #Lovecraft - Poems, #unset, #Zen
   still lingered about after the eldritch panic of a month beforethe
   nightmare creeping death. Later, I thought, they might aid me; but I

1f.lovecraft - The Man of Stone, #Lovecraft - Poems, #unset, #Zen
   the form of a manunkempt, elderly, and with a look of fathomless
   horror on its evil, petrified face.

1f.lovecraft - The Mound, #Lovecraft - Poems, #unset, #Zen
   But one of them came back after all. It was Ed, the elder, and his
   straw-coloured hair and beard had turned an albino white for two inches
  --
   key to unknown elder worlds and abysses beyond time. Almost
   immediately, however, the unrolling of one end shewed that the
  --
   a link with a fabled elder world compared to which even cryptic Yoth
   was a thing of yesterday. It had been built in imitation of certain

1f.lovecraft - The Mystery of the Grave-Yard, #Lovecraft - Poems, #unset, #Zen
   an elderly man, with black hair, and side whiskers. He asked to see
   Miss Dobson. Upon arriving in her presence he said, Miss Dobson, I

1f.lovecraft - The Nameless City, #Lovecraft - Poems, #unset, #Zen
   this hoary survivor of the deluge, this great-grandmother of the eldest
   pyramid; and a viewless aura repelled me and bade me retreat from
  --
   of the elder race. I remembered how the Arabs fear the nameless city,
   and was glad that beyond this place the grey walls and ceiling were

1f.lovecraft - The Rats in the Walls, #Lovecraft - Poems, #unset, #Zen
   envelope left before the Civil War by every squire to his eldest son
   for posthumous opening. The glories we cherished were those achieved
  --
   elderly obstinacy, the work of restoring my ancestral home. It must not
   be imagined for a moment that these tales formed my principal
  --
   fond. My eldest cat, Nigger-Man, was seven years old and had come
   with me from my home in Bolton, Massachusetts; the others I had
  --
   eldritch scurrying of those fiend-born rats, always questing for new
   horrors, and determined to lead me on even unto those grinning caverns

1f.lovecraft - The Secret Cave, #Lovecraft - Poems, #unset, #Zen
   As Soon as The elder Lees were away the younger Lees went down cellar &
   began to rummage among the rubbish little alice leaned against the wall

1f.lovecraft - The Shadow out of Time, #Lovecraft - Poems, #unset, #Zen
   feelings were shared by my elder son and my small daughter, neither of
   whom I have ever seen since.
  --
   abhorrent elder-world hierophants. These rumours, though never proved
   at the time, were doubtless stimulated by the known tenor of some of my
  --
   books of forbidden elder lore in which my secondary personality had
   been so disturbingly interested. Some of the latter were the actual
  --
   projection. From cases of the permanent projection of elder minds arose
   many of those lasting changes of personality noticed in later
  --
   Race was older than its bodily form. The beings of a dying elder world,
   wise with the ultimate secrets, had looked ahead for a new world and
  --
   monstrous doom overtook the elder world. Later, as the earths span
   closed, the transferred minds would again migrate through time and
  --
   ceaseless fear of the dark, windowless elder ruins and of the great
   sealed trap-doors in the lowest subterrene levels.
  --
   horrible elder race of half-polypous, utterly alien entities which had
   come through space from immeasurably distant universes and had
  --
   But as the aeons passed, there came vague, evil signs that the elder
   Things were growing strong and numerous in the inner world. There were
  --
   elder cities which the Great Race had not peopledplaces where the
   paths to the gulfs below had not been properly sealed or guarded. After
  --
   use in fighting the elder Things if ever they broke forth in unexpected
   places; fresh rifts caused by that selfsame geologic change which had
  --
   The irruptions of the elder Things must have been shocking beyond all
   description, since they had permanently coloured the psychology of the
  --
   a final successful irruption of the elder Beings. Mental projections
   down the ages had clearly foretold such a horror, and the Great Race
  --
   windowless elder towers.
   V.
  --
   met us, proved to be elderly, pleasant, and intelligentand his
   knowledge of psychology led him into many long discussions with my son
  --
   grew on me as we advanced to this actual site of the elder world behind
   the legendsa terror of course abetted by the fact that my disturbing
  --
   fantastic temporary hillocksexposing some traces of the elder stones
   while it covered other traces. I was queerly anxious to have the
  --
   It was one of the blocks of that basaltic elder masonry which the
   fabled Great Race h eld in such fearthe tall, windowless ruins left by
  --
   And yet I plodded on as if to some eldritch rendezvousmore and more
   assailed by bewildering fancies, compulsions, and pseudo-memories. I
  --
   seen in countless dreams of the elder world, that I trembled actively
   for the first time.
  --
   elder city of dreams. That I could visit unerringly any point in that
   structure or in that city which had escaped the changes and
  --
   of eld in the millions of years since the time of my dreams? Of the
   subterrene mazes which had underlain the city and linked all its titan
  --
   no stairs or inclinesindeed, my dreams had pictured those elder towers
   as wholly untouched by the fabulous Great Race. Those who had built
  --
   flying through the hellish basalt vault of the elder Things, and
   hearing that damnable alien sound piping up from the open, unguarded
  --
   picked at me, and that eldritch, damnable whistling shrieked fiendishly
   above all the alternations of babel and silence in the whirlpools of
  --
   were those othersthose shocking elder Things of the mad winds and
   daemon pipingsin truth a lingering, lurking menace, waiting and slowly

1f.lovecraft - The Shadow over Innsmouth, #Lovecraft - Poems, #unset, #Zen
   think of it, the elder children dont seem to be around lately. Never
   saw the old man.
  --
   elderly man without what I had come to call the Innsmouth lookand I
   decided not to ask him any of the questions which bothered me;
  --
   sisters had come to look very queer, especially the elder ones; and it
   was said that their health was failing.
  --
   Obeds grandson by his fust wifeson of Onesiphorus, his eldest son,
   but his mother was another o them as want never seed aoutdoors.
  --
   suicide of my uncle Douglas, her eldest son. He had shot himself after
   a trip to New Englandthe same trip, no doubt, which had caused him to

1f.lovecraft - The Shunned House, #Lovecraft - Poems, #unset, #Zen
   sinister vegetation, but at the eldritch atmosphere and odour of the
   dilapidated house, whose unlocked front door was often entered in quest
  --
   the house; her elder maiden sister, Mercy Dexter, having moved in to
   take charge of the family. Mercy was a plain, raw-boned woman of great
  --
   elder professional colleagues. The really inexplicable thing was the
   way in which the victimsignorant people, for the ill-smelling and
  --
   accumulate as much more as I could. I talked with the elderly Archer
   Harris, then owner of the house, many times before his death in 1916;

1f.lovecraft - The Silver Key, #Lovecraft - Poems, #unset, #Zen
   elders, and that the satisfaction of one moment is the bane of the
   next. Calm, lasting beauty comes only in dream, and this solace the

1f.lovecraft - The Strange High House in the Mist, #Lovecraft - Poems, #unset, #Zen
   in seaweed cities blow wild tunes learned from the elder Ones, then
   great eager mists flock to heaven laden with lore, and oceanward eyes
  --
   elder mysteries; and from the tales of marvellous ancient things he
   related, it must be guessed that the village folk were right in saying
  --
   gods or even the elder Ones were born, and when only the other gods
   came to dance on the peak of Hatheg-Kla in the stony desert near
  --
   All these things, however, the elder Ones only may decide; and
   meanwhile the morning mist still comes up by that lonely vertiginous
  --
   conches in seaweed cities blow wild tunes learned from the elder Ones,
   then great eager vapours flock to heaven laden with lore; and

1f.lovecraft - The Temple, #Lovecraft - Poems, #unset, #Zen
   corpse. The Boatswain Mller, an elderly man who would have known
   better had he not been a superstitious Alsatian swine, became so

1f.lovecraft - The Thing on the Doorstep, #Lovecraft - Poems, #unset, #Zen
   nowoddly enoughshe seemed the elder of the two. Her face h eld the
   most concentratedly determined expression I had ever seen, and her

1f.lovecraft - The Trap, #Lovecraft - Poems, #unset, #Zen
   child, almost an infant; and a lean, elderly Dane of extremely
   distinctive aspect and a kind of half-malign intellectuality of

1f.lovecraft - The Unnamable, #Lovecraft - Poems, #unset, #Zen
   It had been an eldritch thingno wonder sensitive students shudder at
   the Puritan age in Massachusetts. So little is known of what went on

1f.lovecraft - The Whisperer in Darkness, #Lovecraft - Poems, #unset, #Zen
   heard from elderly rustics in the mountains of New Hampshire. Briefly
   summarised, it hinted at a hidden race of monstrous beings which lurked
  --
   it must argue the real existence of some queer elder earth-race, driven
   to hiding after the advent and dominance of mankind, which might very
  --
   hear from elderly farmers of the more ignorant sort, but now I wish
   I had let the whole matter alone. I might say, with all proper
  --
   aeons and inconceivable dimensions to worlds of elder, outer entity at
   which the crazed author of the Necronomicon had only guessed in the
  --
   repulsive primordial customs in the cryptic elder religions of mankind.
   It seemed plain to us, also, that there were ancient and elaborate
  --
   bridgesthings built by some elder race extinct and forgotten before
   the things came to Yuggoth from the ultimate voidsought to be enough
  --
   pronunciation. To complete the eldritch colloquy there were two
   actually human voicesone the crude speech of an unknown and evidently

1f.lovecraft - Through the Gates of the Silver Key, #Lovecraft - Poems, #unset, #Zen
   One studentan elderly eccentric of Providence, Rhode Island, who had
   enjoyed a long and close correspondence with Carterhad a still more
  --
   elder Sign, the Herd that stand watch at the secret portal each tomb is
   known to have, and that thrive on that which groweth out of the tenants
  --
   earth to teach the elder Lore to man. It was indeed the frightful Guide
   and Guardian of the GateUmr at-Tawil, the ancient one, which the

1f.lovecraft - Till A the Seas, #Lovecraft - Poems, #unset, #Zen
   Mankind was now a pitiful remnant of the elder races, a fugitive not
   only from the prevailing conditions, but from his own degeneracy. Into

1f.lovecraft - Two Black Bottles, #Lovecraft - Poems, #unset, #Zen
   congregation dwindled, while the elders and deacons vainly pleaded with
   Vanderhoof to change the subject of his sermons. Though the old man

1f.lovecraft - Under the Pyramids, #Lovecraft - Poems, #unset, #Zen
   Sphinx before Khephrenbut whatever its elder features were, the
   monarch replaced them with his own that men might look at the colossus
  --
   gradually dawned on me that the elder magic of Egypt did not depart
   without leaving traces, and that fragments of a strange secret lore and
  --
   It was very gradually that I regained my senses after that eldritch
   flight through Stygian space. The process was infinitely painful, and
  --
   elder Nile sorcery; some spirit that was in Egypt before ever man was,
   and that will be when man is no more.
  --
   heads of animals in imitation of the elder gods. At all stages of
   history the sacred animals were mummified, so that consecrated bulls,

1.fs - To Laura (Mystery Of Reminiscence), #Schiller - Poems, #Friedrich Schiller, #Poetry
  In the long-vanish'd eld eternally!
  In the dark troubled tablets which enroll

1.jk - Endymion - Book I, #Keats - Poems, #John Keats, #Poetry
  'Mong shepherds gone in eld, whose looks increas'd
  The silvery setting of their mortal star.
  --
  (line 232): It was the Hymn to Pan beginning here that the young poet when engaged in the composition of Endymion was induced to recite in the presence of Wordsworth, on the 28th of December 1817, at Haydon's house. Leigh Hunt records that the elder poet pronounced it "a very pretty piece of paganism."
  (line 319): Doubtless meant to refer specially to the Elgin marbles.

1.jk - Endymion - Book III, #Keats - Poems, #John Keats, #Poetry
  O they had all been sav'd but crazed eld
  Annull'd my vigorous cravings: and thus quell'd

1.jk - Ode To A Nightingale, #Keats - Poems, #John Keats, #Poetry
         And mid-May's eldest child,
    The coming musk-rose, full of dewy wine,

1.jk - Sonnet To George Keats - Written In Sickness, #Keats - Poems, #John Keats, #Poetry
  'This sonnet is from a transcript in the handwriting of George Keats, which bears the date 1819; but I am disposed to think this date must have been wrongly affixed from memory. The entire absence of high poetic feeling indicates a time of utter physical prostration; and I should imagine that the sonnet might possibly have been written in February 1820, when Keats was still so ill as to be forbidden to write, and that it might have been sent to George with the announcement of the illness; but it seems likelier that it was composed later on in the year, in reply to some letter written by George on receiving hat news -- a letter in which reply the younger brother might have reproached himself for leaving the elder, low in health and funds, and for rushing back to America to mend his own fortunes.'
  ~ Poetical Works of John Keats, ed. H. Buxton Forman, Crowell publ. 1895. by owner. provided at no charge for educational purposes

1.jk - The Cap And Bells; Or, The Jealousies - A Faery Tale .. Unfinished, #Keats - Poems, #John Keats, #Poetry
  I'll give no garter to his eldest son;
  I won't speak to his sister or his mother!

1.lb - Farewell to Meng Hao-jan at Yellow Crane Tower by Li Po, #Li Bai - Poems, #Li Bai, #Poetry
  This is one of several great Li Po poems on the T'ang subject of parting friends, whose vivid imagery and grand scale of space (resembling Chinese landscape painting) and whose depth of feeling have made it among the most famous and popular of T'ang Dynasty poems. Meng Hao-jan was the elder poet of the two men, the first great master of T'ang poetry. The poem recounts one leg in a long journey by Hao-jan for which Li Po traveled over a hundred miles to reach Yellow Crane Tower so that he could bid his friend farewell. Such were the bonds of friendship in Medieval China. by owner. provided at no charge for educational purposes

1.lb - Hard Journey, #Li Bai - Poems, #Li Bai, #Poetry
  Now, a white-haired elder, he reclines
  Amid pines and cloud.

1.lovecraft - Fungi From Yuggoth, #Lovecraft - Poems, #unset, #Zen
  Of crumbling elder lore at little cost.
  I entered, charmed, and from a cobwebbed heap
  --
  Of elder splendours and divine desires.
  Expectant wonders burn in those rich fires,
  --
  Are guessed at dimly by the elder Ones.
  If men should glimpse it, they would merely wonder
  --
  To elder towers where the mad clappers tolled.
  They tolled - but from the sunless tides that pour
  --
  XXVII. The elder Pharos
  From Leng, where rocky peaks climb bleak and bare
  --
  Where the last elder One lives on alone,
  Talking to Chaos with the beat of drums.
  --
  Where elder signs and primal secrets frown.
  We cleared a path - but raced in mad retreat

1.lovecraft - The Messenger, #Lovecraft - Poems, #unset, #Zen
  The elder Sign, bequeathed from long ago,
  That sets the fumbling forms of darkness free.

1.lovecraft - The Outpost, #Lovecraft - Poems, #unset, #Zen
  He found the elder Secrets lair.
  Strange turrets rose beyond the plain,

1.lovecraft - The Wood, #Lovecraft - Poems, #unset, #Zen
  Never a voice of elder marvels sang,        
  Nor any eye called up the hills and plains.    

1.mdl - The Gates (from Openings), #unset, #Arthur C Clarke, #Fiction
   English version by Daniel Chanan Matt Original Language Aramaic He [Abraham] was sitting in the opening of the tent.... Sarah heard from the opening of the tent. (Genesis 18:1, 10) Rabbi Judah opened "'Her husband is known in the gates when he sits among the elders of the land' (Proverbs 31:23). Come and see: The Blessed Holy One has ascended in glory. He is hidden, concealed, far beyond. There is no one in the world, nor has there ever been, who can understand His wisdom or withstand Him. He is hidden, concealed, transcendent, beyond, beyond. The beings up above and the creatures down below-- none of them can comprehend. All they can say is: "Blessed be the Presence of YHVH in His place' (Ezekiel 3:12) The ones below proclaim that He is above: 'His Presence is above the heavens' (Psalms 113:4) the ones above proclaim that He is below: 'Your Presence is over all the earth' (Psalms 57:12). Finally all of them, above and below, declare: 'Blessed be the Presence of YHVH wherever He is!' For He is unknowable. No one has ever been able to identify Him. How, then, can you say: 'Her husband is known in the gates'? Her husband is the Blessed Holy One! Indeed, He is known in the gates. He is known and grasped to the degree that one opens the gates of imagination! The capacity to connect with the spirit of wisdom, to imagine in one's heart-mind-- this is how God becomes known. Therefore 'Her husband is known in the gates,' through the gates of imagination. But that He be known as He really is? No one has ever been able to attain such knowledge of Him." Rabbi Shim'on said "'Her husband is known in the gates.' Who are these gates? The ones addressed in the Psalm: 'O gates, lift up your heads! Be lifted up, openings of eternity, so the King of Glory may come!' (Psalms 24:7) Through these gates, these spheres on high, the Blessed Holy One becomes known. Were it not so, no one could commune with Him. Come and see: Neshamah of a human being is unknowable except through limbs of the body, subordinates of neshamah who carry out what she designs. Thus she is known and unknown. The Blessed Holy One too is known and unknown. For He is Neshamah of neshamah, Pneuma of pneuma, completely hidden away; but through these gates, openings for neshumah, the Blessed Holy One becomes known. Come and see: There is opening within opening, level beyond level. Through these the Glory of God becomes known. 'The opening of the tent' is the opening of Righteousness, as the Psalmist says: 'Open for me the gates of righteousness...' (Psalms 118:19). This is the first opening to enter. Through this opening, all other high openings come into view. One who attains the clarity of this opening discovers all the other openings, for all of them abide here. [bk1sm.gif] -- from Zohar: The Book of Enlightenment: (Classics of Western Spirituality), Translated by Daniel Chanan Matt <
1.pbs - Homers Hymn To Venus, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  From men--the eldest of Divinities.
  These spirits she persuades not, nor deceives,

1.pbs - Mont Blanc - Lines Written In The Vale of Chamouni, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
   Children of elder time, in whose devotion
   The chainless winds still come and ever came

1.pbs - Oedipus Tyrannus or Swellfoot The Tyrant, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  My eldest son Chrysaor, because he
  Attended public meetings, and would always
  --
  The young playing at hanging, the elder learning
  How to hold radicals. They are well taught too,

1.pbs - Prometheus Unbound, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  Whose mild winds shake the elder brake,
  And the wandering herdsmen know
  --
  On eldest faith, and hell's coeval, fear;
  And though my curses through the pendulous air,

1.pbs - Rosalind and Helen - a Modern Eclogue, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
     The eldest, with a kind of shame,
     Came to my knees with silent breath,  

1.pbs - The Cenci - A Tragedy In Five Acts, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  The eldest son of a rich nobleman
  Is heir to all his incapacities;
  --
  That it should spare the eldest flower of spring:
  Plead with awakening earthquake, o'er whose couch

1.pbs - The Cyclops, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  First let me greet the elder.--Hail!
  SILENUS:

1.pbs - The Mask Of Anarchy, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  Like eldon, an ermined gown;
  His big tears, for he wept well,

1.pbs - The Pine Forest Of The Cascine Near Pisa, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  The eldest of the Hours of Spring,
  Into the Winter wandering,

1.pbs - The Revolt Of Islam - Canto I-XII, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
    The mother brought her eldest-born, controlled
   By instinct blind as love, but turned again

1.pbs - The Triumph Of Life, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
   The mighty phantoms of an elder day
   "All that is mortal of great Plato there

1.pbs - With A Guitar, To Jane, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  These secrets of an elder day.
  But, sweetly as its answers will

1.poe - Dreamland, #Poe - Poems, #unset, #Zen
  'Tis- oh, 'tis an eldorado!
  But the traveller, travelling through it,

1.poe - Eldorado, #Poe - Poems, #unset, #Zen
  object:1.poe - eldorado
  author class:Edgar Allan Poe
  --
         In search of eldorado.
           But he grew old-
  --
         That looked like eldorado.
           And, as his strength
  --
         This land of eldorado?"
           "Over the Mountains
  --
         "If you seek for eldorado!"

1.poe - Eureka - A Prose Poem, #Poe - Poems, #unset, #Zen
  I have already said that light proceeds at the rate of 167,000 miles in a second -that is, about 10 millions of miles in a minute, or about 600 millions of miles in an hour: -yet so far removed from us are some of the "nebulae" that even light, speeding with this velocity, could not and does not reach us, from those mysterious regions, in less than 3 millions of years. This calculation, moreover, is made by the elder Herschel, and in reference merely to those comparatively proximate clusters within the scope of his own telescope. There are "nebulae," however, which, through the magical tube of Lord Rosse, are this instant whispering in our ears the secrets of a million of ages by-gone. In a word, the events which we behold now -at this moment -in those worlds -are the identical events which interested their inhabitants ten hundred thousand centuries ago. In intervals -in distances such as this suggestion forces upon the soul -rather than upon the mind -we find, at length, a fitting climax to all hitherto frivolous considerations of quantity.
  Our fancies thus occupied with the cosmical distances, let us take the opportunity of referring to the difficulty which we have so often experienced, while pursuing the beaten path of astronomical reflection, in accounting for the immeasurable voids alluded to in comprehending why chasms so totally unoccupied and therefore apparently so needless, have been made to intervene between star and star -between cluster and cluster -in understanding, to be brief, a sufficient reason for the Titanic scale, in respect of mere Space, on which the Universe is seen to be constructed. A rational cause for the phaenomenon, I maintain that Astronomy has palpably failed to assign: -but the considerations through which, in this Essay, we have proceeded step by step, enable us clearly and immediately to perceive that Space and Duration are one. That the Universe might endure throughout an aera at all commensurate with the grandeur of its component material portions and with the high majesty of its spiritual purposes, it was necessary that the original atomic diffusion be made to so inconceivable an extent as to be only not infinite. It was required, in a word, that the stars should be gathered into visibility from invisible nebulosity -proceed from nebulosity to consolidation -and so grow grey in giving birth and death to unspeakably numerous and complex variations of vitalic development it was required that the stars should do all this should have time thoroughly to accomplish all these Divine purposes during the period in which all things were effecting their return into Unity with a velocity accumulating in the inverse proportion of the squares of the distances at which lay the inevitable End.

1.poe - The Coliseum, #Poe - Poems, #unset, #Zen
     Vastness! and Age! and Memories of eld!
     Silence! and Desolation! and dim Night!

1.rb - Aix In Provence, #Browning - Poems, #Robert Browning, #Poetry
  Our elder boy has got the clear
   Great brow; tho' when his brother's black

1.rb - An Epistle Containing the Strange Medical Experience of Kar, #Browning - Poems, #Robert Browning, #Poetry
   Some elders of his tribe, I should premise,
   Led in their friend, obedient as a sheep,

1.rb - Caliban upon Setebos or, Natural Theology in the Island, #Browning - Poems, #Robert Browning, #Poetry
   'Hath cut a pipe of pithless elder-joint
   That, blown through, gives exact the scream o' the jay

1.rb - Old Pictures In Florence, #Browning - Poems, #Robert Browning, #Poetry
  A younger succeeds to an elder brother,
   Da Vincis derive in good time from Dellos.

1.rb - Paracelsus - Part III - Paracelsus, #Browning - Poems, #Robert Browning, #Poetry
  As an acknowledged elder, calmer, wiser,
  More gifted mortal. O you must remember,

1.rb - Paracelsus - Part I - Paracelsus Aspires, #Browning - Poems, #Robert Browning, #Poetry
  Where I was born your elder by some years
  Only to watch you fully from the first:

1.rb - Pippa Passes - Part IV - Night, #Browning - Poems, #Robert Browning, #Poetry
  This night, Ugo. You have managed my late brother's affairs since the death of our elder brother: fourteen years and a month, all but three days. On the Third of December, I find him . . .
  Intendant
  --
  I, 2No 3!ay, can you read the substance of a letter, No 3, I have received from Rome? It is precisely on the ground there mentioned, of the suspicion I have that a certain child of my late elder brother, who would have succeeded to his estates, was murdered in infancy by you, Maffeo, at the instigation of my late younger brotherthat the Pontiff enjoins on me not merely the bringing that Maffeo to condign punishment, but the taking all pains, as guardian of the infant's heritage for the Church, to recover it parcel by parcel, howsoever, whensoever, and wheresoever. While you are now gnawing those fingers, the police are engaged in sealing up your papers, Maffeo, and the mere raising my voice brings my people from the next room to dispose of yourself. But I want you to confess quietly, and save me raising my voice. Why, man, do I not know the old story? The heir between the succeeding heir, and this heir's ruffianly instrument, and their complot's effect, and the life of fear and bribes and ominous smiling silence? Did you throttle or stab my brother's infant? Come now
  Intendant

1.rb - Sordello - Book the Fifth, #Browning - Poems, #Robert Browning, #Poetry
  "An elder poet in the younger's place;
  "Nina's the strength, but Alcamo's the grace:

1.rmr - Elegy X, #Rilke - Poems, #Rainer Maria Rilke, #Poetry
  an elderly Lament responds to the youth as he asks:-
  We were once, she says, a great race, we Laments.
  --
  At evening she leads him to the graves of elders
  of the race of Lamentation, the sybils and prophets.
  --
  In silence the elder Lament brings him
  as far as the gorge where it shimmers in the moonlight:

1.rt - My Pole Star, #Tagore - Poems, #Rabindranath Tagore, #Poetry
  Originally transformed into a devotional song or brahmo sangit from a small dedicatory verse addressed to the poets notun-bouthan (new sister-in-law), Kadambaridevi, the wife of his elder brother Jyotirindranath, it is now classified as a love song. Young Narendranath Dutta, a reputed singer who became Swami Vivekananda later in his life, once sang this song under the direction of the poet himself. Transcreation by Kumud Biswas.
   Translated by Kumud Biswas

1.rt - Shyama, #Tagore - Poems, #Rabindranath Tagore, #Poetry
  Transcreation of the poem Shyama from the collection Akashpradip by Rabindranath Tagore. The theme is the memories of his notun-bouthan or new sister-in-law Kadambaridevi, the wife of his elder brother Jyotirindranath Tagore. Transcreation by Kumud Biswas.

1.rt - The Hero(2), #Tagore - Poems, #Rabindranath Tagore, #Poetry
  My elder brother would of course shrug in disbelief,
  "How is such a thing possible -

1.rt - The Homecoming, #Tagore - Poems, #Rabindranath Tagore, #Poetry
  In this world of human affairs there is no worse nuisance than a boy at the age of fourteen. He is neither ornamental, nor useful. It is impossible to shower affection on him as on a little boy; and he is always getting in the way. If he talks with a childish lisp he is called a baby, and if he answers in a grown-up way he is called impertinent. In fact any talk at all from him is resented. Then he is at the unattractive, growing age. He grows out of his clothes with indecent haste; his voice grows hoarse and breaks and quavers; his face grows suddenly angular and unsightly. It is easy to excuse the shortcomings of early childhood, but it is hard to tolerate even unavoidable lapses in a boy of fourteen. The lad himself becomes painfully self-conscious. When he talks with elderly people he is either unduly forward, or else so unduly shy that he appears ashamed of his very existence.
  Yet it is at this very age when in his heart of hearts a young lad most craves for recognition and love; and he becomes the devoted slave of any one who shows him consideration. But none dare openly love him, for that would be regarded as undue indulgence, and therefore bad for the boy. So, what with scolding and chiding, he becomes very much like a stray dog that has lost his master.
  --
  It was anguish to Phatik to be the unwelcome guest in his aunts house, despised by this elderly woman, and slighted, on every occasion. If she ever asked him to do anything for her, he would be so overjoyed that he would overdo it; and then she would tell him not to be so stupid, but to get on with his lessons.
  The cramped atmosphere of neglect in his aunts house oppressed Phatik so much that he felt that he could hardly breathe. He wanted to go out into the open country and fill his lungs and breathe freely. But there was no open country to go to. Surrounded on all sides by Calcutta houses and walls, be would dream night after night of his village home, and long to be back there. He remembered the glorious meadow where he used to By his kite all day long; the broad river-banks where he would wander about the livelong day singing and shouting for joy; the narrow brook where he could go and dive and swim at any time he liked. He thought of his band of boy companions over whom he was despot; and, above all, the memory of that tyrant mother of his, who had such a prejudice against him, occupied him day and night. A kind of physical love like that of animals; a longing to be in the presence of the one who is loved; an inexpressible wistfulness during absence; a silent cry of the inmost heart for the mother, like the lowing of a calf in the twilight;-this love, which was almost an animal instinct, agitated the shy, nervous, lean, uncouth and ugly boy. No one could understand it, but it preyed upon his mind continually.

1.rt - The Portrait, #Tagore - Poems, #Rabindranath Tagore, #Poetry
  Transcreation of one of the most famous and most untranslatable poems - number 6, also called Chhabi, from the collection Balaka by Rabindranath Tagore. Written in rhyming free verse it is a deeply moving tribute to Kadambaridevi, wife of his elder brother Jyotirindranath, whom he used to call his notunbouthan (new sister-in-law). This couple made the greatest contribution to the making of the phenomenon called Rabindranath. And this talented lady was the earliest and deepest inspiration in the literary life of the poet. When only 25 she committed suicide. At the time Tagore was 23 and a struggling poet. More than anyone else it was Kadambari who helped him in his chrysalis. Transcreation by Kumud Biswas.
   Translated by Kumud Biswas

1.rwe - Initial Love, #Emerson - Poems, #Ralph Waldo Emerson, #Philosophy
  His vice some elder virtue's token,
  And his good is evil spoken.

1.rwe - May-Day, #Emerson - Poems, #Ralph Waldo Emerson, #Philosophy
  Soothsayer of the eldest gods,
  Repairer of what harms betide,

1.rwe - Monadnoc, #Emerson - Poems, #Ralph Waldo Emerson, #Philosophy
  By eldest science done and shown!
  Happy, I said, whose home is here,

1.rwe - Threnody, #Emerson - Poems, #Ralph Waldo Emerson, #Philosophy
  Taught he not thee, the man of eld,
  Whose eyes within his eyes beh eld

1.rwe - Woodnotes, #Emerson - Poems, #Ralph Waldo Emerson, #Philosophy
  Through these green tents, by eldest Nature dressed,
  He roamed, content alike with man and beast.

1.wby - The Indian Upon God, #Yeats - Poems, #William Butler Yeats, #Poetry
  Each other round in circles, and heard the eldest speak:
  Who holds the world between His bill and made us strong or

1.wby - The Secret Rose, #Yeats - Poems, #William Butler Yeats, #Poetry
  Saw the pierced Hands and Rood of elder rise
  In Druid vapour and make the torches dim;

1.whitman - A Broadway Pageant, #Whitman - Poems, #unset, #Zen
  The nest of languages, the bequeather of poems, the race of eld,
  Florid with blood, pensive, rapt with musings, hot with passion,
  --
       eldest son to you.                    
  The sign is reversing, the orb is enclosed,

1.whitman - A Sight in Camp in the Daybreak Gray and Dim, #Whitman - Poems, #unset, #Zen
  Who are you elderly man so gaunt and grim, with well-gray'd hair, and flesh all sunken
  about the eyes?

1.whitman - Carol Of Words, #Whitman - Poems, #unset, #Zen
  Of the centripetal and centrifugal sisters, the elder and younger
      sisters,

1.whitman - Passage To India, #Whitman - Poems, #unset, #Zen
   But myths and fables of eldAsia's, Africa's fables!      
   The far-darting beams of the spirit!the unloos'd dreams!
  --
   The daring plots of the poetsthe elder religions;
   O you temples fairer than lilies, pour'd over by the rising sun!
  --
   As, fill'd with friendship, love complete, the elder Brother found,
   The Younger melts in fondness in his arms.

1.whitman - Pioneers! O Pioneers!, #Whitman - Poems, #unset, #Zen
    Have the elder races halted?
   Do they droop and end their lesson, wearied, over there beyond the
  --
   O you young and elder daughters! O you mothers and you wives!
   Never must you be divided, in our ranks you move united,

1.whitman - Prayer Of Columbus, #Whitman - Poems, #unset, #Zen
   By me Earth's elder, cloy'd and stifled lands, uncloy'd, unloos'd;
   By me the hemispheres rounded and tiedthe unknown to the known.

1.whitman - Song of Myself, #Whitman - Poems, #unset, #Zen
  And mossy scabs of the worm fence, heap'd stones, elder, mullein and poke-weed.
  A child said What is the grass? fetching it to me with full hands;
  --
  The young sister holds out the skein while the elder sister winds it off in a ball, and stops now and then for the knots,
  The one-year wife is recovering and happy having a week ago borne her first child,
  --
  I see the elder-hand pressing receiving supporting,
  I recline by the sills of the exquisite flexible doors,

1.whitman - Song Of Myself- V, #Whitman - Poems, #unset, #Zen
  And mossy scabs of the worm fence, heap'd stones, elder, mullein and poke-weed.

1.whitman - Song Of Myself- XLIX, #Whitman - Poems, #unset, #Zen
  I see the elder-hand pressing receiving supporting,
  I recline by the sills of the exquisite flexible doors,

1.whitman - Song Of Myself- XV, #Whitman - Poems, #unset, #Zen
  The young sister holds out the skein while the elder sister winds it off in a ball, and stops now and then for the knots,
  The one-year wife is recovering and happy having a week ago borne her first child,

1.whitman - Song Of The Exposition, #Whitman - Poems, #unset, #Zen
   We do not blame thee, elder Worldnor separate ourselves from thee:
   (Would the Son separate himself from the Father?)

1.whitman - Starting From Paumanok, #Whitman - Poems, #unset, #Zen
  The side by side! the elder and younger brothers! the bony-limb'd!
  The great women's land! the feminine! the experienced sisters and the

1.ww - 1- The White Doe Of Rylstone, Or, The Fate Of The Nortons, #Wordsworth - Poems, #unset, #Zen
  Of the elder's bushy head;
  Some jealous and forbidding cell,

1.ww - 2- The White Doe Of Rylstone, Or, The Fate Of The Nortons, #Wordsworth - Poems, #unset, #Zen
  I am your son, your eldest born;            
  But not for lordship or for land,
  --
  I, by the right of eldest born,
  And in a second father's place,

1.ww - 5 - I believe in you my soul, the other I am must not abase itself to you, #Song of Myself, #unset, #Zen
   Original Language English I believe in you my soul, the other I am must not abase itself to you, And you must not be abased to the other. Loaf with me on the grass, loose the stop from your throat, Not words, not music or rhyme I want, not custom or lecture, not even the best, Only the lull I like, the hum of your valved voice. I mind how once we lay such a transparent summer morning, How you settled your head athwart my hips, and gently turned over upon me, And parted the shirt from my bosom bone, and plunged your tongue to my bare-stripped heart, And reached till you felt my beard, and reached till you h eld my feet. Swiftly arose and spread around me the peace and knowledge that pass all the argument of the earth, And I know that the hand of God is the promise of my own, And I know that the spirit of God is the brother of my own, And that all the men ever born are also my brothers, and the women my sisters and lovers, And that a kelson of the creation is love, And limitless are leaves stiff or drooping in the fi elds, And brown ants in the little wells beneath them, And mossy scabs of the worm fence, heaped stones, elder, mullein and pokeweed. [2333.jpg] -- from Song of Myself, by Walt Whitman <
1.ww - A Fact, And An Imagination, Or, Canute And Alfred, On The Seashore, #Wordsworth - Poems, #unset, #Zen
   Now hear what one of elder days,
  Rich theme of England's fondest praise,

1.ww - Book Eighth- Retrospect--Love Of Nature Leading To Love Of Man, #Wordsworth - Poems, #unset, #Zen
  Nothing was safe: the elder-tree that grew
  Beside the well-known charnel-house had then

1.ww - Book Third [Residence at Cambridge], #unset, #Arthur C Clarke, #Fiction
  Of the grave elders, men unscoured, grotesque
  In character, tricked out like aged trees

1.ww - Goody Blake And Harry Gill, #Wordsworth - Poems, #unset, #Zen
  He stood behind a bush of elder,
  Till she had filled her apron full.

1.ww - On the Extinction of the Venetian Republic, #Wordsworth - Poems, #unset, #Zen
   Venice, the eldest Child of Liberty.
   She was a maiden City, bright and free;
  --
  the eldest Child of Liberty. The Venetians prided themselves in the belief that
  theirs was the oldest independent state in Europe.

1.ww - The Brothers, #Wordsworth - Poems, #unset, #Zen
  Leonard, the elder by just eighteen months,
  Was two years taller: 'twas a joy to see,          
  --
   PRIEST. 'Tis of the elder brother I am speaking:
  They had an uncle;he was at that time

1.ww - The Excursion- II- Book First- The Wanderer, #Wordsworth - Poems, #unset, #Zen
  That she had parted with her elder child;
  To a kind master on a distant farm

1.ww - The Excursion- IV- Book Third- Despondency, #Wordsworth - Poems, #unset, #Zen
  O'er what from eldest time we have been told
  Of your bright forms and glorious faculties,

1.ww - The Excursion- VII- Book Sixth- The Churchyard Among the Mountains, #Wordsworth - Poems, #unset, #Zen
  And from the sanctity of elder times
  Not deviating,--a priest, the like of whom
  --
  I see the eldest Daughter at her wheel
  Spinning amain, as if to overtake

1.ww - The Kitten And Falling Leaves, #Wordsworth - Poems, #unset, #Zen
  From the lofty elder-tree!
  Through the calm and frosty air

1.ww - The Mother's Return, #Wordsworth - Poems, #unset, #Zen
  The eldest heard with steady glee;
  Silent he stood; then laughed amain,-

1.ww - The Passing of the Elder Bards, #Wordsworth - Poems, #unset, #Zen
  object:1.ww - The Passing of the elder Bards
  author class:William Wordsworth

1.ww - The Prioresss Tale [from Chaucer], #unset, #Arthur C Clarke, #Fiction
  "His Schoolfellow, who elder was than he,
  Answered him thus:--'This song, I have heard say,

1.ww - To a Highland Girl (At Inversneyde, upon Loch Lomond), #Wordsworth - Poems, #unset, #Zen
   Thy elder Brother I would be,
   Thy Fatheranything to thee!

2.01 - AT THE STAR THEATRE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Mahendra, the elder, had his own business. Priyanath, the younger, had been an engineer. After making some provision for himself, he had given up his job. Mahendra was thirty-five or thirty-six years old. The brothers had homes both in the country and in Calcutta.
  MASTER (smiling): "Don't sit idle simply because your spiritual consciousness has been awakened a little. Go forward. Beyond the forest of sandalwood there are other and more valuable things-silver-mines, gold-mines, and so on."
  --
  Another scene: Nimai is staying at home. Srivas comes to visit him. First he meets Sachi. The mother weeps and says: "My son doesn't attend to his household duties. My eldest son, Viswarupa, has renounced the world, and my heart has ached ever since.
  Now I fear that Nimai will follow in his steps."

2.01 - Mandala One, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  (4) He shall become most Angiras with the Angirases, strong with the strong, a comrade with the comrades, a singer of the word of light with the singers of the word, the eldest with those who make the journey.
  May that Indra with his retinue of Maruts be with us for our increase.

2.02 - Atomic Motions, #Of The Nature Of Things, #Lucretius, #Poetry
  How eld withdraws each object at the end,
  Albeit the sum is seen to bide the same,

2.03 - DEMETER, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  evolution is the fact that although very much the elders of the
  higher vertebrates by the date of their florescence, and now they

2.03 - Indra and the Thought-Forces, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  These verses fix clearly enough the psychological function of the Maruts. They are not properly gods of thought, rather gods of energy; still, it is in the mind that their energies become effective. To the uninstructed Aryan worshipper, the Maruts were powers of wind, storm and rain; it is the images of the tempest that are most commonly applied to them and they are spoken of as the Rudras, the fierce, impetuous ones, - a name that they share with the god of Force, Agni. Although Indra is described sometimes as the eldest of the Maruts, - indrajyes.t.ho
  Nr.n. The word nr. seems to have meant originally active, swift or strong. We have nr.mn.a, strength, and nr.tama nr.n.am, most puissant of the Powers. It came afterwards to mean male or man and in the Veda is oftenest applied to the gods as the male powers or

2.03 - THE MASTER IN VARIOUS MOODS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  It was the day of the first full moon after the Durga Puja. Sri Ramakrishna arrived at the Calcutta house of Nabin Sen, the elder brother of Keshab Chandra Sen. On the previous Thursday Keshab's mother had begged the Master to pay her a visit in Calcutta.
  The Master seated himself in a room on the upper floor of the house. With him were Baburam, Kishori, and a few other devotees. Nandalal and Keshab's other nephews, Keshab's mother, and other relatives of his, waited on the Master. It had been arranged to have devotional music performed in the room. M. was sitting in a room downstairs, listening to the kirtan.
  --
  Sri Ramakrishna was sitting in his room after the midday meal, with M., Hazra, the elder Kli, Baburam, Ramlal, Hari, and others. Some of them sat on the floor and some stood about. On the previous day the Master had visited Keshab's mother at her Calcutta house and had made her happy with his devotional songs.
  Hazra's eccentricities
  --
  The elder Kli had a position in an office, from which he received a small salary. He had a large family to maintain. He was devoted to the Master and visited him now and then, even absenting himself from the office.
  KALl (to Hazra): "You go about criticizing people; you are like a touchstone, testing what is pure gold and what is impure. Why do you speak so much ill of others?" HAZRA: "Whatever I say, I say to him [meaning Sri Ramakrishna] alone."
  --
  MASTER: "The elder brother is nice, isn't he? He is artless."
  HARI: "Yes, sir."
  --
  HARI: "Not much, as far as I can see. Their elder brother, now dead, was a very good man. He was very charitable."
  Physical signs indicating character

2.05 - Infinite Worlds, #Of The Nature Of Things, #Lucretius, #Poetry
  Extremest eld, and bodies from outside
  Cease not with thumping to undo a thing

2.06 - Two Tales of Seeking and Losing, #unset, #Arthur C Clarke, #Fiction
  There is an elderly man, for example, who maintains his meditative calm in the midst of the turmoil, and each time, before putting down a card, he studies it as if absorbed in an operation whose successful outcome is not certain, a combination of trivial elements from which, however, a surprising result may emerge. The trim professorial white beard, the grave gaze in which there is a hint of uneasiness, are some of the features he shares with the picture of the King of Coins. This portrait of himself, along with the cards of Cups and gold Coins seen around him, could define him as an alchemist, who has spent his life investigating the combinations of the elements and their metamorphoses. In the alembics and phials he is being handed by the Page of Cups, his famulus or assistant, he examines the bubbling of liquids thick as urine, colored by reagents in clouds of indigo or cinnabar, from which the molecules of the king of metals are to be detached. But the expectation is vain; what remains in the bottom of the vessels is only lead.
  It is known to all, or at least it should be, that if the alchemist seeks the secret of gold out of desire for riches his experiments fail: he must instead free himself of all egoism, all personal limitations, become one with the powers that move in the heart of things, and the first real transformation, which is of himself, will be duly followed by others. Having devoted his best years to this Great Work, our elderly neighbor, now that he finds a deck of tarots in his hand, wants to compose again an equivalent of the Great Work, arranging the cards in a square in which, from top to bottom, from left to right, and vice versa, all stories can be read, his own included. But when he seems to have succeeded in deploying the stories of the others, he realizes his own story has been lost.
  He is not the only one who seeks in the succession of the cards the path of a change within himself that can be transmitted externally. There is also another, who, with the beautiful heedlessness of youth, feels he recognizes himself in the boldest warrior figure of the whole deck, the Knight of Swords, and he confronts the most cutting of Swords cards and the sharpest of Clubs to reach his goal. But he has to take a roundabout route (as the serpentine sign of the Two of Coins indicates), defying (Two of Swords) the infernal powers (The Devil) called up by Merlin the Magician (The Juggler) in the forest of Broceliande (Seven of Clubs), if he wants finally to be allowed to sit at the Round Table (Ten of Cups) of King Arthur (King of Swords) in the place no knight so far has been worthy of occupying.

2.06 - WITH VARIOUS DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "To attain God a man must have certain favourable conditions: the company of holy men, discrimination, and the blessings of a real teacher. Perhaps his elder brother takes the responsibility for the family; perhaps his wife has spiritual qualities and is very virtuous; perhaps he is not married at all or entangled in worldly life. He succeeds when conditions like these are fulfilled.
  "In a certain family a man lay seriously ill. He was at the point of death. Someone said: 'Here is a remedy: First it must rain when the star Svati is in the ascendant; then some of that rain-water must collect in a human skull; then a frog must come there and a snake must chase it; and as the frog is about to be bitten by the snake, it must jump away and the poison of the snake must drop into the skull. You must prepare a medicine from this poison and give it to the patient. Then he will live.' The head of the family consulted the almanac about the star and set out at the right moment. With great longing of heart he began to search for the different ingredients. He prayed to God, 'O
  --
  The python doesn't move from where it is. A young sdhu, who had been a am Brahmachari from his boyhood, went out to beg. A young girl offered him alms. The sdhu saw her breasts and thought she had abscesses. He asked about them. The elderly women of the family explained that she would some day be a mother and that God had given her breasts to give milk to her children; God had provided for all this beforehand. At these words the sdhu was struck with wonder. He said: Then 1 don't need to beg. God must have provided for me too."
  Some of the devotees thought that in that case they should not take any initiative either.

2.10 - THE MASTER AND NARENDRA, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "A mother who says that is no mother; she is the embodiment of avidy. There is no sin in disobeying such a mother. She obstructs her son's path to God. There is no harm in disobeying your elders for the sake of God. For Rma's sake Bharat did not obey his mother Kaikeyi. The gopis did not obey their husbands when they were forbidden to visit Krishna. Prahlada disobeyed his father for God. Vali disregarded the words of Sukracharya, his teacher, in order to please God. Bibhishana went against the wishes of Ravana, his elder brother, to please Rma. But you must obey your elders in all other things. Let me see your hand."
  Sri Ramakrishna took Trak's hand into his own and seemed to feel its weight. A few moments later he said: "There is a little crookedness in your mind; but that will go. Pray to God a little and come here now and then. Yes, that twist will go. Is it you that have hired the house at Bowbazar?"

2.11 - WITH THE DEVOTEES IN CALCUTTA, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  SURESH (with a smile): "Yes, sir, he is my elder brother in that respect."(All laugh.) GIRISH (to the Master): "Well, sir, I didn't have any education during my boyhood, but still people say I am a learned man."
  MASTER: "Mahimacharan has studied many scriptures. A big man. (To M.) Isn't that so?"
  --
  MASTER: "No, he is all right; I mean his elder brother."
  The carriage rolled on to the Kli temple at Dakshineswar.

2.1.3.4 - Conduct, #On Education, #The Mother, #Integral Yoga
  An obedient, docile and affectionate attitude. They are your elder brothers and sisters who take a lot of trouble for the sake of helping you.
  Blessings.

2.13 - THE MASTER AT THE HOUSES OF BALARM AND GIRISH, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Is she afraid of the elders? Has she been possessed by a ghost?
  Filled with restlessness, she cannot keep her dress arranged; Her jewels have fallen off; she trembles every now and then.
  --
  I am a weak and simple girl, and stern, alas! are my elders; My love for my Beloved grows; how can I live any longer?
  After reflecting long, I find that I must die at last: Can you not tell me a way, O friend, by which I may meet my Krishna?
  --
  Balarm was not there. He had gone to Monghyr for a change of air. His eldest daughter had invited Sri Ramakrishna and the devotees and celebrated the occasion with a feast.
  The Master was resting after the meal.

2.14 - AT RAMS HOUSE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Sri Ramakrishna said to a devotee that he should show respect to his elder brother. He said: "The elder brother is like one's father. Respect him."
  A pundit was sitting with the devotees. He came from upper India.

2.17 - December 1938, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: My eldest brother was; from him I gathered that it was nothing. But the Order of Freemasons had something when it was started. Have you heard of Cagliostro? He was a mystic and a freemason with a great prophetic power. He prophesied about the French Revolution, the razing of the Bastille and guillotining of the King and Queen. He used to prophesy about racehorses which got him into trouble and he was imprisoned and died in prison. He never charged any money from anyone and yet he was affluent. It was said he knew alchemy and could make gold.
   ( There was a few minutes of silence)

2.17 - THE MASTER ON HIMSELF AND HIS EXPERIENCES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  PUNDIT: "Yes, sir. God is far, far away from worldly intelligence. And God is very near, where that does not exist. I visited a certain Zamindr, one Mukherji of Uttarpara. He is now an elderly man; but he listens only to stories and novels."
  MASTER: "It is further said in the Adhytma Rmyana that God alone has become the universe and its living beings."

2.18 - January 1939, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: Mahatmaji, when he finds somebody in disagreement with him on principle, says: "He is superior to me, he is my elder, but I differ from him."
   Sri Aurobindo: But does he really consider the other superior, that is the question. When I differed from someone I simply said "No," or "I don't agree," and kept to my view. My answer to Suren Banerji when he invited our party to unite with his group in order to jointly fight the dominant right wing of the Moderates at the U.P. Convention, was "No," and I kept stiff. For it would have necessitated our being appointed as delegates by his party and accepting the constitution imposed at Surat. I spoke at most twenty or thirty words and the whole thing failed. Perhaps one would not call me modest.
  --
   But it was not true. I and my eldest brother, at any rate, were living quite a Spartan life. My brother worked with Henry Cotton's brother, James Cotton, who was secretary of the South Kensington Liberal Club, and got 5 shillings a week. On that we two managed to live. During a whole year a slice or two of sandwich bread and butter, and a cup of tea in the morning and in the evening a penny saveloy formed the only food. For winter we had no overcoat. To talk of extravagance was absurd. But Manmohan could not stand it, so he went to a boarding house and ate nicely without paying anything.
   There was a tailor at Cambridge who used to tempt me with all sorts of clothes for suits and make me buy them; of course, he gave credit. Then I went to London. He somehow traced me there and found Manmohan and canvassed orders from him. Manmohan went in for a velvet suit, not staring red but aesthetic, and used to visit Oscar Wilde in that suit. After we came away to India, the tailor was not to be deprived of his dues! He wrote to the Government of Bengal and to the Baroda State for recovering the sum from me and Manmohan. I had paid up all my dues and kept 4/- or so. I did not believe that I was bound to pay it, since he always charged me double. But as the Maharaja said I had better pay it, I paid.
  --
   Disciple: How was the eldest brother?
   Sri Aurobindo: He was not at all poetic or imaginative. He took after my father. He was very practical but very easy to get on with. But he had fits of miserliness.
  --
   Sri Aurobindo (after a pause) : The mention of Baroda brought to my mind my connection with the Gaekwad. It is strange how things arrange themselves at times. When I failed in the I.C.S. riding test and was looking for a job, exactly at that time the Gaekwad happened to be in London. I don't remember whether he called us or we met him. An elderly gentleman whom we consulted wanted us to propose Rs. 200 per month. It was just a little more than 10 pounds, and it is surprising that he thought it was very good! But I left the negotiations to my eldest brother and James Cotton. I knew nothing about life at that time. And the Gaekwad went about telling people that he had got a civilian for just 200 rupees. (Laughter)
   Disciple: What were your expenses in those days?

2.18 - SRI RAMAKRISHNA AT SYAMPUKUR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  SURENDRA "At that time I was crying to the Mother in the worship hall. My elder brothers had gone upstairs. I thought the Mother said, 'I will come again.' "It was about eleven o'clock in the morning. Sri Ramakrishna finished his meal. M. poured water into his hand for him to rinse his mouth.
  MASTER (to M.): "Rkhl has indigestion.
  --
  Dr. Sarkar took his leave. It was Vijaya day, when people show their love and respect to their friends and elders with appropriate greetings. The devotees all prostrated themselves before Sri Ramakrishna and took the dust of his feet. Then they embraced one another. Their joy knew no bounds. The Master was seriously ill, but he made them all forget about his illness. The embracing and exchange of greetings continued a long time. The devotees also took light refreshments. The younger Naren, M., and a few other devotees sat near Sri Ramakrishna. The Master talked to them joyfully. He spoke of Dr.Sarkar.
  MASTER: "I shall not have to tell him very much. When the trunk of a tree is cut almost to the other side, the cutter steps aside. A little later the tree falls down of itself."
  --
  Whose is it?', he answers: 'Why, it is mine. My daddy gave it to me.' You may say, 'My darling, won't you give it to me?' and he will reply: 'Oh no, it is mine. My daddy gave it to me. I won't give it to you.' Some minutes later you may coax him with a toy or a music-box worth a penny, and he will give you the cloth. Again, a child five years old is not attached even to sattva. You may find him today very fond of his playmates in the neighbourhood; he doesn't feel happy for a moment without seeing them; but tomorrow, when he goes to another place with his parents, he finds new playmates; all his love is now directed to his new friends, and he almost forgets about his old ones. Further, a child has no pride of caste or family. If his mother says to him about a certain person, 'This man is your elder brother', he believes this to be one hundred per cent true. One of the two may have been born in a brahmin family and the other may belong to a low caste, say that of the blacksmiths, but they will take their meal from the same plate. A child is beyond all ideas of purity and impurity. He is not bound by social conventions. He doesn't hesitate to come out naked before others.
  "Ego of old age"
  --
  "God cannot be realized without childlike faith. The mother says to her child, pointing to a boy, 'He is your elder brother.' And the child at once believes that the boy is one hundred per cent his brother. Again, the mother says that a bogy man lives in a certain room, and the child believes one hundred per cent that the bogy man lives in the room.
  God bestows His grace on the devotee who has this faith of a child. God cannot be realized by the mind steeped in worldliness."

2.20 - THE MASTERS TRAINING OF HIS DISCIPLES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  We are jumping!' The children see it and think the potatoes, eggplant, and rice are alive and so they jump that way. But the elders, who know, explain to the children that the vegetables and the rice are not alive; they jump not of themselves, but because of the fire under the pot; if you remove the burning wood from the hearth, then they will move no more. Likewise the pride of man, that he is the doer, springs from ignorance. Men are powerful because of the power of God. All becomes quiet when that burning wood is taken away. The puppets dance well on the stage when pulled by a wire, but they cannot move when the wire snaps.
  "A man will cherish the illusion that he is the doer as long as he has not seen God, as long as he has not touched the Philosopher's Stone. So long will he know the distinction between his good and bad actions. This awareness of distinction is due to God's my; and it is necessary for the purpose of running His illusory world. But a man can realize God if he takes shelter under His Vidy-my and follows the path of righteousness. He who knows God and realizes Him is able to go beyond my. He who firmly believes that God alone is the Doer and he himself a mere instrument is a jivanmukta, a free soul though living in a body. I said this to Keshab Chandra Sen."

2.21 - IN THE COMPANY OF DEVOTEES AT SYAMPUKUR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Sri Ramakrishna was pleased with Shyam Basu. He was quite an elderly person and wanted to devote his time to contemplation. This was his second visit to the Master.
  Master's advice to Shyam Basu

2.22 - THE MASTER AT COSSIPORE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  The elder Copal, who was also in the room, said, "I shall accompany Narendra."
  Kalipada Ghosh had brought a box of grapes for Sri Ramakrishna; it lay beside the Master. The Master gave Narendra a few and poured the rest on the floor for the devotees to pick up.
  --
  It was eight o'clock in the evening. Sri Ramakrishna was in the big hall on the second floor. Narendra, Sashi, M., Sarat, and the elder Gopal were in the room. Sri Ramakrishna was lying down. Sarat stood by his bed and fanned him. The Master was speaking about his illness.
  MASTER: "If some of you go to Dakshineswar and see Bholanath, he will give you a medicinal oil and also tell you how to apply it."
  THE eldER GOPAL: "Then we shall go for the oil tomorrow morning."
  M: "If someone goes this evening he can bring the oil."

2.23 - Man and the Evolution, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The first three terms of the succession are too evident to be disputable. It may be debated whether there was a succession of man to animal or a simultaneous initial development, man outstripping the animal in mind evolution; a theory has even been put forward that man was not the last, but the first and eldest of the animal species. This priority of man is an ancient conception, but it was not universal; it is born of the sense of the clear supremacy of man among earthly creatures, the dignity of this supremacy seeming to demand a priority of birth: but in evolutionary fact the superior is not prior but posterior in appearance, the less developed precedes the more developed and prepares it.
  In fact, the idea of the priority of the lower forms of life is not altogether absent in ancient thinking. Apart from mythical accounts of creation, we find already in ancient and mediaeval thought in India utterances that favour the priority of the animal over man in the time succession in a sense that agrees with the modern evolutionary conception. An Upanishad declares that the Self or Spirit after deciding on life creation first formed animal kinds like the cow and horse, but the gods, - who are in the thought of the Upanishads powers of Consciousness and powers of Nature, - found them to be insufficient vehicles, and the Spirit finally created the form of man which the gods saw to be excellently made and sufficient and they entered into it for their cosmic functions. This is a clear parable of the creation of more and more developed forms till one was found that was capable of housing a developed consciousness. In the Puranas it is stated that the tamasic animal creation was the first in time. Tamas is the Indian word for the principle of inertia of consciousness and force: a consciousness dull and sluggish and incompetent in its play is said to be tamasic; a force, a life-energy that is indolent and limited in its capacity, bound to a narrow range of instinctive impulses, not developing, not seeking farther, not urged to a greater kinetic action or a more luminously conscious action, would be assigned to the same category. The animal, in whom there is this less developed force of consciousness, is prior in creation; the more developed human consciousness, in which there is a greater force of kinetic mindenergy and light of perception, is a later creation. The Tantra speaks of a soul fallen from its status passing through many lacs of births in plant and animal forms before it can reach the human level and be ready for salvation. Here, again, there is implied the conception of vegetable and animal life-forms as the lower steps of a ladder, humanity as the last or culminating development of the conscious being, the form which the soul has to inhabit in order to be capable of the spiritual motive and a spiritual issue out of mentality, life and physicality. This is indeed the normal conception, and it recommends itself so strongly both to reason and intuition that it hardly needs debate, - the conclusion is almost unescapable.

2.2.4 - Taittiriya Upanishad, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  food is the eldest of created things and therefore they name it
  the Green Stuff of the Universe. Verily they who worship the
  --
  food is the eldest of created things and therefore they name it
  the Green Stuff of the Universe. From food all creatures are born
  --
  to him as to Brahman and the elder of the Universe. For if one
  worship Brahman as the knowledge and if one swerve not from

2.25 - AFTER THE PASSING AWAY, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  The younger Gopal brought the Master's bed and other articles of daily use from the garden house at Cossipore. The brahmin who had been cook at Cossipore was engaged for the new monastery. The first permanent member was the elder Gopal. Sarat spent the nights there. In the beginning Sarat, Sashi, Baburam, Niranjan, and Kali used to visit the monastery every now and then, according to their convenience, Tarak, who had gone to Vrindavan following the Master's death, returned to Calcutta after a few months and soon became a permanent member of the monastery. Rakhal, Jogin, Latu, and Kali were living at Vrindavan with the Holy Mother when the monastery was started. Kali returned to Calcutta within a month, Rakhal after a few months, and Jogin and Latu after a year. The householder devotees frequently visited the monastic brothers and spent hours with them in meditation and study.
  After a short time Narendra, Rakhal, Niranjan, Sarat, Sashi, Baburam, Jogin, Tarak, Kali, and Latu renounced the world for good. Sarada Prasanna and Subodh joined them some time later. Gangadhar, who was very much attached to Narendra, visited the math regularly. It was he who taught the brothers the hymn sung at the evening service in the Siva temple at Benares. He had gone to Tibet to practise austerity; now, having returned, he lived at the monastery. Hari and Tulasi, at first only visitors at the monastery, soon embraced the monastic life and thus completed the list of the Master's sannyasi disciples.1
  --
  NARENDRA: "Yes. In that experience I felt that I had no body. I could see only my face. The Master was in the upstairs room. I had that experience downstairs. I was weeping. I said, 'What has happened to me?' The elder Gopal went to the Master's room and said, 'Narendra is crying.'
  "When I saw the Master he said to me: 'Now you have known. But I am going to keep the key with me.'
  --
  It was evening. Incense was burnt before the pictures of gods and goddesses and the evening service was performed. Rakhal, Sashi, the elder Gopal, and Harish were seated in the big hall. M. also was there. Rakhal warned one of the brothers to be careful about the food to be offered to the Master in the shrine.
  RAKHAL (to Sashi and the others): "One day I ate part of his [meaning the Master's] refreshments before he took them. At this he said: 'I cannot look at you. How could you do such a thing?' I burst into tears."
  THE eldER GOPAL: "One day at Cossipore I breathed hard on his food. At this he said, 'Take that food away.'"
  M. and Narendra were pacing the verandah and recalling old times.
  --
  Sashi's father came to the math. He wanted to take his son home. During Sri Ramakrishna's illness Sashi had nursed the Master for nine months with unswerving zeal. He had won a scholarship in the Entrance Examination for his academic ability and had studied up to the B.A., but he had not appeared at the examination. His father, a poor brahmin, was a devout Hindu and spent much of his time in spiritual practice. Sashi was his eldest son. His parents had hoped that, after completing his education, he would earn money and remove the family's financial difficulties. But Sashi had renounced the world for the realization of God. Whenever he thought of his father and mother he felt great anguish of heart. Many a time he said to his friends, with tears in his eyes: "I am at a loss as to my duty. Alas, I could not serve my parents; I could not be of any use to them. What great hope they placed in me! On account of our poverty my mother did not have any jewelry. I cherished the desire to buy some for her. But now all my hopes are frustrated; it is impossible for me to return home. My Master asked me to renounce 'woman and gold'. I simply cannot return home."
  After Sri Ramakrishna's passing away Sashi's father had hoped that his son would come back to his family. The boy had spent a few days at home, but immediately after the establishment of the new monastery he had begun to frequent it and, after a few days, had decided to remain there as one of the members. Every now and then his father came to the monastery to persuade him to come home; but he had not succeeded.
  --
  Narendra and Prasanna were talking in the meditation room. Rakhal, Harish, and the younger Gopal were seated in another part of the room. After a while the elder Gopal came in.
  Narendra was reading from the Gita and explaining the verses to Prasanna:
  --
  After the meal all were resting. The elder Gopal was copying some songs. Niranjan was on a visit to his mother. Sarat, Baburam, and Kali were in Puri.
  Narendra, with one or two brothers, left for Calcutta. He had to see to his lawsuit. He was going to return in the evening; the brothers could not bear his absence.

29.04 - Mothers Playground, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   In the very early days when .we were rather very few in number, somewhere about fifty, we used to address each other by our names, mere names, there was no dd or didi tagged on: Nolini, Pavitra, Sahana, Lalita, that was all, pure and simple. So when people from outside came they found it a little queer: "They have no respect here for age, no' respect for elderly people, no consideration for the women, they call each, other merely by the name." But in reality, whatever it seemed like from outside, the consciousness, the attitude behind was different. And yet there were some people who felt it and appreciated it. Thus when some one in the Ashram called me by my name or an elderly woman by hers, evidently the feeling behind was full of respect and consideration, even love. Only the form of address was like that, bare and without qualification. Even someone from outside saw the thing and judged it correctly. He wrote an article on the Ashram and mentioned this custom in the Ashram: it is very strange that youngsters called old people by their mere names but it sounds so nice and appropriate when the thing comes from their lips.
   Thus the principles that guided the organisation of physical education are as you know now: there is to be, first, no difference between boys and girls, all should undergo the same exercises and the same programme. This was and is even now, I think, compulsory for the younger groups - the green and the red and even little beyond. But it has been often asked, the bodies are different specially with regard to sex, is it not natural to provide different programmes? But in reality the bodies have become different because of the consciousness that insisted on the difference during milleniums of growth and evolution. It is only now, in this age, that things have begun to change a little. Some of you may remember, the elderly ones, how difficult it was for the Mother to make the girls put on shorts and shirts for the playground exercises. She had to begin gently and gradually. In the beginning the girls learnt to put on trousers, with trousers they used to do marching and exercises. Even today in the outside world, in many places in India specially, we see women, girls marching and doing the parade in saree. Our women-police even today are on duty with saree. The tradition was very strong and in this respect, we here claim to be the pioneers of this new development of physical freedom of women to be equal to that of men. This was the lesson taught by the Mother.
   Long ago, some twenty-five years ago, a well-known leader of India, a great educationist came and saw our playground activities and made the remark: "I have travelled all over India, visited various educational institutions, seen women doing gymnastics but it is the first time that I see here in the Ashram girls doing vaulting, especially on parallel bars, I have never seen it anywhere else." Of course, it goes without saying, circus-girls are different. In other words people used to consider vaulting as a specially masculine virtue and along with it many other physical games and exercises. Today it is being gradually found that this is a superstition and the judgment is wrong. The Wimbledon women champions will bear witness. The most important thing is that you have to change the attitude, you have to change consciousness. Of course, there are difficulties on the way, the force of habit, the force of atavism, all that means an extra dose of your consciousnes's or a new consciousness. What is done here and what is done elsewhere, in this respect of freedom being given to women and freedom being given to the younger generation, there is a difference. I will come to it. Mother was repeating so often: the freedom, the liberty you enjoy here is extraordinary, exceptional, there is almost no limit to your freedom. That is to say, it is dangerous, because the unlimited use of freedom means also misuse of freedom. But the Mother took the risk, for that is the only way towards a radical solution, not merely a half-way compromise. Only when you are free, when you are completely, absolutely free, you choose between the good and the bad, and you choose the good of your own will, then the good has a real importance for you, for your consciousness and for your development. Otherwise when you accept and follow the good through compulsion, through fear or social decency or for your own sake in order to be good, through vanity - that is to say, in order to be good you observe certain rules, and you feel you are virtuous, you are dutiful, then it is not the true way, not the true attitude and consciousness. The true consciousness is that you do the right thing not because it is your duty to do it, not because it is worthy to do it and it is expected of you to do it, but because your nature impels you towards it. The flower blooms spontaneously without any sense of duty. It possesses no sense of duty because its nature is to do so, to be beautiful. Human being also could be like that, spontaneous and natural in its action and behaviour. When you do a great thing, you do not feel that you are doing something marvellous or that you are exercising or stretching your power. You do not do a thing because it is your duty to do it but because it is your nature to do so, you cannot but do it. I give an example here. You are students of English and English grammar. Now, tell me, what is the difference between these two statements? "I have to do the thing" and "I am to do the thing"... "I have to do the thing" means 'I am obliged to, I am compelled to, I cannot do otherwise.' "I am to do" means I am doing it, it is for me to do it, I will do it, that is to say it is my nature to do it.' Something of that kind is taught in the Gita - the ideal of kartavyam karma and niskma karma or one's Swadharma. Kartavya is usually translated as duty but it is not correct. Kartavya is one's Dharma or the spontaneous expression of one's nature, what one is to do, not what one has to do. Mother gave this infinite freedom to her children because that was the only way of creating a new nature and she showed also the difference between the right use of freedom and its wrong use. The wrong use is found in all the movements of freedom outside in the normal life, either in the student movement or the women's emancipation movement. Now when women are fighting for freedom for themselves they consider themselves as women fighting for freedom against men. "We are women, you are men, you enjoy privileges, rights, we are denied them, we want them, we claim them." In the youth movement also the young people say: all the powers the old people enjoy, positions and emoluments, that will not do, we want to share these also along with the old. Mother said, "No, it is not the right attitude." You must change your position, your point of view. Going out for a quarrel, for a fight means that you consider yourselves different beings, with different powers, capacities, constitutions etc., etc. First of all you must consider yourselves, all, both the parties, as human beings, not two different species. This is being acknowledged to some extent now-a-days but it is not sufficient, Mother says. If you are content to be human beings, just human beings, differences will arise again and again and not only differences but serious differences. Human nature is composed of these differences, and culture and civilisation meant nothing more than a reconciliation, a compromise among these differences. And the result has been that we have not gone very far for the solution. A deeper truth is to be found, a higher truth and a more powerful truth. We must rise to a new state, Mother spoke always of the truth - the truth of your soul. To the truth of your soul, in the truth of your soul you are neither man nor woman, neither young nor old - tvam kumra uta v kumri, tvam jrna... you are all that in appearance, for you are something more or something else.

29.06 - There is also another, similar or parallel story in the Veda about the God Agni, about the disappearance of this, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   Now we go back to our story. The Gods accompanied Brahmajaya, the Bride of Brahman in her journey back home. But the story has a beginning, an earlier episode - a prologue as it were. Why did the Divine Bride leave at all her Lord? What was it that made her run away? - leaving him alone with whom she was once one in perfect union? The story is as the Upanishad reports, the Lord Brahman was long - in fact for eternity - single, alone, the One Existence, the One Truth, undivided, indivisible; but at one time of his existence he became conscious that he was alone. So long he had not thought of it at all. No thought of being alone or of other people being around was there. He was simply Existence, existing. But now he felt, he saw that he was alone, and once you begin to think you cannot stop. Then he said: Alone how can one be happy? You must be two to become happy - ekaki na ramate.When you are alone you don't enjoy. So you must be two. Thus Brahman, the Supreme, divided himself into two, One divided two-fold: one part man, the other part woman; one part consciousness, the other part force, power; one part Brahman, the other part Brahmashakti. So long both the parts were there, but they were united, soldered as it were, fused into one being and person; Shakti and her Lord, Fire and its Flame - they were one and indivisible. But, as I said, when the thought came they must be two, in fact also they separated, Brahman separated himself from his Shakti and took Shakti out, and Shakti herself went out, and the two separated actually, stood face to face as it were. You may remember - I mean the elder generation - the drama that was staged here in the Theatre, directed by the Mother - "He and She" - and the play, the Lila of "He" and "She" was displayed, how they were one, how they separated, and the play of union and reunion. Now when they separated, in order to look closely and carefully they separated more and more, the distance grew slowly, so much so that they were completely separated, and the Shakti was so far away from her Lord that she went to the other extreme. Brahman was the supreme consciousness above, and She became the absolute dark Matter below. And Brahman too separated utterly the other way from his Shakti and went off in the contrary direction, towards Nothingness, Shunya as reported by the Buddhists.
   Now the return journey. The Shakti cannot be for long away from her Lord, that cannot be the final stance. She is to come back to her Lord. This is the story of the redemption of material nature and her gradual transmutation into the higher Nature, regaining her status by the side of her Lord. The process or the series of steps described by the Veda remains always the same, for human beings also for their liberation from inferior nature and regaining the spiritual nature. The Veda says the Gods came one by one and led the Shakti up the way. First Soma came, that is to .say, Delight touched the inner core of the fallen Nature and impelled her to awake and rise. As Ananda was the source of their first union, so for the reunion Ananda is the inspirer and the leader. Next Agni was directed to take the Shakti along with him on the way. Agni means, as I have said, the light and fire of aspiration to rise up. Agni first initiated the ignorant Shakti with a mantra,it is like a normal human initiation when you enter the spiritual life. You have to go to a Guru and the Guru gives you the mantra that awakens your consciousness. Now Agni gave as mantra the Divine word "Brahma" as the image of the Divine. She was to concentrate upon it till she became in consciousness identified with Him. She did so and after a time when she felt she recognised her Lord and accepted Him, the God Agni said: "Now proceed. You have to go to the second stage. Enlarge your being, enlarge your consciousness; what you have got now is the realisation that you are the Brahman, you are one with Him. Now you have to unite yourself with all beings, with all Gods, with all creatures, universalise yourself." So the .Bride of Brahman from her individual realisation went forward into the universal where she met her Lord, dwelling in all beings and all creatures everywhere, - she entered into the mansion of all the Gods. Now, you know there are three steps, three steps of consciousness, three steps of your being in its ascension towards the Supreme: first, your ordinary individual being with your particular name and form, that is the personal individual; then, coming out of that shell you learn to be one with all beings, all humanity, all things even. You become as large as creation itself; however, that is not the end. You have to go beyond, beyond, into what is known as the Transcendent, there you find the Supreme, the total, the Supreme Truth of your being. So the Bride of Brahman from her universal realisation went into theTranscendent, into her Lord, her own total Self. From her ignorant material formulation in her upward march she was shedding her scales as it were, of her inferior formations, putting on purer and higher and more glorious embodiments. Ultimately she found herself to be as she used to be originally and always and ever before the separation. When thus united the Gods were also included in their embrace and all found themselves happy at last.

29.07 - A Small Talk, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   So I am going to tell you a story or perhaps stories. These stories, many of them, I have narrated on many occasions to your elders, that is to say, your predecessors who are now quite grown up and are at present among gentlemen. Here is the story:
   Once upon a time there was a little girl, quite young, very nice, very pretty, living in her family with her parents, particularly in the company of her grandfa ther. This grandfa ther was rather old but extremely nice and kind and gentle like herself. He loved very much the child, indeed the grandfa ther adored his grand-daughter and the child reciprocated the feeling.

2 - Other Hymns to Agni, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
    13. Obeisance to the Great Gods! obeisance to the lesser! obeisance to the young! obeisance to them who are (old?) keen and swift! may we do sacrifice to the gods to the utmost of our capacity, may our self-expression not be utilated, O ye elder-gods.
  KANWA GHAURA
  --
  right thinking Varuna, thy brother who delights in the sacrifice, the eldest who delights in the sacrifice, - even him
  who keeps the truth, son of the infinite Mother who upholds
  --
  5. O Fire, bring the gods to eat of the offerings, may they with Indra as their eldest take here their rapture, establish this sacrifice in heaven in the gods. Do you always guard us with all kinds of weal.
  SUKTA 12
  --
  11. The intense Fire with its purifying light who dwells eldest in
  our homes, shines out as one who hears from afar.
  --
  9 Or, the eldest
  Mandala Ten

3.02 - Aridity in Prayer, #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
  18.: Souls who by God's mercy are brought so far (which, as I said, is no small mercy, for they are likely to ascend still higher) will be greatly benefited by practising prompt obedience. Even if they are not in the religious state, it would be well if they, like certain other people, were to take a director,18' so as never to follow their own will, which is the cause of most of our ills. They should not choose one of their own turn of mind19' (as the saying goes), who is over prudent in his actions, but should select one thoroughly detached from worldly things; it is very helpful to consult a person who has learnt and can teach this. It is encouraging to see that trials which seemed to us impossible to submit to are possible to others, and that they bear them sweetly. Their flight makes us try to soar, like nestlings taught by the elder birds, who, though they cannot fly far at first, little by little imitate their parents: I know the great benefit of this. However determined such persons may be not to offend our Lord, they must not expose themselves to temptation: they are still near the first mansions to which they might easily return. Their strength is not yet established on a solid foundation like that of souls exercised in sufferings, who know how little cause there is to fear the tempests of this world and care nothing for its pleasures: beginners might succumb before any severe trial. Some great persecution, such as the devil knows how to raise to injure us, might make beginners turn back; while zealously trying to withdraw others from sin they might succumb to the attacks made upon them.
  19.: Let us look at our own faults, and not at other persons'. People who are extremely correct themselves are often shocked at everything they see20 ; however, we might often learn a great deal that is essential from the very persons whom we censure. Our exterior comportment and manners may be better-this is well enough, but not of the first importance. We ought not to insist on every one following in our footsteps, nor to take upon ourselves to give instructions in spirituality when, perhaps, we do not even know what it is. Zeal for the good of souls, though given us by God, may often lead us astray, sisters; it is best to keep our rule, which bids us ever to live in silence and in hope.21' Our Lord will care for the souls belonging to Him; and if we beg His Majesty to do so, by His grace we shall be able to aid them greatly. May He be for ever blessed!

3.03 - The Formula of Tetragrammaton, #Liber ABA, #Aleister Crowley, #Philosophy
  [23] whose youthful embrace can reawaken the eld of the All-Father. In
  this complex family relationship3 is symbolized the whole course of

3.03 - THE MODERN EARTH, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  their elders, no longer believes in a future and in a perfecting
  of the world. Has it even occurred to those who write and

3.03 - The Soul Is Mortal, #Of The Nature Of Things, #Lucretius, #Poetry
  The body's shattered by master-powers of eld,
  And fallen the frame with its enfeebled powers,
  --
  Crumble and crack, therewith outworn by eld.
  Then, too, we see, that, just as body takes
  --
  Thus painters and the elder race of bards
  Have pictured souls with senses so endowed.

3.04 - Folly Of The Fear Of Death, #Of The Nature Of Things, #Lucretius, #Poetry
  Riper in years and elder, and lament,
  Poor devil, his death more sorely than is fit,
  --
  Nothing to us was all fore-passed eld
  Of time the eternal, ere we had a birth.

3.04 - LUNA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [222] Statements by men on the subject of female psychology suffer principally from the fact that the projection of unconscious femininity is always strongest where critical judgment is most needed, that is, where a man is involved emotionally. In the metaphorical descriptions of the alchemists, Luna is primarily a reflection of a mans unconscious femininity, but she is also the principle of the feminine psyche, in the sense that Sol is the principle of a mans. This is particularly obvious in the astrological interpretation of sun and moon, not to mention the age-old assumptions of mythology. Alchemy is inconceivable without the influence of her elder sister astrology, and the statements of these three disciplines must be taken into account in any psychological evaluation of the luminaries. If, then, Luna characterizes the feminine psyche and Sol the masculine, consciousness would be an exclusively masculine affair, which is obviously not the case since woman possesses consciousness too. But as we have previously identified Sol with consciousness and Luna with the unconscious, we would now be driven to the conclusion that a woman cannot possess a consciousness.
  [223] The error in our formulation lies in the fact, firstly, that we equated the moon with the unconscious as such, whereas the equation is true chiefly of the unconscious of a man; and secondly, that we overlooked the fact that the moon is not only dark but is also a giver of light and can therefore represent consciousness. This is indeed so in the case of woman: her consciousness has a lunar rather than a solar character. Its light is the mild light of the moon, which merges things together rather than separates them. It does not show up objects in all their pitiless discreteness and separateness, like the harsh, glaring light of day, but blends in a deceptive shimmer the near and the far, magically transforming little things into big things, high into low, softening all colour into a bluish haze, and blending the nocturnal landscape into an unsuspected unity.

WORDNET



--- Overview of noun eld

The noun eld has 2 senses (no senses from tagged texts)
                    
1. old age, years, age, eld, geezerhood ::: (a late time of life; "old age is not for sissies"; "he's showing his years"; "age hasn't slowed him down at all"; "a beard white with eld"; "on the brink of geezerhood")
2. age, eld ::: (a time of life (usually defined in years) at which some particular qualification or power arises; "she was now of school age"; "tall for his eld")


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun eld

2 senses of eld                            

Sense 1
old age, years, age, eld, geezerhood
   => time of life
     => time period, period of time, period
       => fundamental quantity, fundamental measure
         => measure, quantity, amount
           => abstraction, abstract entity
             => entity

Sense 2
age, eld
   => time of life
     => time period, period of time, period
       => fundamental quantity, fundamental measure
         => measure, quantity, amount
           => abstraction, abstract entity
             => entity


--- Hyponyms of noun eld

2 senses of eld                            

Sense 1
old age, years, age, eld, geezerhood
   => dotage, second childhood, senility

Sense 2
age, eld
   => age of consent
   => majority, legal age
   => minority, nonage
   => drinking age
   => voting age


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun eld

2 senses of eld                            

Sense 1
old age, years, age, eld, geezerhood
   => time of life

Sense 2
age, eld
   => time of life




--- Coordinate Terms (sisters) of noun eld

2 senses of eld                            

Sense 1
old age, years, age, eld, geezerhood
  -> time of life
   => summer
   => age, eld
   => neonatal period
   => infancy, babyhood, early childhood
   => childhood
   => schooldays, schooltime
   => youth
   => adolescence
   => prepuberty
   => puberty, pubescence
   => teens
   => twenties, mid-twenties
   => thirties, mid-thirties, thirty-something
   => forties, mid-forties
   => fifties, mid-fifties
   => sixties, mid-sixties
   => golden years
   => seventies, mid-seventies
   => eighties, mid-eighties
   => nineties, mid-nineties
   => bloom, bloom of youth, salad days
   => adulthood, maturity
   => bachelorhood
   => middle age
   => widowhood
   => old age, years, age, eld, geezerhood
   => deathbed

Sense 2
age, eld
  -> time of life
   => summer
   => age, eld
   => neonatal period
   => infancy, babyhood, early childhood
   => childhood
   => schooldays, schooltime
   => youth
   => adolescence
   => prepuberty
   => puberty, pubescence
   => teens
   => twenties, mid-twenties
   => thirties, mid-thirties, thirty-something
   => forties, mid-forties
   => fifties, mid-fifties
   => sixties, mid-sixties
   => golden years
   => seventies, mid-seventies
   => eighties, mid-eighties
   => nineties, mid-nineties
   => bloom, bloom of youth, salad days
   => adulthood, maturity
   => bachelorhood
   => middle age
   => widowhood
   => old age, years, age, eld, geezerhood
   => deathbed




--- Grep of noun eld
airfield
al hirschfeld
athletic field
auxiliary airfield
backfield
bakersfield
ball field
barney oldfield
baseball field
battle of flodden field
battlefield
berna eli oldfield
bit field
bloomfield
bosworth field
brickfield
butt-weld
butt weld
butterfield
canadian shield
canfield
center field
centerfield
chesterfield
cicily isabel fairfield
coalfield
corn field
cornfield
crown-of-the-field
eld
elder
elder hand
elder statesman
elderberry
elderberry bush
elderly
eldership
eldest
eldest hand
eldorado
electric field
electrostatic field
field
first baron passfield
first earl of beaconsfield
first viscount nuffield
flo ziegfeld
florenz ziegfeld
flying field
football field
force field
fourth earl of chesterfield
garfield
gasfield
goldfield
grain field
grainfield
gravitational field
gumshield
hayfield
heat shield
hirschfeld
hop field
ice field
infield
james a. garfield
james abraham garfield
james garfield
john edward masefield
john masefield
katherine mansfield
killing field
landing field
left field
leftfield
leonard bloomfield
magnetic field
mansfield
masefield
meld
microscopic field
midfield
mine field
minefield
nipple shield
nuffield
oilfield
oldfield
operative field
outfield
paddy field
pittsfield
playing field
potter's field
president garfield
radiation field
right field
rightfield
scalar field
sheffield
shield
snowfield
solar magnetic field
spot-weld
spot weld
springfield
subject field
theodore dwight weld
track and field
veld
visual field
water-shield
weld
wheat field
wheatfield
william butterfield
william claude dukenfield
windshield
yield
ziegfeld



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Wikipedia - Brauer-Siegel theorem -- An asymptotic result on the behaviour of algebraic number fields
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Wikipedia - Brbel Inhelder
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Wikipedia - Butterfield House (New York City) -- Apartment building in Manhattan, New York
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Wikipedia - Byfield railway station -- Former railway station in Northamptonshire, England
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Wikipedia - Carleton College -- liberal arts college in Northfield, Minnesota
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Wikipedia - Carl von Winterfeld -- German musicologist
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Wikipedia - Carnaval de Vejigantes -- Annual celebration held in Ponce, Puerto Rico
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Wikipedia - Carolyn Mary Kleefeld
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Wikipedia - Casimir effect -- Force resulting from the quantification of a field
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Wikipedia - Category:Academics of the University of Sheffield
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Wikipedia - Catharine Littlefield Greene -- Rhode Island colonial woman
Wikipedia - Catherine Littlefield Greene
Wikipedia - Cato Guhnfeldt -- Norwegian journalist
Wikipedia - Catoptria osthelderi -- Species of moth
Wikipedia - Cato the Elder -- Roman politician, soldier, writer and economist
Wikipedia - Caucasus Army (Russian Empire, 1914-1917) -- Russian field army that fought in the Caucasus Campaign and Persian Campaign of World War I
Wikipedia - Caudillo -- Type of personalist leader wielding political power
Wikipedia - Caulfield railway station -- Railway station in Melbourne, Australia
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Wikipedia - Census in Australia -- National census of Australia, held every five years
Wikipedia - Census of Coral Reefs -- A field project of the Census of Marine Life
Wikipedia - Centerfield (song) -- 1985 single by John Fogerty
Wikipedia - Centerfield, Utah -- City in Utah, United States
Wikipedia - Centers of gravity in non-uniform fields -- Center of gravity of a material body
Wikipedia - Central field approximation -- approximation for many-electron atoms in quantum physics
Wikipedia - Central Field, Giza -- Area of archaeological interest
Wikipedia - Centralia (Essery Field) Aerodrome -- Airfield in Canada
Wikipedia - Cephalotes goeldii -- Species of ant
Wikipedia - Ceteris paribus -- Latin phrase indicating that factors not being considered in a comparison are held to be constant across the items compared
Wikipedia - Chace Community School -- Secondary school in Forty Hill, Enfield Town, England
Wikipedia - Chandigarh Hockey Stadium -- Field hockey stadium in Punjab, India
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Wikipedia - Changeling: The Autobiography of Mike Oldfield -- 2007 autobiography by Mike Oldfield
Wikipedia - Change (Lisa Stansfield song) -- 1991 single by Lisa Stansfield
Wikipedia - Chaos theory -- Field of mathematics
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Wikipedia - Character computing -- Field of research
Wikipedia - Characteristic (algebra) -- In a field of a ring, the smallest positive integer, if any, such that the sum of n ones equals 0; zero otherwise
Wikipedia - Characters of The Legend of Zelda -- Wikimedia list article
Wikipedia - Charity Wakefield -- British actress
Wikipedia - Charles A. Clough -- Sixth Bishop of Springfield
Wikipedia - Charles A. Cofield -- American architect
Wikipedia - Charles A. Eldredge -- American politician, 1820-1896
Wikipedia - Charles Allen (hurdler) -- Canadian track and field athlete
Wikipedia - Charles Blomfield (artist) -- British born New Zealand decorator, artist and music teacher (1848-1926)
Wikipedia - Charles C. Eldredge -- American art historian
Wikipedia - Charles Critchfield
Wikipedia - Charles Dvorak -- American track and field athlete
Wikipedia - Charles E. Burchfield
Wikipedia - Charles Eldridge -- American actor
Wikipedia - Charles Foster Batchelder
Wikipedia - Charles Guiteau (song) -- Folk song about assassination of Garfield
Wikipedia - Charles H. Sheldon -- American politician and 2nd Governor of South Dakota
Wikipedia - Charles James Blomfield (Indian Army officer) -- General in the Indian army
Wikipedia - Charles James Blomfield
Wikipedia - Charles-Joseph, Prince of Ligne -- Habsburg Austrian Field Marshal, writer and intellectual (1735-1814)
Wikipedia - Charles K. Feldman -- American attorney, film producer and talent agent
Wikipedia - Charles K. Field -- Poet and journalist from California
Wikipedia - Charles Malik Whitfield -- American actor
Wikipedia - Charles M. Herzfeld
Wikipedia - Charles Porterfield Krauth
Wikipedia - Charles Richard Whitfield -- Northern Irish obstetrician and gynaecologist
Wikipedia - Charles Sheffield -- English-born mathematician, physicist and science fiction writer
Wikipedia - Charles Stansfeld Jones
Wikipedia - Charlestown Sarsfields GAA -- Gaelic games club in County Mayo, Ireland
Wikipedia - Charles Weldon -- Actor (b. 1940, d. 2018)
Wikipedia - Charlotte Casiraghi -- Eldest daughter of Princess Caroline of Monaco
Wikipedia - Charlotte Cornfield -- Canadian singer-songwriter
Wikipedia - Charlotte Crutchfield -- Maryland politician
Wikipedia - Charlotte MacGibbon -- Australian track and field athlete
Wikipedia - Charlton Ehizuelen -- Nigerian former track and field athlete
Wikipedia - Charmian Woodfield -- British archaeologist
Wikipedia - Charra Airfield -- Abandoned airfield in India
Wikipedia - Chatfield College -- Private Catholic college in Ohio, U.S.
Wikipedia - Chatfield, Minnesota -- City in Minnesota, United States
Wikipedia - Chaya Gusfield -- American rabbi and attorney
Wikipedia - Chelsea Field -- American actress
Wikipedia - Chelsea Hayes -- American track and field athlete
Wikipedia - Chemical field-effect transistor
Wikipedia - Chen Yaling -- Chinese track and field athlete
Wikipedia - Chern-Simons theory -- Three-dimensional topological quantum field theory whose action is the Chern-Simons form
Wikipedia - Cherrie Sherrard -- American track and field athlete
Wikipedia - Cheryl Bachelder -- American businesswoman
Wikipedia - Cheryl Kerfeld -- American bioengineer
Wikipedia - Cheryl Toussaint -- American track and field athlete
Wikipedia - Chesterfield Central railway station -- Former railway station in Derbyshire, England
Wikipedia - Chesterfield coat -- Formal overcoat
Wikipedia - Chesterfield County Sheriff's Office -- Sheriff's office of Chesterfield County, Virginia, US
Wikipedia - Chesterfield, Derbyshire
Wikipedia - Chesterfield Mall -- Shopping center in Chesterfield, Missouri, U.S.
Wikipedia - Chesterfield Market Place railway station -- Former railway station in Derbyshire, England
Wikipedia - Chesterfield, Massachusetts -- Town in Massachusetts, United States
Wikipedia - Chesterfield Pictures -- Defunct film production company
Wikipedia - Chesterfield railway station -- Railway station in Derbyshire, England
Wikipedia - Chesterfield Township, New Jersey -- Township in Burlington County, New Jersey, United States
Wikipedia - Chesterfield -- Town and borough in England
Wikipedia - Chevalley-Warning theorem -- Certain polynomial equations in enough variables over a finite field have solutions
Wikipedia - Chicago principles -- Set of guiding principles held on college campuses in the United States
Wikipedia - Chickamauga and Chattanooga National Military Park -- Preserved battlefields of the American Civil War in Georgia and Tennessee, United States
Wikipedia - Chico Army Airfield auxiliary fields -- US WWII airfields
Wikipedia - Chief of Naval Operations -- Statutory office held by a admiral in the United States Navy
Wikipedia - Children's Games (Bruegel) -- Painting by Pieter Bruegel the Elder
Wikipedia - Chincoteague Bay Field Station -- Residential, environmental learning center and field station in Virginia
Wikipedia - CHIO Aachen -- International horse show held each summer in Aachen, North Rhine-Westphalia, Germany
Wikipedia - Chioma Onyekwere -- Nigerian track and field athlete
Wikipedia - Chipur -- Village development committee in Dadeldhura, Nepal
Wikipedia - Chisinau Marathon -- Annual race in Moldova held since 2015
Wikipedia - Chris Benard -- American track and field athlete
Wikipedia - Chris Brown (soccer, born 1977) -- American soccer midfielder and forward
Wikipedia - Chris Eldridge -- American guitarist and singer
Wikipedia - Chris Hadfield -- Retired Canadian astronaut
Wikipedia - Chris Liley -- Archdeacon of Lichfield
Wikipedia - Chris Schofield (cricketer, born 1976) -- Chris Schofield (cricketer, born 1976)
Wikipedia - Chris Steinfeld -- American sailor
Wikipedia - Christ and the Woman Taken in Adultery (Bruegel) -- Painting by Pieter Bruegel the Elder
Wikipedia - Christ Child (sculpture) -- Sculpture at St Martin-in-the-Fields, London
Wikipedia - Christiansfeld -- Town in Denmark
Wikipedia - Christian Taylor (athlete) -- American track and field athlete
Wikipedia - Christina Sussiek -- German track and field athlete
Wikipedia - Christine A. Elder -- American diplomat
Wikipedia - Christophe Avezac -- French former midfielder
Wikipedia - Christopher B. "Stubb" Stubblefield -- American barbecue restaurateur and music patron
Wikipedia - Christopher Field
Wikipedia - Christopher J. Schofield
Wikipedia - Christopher Oldfield -- English cricketer and British Army officer
Wikipedia - Christopher Shields -- American philosopher
Wikipedia - Christoph Feldegg
Wikipedia - Christos Zechouritis -- Greek track and field athlete
Wikipedia - Churchill Craton -- The northwest section of the Canadian Shield from southern Saskatchewan and Alberta to northern Nunavut
Wikipedia - Church of Ireland Hockey Club -- Field hockey club in County Cork
Wikipedia - Church of St. Dunstan, Mayfield
Wikipedia - Church of St Mary, Ecclesfield -- Grade I listed church in South Yorkshire, England
Wikipedia - Cigarette holder -- Fashion accessory held for smoking
Wikipedia - Cinco de Mayo -- Annual celebration held on May 5
Wikipedia - Cinco Dias con Nuestra Tierra -- Annual agricultural fair held at the University of Puerto Rico at Mayaguez
Wikipedia - Cinequest Film & Creativity Festival -- Annual film festival held in San Jose, California USA
Wikipedia - CIRP-FM -- Christian radio station in Spryfield, Nova Scotia
Wikipedia - C. I. Scofield -- American theologian, minister and writer
Wikipedia - Ciska Jansen -- Dutch track and field athlete
Wikipedia - Cissy van Marxveldt -- Dutch writer
Wikipedia - Cistern Field -- Airport in the Bahamas
Wikipedia - City of Sheffield Rowing Club -- British rowing club
Wikipedia - City View Center -- Shopping mall in Garfield Heights, Ohio
Wikipedia - City ward, Sheffield -- Electoral ward in the City of Sheffield, South Yorkshire, England
Wikipedia - CKBF-FM -- BFBS radio station at CFB Suffield in Suffield, Alberta, Canada
Wikipedia - CKOD-FM -- Radio station in Salaberry-de-Valleyfield, Quebec
Wikipedia - Claire Field -- Australian artist and curator
Wikipedia - Claire Hartfield -- American writer
Wikipedia - Claire Stansfield -- Canadian actress
Wikipedia - Claire Williams (athlete) -- Paralympic track and field athlete
Wikipedia - Clara D. Bloomfield -- American physician
Wikipedia - Clara Schonfeld -- Danish actress
Wikipedia - Clarence Bloomfield Moore
Wikipedia - Clarence Felder -- American character actor
Wikipedia - Clarkfield, Minnesota -- City in Minnesota, United States
Wikipedia - Clarksfield (microprocessor)
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Wikipedia - Classical field theory -- Physical theory describing classical fields
Wikipedia - Classical unified field theories
Wikipedia - Classica Sarda -- Road bicycle race held in Sardinia
Wikipedia - Class number problem -- Finding a complete list of imaginary quadratic fields having a given class number
Wikipedia - Class (Rosenfeld novel) -- Book by Lucinda Rosenfeld
Wikipedia - Claude Ross -- Australian track and field athlete
Wikipedia - Claudia M-CM-^Vsterheld -- West German canoeist
Wikipedia - Claudius Drusus -- Eldest son of the future Roman Emperor Claudius
Wikipedia - Claudius Schraudolph the Elder -- German painter and lithographer
Wikipedia - Clausthal-Zellerfeld -- Place in Lower Saxony, Germany
Wikipedia - Claybourne Elder -- American actor, singer, and writer
Wikipedia - Clayton Mansfield -- American modern pentathlete
Wikipedia - Clearfield, New South Wales -- Town in New South Wales, Australia
Wikipedia - Clearfield, Utah -- City in Utah, United States
Wikipedia - Clelia Rard-Reuse -- Swiss track and field athlete
Wikipedia - Clematis morefieldii -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Clifton (Mayfield) railway station -- Former railway station in Derbyshire, England
Wikipedia - Clinical epidemiology -- Subfield of epidemiology focused on clinical medicine
Wikipedia - Clipeus -- Type of shield used by Ancient Greek and Roman soldiers
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Wikipedia - Clive Shields -- Australian politician
Wikipedia - Close coupled field technology
Wikipedia - Close to You (Whigfield song) -- 1995 single by Whigfield
Wikipedia - Clover (creature) -- Monster in the film Cloverfield
Wikipedia - Cloverfield (franchise) -- Film series
Wikipedia - Cloverfield -- 2008 American film by Matt Reeves
Wikipedia - Cloverleaf Mall -- Shopping mall in Chesterfield County, Virginia, U.S.
Wikipedia - Coalfield Express -- Train in India
Wikipedia - Coat of arms of the University of Sheffield -- Coat of arms of University of Sheffield, England
Wikipedia - Coat of arms of Ulster -- Unique heraldic visual design on an escutcheon (i.e., shield), surcoat, or tabard for Ulster
Wikipedia - Coaxial cable -- Electrical cable type with concentric inner conductor, insulator, and conducting shield
Wikipedia - Cobbled classics -- Cycling classics held in March and April
Wikipedia - Coby Miller -- American track and field athlete
Wikipedia - Cockfield, County Durham -- Village in County Durham, England
Wikipedia - Code of the Cactus -- 1939 film by Sam Newfield
Wikipedia - Code of the Rangers -- 1938 film by Sam Newfield
Wikipedia - Cognitive development -- Field of study in neuroscience and psychology
Wikipedia - Cognitive dissonance -- Psychological stress resulting from multiple contradictory beliefs, ideas, or values held at the same time
Wikipedia - Cognitive semantics -- Topic in the field of cognitive linguistics
Wikipedia - Cold Brayfield -- Civil parish in the Borough of Milton Keynes, England
Wikipedia - Cold welding -- Solid-state welding process
Wikipedia - Colfax Marathon -- Annual race in the United States held since 2006
Wikipedia - Colin Bloomfield -- British radio personality
Wikipedia - Colin Campbell, 1st Baron Clyde -- British Army officer and Field Marshal (1792-1863)
Wikipedia - Colin Egglesfield -- American actor
Wikipedia - Colleen Felix -- Grenadian former track and field athlete
Wikipedia - College Field, Saint Peter Port -- Cricket ground
Wikipedia - Coloboma of optic nerve -- Rare defect of the optic nerve that causes moderate to severe visual field defects.
Wikipedia - Cologne Conference -- Annual film festival held in Cologne, Germany
Wikipedia - Cologne Marathon -- Annual race in Germany held since 1997
Wikipedia - Colorado Coalfield War -- A 1913-1914 labor uprising in Southern Colorado
Wikipedia - Color field painting
Wikipedia - Color Field
Wikipedia - Color field
Wikipedia - Coltfield Platform railway station -- Railway station in Moray, Scotland, UK
Wikipedia - Combat search and rescue -- Military personnel recovery from battlefield and enemy occupied areas
Wikipedia - Combat Shield and Mini-adventure -- Tabletop role-playing game supplement for Dungeons & Dragons
Wikipedia - Combined track and field events -- Combination of different athletics disciplines within a competition
Wikipedia - Comicpalooza -- Science fiction convention held in Houston, Texas
Wikipedia - Commander Field Army -- Senior British Army officer
Wikipedia - Commerce Bank Field at Foley Stadium -- City sports stadium in Worcester, Massachusetts, U.S.
Wikipedia - Common Admission Test -- Computer based test held in India
Wikipedia - Common Eldarin -- Fictional language in the fantasy works of J. R. R. Tolkien
Wikipedia - Common Ground Festival -- Punk rock festival held in the United Kingdom
Wikipedia - Common shelduck -- Species of bird
Wikipedia - Comparative politics -- Field and a method used in political science
Wikipedia - Comparison of handheld game consoles
Wikipedia - Computational linguistics -- Interdisciplinary field
Wikipedia - Computational materials science -- Subfield of materials science
Wikipedia - Computational microscopy -- Subfield of computational imaging
Wikipedia - Computational science -- Field that uses computers and mathematical models to analyze and solve scientific problems
Wikipedia - Computer Go -- Field of artificial intelligence dedicated to creating a computer program that plays Go
Wikipedia - Computer graphics (computer science) -- Sub-field of computer science
Wikipedia - Computer-supported cooperative work -- Field studying how people work in groups with the support of computing systems
Wikipedia - Conditional random field
Wikipedia - Conformal bootstrap -- Mathematical method to constrain and solve conformal field theories
Wikipedia - Conformal field theory
Wikipedia - Congaline -- Village on the Caribbean island of Barbados where the annual Congaline Carnival is held
Wikipedia - Conjugal dictatorship -- Unofficial phrase used in the Philippines to refer to Ferdinand Marcos and his wife Imelda
Wikipedia - Connecticut River Walk Park -- Park and bikeway in Springfield, Massachusetts
Wikipedia - Connie Binsfeld -- American politician
Wikipedia - Connor Fields (lacrosse) -- American lacrosse player
Wikipedia - Connor Fields -- American professional BMX racer
Wikipedia - Conor Harte -- Ireland men's field hockey international
Wikipedia - ConQuesT -- Annual science fiction convention held in the Kansas City, Missouri area
Wikipedia - Conrad Corfield -- British colonial administrator
Wikipedia - Conrad Homfeld -- American equestrian
Wikipedia - Conservative vector field -- Vector field that is the gradient of some function
Wikipedia - Constance Crowninshield Coolidge -- Boston Brahmin and socialite
Wikipedia - Constance Weldon -- American tuba player
Wikipedia - Consultant -- Professional who provides advice in their specific field of expertise
Wikipedia - Conus eldredi -- Species of sea snail
Wikipedia - Conus stanfieldi -- Species of sea snail
Wikipedia - Convention Parliament (1689) -- Parliament of England held in 1689
Wikipedia - Conversion of Paul (Bruegel) -- Painting by Pieter Bruegel the Elder
Wikipedia - Convex optimization -- Subfield of mathematical optimization
Wikipedia - Coombefield Quarry -- Stone quarry located on the Isle of Portland, Dorset, England
Wikipedia - Coordinate space -- Vector space formed by tuples of elements of a field
Wikipedia - Corazon rebelde -- Chilean television series
Wikipedia - CorelDRAW -- Vector graphics editor developed and marketed by Corel Corporation of Ottawa, Canada
Wikipedia - Corey Feldman -- American actor
Wikipedia - Corfitz Ulfeldt -- Danish statesman
Wikipedia - Corinthian Hockey Club -- Field Hockey club in Dublin
Wikipedia - Corkbush Field -- field in Hertfordshire, England
Wikipedia - Cornelia Oschkenat -- German track and field athlete
Wikipedia - Cornfield Bomber -- Accident involving an F-106 of the U.S. Air Force in 1970
Wikipedia - Cornice Mountain (Cambria Icefield) -- Mountain in British Columbia, Canada
Wikipedia - Coronal mass ejection -- Significant release of plasma and magnetic field from the solar corona
Wikipedia - Corresta T. Canfield -- 19th-century American physician
Wikipedia - Corybantic Games -- Ballet by Christopher Wheeldon
Wikipedia - Cory Dangerfield -- American actor
Wikipedia - Cosmo Sheldrake -- English musician, composer, and producer
Wikipedia - Cotton Fields -- US blues song
Wikipedia - Cotton-Mouton effect -- Birefringence in a liquid in the presence of a constant transverse magnetic field
Wikipedia - Council of Austerfield
Wikipedia - Council of Chalcedon -- Fourth Ecumenical Council held in 451; not accepted by Oriental Orthodoxy
Wikipedia - Counterintelligence Field Activity
Wikipedia - Countess Adelaide of Lippe-Biesterfeld -- German noblewoman
Wikipedia - Courtney Peldon -- American television and film actress
Wikipedia - Cracovia Marathon -- Annual race in Poland held since 2002
Wikipedia - Craft Memorial Library -- Public library in Bluefield
Wikipedia - Craig Weldon -- Canadian judoka
Wikipedia - Cranfield experiments -- Information retrieval experiments
Wikipedia - Cranfield School of Management -- Business school in the UK
Wikipedia - Cranfield University
Wikipedia - Crataegus heldreichii -- species of plant in the family Rosaceae
Wikipedia - Creamfields BA -- Annual Argentine music festival
Wikipedia - Creation Festival -- Christian music festivals held in the United States
Wikipedia - Creskeld Hall -- Country house in Leeds, West Yorkshire, England
Wikipedia - Crested shelduck -- Species of bird
Wikipedia - Creutzfeldt-Jakob disease -- Degenerative neurological disorder
Wikipedia - Cricket pitch -- Central strip of the cricket field
Wikipedia - Crickette Sanz -- Naturalist, explorer, and field biologist
Wikipedia - Cristur gas field -- Gas field in Harghita County, Romania
Wikipedia - Criterium -- Bicycle race held on a short course
Wikipedia - Critical field -- Limiting magnetic field strength for superconductivity
Wikipedia - Criticism of the Bible -- Field of study concerning the factual accuracy of the claims and the moral tenability of the commandments made in the Bible
Wikipedia - CRM-Fields-PIMS prize
Wikipedia - Crofton Academy -- Academy in Crofton, Wakefield, West Yorkshire, England
Wikipedia - Crofton, West Yorkshire -- Village near Wakefield in West Yorkshire, England
Wikipedia - Cronion -- Species of shield bug
Wikipedia - Crookes & Crosspool (ward) -- Electoral ward in the City of Sheffield, South Yorkshire, England
Wikipedia - Crop yield -- The amount of farm product produced per unit area for a given time
Wikipedia - Crossed-field amplifier
Wikipedia - Crucible Theatre, Sheffield -- Crucible Theatre, Sheffield
Wikipedia - Crufts -- An international canine event held annually in the UK
Wikipedia - Crutchfield situation
Wikipedia - Crystal Cox -- American track and field athlete
Wikipedia - CSU Channel Islands University Park -- Includes wetlands, hills, trails, a model boat pond, and model airplane field
Wikipedia - C-theorem -- Theorem in quantum field theory
Wikipedia - Cuckoo Song (instrumental) -- 1977 single by Mike Oldfield
Wikipedia - Cucurbita pepo -- Cultvated plant that yields varieties of squash and pumpkin
Wikipedia - Cuejdiu oil field -- Oil field in Neamt County, Romania
Wikipedia - Cullingford Field -- Airport in Cabo Rojo, Puerto Rico
Wikipedia - Curl (mathematics) -- Operator describing the rotation at a point in a 3D vector field
Wikipedia - Curtis Fields -- American singer and songwriter
Wikipedia - Curtis Mayfield -- American singer, songwriter, and record producer
Wikipedia - Curtis Sittenfeld -- American novelist
Wikipedia - Curt Weldon
Wikipedia - Cushie Butterfield -- Song performed by George "Geordie" Ridley
Wikipedia - Cushman & Wakefield -- Global commercial real estate services firm
Wikipedia - Cyndy Poor -- American Olympic track and field athlete
Wikipedia - Cynesige of Lichfield
Wikipedia - Cynthia Longfield -- Irish explorer and entomologist
Wikipedia - Cyril James Stubblefield -- British geologist
Wikipedia - Cyrus Field Adams -- American Republican civil rights activist and author
Wikipedia - Cyrus West Field -- American businessman and financier
Wikipedia - Czechoslovakia women's national field hockey team -- Women's national field hockey team representingM-BM- Czechoslovakia
Wikipedia - Daan Veldhuizen -- Dutch filmmaker
Wikipedia - Dadeldhura 1 (constituency) -- A parliamentary constituency in Nepal
Wikipedia - Dafne Schippers -- Dutch track and field athlete
Wikipedia - Daia gas field -- Gas field in Mures County, Romania
Wikipedia - Daingerfield church shooting -- Mass shooting in Texas
Wikipedia - Daisurami Bonne -- Cuban track and field sprint athlete
Wikipedia - Dale Schofield -- American hurdler
Wikipedia - Dalida Maria Benfield -- Panamanian-American media artist, researcher, and writer
Wikipedia - Dalilah Sappenfield -- American figure skating coach
Wikipedia - Dallas Long -- American track and field athlete
Wikipedia - Dallas Love Field -- Airport in Dallas, Texas, United States
Wikipedia - Dalmacio Velez Sarsfield -- Argentine lawyer and politician
Wikipedia - Dalton, Huddersfield -- District of Huddersfield, West Yorkshire, England
Wikipedia - Dambar Singh Kuwar -- Nepalese track and field athlete
Wikipedia - Damian Bradfield -- British businessman
Wikipedia - Damieni gas field -- Gas field in Mures County, Romania
Wikipedia - Damyns Hall Aerodrome -- Airfield in Havering, East London, England
Wikipedia - Danegeld
Wikipedia - Danesfield House -- Country house in Buckinghamshire, England
Wikipedia - Dangerfield's -- Comedy club located in the Upper East Side of Manhattan, New York City
Wikipedia - Dangerous Driving (video game) -- 2019 closed-course racing game developed by Three Fields Entertainment
Wikipedia - Dan Gusfield
Wikipedia - Daniel Bedingfield discography -- Wikipedia article
Wikipedia - Daniel Beldeanu -- Romanian judoka
Wikipedia - Daniel DeWeldon -- American actor
Wikipedia - Daniel Horton (athlete) -- American track and field athlete
Wikipedia - Daniel S. Weld
Wikipedia - Danil Burkenya -- Russian track and field athlete
Wikipedia - Dani Martin (field hockey) -- Spanish field hockey coach
Wikipedia - Danny Beauchamp -- Seychellois track and field athlete
Wikipedia - Danny D'Souza -- Seychellois track and field sprint athlete
Wikipedia - Danny Everett -- American former track and field athlete
Wikipedia - Dan Rosenfield -- Downing Street Chief of Staff
Wikipedia - Dan Uddenfeldt -- Swedish chess player
Wikipedia - Danum shield -- Roman shield found in Doncaster, England
Wikipedia - Danville Auxiliary Field -- Defunct airfield
Wikipedia - Darby Field -- First European to climb Mount Washington in New Hampshire
Wikipedia - Darfield railway station -- Disused railway station in South Yorkshire, England
Wikipedia - Dario Conte -- Canadian soccer midfielder
Wikipedia - Dark-field microscopy -- Laboratory technique
Wikipedia - Darnall (ward) -- Electoral ward in the City of Sheffield, South Yorkshire, England
Wikipedia - Darrell Winfield -- American rancher and model
Wikipedia - Darren Coffield -- British painter
Wikipedia - Darren Tuitt -- Track and field athlete
Wikipedia - Darvaza gas crater -- Burning natural gas field in Turkmenistan
Wikipedia - Darwin Mounds -- A large field of undersea sand mounds off the north west coast of Scotland[
Wikipedia - Data Integrity Field
Wikipedia - Dateland Air Force Auxiliary Field -- Abandoned military airfield in Arizona, U.S.
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Wikipedia - Dave E. Satterfield Jr. -- American politician
Wikipedia - Dave Feldman -- American sportscaster
Wikipedia - Dave Weldon -- American politician and physician
Wikipedia - David Adler Lectureship Award in the Field of Materials Physics
Wikipedia - David Adley Smith II -- Puerto Rican track and field Olympic athlete
Wikipedia - David A. Sonnenfeld -- American Professor of Sociology and environmental policy at the State University of New York College of Environmental Science and Forestry
Wikipedia - David Belda -- Spanish bicycle racer
Wikipedia - David Belden Lyman
Wikipedia - David Copperfield (1922 film) -- 1922 film
Wikipedia - David Copperfield (1935 film) -- 1935 film by George Cukor
Wikipedia - David Copperfield (comedian) -- British comedian
Wikipedia - David Copperfield (illusionist) -- American magician
Wikipedia - David Copperfield -- 1849-1850 novel by Charles Dickens
Wikipedia - David Corfield
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Wikipedia - David Duffield -- American billionaire
Wikipedia - David Eldar -- Australian poker and Scrabble player
Wikipedia - David Feldman (lawyer) -- British legal academic and former judge
Wikipedia - David Field (actor) -- Australian actor and director
Wikipedia - David Fitzgerald (field hockey) -- Ireland men's hockey international
Wikipedia - David Guttenfelder -- American photographer
Wikipedia - David Harte (field hockey) -- Ireland men's field hockey international goalkeeper
Wikipedia - David Held
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Wikipedia - David Mansfield -- American musician and composer
Wikipedia - David M. Satterfield -- American diplomat
Wikipedia - David N. Feldman -- American lawyer
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Wikipedia - David Sheldon Boone -- American spy for the Soviet Union (born 1952)
Wikipedia - David Shields -- American author and film director
Wikipedia - David Warfield -- 19th/20th-century American actor
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Wikipedia - DeAndre Kpana-Quamoh -- American track & field athlete
Wikipedia - Death Rides the Plains -- 1943 American Western film directed by Sam Newfield
Wikipedia - Death Rides the Range -- 1939 American film directed by Sam Newfield
Wikipedia - Death Wish (film series) -- American action-crime-drama film series based on the 1972 novel by Brian Garfield
Wikipedia - Deborah Butterfield -- 20th and 21st-century American artist
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Wikipedia - Debye shielding
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Wikipedia - Dedekind zeta function -- A generalization of the Riemann zeta function for algebraic number fields
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Wikipedia - Deerfield Society of Blue and White Needlework -- American arts and crafts society, 1896-1926
Wikipedia - Deerfield Township, New Jersey -- Borough in Monmouth County, New Jersey, United States
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Wikipedia - De Gamles By -- Home for the elderly in Copenhagen, Denmark
Wikipedia - De Gelderlander -- Dutch newspaper
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Wikipedia - De Held -- 2016 film
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Wikipedia - Deleni gas field -- Gas field in Mures County, Romania
Wikipedia - Delhi Waveriders -- Field hockey franchise based in Delhi, India
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Wikipedia - Demagnetizing field -- Internal magnetic field generated by a magnet
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Wikipedia - Demography of Sheffield -- Overview of the demography of Sheffield, England
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Wikipedia - Dennis Feldman
Wikipedia - Dennis Fields -- American politician
Wikipedia - Dennis Field -- British bobsledder
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Wikipedia - Der Club an der Alster -- German field hockey and tennis club in Hamburg
Wikipedia - Derek Benfield -- British actor and playwright
Wikipedia - Derek Blomfield -- English actor
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Wikipedia - Derek Hatfield -- Canadian sailor
Wikipedia - Derek Warfield -- 20th and 21st-century Irish singer
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Wikipedia - Der Reserveheld -- 1965 film
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Wikipedia - Desert Patrol (film) -- 1938 film by Sam Newfield
Wikipedia - Desert Research and Technology Studies -- field trials of technologies for manned planetary exploration
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Wikipedia - Detainees held in the Bagram Theater Internment Facility -- List
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Wikipedia - Determinacy -- Subfield of set theory
Wikipedia - Development of The Elder Scrolls IV: Oblivion -- Development of 2005 video game
Wikipedia - De Wereld Draait Door -- Dutch television show
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Wikipedia - Dharwar Craton -- A part of the Indian Shield in south India
Wikipedia - Dhimmitude -- Permanent status of subjection in which Jews and Christians have been held under Islamic rule
Wikipedia - Diamond Dixon -- American track and field athlete
Wikipedia - Dia Mundial de Ponce -- Cultural celebration held in Ponce, Puerto Rico
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Wikipedia - Dieter Misgeld
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Wikipedia - Dimension of an algebraic variety -- Measure of a mathematical object studied in the field of algebraic geometry
Wikipedia - Dimitri Bascou -- French track and field athlete
Wikipedia - Dimitrios Veloulis -- Greek track and field athlete
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Wikipedia - Directive on the legal protection of biotechnological inventions -- European Union directive in the field of patent law
Wikipedia - Dirichlet's unit theorem -- Gives the rank of the group of units in the ring of algebraic integers of a number field
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Wikipedia - Displacement field (mechanics) -- Assignment of displacement vectors for all points in a region
Wikipedia - Districts of Dusseldorf -- Wikimedia list article
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Wikipedia - Division of Bradfield -- Australian federal electoral division
Wikipedia - Division of the field
Wikipedia - Division of Wakefield -- Former Australian federal electoral division
Wikipedia - Dixon Boardman -- American track and field athlete
Wikipedia - Diyora Keldiyorova -- Uzbekistani judoka
Wikipedia - D. Manfield Stearns -- American politician
Wikipedia - DM-CM-"rvari gas field -- Gas field in Mehedinti County, Romania
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Wikipedia - Dmitar MarM-DM-^Meta -- Serbian former track and field athlete
Wikipedia - Doctor Willard Bliss -- 19th century American physician who treated Pres. James Garfield in 1881
Wikipedia - Domain adaptation -- Field associated with machine learning and transfer learning
Wikipedia - Dominic Berger -- American track and field athlete
Wikipedia - Dominique Blake -- Jamaican track and field athlete
Wikipedia - Domitia Lepida the Elder -- Roman noblewoman, first cousin to Emperor Claudius and Emperor Nero's aunt (c. 8 BC-AD 59)
Wikipedia - Domitilla the Elder -- Wife of the Roman Emperor Vespasian
Wikipedia - Donald Rayfield
Wikipedia - Donald Rumsfeld -- American politician
Wikipedia - Donald Scott (triple jumper) -- American track and field athlete (b. 1992)
Wikipedia - Don Banfield -- Australian trade unionist and politician
Wikipedia - Don Butterfield -- American musician
Wikipedia - Doncaster Sheffield Airport -- Airport serving the cities of Doncaster and Sheffield, located in Finningley, England
Wikipedia - Don Fairfield -- American golfer
Wikipedia - Don Felder -- American rock musician, singer, and songwriter
Wikipedia - Donna Feldman -- American model, TV host, and actress
Wikipedia - Donna Haraway -- Scholar in the field of science and technology studies
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Wikipedia - Dorian M. Goldfeld
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Wikipedia - Dorothy Canfield Fisher Children's Book Award -- Literary award
Wikipedia - Dorothy Canfield Fisher -- American author and social activist
Wikipedia - Dorothy Dodson -- American track and field athlete
Wikipedia - Dorset Street (Spitalfields) -- Former street in London
Wikipedia - Dortmund-Dorstfeld station -- Railway station in Dortmund, Germany
Wikipedia - Dortmund-Dorstfeld Sud station -- Railway station in Dortmund, Germany
Wikipedia - Dorymyrmex goeldii -- Species of ant
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Wikipedia - Douglas Haig, 1st Earl Haig -- British Field Marshal
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Wikipedia - Drury University -- Private college in Springfield Missouri, U.S.
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Wikipedia - Dsseldorf
Wikipedia - Dualism (Indian philosophy) -- The belief held by certain schools of Indian philosophy that reality is fundamentally composed of two parts
Wikipedia - Dual wield -- The act of using two weapons, one held in each hand for training or combat
Wikipedia - Dubai Airshow -- Biennial air show held in Dubai, United Arab Emirates
Wikipedia - Dubai Marathon -- Annual race in the United Arab Emirates held since 1998
Wikipedia - Dudley Weldon Woodard -- American mathematician
Wikipedia - Duffield railway station -- Railway station in Derbyshire, England
Wikipedia - Duke of Aubigny -- French peerage held by British noble
Wikipedia - Duke of Moctezuma de Tultengo -- Spanish hereditary title held by descendants of Moctezuma II
Wikipedia - Dukinfield Henry Scott -- British botanist
Wikipedia - Dull Gret -- Painting by Pieter Bruegel the Elder
Wikipedia - Dunkeld Cathedral
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Wikipedia - Durango Valley Raiders -- 1938 film by Sam Newfield
Wikipedia - Durban Review Conference -- 2009 conference held at the United Nations in Geneva, Switzerland
Wikipedia - Dusseldorf Airport -- International Airport in Dusseldorf, Germany
Wikipedia - Dusseldorf II -- Federal electoral district of Germany
Wikipedia - Dusseldorf I -- Federal electoral district of Germany
Wikipedia - Dusseldorf-Solingen railway -- German railway line
Wikipedia - Dust mask -- A pad held over the nose and mouth to protect against dust
Wikipedia - Dust solution -- A class of exact solutions to Einstein's field equations
Wikipedia - Dusty Springfield -- 20th-century English singer and record producer
Wikipedia - Dutch Ships in a Calm Sea -- 1665 oil painting by Willem van de Velde the Younger
Wikipedia - Dutch TT -- Motorcycle race held in the Netherlands
Wikipedia - Duty to rescue -- Concept in tort law in which a party can be held liable for failing to come to the rescue of another party
Wikipedia - D. Whitfield -- American folk musician
Wikipedia - Dwight Stones -- American athletics competitor, high jumper, track and field commentator
Wikipedia - Dwingelderveld National Park -- National park in Drenthe, Netherlands
Wikipedia - Dynamo theory -- Mechanism by which a celestial body generates a magnetic field
Wikipedia - Dynasty (horse) -- Dark bay Hanoverian gelding; dressage competitor
Wikipedia - Dypsis dransfieldii -- species of plant in the family Arecaceae
Wikipedia - Dzodinka language -- Grassfields language of Cameroon
Wikipedia - Eadberht of Lichfield
Wikipedia - Ealdwulf of Lichfield
Wikipedia - Earl Fee -- Canadian track and field athlete
Wikipedia - Earl of Chesterfield -- Title in the Peerage of England
Wikipedia - Earl of Mansfield -- Peerage for the County of Middlesex
Wikipedia - Earl Winfield Spencer Jr. -- United States naval officer
Wikipedia - Earth Moving -- 1989 album by Mike Oldfield
Wikipedia - Earth's magnetic field -- Magnetic field that extends from the EarthM-bM-^@M-^Ys inner core to where it meets the solar wind
Wikipedia - East Antarctic Shield -- A cratonic rock body which makes up most of the continent Antarctica
Wikipedia - East Asian studies -- Field of scholarly enquiry and education that promotes a broad humanistic understanding of East Asia past and present
Wikipedia - East Ecclesfield -- Electoral ward in the City of Sheffield, South Yorkshire, England
Wikipedia - Easter Vigil -- Liturgy held in Christian churches
Wikipedia - East Malling and Larkfield -- Civil parish in Kent, England
Wikipedia - East Molokai Volcano -- An extinct shield volcano comprising the eastern two-thirds of the island of MolokaM-JM-;i in the U.S. state of Hawaii.
Wikipedia - East Region Hockey Association -- Organising body for field hockey in the East of England
Wikipedia - East Shetland Basin -- Oil field in the United Kingdom
Wikipedia - Ebba Amfeldt -- Danish actress
Wikipedia - Ebbe Nielsen Challenge -- Danish competition and awards for field of biodiversity informatics.
Wikipedia - Ebbe Nielsen Prize -- Danish award for field of biodiversity informatics.
Wikipedia - Ebbets Field -- Former stadium in Brooklyn, New York
Wikipedia - EBow -- Monophonic handheld electromagnetic string driver for guitars
Wikipedia - Ecclesall -- Electoral ward in the City of Sheffield, South Yorkshire, England
Wikipedia - Ecclesfield Feoffees -- Trustees for Ecclesfield in South Yorkshire, England
Wikipedia - Ecclesfield Priory -- Former monastery in South Yorkshire, England
Wikipedia - Eckfelder Maar -- Fossil site and oldest known maar, in the Eifel mountains in Germany
Wikipedia - Ecological yield -- Harvestable population growth in an ecosystem
Wikipedia - Ecotribe Teuge -- Land squat in Gelderland, Netherlands
Wikipedia - Eddie Andreini Sr. Airfield -- Airport in San Mateo County, California, USA
Wikipedia - Eddie Fields -- Republican politician from Oklahoma
Wikipedia - Edean Anderson Ihlanfeldt -- American golfer
Wikipedia - Edge Hill Short Story Prize -- Short-story contest held annually by Edge Hill University
Wikipedia - Ed Hamm -- American track and field athlete
Wikipedia - Edith Banfield Jackson
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Wikipedia - Edmonton-Mayfield -- Defunct provincial electoral district in Alberta
Wikipedia - Edmund Ashfield (MP) -- 16th-century English politician
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Wikipedia - Edmund Sheffield, 2nd Duke of Buckingham and Normanby -- English nobleman
Wikipedia - Eduard Schonfeld -- 19th-century German astronomer
Wikipedia - Edward Augustus Inglefield
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Wikipedia - Edward Edmond Slyfield -- English aristocrat
Wikipedia - Edward Farrell (athlete) -- American track and field athlete
Wikipedia - Edward Fielden (politician) -- British politician
Wikipedia - Edward Fielding -- American actor
Wikipedia - Edward Field (poet) -- American poet and author
Wikipedia - Edward Henry Whinfield
Wikipedia - Edward Lee, 1st Earl of Lichfield
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Wikipedia - Edward S. Feldman -- American film and television producer
Wikipedia - Edward Sheldon (translator) -- English translator
Wikipedia - Edward the Black Prince -- Eldest son of King Edward III of England
Wikipedia - Edward the Elder -- Anglo-Saxon king, son of Alfred the Great
Wikipedia - Edward Wakefield (statistician) -- English philanthropist and statistician
Wikipedia - Edward Weld (Senior) -- Wealthy English landowner
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Wikipedia - Ed Whitfield -- US politician
Wikipedia - Edwin Kentfield -- Champion player of English billiards
Wikipedia - Edwin Moses -- American track and field athlete
Wikipedia - Edwin Warfield -- American politician (1848-1920)
Wikipedia - Eero Lehtonen -- Finnish track and field athlete
Wikipedia - Effective field theory -- Type of approximation to an underlying physical theory
Wikipedia - Effelder (river) -- River in Germany
Wikipedia - Egon Erickson -- American track and field athlete
Wikipedia - Ehrenfried Gunther Freiherr von Hunefeld -- German aviation pioneer
Wikipedia - Eileen Kampakuta Brown -- Australian aboriginal elder and activist
Wikipedia - Eilidh Doyle -- British track and field athlete
Wikipedia - Einstein field equations
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Wikipedia - Elaine Feldman -- Irish public figure and founder of a secondary school for the Dublin Jewish community
Wikipedia - Elaine Fifield -- Australian ballerina
Wikipedia - Elaine Hatfield -- American social psychologist
Wikipedia - Elbistan coalfield -- AfM-EM-^_in Elbistan Lignite Reserve
Wikipedia - Elda Cividino -- Italian gymnast
Wikipedia - Eldad Amir -- Israeli sailor
Wikipedia - Eldad Mwangusya -- Justice of the Supreme Court of Uanda
Wikipedia - Eldad Ronen -- Israeli sailor
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Wikipedia - Eldborg i Blafjollum -- Volcanic mountain in Iceland
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Wikipedia - Eldena Bear Don't Walk -- American politician and judge
Wikipedia - Elden Francis Curtiss -- American prelate of the Roman Catholic Church
Wikipedia - Elden Henson -- American actor
Wikipedia - Elden H. Johnson -- US Army soldier (1921-1944)
Wikipedia - Elder abuse -- Mistreatment or neglect of an old-age adult
Wikipedia - Elder (band) -- American metal band
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Wikipedia - Elder (Christianity)
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Wikipedia - Elder House of Welf
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Wikipedia - Elderly martial arts master
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Wikipedia - Elder (Methodism)
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Wikipedia - Eldermyrmex -- Genus of ants
Wikipedia - Elder of Ziyon -- American pro-Israel blog
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Wikipedia - Elderships of Lithuania
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Wikipedia - ElderTreks -- Travel Company
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Wikipedia - Eldon Hill -- Hill in United Kingdom
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Wikipedia - Eldorado, Georgia -- Human settlement in United States of America
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Wikipedia - Eldorado (poem) -- Poem written by Edgar Allan Poe
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Wikipedia - Eldrid Nordbo -- Norwegian politician
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Wikipedia - Eldritch Wizardry -- Tabletop role-playing game supplement for Dungeons & Dragons
Wikipedia - Eleanor Bernert Sheldon -- American sociologist
Wikipedia - Eleanor Schofield -- English chemist and conservator
Wikipedia - Electoral district of Ashfield -- State electoral district of New South Wales, Australia
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Wikipedia - Electoral district of Goldfields South -- State electoral district of New South Wales, Australia
Wikipedia - Electoral district of Goldfields West -- State electoral district of New South Wales, Australia
Wikipedia - Electoral district of Smithfield -- former state electoral district of New South Wales, Australia
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Wikipedia - Electrical engineering -- Field of engineering that deals with electricity, electromagnetism, and electronics
Wikipedia - Electric charge -- Physical property that quantifies an object's interaction with electric fields
Wikipedia - Electric displacement field
Wikipedia - Electric field -- Vector field representing the Coulomb force per unit charge that would be exerted on a test charge at each point due to other electric charges
Wikipedia - Electric fish -- Fish that can generate electric fields
Wikipedia - Electric potential -- Line integral of the electric field
Wikipedia - Electric resistance welding -- Welding processes that use heat produced by electric current through the work pieces
Wikipedia - Electrolarynx -- |A handheld medical device which allows those who have lost their larynx to produce clearer, more audible speech, by producing tones when pressed against the neck
Wikipedia - Electromagnetic field -- Electric and magnetic fields produced by moving charged objects
Wikipedia - Electromagnetic hypersensitivity -- A claimed sensitivity to electromagnetic fields
Wikipedia - Electromagnet -- Type of magnet in which the magnetic field is produced by the flow of electric current
Wikipedia - Electromechanics -- Multidisciplinary field of engineering focusing on the interaction between electrical and mechanical systems
Wikipedia - Electronics -- Technical field
Wikipedia - Electrophoresis -- Motion of charged particles in electric field
Wikipedia - Electrostatic fieldmeter -- Tool for measuring electrostatic charge on objects
Wikipedia - Electus D. Litchfield -- American architect
Wikipedia - Eliana Gaete -- Chilean track and field athlete
Wikipedia - Elinor Field -- Film actress
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Wikipedia - Eli Sheldon Glover -- American artist and mapmaker (b. 1844, d. 1920)
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Wikipedia - Elizabeth Belding -- Computer scientist
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Wikipedia - Elizabeth Jackson (athlete) -- American track and field athlete
Wikipedia - Elizabeth Mansfield (mathematician) -- Australian mathematician
Wikipedia - Elizabeth Phillips (Sto:lM-EM-^M Nation elder) -- Canadian indigenous elder (born 1939)
Wikipedia - Elizabeth Rockefeller Strong -- Eldest daughter of JDR
Wikipedia - Elizabeth Schofield -- American archaeologist
Wikipedia - Elizabeth Stanhope, Countess of Chesterfield -- 17th-century Irish countess
Wikipedia - Elkins Field -- Airport in Bladen County, North Carolina
Wikipedia - Elleanor Eldridge -- African American/Native American entrepreneur and memoirist
Wikipedia - Ellen Braumuller -- German track and field athlete
Wikipedia - Ellen Silbergeld -- American academic and biologist
Wikipedia - Ellery Harding Clark -- American track and field athlete
Wikipedia - Ellis Field (Texas A&M) -- College soccer stadium in Texas, U.S.
Wikipedia - E. Lloyd Sheldon -- American screenwriter
Wikipedia - Ellsworth Burnett Belden -- Early 20th century American lawyer and judge in Wisconsin.
Wikipedia - Ellwood Oil Field -- Partially active, adjoining Goleta, California
Wikipedia - Elouise P. Cobell -- A tribal elder and activist, banker, rancher, and lead plaintiff in the groundbreaking class-action suit Cobell v. Salazar (2009)
Wikipedia - Elphege of Lichfield
Wikipedia - Else Feldmann -- Austrian writer
Wikipedia - Elsie Maud Wakefield -- British mycologist
Wikipedia - Elsie Paul -- Elder of the Tla'amin Nation in British Columbia, Canada
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Wikipedia - El Valle Field -- Airport in the Dominican Republic
Wikipedia - Elysian Fields Avenue -- Highway in Louisiana
Wikipedia - Emadeldin Elsayed -- Egyptian documentary filmmaker
Wikipedia - Embassy Group -- Privately-held real estate developer based in Bengaluru, India
Wikipedia - Emi Akimoto -- Japanese former track and field athlete
Wikipedia - Emic and etic -- Two kinds of anthropologic field research
Wikipedia - Emile Vandervelde -- Belgian politician
Wikipedia - Emilia Dragieva -- Bulgarian former track and field athlete
Wikipedia - Emil Welz -- German track and field athlete
Wikipedia - Emily Diamond -- British track and field athlete
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Wikipedia - Emily Fields -- Fictional character
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Wikipedia - Emily Sheffield -- British journalist
Wikipedia - Emma Caulfield -- American actress
Wikipedia - Emma Fielding -- English actress
Wikipedia - Em (typography) -- Unit of measurement in the field of typography
Wikipedia - Enclosed Field with Peasant -- Painting by Vincent van Gogh
Wikipedia - Energy field disturbance -- Pseudoscientific concept rooted in altgernative medicine
Wikipedia - Enfield, Minnesota -- Unincorporated community in Minnesota, United States
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Wikipedia - Enfield Town
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Wikipedia - Engineering ethics -- Moral principles within the field of engineering
Wikipedia - England Hockey -- Governing body for field hockey in England
Wikipedia - Entex Select-A-Game -- Handheld game system
Wikipedia - Entomologischer Verein Krefeld -- German learned society
Wikipedia - Environment and sexual orientation -- A field of sexual orientation research
Wikipedia - Enzo Maiorca -- Italian free diver who held several world records
Wikipedia - Ephraim Lerkin -- Papua New Guinean track and field athlete
Wikipedia - Epidemiological method -- Scientific method in the specific field
Wikipedia - Episcopal see -- The main administrative seat held by a bishop
Wikipedia - Epistemic cultures -- Concept of diversity of scientific activity according to field, questioning the unity of science
Wikipedia - Epoch Game Pocket Computer -- Handheld game console by Epoch Co.
Wikipedia - Eppley Airfield -- Airport in Omaha, Nebraska, United States
Wikipedia - Ep Wieldraaijer -- Dutch politician
Wikipedia - Equestrian at the 2010 Central American and Caribbean Games -- Event held in Mayaguez, Puerto Rico
Wikipedia - Equinox Publishing (Sheffield) -- English academic publishing company
Wikipedia - Eremophila elderi -- Species of plant
Wikipedia - Eremophila weldii -- Species of plant
Wikipedia - Erica Field -- American economist
Wikipedia - Eric Bedingfield -- American politician
Wikipedia - Eric Beningfield -- South African sailor
Wikipedia - Eric Drew Feldman -- American keyboard and bass guitar player
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Wikipedia - Eric Feldt -- Royal Australian Navy officer
Wikipedia - Erich Schonfelder -- German screenwriter
Wikipedia - Erich von Manstein -- Field Marshal of Nazi Germany
Wikipedia - Eric Rosenfeld
Wikipedia - Erik Axel Karlfeldt -- Swedish poet
Wikipedia - Erik Blumenfeld -- German politician
Wikipedia - Erik Fabbri -- Italian midfielder
Wikipedia - Erik Menkveld -- Dutch poet
Wikipedia - Erin Blanchfield -- American MMA fighter
Wikipedia - Erling Aastad -- Norwegian track and field athlete
Wikipedia - Ernest Binfield Havell -- British art historian specializing in Indian art and architecture (1861-1934)
Wikipedia - Ernest Greenfield -- British archaeologist
Wikipedia - Ernest Shields -- American actor
Wikipedia - Ernie Byfield -- American businessman
Wikipedia - ErnM-EM-^Q Schubert -- Hungarian track and field athlete
Wikipedia - Ernst Busch (field marshal) -- German field marshal
Wikipedia - Ernst von Glasersfeld
Wikipedia - Ernst von Mansfeld -- German noble and military commander (c.1580-1626)
Wikipedia - Erstfeld
Wikipedia - Erwin Rommel -- German field marshal of World War II
Wikipedia - Esaias van de Velde -- Dutch landscape painter
Wikipedia - Escape Plan: The Extractors -- Film directed by John Herzfeld
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Wikipedia - ESRB re-rating of The Elder Scrolls IV: Oblivion -- ESRB re-rating of video game
Wikipedia - Estadio Florencio Sola -- Sports stadium in Banfield, Argentina
Wikipedia - Estella Hertzveld -- Dutch writer
Wikipedia - Esther and Mordecai -- 1685 painting by Aert de Gelder
Wikipedia - Esther Batchelder -- American chemist
Wikipedia - Esther Somerfeld-Ziskind -- American neurologist and psychiatrist
Wikipedia - Etan Ilfeld
Wikipedia - Eternal Light Peace Memorial -- 1938 Gettysburg Battlefield monument
Wikipedia - Etheldreda of Ely
Wikipedia - Etheldreda
Wikipedia - Etheldred Benett -- British geologist and paleontologist
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Wikipedia - EtherType -- field in Ethernet frames indicating which protocol is encapsulated in the payload
Wikipedia - Ethical Culture Fieldston School -- School in New York City
Wikipedia - Ethics in mathematics -- An emerging field of applied ethics
Wikipedia - Etta Palm d'Aelders -- Dutch feminist and spy
Wikipedia - Eugene Garfield
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Wikipedia - Eugene Magee -- Ireland men's field hockey international
Wikipedia - Eugene-Springfield Youth Orchestras -- Youth orchestra in Oregon
Wikipedia - Eugenia da Conceicao-Heldt -- Portuguese political scientist
Wikipedia - Eulace Peacock -- Track and field athlete from New Jersey, United States
Wikipedia - Euler's three-body problem -- Solve for a particle's motion that is acted on by the gravitational field of two other point masses
Wikipedia - European Astronaut Centre -- ESA field center in Koln, Germany
Wikipedia - Eurovision Song Contest -- Annual song competition held among member countries of the European Broadcasting Union
Wikipedia - Euryale (Gorgon) -- Mythical character; second eldest of the Gorgons, the three sisters that have the hair of living, venomous snakes
Wikipedia - Eva Feldman -- American neurologist
Wikipedia - Evander Holyfield vs. Adilson Rodrigues -- Boxing match
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Wikipedia - Evans, Novak, Hunt > Shields
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Wikipedia - Everyday Aesthetics -- Philosophy subfield
Wikipedia - Evil bit -- Fictional IPv4 header field indicating malicious intent
Wikipedia - Evolutionary developmental biology -- Field of research that compares the developmental processes of different organisms to infer the ancestral relationships
Wikipedia - Evolutionary ethics -- Field of inquiry that explores how evolutionary theory might bear on our understanding of ethics or morality.
Wikipedia - Ewood Bridge and Edenfield railway station -- Railway station in Lancashire, UK
Wikipedia - Exec Shield
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Wikipedia - Experimental evolution -- Use of laboratory and field experiments to explore evolutionary dynamics
Wikipedia - Expert -- Person with broad and profound competence in a particular field
Wikipedia - Expo 2010 -- World Expo held in Shanghai, China
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Wikipedia - Expo 86 -- World's Fair held in Vancouver, British Columbia, Canada
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Wikipedia - Eyrefield Stakes -- Flat horse race in Ireland
Wikipedia - Ezra Greenleaf Weld -- American photographer
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Wikipedia - Face shield -- Device used to protect the wearer's face from hazards
Wikipedia - Fadil Bellaabouss -- French track and field athlete
Wikipedia - Fairfield County Airport (South Carolina) -- Airport in South Carolina, United States
Wikipedia - Fairfield County, Connecticut -- County in Connecticut, US
Wikipedia - Fairfield County Courthouse (Ohio) -- local government building in the United States
Wikipedia - Fairfield County, Ohio -- County in Ohio, US
Wikipedia - Fairfield, Iowa
Wikipedia - Fairfield Lake State Park -- State park in Freestone County, Texas
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Wikipedia - Fairfield Swamp Fight -- Battle during the Pequot War
Wikipedia - Fairfields -- Civil parish in Milton Keynes, Buckinghamshire, England
Wikipedia - Fairfield Township, Cumberland County, New Jersey -- Township in Cumberland County, New Jersey, United States
Wikipedia - Fairfield Township, Essex County, New Jersey -- Township in Essex County, New Jersey, United States
Wikipedia - Fairfield Township, Grundy County, Iowa -- Township in Iowa, USA
Wikipedia - Fairfield University
Wikipedia - Fair Field -- Large private house in the Hamptons, Long Island, in New York State
Wikipedia - Faja de Entre Poios -- Debris field on the Azores
Wikipedia - Fajr International Film Festival -- Annual film festival held in Tehran, Iran
Wikipedia - Fallowfield Loop -- Off-road cycle path, pedestrian and horse riding route in the south of Manchester, England
Wikipedia - Fallowfield, Ottawa -- Unincorporated village in Ottawa, Ontario, Canada
Wikipedia - Fallowfield railway station -- Disused railway station in Manchester, England
Wikipedia - Fallowfield station (Ontario) -- Inter-city passenger railway station in Barrhaven (Ottawa, Ontario, Canada) operated by Via Rail
Wikipedia - Fall prevention -- Safety precautions to reduce falls suffered by the elderly
Wikipedia - Fannie Brown Patrick -- People from Fairfield, Iowa
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Wikipedia - Farfield Friends Meeting House -- Former Quaker meeting house in Addingham, England
Wikipedia - Fargo Marathon -- Annual race in the United States held since 2005
Wikipedia - Farnsfield railway station -- Former railway station in Nottinghamshire, England
Wikipedia - Farnsfield -- Village in Nottinghamshire, England
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Wikipedia - Fatemeh Mohammadi -- Iranian female track and field athlete
Wikipedia - Fault mechanics -- A field of study that investigates the behavior of geologic faults
Wikipedia - Faurot Field -- Stadium in Columbia, MO, USA
Wikipedia - Favour Ofili -- Nigerian track and field athlete
Wikipedia - Fay Weldon -- English author, essayist and playwright
Wikipedia - Featherstone Field -- College sports stadium in California, U.S.
Wikipedia - Federal Agent -- 1936 film by Sam Newfield
Wikipedia - Fedor von Bock -- German field marshal
Wikipedia - Felda (Ohm) -- River in Germany
Wikipedia - Feldberg (Black Forest) -- Mountain in the Black Forest, Baden-Wurttemberg, Germany
Wikipedia - Feldenkrais Method -- Type of alternative exercise therapy with no evidence of efectivity created by Moshe Feldenkrais
Wikipedia - Feld Entertainment
Wikipedia - Felderbach -- River in Germany
Wikipedia - FeldjM-CM-$ger -- Military police of the German armed forces
Wikipedia - Feldkahl -- River in Germany
Wikipedia - Feldkirch, Vorarlberg
Wikipedia - Feldmann case -- Criminal case in Norway
Wikipedia - Feldspar -- A group of rock-forming tectosilicate minerals
Wikipedia - Feldspathoid -- Mineral grouping of silica poor tectosilicates
Wikipedia - Felix A. Sommerfeld -- German spy
Wikipedia - Felix Victor Birch-Hirschfeld
Wikipedia - Felsic -- Igneous rock rich in silica and forming feldspar and quartz
Wikipedia - Female Perversions -- 1996 American drama film by Susan Streitfeld
Wikipedia - Fenella Fielding -- English actress
Wikipedia - Fenton Airfield -- World War II airfield
Wikipedia - Ferdinand Fellner the Elder -- Austrian architect (1815-1871)
Wikipedia - Ferdinand Gueldry -- French painter
Wikipedia - Fermionic field
Wikipedia - Fernando Belluschi -- Argentine midfielder
Wikipedia - Ferran Glenfield -- 21s-century Irish Anglican bishop
Wikipedia - Ferranti MRT -- Application-specific handheld computer
Wikipedia - Ferrero-Washington theorem -- Iwasawa's M-NM-<-invariant is 0 for cyclotomic extensions of abelian algebraic number fields
Wikipedia - Ferry Field -- American multi-purpose stadium
Wikipedia - Festa del Redentore -- Fireworks festival held in Venice
Wikipedia - Festival de Bomba y Plena de San Anton -- Annual celebration held in Ponce, Puerto Rico
Wikipedia - Festival du nouveau cinema -- Annual film festival held in Montreal, Canada
Wikipedia - Festival Nacional AfrocaribeM-CM-1o -- Annual celebration held in Ponce, Puerto Rico
Wikipedia - Festival Nacional de la Quenepa -- Annual festival held in Ponce, Puerto Rico
Wikipedia - Festival of Great Britain and Northern Ireland -- UK government-funded celebration to be held in 2022
Wikipedia - Festival Omladina -- music festival held in Subotica, Serbia
Wikipedia - FFP standards -- Flexible pad held over the nose and mouth by elastic or rubber straps to protect against dust
Wikipedia - Fiber (computer science) -- Lightweight thread of execution in the field of computer science
Wikipedia - Fibrous joint -- Fixed joints between bones held together by dense, fibrous tissue
Wikipedia - Field Act -- 1933 California law on seismic proofing standards for schools
Wikipedia - Field agent
Wikipedia - Field & Stream (retailer) -- U.S. outdoor goods retailer
Wikipedia - Field & Stream -- American magazine
Wikipedia - Field archery -- Competitive archery under field hunting conditions
Wikipedia - Field Artillery Branch (United States) -- United States Army service branch responsible for self-propelled and towed artillery
Wikipedia - Field artillery team -- Military group organized to direct and control artillery fire on the battlefield
Wikipedia - FIELDATA
Wikipedia - Fieldata -- Military communication project and ASCII precursor
Wikipedia - Fieldbus
Wikipedia - Field Cate -- American actor and musician
Wikipedia - Field coil -- Electromagnet used to generate a magnetic field in an electro-magnetic machine
Wikipedia - Field Commander Cohen: Tour of 1979
Wikipedia - Field (computer science)
Wikipedia - Field cycling -- Measurement method
Wikipedia - Field Day (festival) -- Yearly outdoor music festival in London
Wikipedia - Fielded text -- File format
Wikipedia - Field-effect transistor
Wikipedia - Field electron emission -- Emission of electrons induced by an electrostatic field
Wikipedia - Field emission display
Wikipedia - Field-emission display
Wikipedia - Field emission gun -- Type of electron gun - one of the parts of an electron microscope
Wikipedia - Field emitter array
Wikipedia - Fielden Chair of Pure Mathematics
Wikipedia - Field Enterprises -- American media company
Wikipedia - Fielder Cook -- American film and television director
Wikipedia - Field experiment
Wikipedia - Field extension
Wikipedia - Field (heraldry) -- Background of a shield or flag
Wikipedia - Field High School -- Secondary school in Brimfield, Ohio, United States
Wikipedia - Field hockey at the 2019 Pan American Games -- The Field hockey competitions at the 2019 Pan American Games
Wikipedia - Field hockey stick -- Means by which field hockey is played
Wikipedia - Field hockey -- Team sport version of hockey played on grass or artificial turf with sticks and a round ball
Wikipedia - Field hospital
Wikipedia - Field-induced polymer electroluminescent technology
Wikipedia - Fielding & Platt -- Hydraulic engineering firm
Wikipedia - Fielding Bradford Meek -- American scientist
Wikipedia - Fielding Dawson -- American writer
Wikipedia - Fielding Edlow -- American actress and comedian
Wikipedia - Fielding Graduate University -- Private university in Santa Barbara, California, United States
Wikipedia - Fielding L. Wright -- American politician
Wikipedia - Field line -- Visual aid to depiction of a vector field
Wikipedia - Field marshal (Pakistan) -- Highest military rank of the Pakistan Army
Wikipedia - Field marshal (United Kingdom) -- Highest military rank of the British Army
Wikipedia - Field (mathematics) -- Algebraic structure with addition, multiplication and division
Wikipedia - Field Medic -- American lo-fi musician
Wikipedia - Field, Minneapolis -- neighborhood of Nokomis, Minneapolis
Wikipedia - Field Music -- English rock band
Wikipedia - Field Nation -- American freelance management company
Wikipedia - Fieldnotes -- Notes recorded by researchers in the course of field research
Wikipedia - Field of Dreams -- 1989 film by Phil Alden Robinson
Wikipedia - Field of fire -- Area that can easily and effectively be reached by gunfire from a firearm
Wikipedia - Field of Mars (Saint Petersburg) -- Square in Saint Petersburg, Russia
Wikipedia - Field of sets
Wikipedia - Field of study
Wikipedia - Field of the Cloth of Gold -- Summit meeting
Wikipedia - Field of view -- Extent of the observable world seen at any given moment
Wikipedia - Field Ornithology Group of Sri Lanka -- Sri Lankan wildlife conservation organization
Wikipedia - Field (physics)
Wikipedia - Field physics
Wikipedia - Field programmable gate array
Wikipedia - Field-programmable gate array -- Array of logic gates that are reprogrammable
Wikipedia - Field-programmable object array
Wikipedia - Field recording -- Term used for an audio recording produced outside a recording studio
Wikipedia - Field research -- Collection of information outside a laboratory, library or workplace setting
Wikipedia - Field-reversed configuration -- Magnetic confinement fusion reactor
Wikipedia - Fields and Gardens poetry -- Classical Chinese poetry genre
Wikipedia - Fields Avenue, The Philippines -- Road in the Philippines
Wikipedia - Fieldsboro, New Jersey -- Borough in Burlington County, New Jersey, United States
Wikipedia - Field-sequential color system -- Color television system in which the primary color information is transmitted in successive images
Wikipedia - Fieldset
Wikipedia - Field slaves in the United States
Wikipedia - Fields medal
Wikipedia - Fields Medal -- Prize for mathematicians
Wikipedia - Field's metal -- Fusible alloy made of an eutectic of bismuth, indium, and tin
Wikipedia - Fields of Force -- 1974 book by William Berkson
Wikipedia - Fields of Gold -- 1993 single by Sting
Wikipedia - Fields of science
Wikipedia - Fields of the Nephilim
Wikipedia - Fields Point -- Historic park in Rhode Island, US
Wikipedia - Field strip -- Firearms terminology for firearm dissasembly
Wikipedia - Field surgeon
Wikipedia - Field surgery
Wikipedia - Field-theoretic simulation -- Numerical strategy to calculate structure and physical properties of a many-particle system
Wikipedia - Field theory (mathematics)
Wikipedia - Field theory (physics)
Wikipedia - Field theory (psychology)
Wikipedia - Field training officer -- Senior member of an organization responsible for the training of a junior member
Wikipedia - Field trip -- journey by a group of people
Wikipedia - Field-tube boiler
Wikipedia - Fieldway tram stop -- Tramstop in New Addington, London Borough of Croydon, UK
Wikipedia - Fieldwork
Wikipedia - Fiestas patronales de Ponce -- Annual celebration held in Ponce, Puerto Rico
Wikipedia - Fiestas patronales in Puerto Rico -- Yearly celebrations held in each municipality
Wikipedia - Fifield Site -- Archaeological site in Indiana
Wikipedia - FIFO (film festival) -- International documentary film festival held in Tahiti
Wikipedia - FIH World Rankings -- Field hockey world ranking list
Wikipedia - Fiji parrotfinch -- A species of bird in the family Estreldidae
Wikipedia - Finger pillory -- Restraint device where the fingers are held in a wooden block
Wikipedia - Finis Alonzo Crutchfield Jr. -- American Methodist bishop
Wikipedia - Finite field arithmetic
Wikipedia - Finite fields
Wikipedia - Finite field -- Algebraic structure
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 - Fiona Meldrum -- British chemist
Wikipedia - First Australian Army -- Australian field army
Wikipedia - Firth Park (ward) -- Electoral ward in the City of Sheffield, South Yorkshire, England
Wikipedia - Firtusu gas field -- Gas field in Harghita County, Romania
Wikipedia - Fishermans Airfield -- Abandoned airport near Port Moresby, Papua New Guinea
Wikipedia - Five College Museums/Historic Deerfield -- Museum consortium in Massachusetts, US
Wikipedia - Five Elders
Wikipedia - Five Field Kono
Wikipedia - Fixed-field alternating gradient accelerator -- Circular particle accelerator concept
Wikipedia - Fjeldeventyret -- 1927 film
Wikipedia - FJ Management -- Privately held U.S. corporation which operates convenience stores, oil & refining, banking, and insurance businesses
Wikipedia - Flaming Frontier -- 1958 film directed by Sam Newfield
Wikipedia - Flash welding -- Type of resistance welding that does not use any filler metals
Wikipedia - Flora Schofield -- American artist
Wikipedia - Florence Annie Yeldham
Wikipedia - Florence Colle -- French former track and field athlete
Wikipedia - Florence Eldridge -- American actress
Wikipedia - Florence Griffith Joyner -- American track and field athlete
Wikipedia - Florence Marathon -- Annual race in Italy held since 1984
Wikipedia - Florence Warfield Sillers -- American socialite and historian
Wikipedia - Florence Yeldham -- British mathematician
Wikipedia - Florenz Ziegfeld Jr. -- 19th and 20th-century American broadway impresario
Wikipedia - Florida's Tribute to the Women of the Confederacy -- Outdoor Confederate memorial installed in Jacksonville, Florida's Springfield Park
Wikipedia - Flower and Dean Street -- Road at the heart of the Spitalfields rookery in the East End of London
Wikipedia - Floyd Bennett Field -- Historic former airport in Brooklyn, New York
Wikipedia - Flubber (film) -- 1997 film by Les Mayfield
Wikipedia - Fluid solution -- A class of exact solutions to Einstein's field equations
Wikipedia - FM-CM-*te du Citron -- Annual carnival event held in Menton, France
Wikipedia - Foekje Dillema -- Dutch track and field athlete (1926-2007)
Wikipedia - Foidolite -- A rare coarse-grained intrusive igneous rock in which more than 60% of light-coloured minerals are feldspathoids
Wikipedia - Fokje van der Velde -- Dutch speed skater
Wikipedia - Folsom Field -- Stadium in Colorado, USA
Wikipedia - Fons Elders -- Dutch philosopher
Wikipedia - Force field analysis
Wikipedia - Force-field analysis
Wikipedia - Force field (chemistry) -- Concept on molecular modeling
Wikipedia - Force field (fiction)
Wikipedia - Force field (physics) -- Region of space in which a force acts
Wikipedia - Forceps -- A handheld, hinged instrument used for grasping and holding objects
Wikipedia - Forces and Fields -- Book by Mary B. Hesse
Wikipedia - Forestville Hockey Club -- Australian field hockey club
Wikipedia - Form (HTML) -- Input fields on a Web page
Wikipedia - Fort Glenn Army Air Base -- Former US Army Air Forces airfield on Adak Island, Alaska
Wikipedia - Fort Pillow State Historic Park -- State park and historic battlefield in Tennessee, United States
Wikipedia - Fortuna Dsseldorf
Wikipedia - Fort Washington State Park -- State park in Springfield and Whitemarsh, Montgomery County, Pennsylvania, United States
Wikipedia - For What It's Worth -- 1966 single by Buffalo Springfield
Wikipedia - Four field approach
Wikipedia - Four Field Kono
Wikipedia - Fourth Army (Bulgaria) -- Bulgarian field army (1912-1945)
Wikipedia - Fourth Council of Constantinople (Catholic Church) -- 8th ecumenical council of the Catholic Church; held in Constantinople from 5 Oct. 869 to 28 Feb. 870
Wikipedia - Fourth Council of Constantinople (Eastern Orthodox) -- Synod, convoked by Byzantine Emperor Basil I and held in 879-880, confirming the reinstatement of Photius as Patriarch of Constantinople; accepted by some Eastern Orthodox churches
Wikipedia - Fox Butterfield -- American journalist
Wikipedia - Foxfield railway station -- Railway station in Cumbria, England
Wikipedia - Foy Draper -- American track and field athlete
Wikipedia - Fracture mechanics -- Field of mechanics concerned with the study of the propagation of cracks in materials
Wikipedia - Frailty syndrome -- Weakness in elderly person
Wikipedia - Frances Bradfield -- aeronautical engineer
Wikipedia - Francesca Anna Canfield -- American linguist
Wikipedia - Francis Alexander Shields -- American businessman
Wikipedia - Francis Bampfield -- 17th century Baptist divine
Wikipedia - Francis Blomefield
Wikipedia - Franciscus Junius (the elder) -- 16th-century Huguenot theologian
Wikipedia - Francis Delafield -- American physician
Wikipedia - Francis Knollys (the elder) -- 16th-century English courtier and politician
Wikipedia - Francis Tregian the Elder -- British landowner
Wikipedia - Francis Weldon -- British equestrian
Wikipedia - Francoise Harteveld -- Dutch judoka
Wikipedia - Francois Feldman -- French singer
Wikipedia - Frank Field, Baron Field of Birkenhead -- British politician and peer
Wikipedia - Frank Field (meteorologist) -- American television personality and meteorologist
Wikipedia - Frank Gagliano -- American track and field coach
Wikipedia - Frank Grosveld
Wikipedia - Frank Pierce (athlete) -- American track and field athlete
Wikipedia - Frank Sharpley -- New Zealand track and field athlete
Wikipedia - Frans Langeveld -- Dutch painter
Wikipedia - Frantz Heldenstein -- Luxembourgian sculptor
Wikipedia - Franz Bibfeldt -- Hoax regarding fictitious theologian
Wikipedia - Franz-Keldysh effect -- Change in optical absorption by a semiconductor when an electric field is applied
Wikipedia - Frasin-Gura Humorului gas field -- Gas field in Suceava County, Romania
Wikipedia - Fraunhofer diffraction equation -- Mathematical explanation of far field diffraction
Wikipedia - Fraunhofer diffraction -- Far-field diffraction
Wikipedia - Freda Warfield -- American politician
Wikipedia - Fredda Blanchard-Fields -- American gerontologist
Wikipedia - Freddy Mansveld -- Belgian bobsledder
Wikipedia - Fred Englehardt -- American track and field athlete
Wikipedia - Frederick Field (retailer) -- American businessman
Wikipedia - Frederick Field (scholar) -- British scholar and theologian
Wikipedia - Frederick Greenfield -- English cricketer and Anglican priest
Wikipedia - Frederick Hatfield -- American powerlifter
Wikipedia - Frederick H. Sheldon
Wikipedia - Frederick Merrifield -- English barrister
Wikipedia - Frederick Weld -- New Zealand politician and a governor of various British colonies (1823-1891)
Wikipedia - Frederik Bouttats the Elder -- Flemish painter, engraver, printmaker, and dealer in prints
Wikipedia - Fred Feldman (philosopher) -- American philosopher
Wikipedia - Fred J. Ansfield -- Oncologist, clinical researcher (b. 1910, d. 1996)
Wikipedia - Fred Neufeld -- German physician
Wikipedia - Fredricka Whitfield -- American journalist and news anchor
Wikipedia - Fred Soyez -- French field hockey coach
Wikipedia - Fred Trump Jr. -- Elder brother of Donald Trump
Wikipedia - Freedom Fields (film) -- 2018 documentary film by Naziha Arebi
Wikipedia - Freedom of Information Act (United States) -- US statute regarding access to information held by the US government
Wikipedia - Freeman-Sheldon syndrome -- Rare congenital disorder
Wikipedia - Free Press Summer Fest -- Music festival held in Houston, Texas
Wikipedia - Freshfield railway station -- Railway station located on the Northern Line in Formby, Merseyside, England
Wikipedia - Fresh Fields -- Television series
Wikipedia - Friction Stir Welding
Wikipedia - Friction stir welding
Wikipedia - Friday (Daniel Bedingfield song) -- 2003 Single by Daniel Bedingfield
Wikipedia - Friday Harbor Laboratories -- Marine biology field station of the University of Washington
Wikipedia - Friedrich Alefeld -- German botanist, author, and medical practitioner (1820-1872)
Wikipedia - Friedrich Baumfelder -- German composer, conductor, and pianist
Wikipedia - Friedrich Dingeldey -- German mathematician
Wikipedia - Friedrich Freiherr von Hotze -- Field Marshal, French Revolutionary Wars
Wikipedia - Friedrich Herzfeld -- German musicologist
Wikipedia - Friedrich Paulus -- German field marshal during World War II commanding the 6th Army during the Battle of Stalingrad
Wikipedia - Fringe theory -- idea or viewpoint which differs from the accepted scholarship in its field
Wikipedia - Fritz Feld -- German-American actor
Wikipedia - Fritz Huitfeldt -- Norwegian politician
Wikipedia - Frontal eye fields
Wikipedia - Frontier Scout (1938 film) -- 1938 film directed by Sam Newfield
Wikipedia - Froude number -- A dimensionless number defined as the ratio of the flow inertia to the external field
Wikipedia - Fugitive of the Plains -- 1943 film by Sam Newfield
Wikipedia - Fukuoka Marathon -- Annual race in Japan held since 1947
Wikipedia - Full Fathom Five: Video Field Recordings -- 2008 live album by Clutch
Wikipedia - Full Moon (Armand Van Helden song) -- 2000 single by Common and Armand Van Helden
Wikipedia - Fulwood, Sheffield -- Suburb of Sheffield in South Yorkshire, England
Wikipedia - Fulwood (ward), South Yorkshire -- Electoral ward in the City of Sheffield, South Yorkshire, England
Wikipedia - Function field sieve
Wikipedia - Fundamental lemma (Langlands program) -- Relates orbital integrals on a reductive group over a local field to stable orbital integrals on its endoscopic groups
Wikipedia - Fundamental rights -- Basic rights protected and upheld by law
Wikipedia - Fundamental theorem of Galois theory -- Theorem that describes the structure of certain types of field extensions
Wikipedia - Fundamental theorem of ideal theory in number fields -- Every nonzero proper ideal in the ring of integers of a number field factorizes uniquely
Wikipedia - Fursatganj Airfield -- Airport in Raebareli
Wikipedia - F. Wstenfeld
Wikipedia - Gaius Caesar -- Son of Marcus Vipsanius Agrippa and Julia the Elder, Emperor Augustus' only daughter (20 BC-AD 4)
Wikipedia - Galactic tide -- Tidal force experienced by objects subject to the gravitational field of a galaxy
Wikipedia - Galois field
Wikipedia - Galois theory -- Mathematical connection between field theory and group theory
Wikipedia - Gamal Lineveldt -- South African serial killer
Wikipedia - Game & Watch -- Series of handheld electronic games by Nintendo
Wikipedia - Game Boy Advance SP -- Handheld game console by Nintendo
Wikipedia - Game Boy Advance -- Handheld game console by Nintendo
Wikipedia - Game Boy Color -- Handheld game console
Wikipedia - Game Boy family -- Family of handheld game consoles by Nintendo
Wikipedia - Game Boy Micro -- Handheld game console developed by Nintendo
Wikipedia - Game Critics Awards -- Video game awards held after E3
Wikipedia - Gandhi Khan -- album by Armand Van Helden
Wikipedia - Ganimedes -- Black Westphalian gelding; dressage competitor
Wikipedia - Ganzfeld effect
Wikipedia - Ganzfeld experiment
Wikipedia - Garden City-Mitchel Field Secondary -- Long Island Rail Road branch
Wikipedia - Garfield and Friends -- American animated television series with characters from the Garfield and U.S. Acres comic strips
Wikipedia - Garfield: A Tail of Two Kitties -- 2006 film by Tim Hill
Wikipedia - Garfield County, Colorado -- County in Colorado, US
Wikipedia - Garfield County Library District -- Public library system located in western Colorado, United States
Wikipedia - Garfield Darien -- French track and field athlete
Wikipedia - Garfield Gets Real (video game) -- Video game for the Nintendo DS
Wikipedia - Garfield High School (New Jersey) -- High school in Bergen County, New Jersey, United States
Wikipedia - Garfield McMahon -- Canadian sports shooter
Wikipedia - Garfield, New Jersey -- City in Bergen County, New Jersey, United States
Wikipedia - Garfield Park branch -- Former rapid transit line
Wikipedia - Garfield Public Schools -- School district in Bergen County, New Jersey, United States
Wikipedia - Garfield's Pet Force -- 2009 CGI film directed by Mark A.Z. Dippe
Wikipedia - Garfield's Thanksgiving -- 1989 film
Wikipedia - Garfield: The Movie -- 2004 animated/live-action film by Peter Hewitt
Wikipedia - Garfield Township, Ida County, Iowa -- Township in Iowa, USA
Wikipedia - Garfield Township, Lyon County, Iowa -- Township in Iowa, USA
Wikipedia - Garfield Township, Mahaska County, Iowa -- Township in Iowa, USA
Wikipedia - Garfield Township, Sioux County, Iowa -- Township in Iowa, USA
Wikipedia - Garfield -- Comic strip created by Jim Davis
Wikipedia - Garibaldi Lake volcanic field -- Volcanic field in Canada
Wikipedia - Gary Hatfield -- American philosopher
Wikipedia - Gary S. Fields -- American economist, the John P
Wikipedia - Gary Sheffield (bobsleigh) -- American bobsledder
Wikipedia - Gas metal arc welding -- Welding process
Wikipedia - Gas tungsten arc welding -- Welding process
Wikipedia - Gaussian free field -- Concept in statistical mechanics
Wikipedia - Gavari -- 40-day long festival held in the Mewar region of Rajasthan, India
Wikipedia - Gawler Craton -- A province of the larger West Australian Shield in central South Australia
Wikipedia - Gawthorpe, Wakefield -- Village in West Yorkshire, England
Wikipedia - G. C. Field
Wikipedia - Geamana oil field -- Oil field in Bacau County, Romania
Wikipedia - Gebhard Leberecht von Blucher -- Prussian field marshal
Wikipedia - G. E. C. Wakefield -- Anglo-Indian civil servant and Prime Minister of Jammu and Kashmir
Wikipedia - Geert Deldaele -- Belgian sprint canoer
Wikipedia - Geldards Coaches -- Former bus operator in Leeds, West Yorkshire, England
Wikipedia - Gelderland -- Province of the Netherlands
Wikipedia - Gelderner Fleuth -- River in Germany
Wikipedia - Geldersche Stoomtramweg Maatschappij -- Dutch steam tram
Wikipedia - Geldersekade -- Canal in Amsterdam
Wikipedia - Geldhung -- Mountain in Uttarakhand, India
Wikipedia - Genaro Saavedra -- Filipino track and field athlete
Wikipedia - Gender and politics -- Academic subfield
Wikipedia - Gender history -- Sub-field of history and gender studies
Wikipedia - Gender studies -- Interdisciplinary field of study
Wikipedia - General Elderly Alliance -- Defunct political party in the Netherlands
Wikipedia - General motion control -- Sub-field of automation
Wikipedia - General number field sieve -- Factorization algorithm
Wikipedia - General William J. Fox Airfield -- Airport in California, United States
Wikipedia - Generation Wealth -- 2018 documentary film by Lauren Greenfield
Wikipedia - Genericon -- Multi-genre convention held in Troy, NY
Wikipedia - Gene therapy -- Medical field
Wikipedia - Geneva Marathon -- Annual race in Switzerland held since 2005
Wikipedia - Genevieve Caulfield
Wikipedia - Genocide studies -- Academic field of study that researches genocide
Wikipedia - GenrM-EM-^M -- Japanese elder statesmen
Wikipedia - Geodesy -- The science of the geometric shape, orientation in space, and gravitational field of Earth
Wikipedia - Geoff Bloomfield -- Australian equestrian
Wikipedia - Geoffrey Longfield -- English cricketer and Royal Air Force officer
Wikipedia - Geomagnetic jerk -- A sudden change in the Earth's magnetic field
Wikipedia - Geomagnetic pole -- The poles of a dipole approximation to the Earth's field
Wikipedia - Geomagnetic reversal -- Reversal of direction of Earth's magnetic field
Wikipedia - Geomagnetic secular variation -- Short-term changes in the Earth's magnetic field
Wikipedia - Geometric integrator -- Mathematical field of numerical ordinary differential equations
Wikipedia - George A. Porterfield -- Confederate States Army colonel and banker
Wikipedia - George Baerveldt -- American ophthalmologist
Wikipedia - George Bazeley Scurfield
Wikipedia - George Beldam -- English cricketer and photographer
Wikipedia - George B. Field
Wikipedia - George Bragg Fielder -- Congressman for New Jersey
Wikipedia - George B. Selden -- American patent lawyer and inventor of a version of the automobile
Wikipedia - George Duffield (Reverend) -- Minister
Wikipedia - George Eld
Wikipedia - George Field (actor) -- American actor
Wikipedia - George Greenfield (gymnast) -- American gymnast
Wikipedia - George Hamilton, 1st Earl of Orkney -- 17th- and 18th-century Scottish nobleman and field marshal
Wikipedia - George Haudenshield -- American politician
Wikipedia - George Lee, 3rd Earl of Lichfield
Wikipedia - George Lee (athlete) -- British track and field athlete
Wikipedia - George M. Sheldrick
Wikipedia - George Parker, 2nd Earl of Macclesfield
Wikipedia - Georges Breitman -- French track and field athlete
Wikipedia - George Seldes -- American investigative journalist and media critic
Wikipedia - George Selwyn (Bishop of Lichfield)
Wikipedia - George Sheldon (diver) -- American diver
Wikipedia - George Stanhope, 7th Earl of Chesterfield -- British soldier and Conservative politician
Wikipedia - Georges Touquet-Daunis -- French track and field athlete
Wikipedia - George Townshend, 1st Marquess Townshend -- 18th-century British Field Marshal and Marquess
Wikipedia - George Waterfield Russell -- American serial killer
Wikipedia - George Weidenfeld, Baron Weidenfeld -- British businessman and Baron (1919-2016)
Wikipedia - George Whitefield Chadwick -- American composer
Wikipedia - George Whitefield Davis -- US Army general, military Governor of Puerto Rico, and of the Panama Canal Zone
Wikipedia - George Whitefield -- 18th-century English minister and preacher
Wikipedia - George Windsor, Earl of St Andrews -- Elder son of Prince Edward, Duke of Kent and his wife, Katharine, Duchess of Kent
Wikipedia - Georg Ritter von Frauenfeld
Wikipedia - Gerald Weisfeld -- British businessman
Wikipedia - Gerard Helders -- Dutch politician
Wikipedia - Gerard van Velde -- Dutch speed skater
Wikipedia - Gerard Veldkamp -- Dutch politician
Wikipedia - Gerda Hasselfeldt -- German politician
Wikipedia - Gerd von Rundstedt -- German Field Marshal during World War II
Wikipedia - Gerhard Hirschfelder -- German Roman Catholic priest
Wikipedia - Gerhard Hirschfeld -- German historian and author
Wikipedia - Gerhard Lichtenfeld -- German sculptor
Wikipedia - Gerhard Rosenfeld -- German composer
Wikipedia - Gerhard Stapelfeldt
Wikipedia - Geriatric anesthesia -- Branch of medicine that studies anesthesia approach in the elderly
Wikipedia - Geriatrics -- Specialty that focuses on health care of elderly people
Wikipedia - Gerontocracy -- Oligarchical rule by the elderly
Wikipedia - Gerrit Rietveld Academie -- Art academy in Amsterdam
Wikipedia - Gerrit Rietveld -- Dutch furniture designer and architect
Wikipedia - Gersfeld
Wikipedia - Gertie Shields -- Activist
Wikipedia - Gertrude Herzfeld -- British doctor
Wikipedia - Gertrude Wilhelmsen -- American track & field athlete, discus thrower, javelin thrower, and softball player
Wikipedia - Gertrud Kornfeld -- German chemist
Wikipedia - Get Shorty (film) -- 1995 comedy film directed by Barry Sonnenfeld
Wikipedia - Gettysburg Battlefield -- site of the Battle of Gettysburg during the American Civil War
Wikipedia - Gharde Geldenhuys -- Namibian gymnast
Wikipedia - Gheraiesti gas field -- Gas field in Bacau County, Romania
Wikipedia - Ghercesti gas field -- Gas field in Dolj County, Romania
Wikipedia - Ghost Diver -- 1957 American adventure film by Richard Einfeld and Merrill G. White
Wikipedia - Ghost Patrol -- 1936 film by Sam Newfield
Wikipedia - Gidget Grows Up -- 1969 television film by James Sheldon
Wikipedia - Gielde -- Ortsteil of Schladen-Werla in Lower Saxony, Germany
Wikipedia - Gifi Fields -- British fashion designer and businessman
Wikipedia - Gijs van Heumen -- Dutch field hockey coach
Wikipedia - Gilbert Kennedy (rower) -- English rower who won the Wingfield Sculls in 1893
Wikipedia - Gilbert Sheldon
Wikipedia - Giles Bonnet -- South African field hockey coach
Wikipedia - Giles Fletcher the Elder
Wikipedia - Giles Fletcher, the Elder -- English poet, diplomat and politician
Wikipedia - Gill Gatfield -- New Zealand sculptor
Wikipedia - Gillian Baverstock -- British author and elder daughter of English novelist Enid Blyton
Wikipedia - Gillian Hadfield -- Legal scholar
Wikipedia - Gilmore Schjeldahl -- American businessman and inventor
Wikipedia - Gimme Gimme (Whigfield song) -- 1996 single by Whigfield
Wikipedia - Ginger Byfield -- Journalist, Publisher, Western Canadian
Wikipedia - Ginnie Crawford -- American track and field athlete
Wikipedia - Giovanni Maria Quaglio the Elder -- Austrian stage designer
Wikipedia - Giro d'Italia -- Cycling road race held in Italy
Wikipedia - Giro di Toscana -- Road bicycle race held annually in Tuscany, Italy
Wikipedia - Gisela Fackeldey -- German actress
Wikipedia - Giza East Field -- Cemetery in Egypt
Wikipedia - Giza West Field -- Cemetery in Egypt
Wikipedia - Gleadless Valley (ward) -- Electoral ward in the City of Sheffield, South Yorkshire, England
Wikipedia - Glenn Morris -- American track and field athlete
Wikipedia - Glenroy Gilbert -- Canadian track and field athlete
Wikipedia - Glidden Field -- US athletic venue
Wikipedia - Globe Life Field
Wikipedia - Glossary of field theory -- Wikipedia glossary
Wikipedia - Glossary of oilfield jargon -- Wikipedia glossary
Wikipedia - Glossary -- Alphabetical list of terms relevant to a certain field of study or action
Wikipedia - Gluon field strength tensor
Wikipedia - Godfrey Hounsfield -- English electrical engineer (1919-2004)
Wikipedia - Godfrey Newbold Hounsfield
Wikipedia - Godiva Festival -- A three day music festival held each year in Coventry, England
Wikipedia - Go-Get-'Em-Haines -- 1936 film by Sam Newfield
Wikipedia - Gold Fields -- South African mining company
Wikipedia - Goodman's Fields Theatre -- Several 18th-century theatres in London
Wikipedia - Google I/O -- Developer conference held by Google
Wikipedia - Gordonians Hockey Club -- Scottish field hockey club
Wikipedia - Gordon-North Sydney Hockey Club -- Australian field hockey club
Wikipedia - Gordon Porterfield -- American dramatist
Wikipedia - Gordon Scurfield -- English biologist and author
Wikipedia - Gordon Van Gelder
Wikipedia - Gosta Bladin -- Swedish track and field athlete
Wikipedia - Gosta Bredefeldt -- Swedish actor
Wikipedia - Gotta Get Thru This (song) -- 2001 single by Daniel Bedingfield
Wikipedia - GP2X -- Handheld game console
Wikipedia - GPD Win 2 -- Handheld Windows gaming computer
Wikipedia - GPD Win Max -- [[Handheld PC| ]]Handheld Windows gaming computer
Wikipedia - GRACE and GRACE-FO -- Joint American-German space mission to map Earth's gravitational field
Wikipedia - Grace Eldering -- American public health scientist
Wikipedia - Grace Upshaw -- American track and field athlete
Wikipedia - Gracie Fields -- English singer and comedian
Wikipedia - Gradient theorem -- Evaluates a line integral through a gradient field using the original scaler field
Wikipedia - Gradistea gas field -- Gas field in VM-CM-"lcea County, Romania
Wikipedia - Grand Duchess Olga Nikolaevna of Russia -- Eldest daughter of Tsar Nicholas II of Russia
Wikipedia - Grange Royals Hockey Club -- Australian field hockey club
Wikipedia - Granophyre -- A subvolcanic rock that contains quartz and alkali feldspar in characteristic angular intergrowths
Wikipedia - Grant Holloway -- American track and field athlete
Wikipedia - Grantley Goulding -- British track and field athlete
Wikipedia - Graphopoli -- Urban Art Biennale held in Puerto Rico
Wikipedia - Grassington & Threshfield railway station -- Disused railway station in North Yorkshire, England
Wikipedia - Graves Park (ward) -- Electoral ward in the City of Sheffield, South Yorkshire, England
Wikipedia - Gravimetry -- Measurement of the strength of a gravitational field
Wikipedia - Gravitational field
Wikipedia - Gravitational singularity -- Location in spacetime where the mass and gravitational field of a celestial body is predicted to become infinite
Wikipedia - Gravity Field and Steady-State Ocean Circulation Explorer -- ESA satellite intended to map in the Earth's gravity field. Part of the Living Planet Programme
Wikipedia - Gray Army Airfield -- Military airfield located within Joint Base Lewis-McChord
Wikipedia - Gray Horn -- American track and field athlete
Wikipedia - Great Bardfield Artists -- mid-20th-century artist community, based in the English village of Great Bardfield
Wikipedia - Great Sheffield Flood -- March 1864 flood that devastated parts of Sheffield, England
Wikipedia - Great West Aerodrome -- Grass airfield, operational 1930 - 1944 on the site of the current Heathrow Airport
Wikipedia - Green chemistry -- Research Field in Chemistry and Chemical Engineering
Wikipedia - Greenfield agreement -- Agreement between a union and a new employer, that does not yet have employees
Wikipedia - Greenfield airport -- aviation facility with greenfield project characteristics
Wikipedia - Greenfield Belser -- American design firm
Wikipedia - Greenfield Bridge -- Bridge in Pittsburgh (opened 2017)
Wikipedia - Greenfield Energy Centre -- Natural gas-fired power station in Courtright, Ontario
Wikipedia - Greenfield International Stadium -- International Stadium in Trivandrum City
Wikipedia - Greenfield land -- Agricultural, landscaped, or natural land
Wikipedia - Greenfield, Minnesota -- City in Minnesota, United States
Wikipedia - Greenfield papyrus -- Papyrus containing an ancient Egyptian Book of the Dead
Wikipedia - Greenfield project -- Project that is built up from scratch
Wikipedia - Greenfield, Sauk County, Wisconsin -- Town in Sauk County, Wisconsin, United States
Wikipedia - Green Fields (film) -- 1937 film by Edgar George Ulmer
Wikipedia - Greenfield State Park -- State park in New Hampshire, United States
Wikipedia - Greenfield status -- Term used after a decommissioned site is restored to its original condition prior to any development
Wikipedia - Greenfield University -- University in Kaduna, Nigeria
Wikipedia - Greenfield Valley -- Valley at Saddleworth Moor in the Peak District
Wikipedia - Greenlee Field -- Sports field
Wikipedia - Green Man Festival -- Major music festival held annually in Wales
Wikipedia - Green Monster -- Left Field Wall of Fenway Park
Wikipedia - Green seniors -- Elderly with active interest in environment
Wikipedia - Green Wheat Field with Cypress -- Painting by Vincent van Gogh
Wikipedia - Greg Bell (long jumper) -- American track and field athlete
Wikipedia - Gregor Cameron -- Former Track and field athlete
Wikipedia - Gregor Herzfeld -- German musicologist
Wikipedia - Gregory of Nazianzus the Elder
Wikipedia - Greshan Dananjaya -- Sri Lankan track and field athlete
Wikipedia - Greyfield land -- Underused real estate assets or land
Wikipedia - Greyfield Wood -- Woodland in Somerset, England
Wikipedia - Grider Field -- Airport in Pine Bluff, Arkansas, United States
Wikipedia - Grimoald the Elder
Wikipedia - Griselda (A. Scarlatti) -- Opera by Alessandro Scarlatti
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Wikipedia - Griselda Khng -- Singaporean sailor
Wikipedia - Griselda Pollock
Wikipedia - Griselda Yeung -- Hong Kong actress
Wikipedia - Grnfeld Defence
Wikipedia - GroM-CM-^_feldsiedlung (Vienna U-Bahn) -- Vienna U-Bahn station
Wikipedia - Groningen gas field -- Largest natural gas field in Europe
Wikipedia - Groombridge Place -- Manor house in Speldhurst, Kent, UK
Wikipedia - Gross-Lichterfelde Tramway -- First electric tramway, Berlin (1881-1931)
Wikipedia - Grothendieck trace formula -- Expresses the number of points of a variety over a finite field
Wikipedia - Ground (cricket) -- Area in and around cricket field, or two safe areas batsmen run between to score runs
Wikipedia - Groundwater on Mars -- Water held in permeable ground
Wikipedia - Growth and yield modelling
Wikipedia - Grumman OV-1 Mohawk -- Battlefield reconnaissance and forward air control aircraft
Wikipedia - Grunwald-Wang theorem -- A local-global result for when an element in a number field is an nth power
Wikipedia - Guangzhou Marathon -- Annual race in China held since 2012
Wikipedia - Gudmund Skjeldal -- Norwegian cross-country skier and writer
Wikipedia - Gueldaman caves -- Caves in Algeria
Wikipedia - Guelders
Wikipedia - Gueselderia -- Genus of moths
Wikipedia - Guglielmo Andreoli the Elder -- Italian pianist
Wikipedia - Guiana Shield -- Precambrian geological formation in northeast South America, and one of three cratons of the South American Plate
Wikipedia - Guido Herzfeld -- German actor
Wikipedia - Gulnazar Keldi -- Tajik poet
Wikipedia - Gun Lords of Stirrup Basin -- 1937 film by Sam Newfield
Wikipedia - Gunnar Huseby -- Icelandic track and field athlete
Wikipedia - Guns in the Dark -- 1937 film by Sam Newfield
Wikipedia - Gunsmoke Trail -- 1938 film by Sam Newfield
Wikipedia - Gunvor Eldegard -- Norwegian politician
Wikipedia - Gurley-Mason Mill -- Sawmill built in 1778 in Mansfield, Connecticut
Wikipedia - Guru -- Sanskrit term for a "teacher, guide, expert, or master" of certain knowledge or field
Wikipedia - Gustav Hirschfeld
Wikipedia - Gustav Rau (athlete) -- German track and field athlete
Wikipedia - Gustav Wegner -- German track and field athlete
Wikipedia - Guy Feldman -- Israeli ambassador
Wikipedia - Guy Porter -- American track and field athlete
Wikipedia - GVSU Fieldhouse -- Sports arean near Grand Rapids, Michigan, U.S.
Wikipedia - Gwen Berry -- American track and field athlete
Wikipedia - GyM-EM-^QzM-EM-^Q Haberfeld -- Hungarian gymnast
Wikipedia - Gymnastics at the 2020 Summer Olympics -- Held in Tokyo
Wikipedia - Gyula Strausz -- Hungarian track and field athlete
Wikipedia - Haapsalu Airfield -- Airfield in Estonia
Wikipedia - Haddersfield, Jamaica -- Town in Jamaica
Wikipedia - Haddonfield Memorial High School -- High school in Camden County, New Jersey, United States
Wikipedia - Haddonfield, New Jersey -- Borough in Camden County, New Jersey, United States
Wikipedia - Haddonfield Public Schools -- School district in Camden County, New Jersey, United States
Wikipedia - Hailee Steinfeld -- American actress, singer, songwriter, director, and producer
Wikipedia - Haimar Zubeldia
Wikipedia - Hain Helde -- Estonian canoeist
Wikipedia - Hairy ball theorem -- Theorem which states that there is no nonvanishing continuous tangent vector field on even-dimensional n-spheres
Wikipedia - Haiz (EP) -- 2015 EP by Hailee Steinfeld
Wikipedia - Hakea oldfieldii -- Species of shrub of the family Proteaceae endemic to the South West region of Western Australia
Wikipedia - Halegan gas field -- Iranian natural gas field
Wikipedia - Half Angel (1936 film) -- 1936 film by Sidney Lanfield
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Wikipedia - Halifax Stanfield International Airport -- International airport in Goffs, Nova Scotia, Canada
Wikipedia - Hallam FM -- Radio station in Sheffield, South Yorkshire, England
Wikipedia - Hamarglovene Crevasses -- A crevasse field in Antarctica
Wikipedia - Hamdan v. Rumsfeld
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Wikipedia - Hamiltonian field theory -- Formalism in classical field theory based on Hamiltonian mechanics
Wikipedia - Hamza Driouch -- Qatari track and field athlete
Wikipedia - Hand-held camera -- Filmmaking technique
Wikipedia - Handheld computer
Wikipedia - Handheld Device Markup Language -- Markup language
Wikipedia - Handheld electronic game
Wikipedia - Handheld game console -- Small, portable video game console
Wikipedia - Handheld Games -- North American video game developer
Wikipedia - Handheld game
Wikipedia - Handheld PC -- Computer that is significantly smaller than a laptop
Wikipedia - Hand Held Products
Wikipedia - Handheld projector -- Image projector in a handheld device
Wikipedia - Handheld television -- Portable device for watching television
Wikipedia - Handheld TV game -- Type of video game console
Wikipedia - Hang Ten Icefield -- A glacier in Canada
Wikipedia - Hani Sarie-Eldin -- Egyptian businessman
Wikipedia - Hans Blumenfeld -- German Canadian architect and city planner
Wikipedia - Hanscom Field -- Airport in Massachusetts, United States of America
Wikipedia - Hans Frauenfelder
Wikipedia - Hans Frederick Blichfeldt -- Danish-American mathematician
Wikipedia - Hans Gerhard Colbjornsen Meldahl -- Norwegian jurist and politician
Wikipedia - Hans Gerhard Creutzfeldt -- German neurologist and neuropathologist
Wikipedia - Hans-Hermann Hupfeld -- German physicist
Wikipedia - Hans Hirschfeld -- Dutch economist
Wikipedia - Hans Holbein the Elder -- German painter
Wikipedia - Hans Kjeld Rasmussen -- Danish sport shooter
Wikipedia - Hans Leu the Elder -- Swiss painter
Wikipedia - Hanson Boakai -- Canadian professional soccer midfielder
Wikipedia - Hanson Field -- Stadium in Illinois, USA
Wikipedia - Hans van Helden -- Dutch speed skater
Wikipedia - Harald K. Schjelderup
Wikipedia - Harald Schmid -- German track and field athlete
Wikipedia - Haran's diamond theorem -- A sufficient condition for a separable extension of a Hilbertian field to be Hilbertian
Wikipedia - Harding Icefield -- Ice field in the Alaska, United States
Wikipedia - Harold Alexander, 1st Earl Alexander of Tunis -- British military commander and field marshal; Governor General of Canada
Wikipedia - Harold Warters Jackson -- Lord Mayor of Sheffield in 1930
Wikipedia - Harold Whitfield -- Recipient of the Victoria Cross
Wikipedia - Harry & David Field -- Stadium in Medford, Oregon, USA
Wikipedia - Harry Cahill -- Irish field hockey goalkeeper, also playing for Great Britain
Wikipedia - Harry C. Canfield -- American politician
Wikipedia - Harry Donenfeld -- American comic book publisher
Wikipedia - Harry Dudfield -- New Zealand politician
Wikipedia - Harry Elderfield
Wikipedia - Harry Enfield -- English actor, comedian, writer
Wikipedia - Harry Fielding Reid
Wikipedia - Harry Norton Schofield -- Recipient of the Victoria Cross
Wikipedia - Harry Van Barneveld -- Belgian judoka
Wikipedia - Harsefeld
Wikipedia - Hartleyvale Stadium -- Field hockey stadium in Observatory, Cape Town, South Africa
Wikipedia - Hartry Field
Wikipedia - Hartsfield-Jackson Atlanta International Airport -- Busiest passenger airport in the world, located in the United States
Wikipedia - Hartwig Hirschfeld -- British Orientalist
Wikipedia - Hartz Fjeld Formation -- Geologic formation in Greenland
Wikipedia - Harvest -- Process of gathering mature crops from the fields
Wikipedia - Harvey C. Mansfield
Wikipedia - Harvey Mansfield -- American political philosopher
Wikipedia - Harvey Oberfeld -- Canadian journalist
Wikipedia - Hasse-Minkowski theorem -- Two quadratic forms over a number field are equivalent iff they are equivalent locally
Wikipedia - Hasse norm theorem -- In cyclic extension of number fields, if k is a local norm everywhere, it is a global norm
Wikipedia - Hasse's theorem on elliptic curves -- Estimates the number of points on an elliptic curve over a finite field
Wikipedia - Hatfield and Reading Turnpike -- English turnpike road
Wikipedia - Hatfield Chase
Wikipedia - Hatfield College, Durham -- Constituent college of Durham University
Wikipedia - Hatfield House -- Country house in Hatfield, Hertfordshire, England
Wikipedia - Hatfield-McCoy feud -- Feud involving two families of the West Virginia-Kentucky area
Wikipedia - Hatfield, Minnesota -- City in Minnesota, United States
Wikipedia - Hatfield Motor Vehicle Company -- Historical automotive manufacturer
Wikipedia - Hatfield neolithic trackway -- Ancient trackway
Wikipedia - Hatfield Polytechnic
Wikipedia - Hatfield Quality Meats -- Pork products manufacturer based in Pennsylvania USA
Wikipedia - Hatfield rail crash -- British rail accident
Wikipedia - Hatfield, South Yorkshire -- Town in South Yorkshire, England
Wikipedia - Hathersage Road (Sheffield) -- Road in South Yorkshire and Derbyshire, England
Wikipedia - HausfeldstraM-CM-^_e (Vienna U-Bahn) -- Vienna U-Bahn station
Wikipedia - Haussimont Airdrome -- World War I airfield in France
Wikipedia - Hawijch Elders -- Dutch violinist born on 31 October 1998
Wikipedia - Hayfield, Minnesota -- City in Minnesota, United States
Wikipedia - Hayfield railway station -- Former railway station in Derbyshire, England
Wikipedia - Haymarket Media Group -- privately held English media company
Wikipedia - Hayward Field -- Track and field stadium, located in the northwest United States in Eugene, Oregon
Wikipedia - Hazelhurst Field
Wikipedia - HDMS Iver Huitfeldt (F361) -- Iver Huitfeldt-class frigate
Wikipedia - HDMS Niels Juel (F363) -- Iver Huitfeldt-class frigate
Wikipedia - HDMS Peter Willemoes (F362) -- Iver Huitfeldt-class frigate
Wikipedia - Health technology assessment -- Field of policy analysis
Wikipedia - Heater shield -- Form of European medieval shield whose shape resembles that of a clothes iron
Wikipedia - Heathfield, North Yorkshire -- Hamlet in North Yorkshire, England
Wikipedia - Heathfield School, Wolverley -- Registered charity (no. 1098940) school in Wolverley, Kidderminster, Worcestershire, England
Wikipedia - Heat shield -- Component to shield a substance from absorbing excessive heat
Wikipedia - Heaven and Hell: My Life in the Eagles (1974-2001) -- book by Don Felder
Wikipedia - Heaven's Open -- 1991 album by Michael Oldfield
Wikipedia - Heavy Metal (Takin' a Ride) -- Song by Don Felder
Wikipedia - Heavy quark effective theory -- Effective field theory describing the physics of heavy quarks
Wikipedia - Heavyweight unification series -- series of professional boxing matches held in 1986 and 1987
Wikipedia - Hedwig Dransfeld -- German politician
Wikipedia - Heeresfeldbahn -- German or Austrian military field railway
Wikipedia - Heideveld -- Suburb of Athlone, in Western Cape, South Africa
Wikipedia - Heidi Fleiss: Hollywood Madam -- 1996 film by Nick Broomfield
Wikipedia - Heike Drechsler -- German former track and field athlete
Wikipedia - Heilika of Pettendorf-Lengenfeld
Wikipedia - Heinrich Schliemann -- German businessman and a pioneer of field archaeology
Wikipedia - Heinrich von HeM-CM-^_ -- Austrian Field Marshal
Wikipedia - Heinz Feldmann -- German-American virologist
Wikipedia - Heinz Roemheld -- American musician
Wikipedia - Helaine Blumenfeld -- American sculptor
Wikipedia - Held by the Enemy (film) -- 1920 film by Donald Crisp
Wikipedia - Held by the Law -- 1927 film
Wikipedia - Held einer Nacht -- 1935 film
Wikipedia - Helden der Kreisklasse -- German television series
Wikipedia - Helderberg Marine Protected Area -- A marine conservation area in the Western Cape in South Africa
Wikipedia - Helderberg Mountain -- Part of the Hottentots-Holland mountain range in the Western Cape, South Africa
Wikipedia - Helderberg Nature Reserve -- Nature reserve in Cape Town, South Africa
Wikipedia - Helder Cavaco -- Portuguese sports shooter
Wikipedia - Helder de Carvalho -- Angolan judoka
Wikipedia - Helder de Souza -- Portuguese equestrian
Wikipedia - Helder d'Oliveira -- Portuguese sailor
Wikipedia - Helder Moutinho -- Portuguese singer and songwriter
Wikipedia - Helder Oliveira -- Portuguese racewalker
Wikipedia - Helder Pinheiro -- Portuguese gymnast
Wikipedia - Helder Silva -- Portuguese canoeist
Wikipedia - Held In Trust -- 1920 film
Wikipedia - Held to Answer -- 1923 film
Wikipedia - Helduen Alfabetatze eta Berreuskalduntzerako Erakundea -- State-owned institution fomenting the learning of the Basque language
Wikipedia - Held Up for the Makin's -- 1920 film
Wikipedia - Helena Eldrup -- Swedish educator
Wikipedia - Helen Chatfield Black -- American naturalist and conservationist
Wikipedia - Helene Hatzfeld -- French political scientist
Wikipedia - Helen Elleker -- English track and field athlete
Wikipedia - Helen Gallagher (Solomon) -- Ziegfeld girl and restaurateur
Wikipedia - Helen H. Fielding -- Professor and Head of Physical Chemistry
Wikipedia - Helen Mountfield
Wikipedia - Helen Redfield -- American geneticist
Wikipedia - Helensburgh Hockey Club -- Scottish field hockey club
Wikipedia - Helga Brofeldt -- Swedish actress
Wikipedia - Helga Henselder-Barzel -- German political scientist
Wikipedia - Heli Koivula Kruger -- Finnish track and field athlete
Wikipedia - Hell Drivers (film) -- 1957 film by Cy Endfield
Wikipedia - Hellifield railway station -- Railway station in North Yorkshire, England
Wikipedia - Hellinsia fieldi -- Species of plume moth
Wikipedia - Helmholtz coil -- Arrangement of two circular coils with distance equal to radius for a homogeneous magnetic field in the center
Wikipedia - Helmholtz decomposition -- Certain vector fields are the sum of an irrotational and a solenoidal vector field
Wikipedia - Helmuth von Moltke the Elder -- 19th century German Field Marshal
Wikipedia - Hemingfield -- Village in South Yorkshire, England
Wikipedia - Hempfield School District -- school district in Pennsylvania
Wikipedia - Henderson Field (Midway Atoll) -- Public airport on Sand Island in Midway Atol
Wikipedia - Hendrik Geldenhuys -- Namibian crickiter
Wikipedia - Hendrik Wijdeveld -- Dutch architect and graphic designer (1885-1987)
Wikipedia - Henk van Gelderen -- Dutch resistance member
Wikipedia - Henriette Beenfeldt -- Danish peace activist
Wikipedia - Henry Alan Leeke -- British track and field athlete
Wikipedia - Henry Blofeld -- English sports journalist
Wikipedia - Henry Bloomfield Kingscote -- English cricketer and soldier
Wikipedia - Henry Bloomfield -- American rugby union number eight
Wikipedia - Henry Carr -- American track and field athlete
Wikipedia - Henry de Maunsfeld
Wikipedia - Henry Fairfield Osborn
Wikipedia - Henry Feldwick -- New Zealand politician
Wikipedia - Henry Fielding
Wikipedia - Henry Frayne (athlete) -- Australian track and field athlete
Wikipedia - Henry Hall (Covenanter) -- Scottish Presbyterian elder (d1680)
Wikipedia - Henry Harfield -- American lawyer
Wikipedia - Henry Littlefield -- Author and historian
Wikipedia - Henry L. Whitfield -- American politician (1868-1927)
Wikipedia - Henry Macintosh -- Scottish track and field athlete
Wikipedia - Henry Martyn Field (physician) -- American physician
Wikipedia - Henry Sheldon Anable -- American land speculator
Wikipedia - Henry Sheldon Fitch
Wikipedia - Henry Sheldon -- American educator and historian
Wikipedia - Henry Wakefield (bishop of Worcester)
Wikipedia - Heptathlon -- Athletic track and field competition
Wikipedia - Herbert Bramfeld -- German modern pentathlete
Wikipedia - Herbert Butterfield
Wikipedia - Herbert Franklin Sheldon -- American politician
Wikipedia - Herbert Greenfield -- Canadian politician
Wikipedia - Herbert Haviland Field -- American zoologist
Wikipedia - Herbert Ihlefeld -- German World War II flying ace
Wikipedia - Herbert Langfeld
Wikipedia - Herbert Rosenfeld
Wikipedia - Herbrand-Ribet theorem -- A result on the class group of certain number fields, strengthening Ernst Kummer's theorem
Wikipedia - Herb Sheldon -- American television personality and entertainer
Wikipedia - Herman Frazier -- American track and field athlete, college athletics administrator
Wikipedia - Hermann Seldeneck -- German actor
Wikipedia - Hermite-Minkowski theorem -- For any integer N there are only finitely many number fields with discriminant at most N
Wikipedia - Hernan Peraza the Elder -- Spanish Conquistador
Wikipedia - Herren der Felder -- 1953 film
Wikipedia - Hersam Acorn Newspapers -- family-owned weekly newspaper company based in Ridgefield, Connecticut
Wikipedia - Hersfeld Abbey
Wikipedia - Hersfeld
Wikipedia - Herwen -- Place in Gelderland, Netherlands
Wikipedia - Het Loo Palace -- Palace in Apeldoorn, Netherlands, built by the House of Orange-Nassau.
Wikipedia - Het Woeden der Gehele Wereld -- Novel by Maarten 't Hart
Wikipedia - Heywood-Wakefield Company -- American furniture manufacturer
Wikipedia - H. F. Arthur Schoenfeld -- American diplomat
Wikipedia - Hidden Field Equations
Wikipedia - Hidden sector -- Hypothetical collections of yet-unobserved quantum fields and particles
Wikipedia - Higgs boson -- Elementary particle related to the Higgs field giving particles mass
Wikipedia - Highbury Theatre -- Theatre in Sutton Coldfield, Birmingham, England
Wikipedia - High commissioner -- Title of various high-ranking, special executive positions held by a commission of appointment
Wikipedia - High-field asymmetric-waveform ion-mobility spectrometry -- chemical analysis technique
Wikipedia - Highfields Lake -- Lake in South Yorkshire, England
Wikipedia - Highfields Park, Nottingham -- Park in Nottingham, England
Wikipedia - Highfields, South Yorkshire -- Highfields, South Yorkshire
Wikipedia - High Green -- Suburb of Sheffield, South Yorkshire, England
Wikipedia - High jump -- Track and field event
Wikipedia - Highland High School (Bakersfield, California) -- High school in Bakersfield, California, United States
Wikipedia - Highveld -- Natural region of the South African inland plateau
Wikipedia - Highway shield -- Sign denoting the route number of a highway
Wikipedia - Hilbert-Speiser theorem -- A result on cyclotomic fields, characterising those with a normal integral basis
Wikipedia - Hilbert's Theorem 90 -- Result due to Kummer on cyclic extensions of fields that leads to Kummer theory
Wikipedia - Hillary Bor -- American track and field athlete
Wikipedia - Hillel the Elder -- Jewish religious leader of the 1st century
Wikipedia - Hillfield House -- Historic building in Gloucester, England
Wikipedia - Hillfields -- Suburb of Coventry, England
Wikipedia - Hillsborough Stadium -- Stadium in Sheffield, England
Wikipedia - Hillsborough (ward) -- Electoral ward in the City of Sheffield, South Yorkshire, England
Wikipedia - Himasha Eashan -- Sri Lankan track and field athlete
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Wikipedia - Hinieldus
Wikipedia - Hinield
Wikipedia - Hintesti oil field -- Oil field in Arges County, Romania
Wikipedia - Hirtzfelden -- Commune in Grand Est, France
Wikipedia - His Brother's Ghost -- 1945 film by Sam Newfield
Wikipedia - History of architecture -- Field of history focused on architecture
Wikipedia - History of geomagnetism -- History of the study of Earth's magnetic field
Wikipedia - History of molecular evolution -- History of the field of study of molecular evolution
Wikipedia - History of Sheffield -- History of the English town
Wikipedia - History of Springfield, Massachusetts -- Aspect of history
Wikipedia - Hitler - Beast of Berlin -- 1939 film by Sam Newfield
Wikipedia - HIV/AIDS research -- Field of immunology research
Wikipedia - HMS Sheffield (D80) -- Type 42 destroyer
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Wikipedia - Hockey Club Melbourne -- Australian field hockey club
Wikipedia - Hockey Ireland -- Field hockey governing body
Wikipedia - Hockey One -- Field hockey competition in Australia
Wikipedia - Hofstadter's butterfly -- fractal describing the theorised behaviour of electrons in a magnetic field
Wikipedia - Hohenfelde, Hamburg -- Quarter in Hamburg, Germany
Wikipedia - Hohnderfeldbach -- River in Germany
Wikipedia - Hold 'Em Yale (1935 film) -- 1935 film by Sidney Lanfield
Wikipedia - Hollis Hospital -- 1703 Almshouse in Sheffield, England
Wikipedia - Holmfield railway station -- Disused railway station in West Yorkshire, England
Wikipedia - Holt Cemetery -- Potter's field cemetery in New Orleans, Louisiana USA
Wikipedia - Homer Fieldhouse -- American landscape architect
Wikipedia - Homonymous hemianopsia -- Visual field loss on the left or right side of the vertical midline
Wikipedia - Homosexual Behaviour: Therapy and Assessment -- 1971 book by M. P. Feldman and M. J. MacCulloch
Wikipedia - Hong Kong Marathon -- Annual race in China held since 1997<!-- based on standard chartered era -->
Wikipedia - Honolulu Marathon -- Annual race in the United States held since 1973
Wikipedia - Honolulu Volcanics -- Volcanic field in Oahu, Hawaii
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Wikipedia - Hopfield net
Wikipedia - Hopfield network
Wikipedia - Horace Rendall Mansfield -- British politician
Wikipedia - Horatio Weisfeld -- American magazine editor
Wikipedia - Horfield, Bristol -- Suburb of Bristol, England
Wikipedia - Horsfieldia irya -- Species of plant
Wikipedia - Horsfieldia sterilis -- Species of plant
Wikipedia - Horsfield's bronze cuckoo -- Species of bird
Wikipedia - Horst Breitenfeld -- German actor and voice actor
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Wikipedia - Hot Chips -- Annual technological symposium held in Silicon Valley
Wikipedia - Hotel van Eetvelde -- Building in Brussels, Belgium
Wikipedia - Hotspot Shield
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Wikipedia - Houdaille Quarry -- Quarry located in Springfield Township, Union County, New Jersey, US
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Wikipedia - Houston International Festival -- Music festival held annually in Houston, Texas
Wikipedia - Houston Livestock Show and Rodeo -- Held at NRG Stadium in Houston, Texas, US
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Wikipedia - How to Save a Marriage and Ruin Your Life -- 1968 film by Fielder Cook
Wikipedia - HP-65 -- Programmable handheld calculator with magnetic card reader
Wikipedia - HTTP referer -- HTTP header field that identifies the address of the webpage that linked to the resource being requested
Wikipedia - HTTP Strict Transport Security -- HTTP response header field and associated policy
Wikipedia - Hubble Deep Field -- Multiple exposure image of deep space in the constellation Ursa Major
Wikipedia - Hubble Legacy Field -- image by Hubble Space Telescope of a small region of space containing ~265,000 galaxies
Wikipedia - Hubble Ultra-Deep Field -- Image of a small region of space in the constellation Fornax, containing ~10,000 galaxies
Wikipedia - Huddersfield railway station -- Grade I listed railway station in Huddersfield, West Yorkshire, England
Wikipedia - Huddersfield University
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Wikipedia - Hugh Hedley Scurfield
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Wikipedia - Human shield -- Civilians placed around a target to discourage enemy attacks
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Wikipedia - Humphrey Wingfield
Wikipedia - Humphry Wakefield -- English baronet and expert on antiques and architecture
Wikipedia - Hungerfield -- Hamlet in Easenhall, Rugby
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Wikipedia - Hutteldorfer StraM-CM-^_e (Vienna U-Bahn) -- Vienna U-Bahn station
Wikipedia - Hutteldorf (Vienna U-Bahn) -- Vienna U-Bahn station
Wikipedia - Huw Wheldon -- British broadcaster (1916-1986)
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Wikipedia - I Am the Last of All the Field That Fell: A Channel
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Wikipedia - Ian Sloan (field hockey) -- Great Britain hockey international
Wikipedia - Iasi-Gorj oil field -- Oil field in Gorj County, Romania
Wikipedia - Ibadi studies -- field of research concerning the Ibadi school of Islam
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Wikipedia - Ibrahim Ezzaydouni -- Spanish track and field athlete
Wikipedia - IBRO-Kemali Prize -- Award in the field of Neurosciences
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Wikipedia - Ideal Marriage: Its Physiology and Technique -- Book by Theodoor Hendrik van de Velde
Wikipedia - IEEE Xplore -- Research database focused on computer science, electrical engineering, electronics, and allied fields
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Wikipedia - IHeartRadio Music Festival -- Music festival held in Las Vegas by iHeartRadio
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Wikipedia - Imperial and Royal Field Marshal -- 1930 film
Wikipedia - Imperial Japanese rations -- Field rations of the Imperial Japanese military.
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Wikipedia - Ina Leukefeld -- German politician
Wikipedia - Inaugural games of the Flavian Amphitheatre -- Roman games held in 80CE
Wikipedia - Inauguration of James A. Garfield -- 24th United States presidential inauguration
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Wikipedia - Information engineering (field)
Wikipedia - Information field theory
Wikipedia - Information geometry -- Field that applies the techniques of differential geometry to study probability theory and statistics.
Wikipedia - Information technology consulting -- Field that focuses on advising businesses on how best to use information technology
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Wikipedia - Ingeld
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Wikipedia - Ingrid Schjelderup (politician) -- Norwegian politician
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Wikipedia - Ingrid van Houten-Groeneveld -- Dutch astronomer
Wikipedia - Inorganic chemistry -- Field of chemistry
Wikipedia - In Session (Lisa Stansfield album) -- 1996 compilation album by Lisa Stansfield
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Wikipedia - Institute for the Elderly and Social Services -- Spanish agency for social services.
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Wikipedia - Inta Feldmane -- Latvian politician
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Wikipedia - Interface conditions for electromagnetic fields
Wikipedia - International Antalya Film Festival -- Annual film festival held in Antalya, Turkey
Wikipedia - International Art & Craft Fair -- Trade show held biennially in Ouagadougou, Burkina Faso
Wikipedia - International Botanical Congress -- International meeting of botanists in all scientific fields held very six years
Wikipedia - International Day of No Prostitution -- Awareness day held and recognised by people against sex work
Wikipedia - International Exhibition of Art (1911) -- A world's fair held in Rome
Wikipedia - International Film Festival of Kerala -- Annual film festival held in Thiruvananthapuram, India
Wikipedia - International Film Festival Rotterdam -- annual film festival held in Rotterdam, Netherlands
Wikipedia - International Geomagnetic Reference Field -- Standard model of the structure of Earth's magnetic field
Wikipedia - International Gilbert and Sullivan Festival -- International festival for Gilbert and Sullivan performance held in England
Wikipedia - International Istanbul Film Festival -- Annual film festival held in Istanbul, Turkey
Wikipedia - International Izmir Festival -- Annual arts festival held in M-DM-0zmir, Turkey
Wikipedia - International Journalism Festival -- Journalism event annually held in Perugia, Italy
Wikipedia - International Meteorological Organization Prize -- Annual award of the World Meteorological Organization in the fields of meteorology and operational hydrology
Wikipedia - International Moral Education Congress -- International academic conference held in Europe six times between 1908 and 1934
Wikipedia - International Peace Congress -- Series of international meetings held in Europe from 1843 to 1853
Wikipedia - International Poetry Festival of Medellin -- Annual festival held in Medellin, Colombia
Wikipedia - International Review of Financial Analysis -- Academic journal in the field of finance
Wikipedia - International Workers Congresses of Paris, 1889 -- Two congresses which were held in Paris, beginning on July 14, 1889
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Wikipedia - Inventory -- Goods held for resale
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Wikipedia - Iowa State Cyclones track and field
Wikipedia - IrenM-CM-$us Eibl-Eibesfeldt -- Founder of the field of human ethology
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Wikipedia - Irish Grand National -- Irish National Hunt steeplechase handicap horse race held at Fairyhouse racecourse annually
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Wikipedia - IR welding -- Welding technique
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Wikipedia - I Wanna Have Your Babies -- 2007 single by Natasha Bedingfield
Wikipedia - Iwasawa theory -- Study of objects of arithmetic interest over infinite towers of number fields
Wikipedia - Iyabo Anisulowo -- Nigerian educator and elder stateswoman
Wikipedia - Izvoru oil field -- Oil field in Arges County, Romania
Wikipedia - Jaap Helder -- Dutch sailor
Wikipedia - Jack Elder (luger) -- American luger
Wikipedia - Jack Elder -- New Zealand politician
Wikipedia - Jacket's Field Long Barrow -- Neolithic long barrow in Kent, England
Wikipedia - Jack Feldman (songwriter) -- American Tony Award-winning lyricist
Wikipedia - Jackfield Halt railway station -- Defunct unstaffed request stop on the Severn Valley ralway line in Shropshire, England
Wikipedia - Jackie Joyner-Kersee -- American retired track and field athlete
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Wikipedia - Jackline Chepngeno -- Kenyan track and field athlete
Wikipedia - Jack M. Feldman -- American psychologist
Wikipedia - Jack Newfield -- American journalist
Wikipedia - Jack Peterson (field hockey) -- Ireland men's field hockey international
Wikipedia - Jack Schofield (journalist) -- British technology journalist
Wikipedia - Jacksonville Film Festival -- Annual film festival held in Florida, United States
Wikipedia - Jack van Gelder -- Dutch television presenter
Wikipedia - Jacob & Co -- Privately held jewelry and wristwatch retailer, founded in 1986 by diamond designer Jacob Arabo
Wikipedia - Jacob H. Barr House -- historic home in Mansfield, Ohio, US
Wikipedia - Jacob Herreyns the Elder -- Flemish painter
Wikipedia - Jacob Herzfeld -- German theatre director and actor
Wikipedia - Jacob O. Meyer -- Founder, president and directing elder of the Assemblies of Yahweh
Wikipedia - Jacobson-Bourbaki theorem -- Theorem used to extend Galois theory to field extensions that need not be separable
Wikipedia - Jacob van Artevelde -- Flemish statesman and political leader
Wikipedia - Jacob van Gelderen -- Dutch economist
Wikipedia - Jacqueline Feldman -- French sociologist and author (born 1936)
Wikipedia - Jacques Accambray -- French former track and field athlete
Wikipedia - Jacques Feldbau
Wikipedia - Jacques Littlefield -- American collector
Wikipedia - Jacqui Mulville -- Field archaeologist and academic
Wikipedia - Jagat Jang Rana -- 19th century Nepalese politician, the eldest son of Jung Bahadur Rana
Wikipedia - Jakarta Marathon -- Annual race in Indonesia held since 2013
Wikipedia - Jake Shields -- American mixed martial arts fighter
Wikipedia - Jake Steinfeld -- American actor and fitness trainer
Wikipedia - Jakob Fugger the Elder -- German merchant (1398-1469)
Wikipedia - Jaleen Roberts -- American track and field athlete
Wikipedia - James A. Fields House -- historic house
Wikipedia - James A. Field -- American economist
Wikipedia - James A. Garfield
Wikipedia - James Batchelder -- American lawman
Wikipedia - James Beale (athlete) -- British track and field athlete
Wikipedia - James Brasfield -- American poet and translator
Wikipedia - James Caulfield -- British writer and printseller
Wikipedia - James Craggs the Elder -- British politician
Wikipedia - James Dasaolu -- British sprint track and field athlete
Wikipedia - James Dean (I Wanna Know) -- 2002 single by Daniel Bedingfield
Wikipedia - James Digman Wingfield -- English painter
Wikipedia - James Fairman Fielder -- Governor of New Jersey
Wikipedia - James Fields Smathers
Wikipedia - James Francis Hatfield Harter -- English landowner and administrator
Wikipedia - James Garfield Memorial, Philadelphia -- Sculpture by Augustus Saint-Gaudens
Wikipedia - James Hadfield -- British who attempted to assassinate George III of the UK in 1800
Wikipedia - James Hazeldine -- British actor
Wikipedia - James Heartfield -- English writer and former lecturer
Wikipedia - James Henry Fields -- American pianist
Wikipedia - James Hetfield -- American musician
Wikipedia - James Kennedy (bishop) -- Scottish 15th-century Bishop of Dunkeld and Bishop of St. Andrews
Wikipedia - James Mansfield (golfer) -- Scottish golfer
Wikipedia - James Monroe Whitfield -- African American poet, abolitionist and political activist
Wikipedia - James P. Crutchfield
Wikipedia - James Redfield
Wikipedia - James Shields (academic) -- Scottish psychiatric geneticist
Wikipedia - James Shields (politician, born 1806) -- American politician and soldier
Wikipedia - James Stansfield Collier -- English neurologist
Wikipedia - James T. Fields
Wikipedia - James Walter Elder -- American politician
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Wikipedia - James Westerfield -- American actor
Wikipedia - Jamia Fields -- American soccer forward
Wikipedia - Janay DeLoach Soukup -- American track and field athlete
Wikipedia - Jan Brueghel the Elder -- Flemish painter (1568-1625)
Wikipedia - Jane Furniss-Shields -- English athlete
Wikipedia - Jane Hirshfield -- American poet, essayist, and translator
Wikipedia - Janet Eldred -- American professor and author
Wikipedia - Janet Fielding -- Australian actress
Wikipedia - Janice Musfeldt -- Researcher at Los Alamos National Laboratory
Wikipedia - Jani Chathurangani -- Sri Lankan track and field athlete
Wikipedia - Janieve Russell -- Jamaican track and field athlete
Wikipedia - Jan in 't Veld
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Wikipedia - Jan Rombouts the Elder -- 16th century Flemish Renaissance painter
Wikipedia - Jan Veentjer -- Dutch field hockey goalkeeper
Wikipedia - Jan Wustenfeld -- German biathlete
Wikipedia - Japanese community of Dusseldorf -- Center for Japanese business activity in Germany
Wikipedia - Jaroslav Velda -- Czech gymnast
Wikipedia - Jarret Eaton -- American track and field athlete (born 1989)
Wikipedia - Javelin throw -- Track and field athletics event
Wikipedia - Jay Garfield
Wikipedia - Jay L. Garfield
Wikipedia - Jayne Mansfield-Sophia Loren photo -- Publicity stunt by Jayne Mansfield intended to deflect media attention from Sophia Loren during a dinner party
Wikipedia - Jayne Mansfield -- American actress, singer, model
Wikipedia - Jay Wakefield -- Canadian curler
Wikipedia - J. Calvin Giddings -- American chemist credited with the invention of field flow fractionation
Wikipedia - J. D. Sheffield -- Medical director, physician, and Texas state legislator
Wikipedia - Jean Blashfield Black -- American game designer and author
Wikipedia - Jean Canfield Building -- Canadian federal office building in Charlottetown, Prince Edward Island
Wikipedia - Jean-Pierre Grunfeld -- French nephrologist
Wikipedia - Jean Stanfield -- Member-elect of the New Jersey General Assembly
Wikipedia - Jean van de Velde (director) -- Dutch film director
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Wikipedia - Jeff Beldner -- American soap opera writer
Wikipedia - Jeff Porter -- American track and field athlete
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Wikipedia - Jeff Weld -- educator
Wikipedia - Jefimenko's equations -- Solution for electric field and magnetic field due to a distribution of moving electric charges and electric current in space.
Wikipedia - Jeld-Wen -- American manufacturing company
Wikipedia - Jelena de Belder-KovaM-DM-^MiM-DM-^M -- Slovenian-Belgian botanist and horticulturist
Wikipedia - Jen Buczkowski -- American former soccer midfielder
Wikipedia - Jeneva Stevens -- American track and field athlete
Wikipedia - Jenfeld -- Quarter in Hamburg, Germany
Wikipedia - Jen Hadfield -- Scottish poet and artist
Wikipedia - Jenna Martin -- Canadian track and field athlete
Wikipedia - Jennie Maria Arms Sheldon -- American author, scientist and researcher
Wikipedia - Jenny Adams -- American track and field athlete
Wikipedia - Jenny Kallur -- Swedish track and field athlete
Wikipedia - Jenny Longuet -- Karl Marx's eldest daughter
Wikipedia - Jenny Waelder Hall -- American psychologist
Wikipedia - Jens Schielderup Sneedorff -- Danish writer
Wikipedia - Jeremy Affeldt
Wikipedia - Jeremy Butterfield
Wikipedia - Jeremy Mansfield -- South African broadcaster
Wikipedia - Jeroen Dubbeldam -- Dutch show jumping champion
Wikipedia - Jerome Cornfield -- American mathematician
Wikipedia - Jeron Robinson -- American track and field athlete
Wikipedia - Jerry Seinfeld (character) -- Main character on the TV show Seinfeld
Wikipedia - Jerry Seinfeld -- American comedian and actor
Wikipedia - Jersey Marathon -- Annual race in Jersey held since 2006
Wikipedia - Jerusalem Marathon -- Annual race in Israel held since 2011
Wikipedia - Jessamyn Fairfield -- American physicist
Wikipedia - Jesse Delbert Daniels -- Framed and held without trial (b. 1938, d. 2018)
Wikipedia - Jesse Ehrenfeld -- American physician
Wikipedia - Jesse Leonard Steinfeld -- United States Surgeon general
Wikipedia - Jesse Owens -- American track and field athlete
Wikipedia - Jesse Whitfield Covington -- US Navy Medal of Honor recipient
Wikipedia - Jessica Aguilera -- Nicaraguan track and field athlete
Wikipedia - Jessica A. Scoffield -- American microbiologist
Wikipedia - Jessica M. Feldmark -- American politician
Wikipedia - Jessica Seinfeld -- American writer
Wikipedia - Jessica Wakefield -- Fictional character in the book series Sweet Valley High
Wikipedia - Jet Propulsion Laboratory -- Research and development center and NASA field center in California, United States
Wikipedia - J. Howard Redfield -- American mathematician
Wikipedia - Jill Banfield
Wikipedia - Jill Feldman -- American soprano
Wikipedia - Jillian Banfield -- Australian scientist
Wikipedia - Jim Allen (hurdler) -- American track and field athlete
Wikipedia - Jim Blashfield -- American filmmaker and media artist
Wikipedia - Jim Bush -- American track and field coach
Wikipedia - Jim Davis (cartoonist) -- American cartoonist and creator of Garfield
Wikipedia - Jim Driscoll (hammer thrower) -- American track and field athlete
Wikipedia - Jim Elder -- Canadian equestrian
Wikipedia - Jim Fielder -- American bassist
Wikipedia - Jimmy Clements -- An Aboriginal elder from the Wiradjuri tribe in Australia
Wikipedia - Jimmy Shields (curler) -- Canadian male curler
Wikipedia - Jim Seymour (hurdler) -- American track and field athlete
Wikipedia - Jim Sonefeld -- American musician
Wikipedia - JJ Eldridge -- New Zealand theoretical astronomer
Wikipedia - Joachim Blichfeld -- Danish professional ice hockey forward
Wikipedia - Joan Caulfield -- American actress
Wikipedia - Joan Garfield -- American educational psychologist
Wikipedia - Joannes van Doetecum the Elder -- Dutch engraver
Wikipedia - Jo Ann Manfield -- American bridge player
Wikipedia - Joan Weldon -- American actress
Wikipedia - Jo Butterfield -- British parasport athlete
Wikipedia - Jo Caulfield -- British actress, writer and comedian
Wikipedia - Jochem Bobeldijk -- Dutch canoeist
Wikipedia - Jock of the Bushveld (1986 film) -- 1986 South African drama film
Wikipedia - Jodeldiplom -- A fictitious degree
Wikipedia - Joe Faust -- American track and field athlete
Wikipedia - Joe Greene (long jumper) -- American track and field athlete
Wikipedia - Joe Kovacs -- American track and field athlete
Wikipedia - Joel Sternfeld -- American fine-art color photographer
Wikipedia - Joe McElderry -- singer, television personality
Wikipedia - Johan Cronje -- South African track and field athlete
Wikipedia - Johan Kjeldahl
Wikipedia - Johan Mjelde Natvig -- Norwegian politician
Wikipedia - Johanna Heldin -- Swedish curler
Wikipedia - Johann Carl Megerle von Mhlfeld
Wikipedia - Johannes Hengeveld -- Dutch tug of war competitor
Wikipedia - Johannes Lelieveld -- Dutch atmospheric chemist
Wikipedia - Johann Friedrich Ahlfeld -- German gynecologist and obstetrician
Wikipedia - Johann Heinrich Schonfeld -- German painter in the Baroque style (1609-1684)
Wikipedia - Johann Ladenspelder -- German printmaker and engraver
Wikipedia - Johann Michael Feuchtmayer the Elder -- German painter and engraver
Wikipedia - Johann Tserclaes, Count of Tilly -- field marshal who commanded the Catholic League's forces (1559-1632) in the Thirty Years' War
Wikipedia - Johann Veldener
Wikipedia - John Bargfeldt -- American softball coach
Wikipedia - John Barrett (athlete) -- Irish track and field athlete
Wikipedia - John Bartram (athlete) -- Australian track and field athlete
Wikipedia - John Baskeyfield -- Recipient of the Victoria Cross
Wikipedia - John Baskfield -- American speed skater
Wikipedia - John B. Bachelder -- American historian
Wikipedia - John Benfield -- British actor
Wikipedia - John Blofeld (judge) -- English barrister and judge
Wikipedia - John Bradfield (bishop)
Wikipedia - John Bradfield (engineer) -- Australian engineer
Wikipedia - John Brennan (athlete) -- American track and field athlete
Wikipedia - John Brookfield (geneticist)
Wikipedia - John Butkiewicz -- Australian field lacrosse player
Wikipedia - John Butterfield (stagecoach operator) -- American businessman, Butterfield Overland Mail founder
Wikipedia - John Campbell of Stonefield -- British Army officer
Wikipedia - John Carlos -- American track and field athlete
Wikipedia - John Chaplin -- American track and field coach
Wikipedia - John Charles Fields -- Canadian mathematician
Wikipedia - John Cranfield -- Saint Helena politician
Wikipedia - John Duffield -- British financier
Wikipedia - John Eldon Gorst -- British politician
Wikipedia - John Eldredge (actor) -- American actor
Wikipedia - John Eldridge (sociologist) -- British sociologist
Wikipedia - John Eller -- American track and field athlete
Wikipedia - John Fairfield -- American politician
Wikipedia - John Feldmann
Wikipedia - John Field (brigadier) -- Australian Army officer
Wikipedia - John Field (composer)
Wikipedia - John Field (songwriter) -- Australian composer and songwriter
Wikipedia - John Fields (record producer) -- American record producer
Wikipedia - John FitzSimons -- British javelin thrower and track and field athlete
Wikipedia - John Garfield -- American actor
Wikipedia - John Grunsfeld
Wikipedia - John Hadfield -- British author and publisher
Wikipedia - John Hales (Bishop of Coventry and Lichfield)
Wikipedia - John Hartfield -- African American who was lynched in the U.S.
Wikipedia - John Herzfeld -- American film and television director, screenwriter, actor, and producer
Wikipedia - John Hopfield
Wikipedia - John Howard (athlete) -- Canadian track and field athlete
Wikipedia - John H. Seinfeld
Wikipedia - John H. Shenefield -- American attorney
Wikipedia - John Jackson (field hockey) -- Ireland men's field hockey international
Wikipedia - John Jermyn (field hockey) -- Ireland men's field hockey international
Wikipedia - John J. Hopfield
Wikipedia - John Keith Bousfield -- British Army officer and businessman
Wikipedia - John Layfield -- American entrepreneur, professional wrestler, commentator and host
Wikipedia - John Leslie Jambor -- Outstanding contributions in the field of mineralogy
Wikipedia - John Mansfield (judge) -- Australian judge
Wikipedia - John Marriott Blashfield -- English property developer and mosaic floor and ornamental terracotta manufacturer
Wikipedia - John Masefield -- English poet and writer (1878-1967)
Wikipedia - John McDonnell (coach) -- American track and field coach
Wikipedia - John Nelder
Wikipedia - John Nelson Warfield
Wikipedia - John Nicholson (hurdler) -- American track and field athlete
Wikipedia - John N. Warfield
Wikipedia - John of Rheinfelden
Wikipedia - John Osbaldiston Field -- British Colonial Service administrator
Wikipedia - John Paul Getty III -- Eldest of the four children of John Paul Getty, Jr.
Wikipedia - John P. Garfield -- American politician
Wikipedia - John Pinch the Elder -- Architect
Wikipedia - John Rawlins (Royal Navy officer) -- Royal Navy officer and pioneer in the field of diving medicine
Wikipedia - John Rex Whinfield
Wikipedia - John R. Lewis High School -- High school in Springfield, Virginia, United States
Wikipedia - John Sandfield Macdonald -- Canadian politician and 1st Premier of Ontario
Wikipedia - John Schofield -- United States Army Medal of Honor recipient and Union Army general
Wikipedia - John Scotus (bishop of Dunkeld)
Wikipedia - John Selden
Wikipedia - John S. Glas Field House -- American university ice hockey arena
Wikipedia - John Sheffield (British Army officer) -- British athlete
Wikipedia - Johnson Space Center -- NASA field center for human spaceflight
Wikipedia - John Stanfield -- Canadian industrialist and politician
Wikipedia - John T. Selden -- US Marine Corps general (1893-1964)
Wikipedia - John Weld-Forester, 2nd Baron Forester -- British politician
Wikipedia - John Willmott School -- Community secondary school in Sutton Coldfield, England
Wikipedia - John Wingfield Digby -- British politician
Wikipedia - John Wood, the Younger -- English architect, son of John Wood the elder
Wikipedia - JoM-CM-+lle van Koetsveld-van Ankeren -- Dutch speed skater
Wikipedia - Jonah Harris -- Nauruan track and field athlete
Wikipedia - Jonas Ekfeldt -- Swedish music producer and singer
Wikipedia - Jonathan Gibbs (bishop) -- Bishop of Huddersfield
Wikipedia - Jonathan Glanfield -- British sailor
Wikipedia - Jon Harmon Feldman -- American screenwriter and director
Wikipedia - Jon Thoroddsen elder -- Icelandic poet and novelist
Wikipedia - Jordan Cila -- American former soccer midfielder
Wikipedia - Jordan Clarke (athlete) -- American track and field athlete
Wikipedia - Jordan Cornfield -- Canadian lacrosse player
Wikipedia - Jordan Dangerfield
Wikipedia - Jorge Ayala -- Former hitman for Medellin Cartel leader, Griselda Blanco
Wikipedia - Jorge Francisco Casanova -- Venezuelan soccer midfielder
Wikipedia - Jorrit Kelder -- Dutch archaeologist and historian
Wikipedia - Jort Kelder -- Dutch television presenter
Wikipedia - Jo Ryo En Japanese Garden -- Japanese garden at Carleton College in Northfield, Minnesota, United States
Wikipedia - Josef Felder -- German politician
Wikipedia - Josefin Nelden -- Swedish actress
Wikipedia - Josef Waitzer -- German track and field athlete
Wikipedia - Joseph Bachelder III -- American executive compensation lawyer
Wikipedia - Joseph Bartenfelder -- American politician
Wikipedia - Joseph Batchelder -- American sailor
Wikipedia - Joseph Bradfield Thoburn -- American historian
Wikipedia - Joseph Fielding Smith
Wikipedia - Joseph Godwin Greenfield
Wikipedia - Joseph Harold Sheldon
Wikipedia - Joseph O. Hirschfelder
Wikipedia - Joseph Vandevelde -- Belgian soldier and explorer
Wikipedia - Josh Awotunde -- American track and field athlete
Wikipedia - Joshua Field (artist) -- American artist
Wikipedia - Joshua Fielden (politician) -- British cotton manufacturer and politician
Wikipedia - Josiah Oldfield -- English lawyer, physician, and writer on health
Wikipedia - Jousting -- Martial game between two horsemen wielding lances with blunted tips
Wikipedia - Joycelyn Elders -- Former Surgeon General of the United States
Wikipedia - Joy Fielding -- Canadian novelist and actress
Wikipedia - Jrg Breu the Elder
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Wikipedia - Juan Ortiz (captive) -- Spaniard held captive in Florida
Wikipedia - Judah Leib the Elder -- 16th-century Czech rabbi based in Prague
Wikipedia - Judi Longfield -- Canadian politician
Wikipedia - Judith and Garfield Reeves-Stevens -- Canadian wife-and-husband science fiction writer duo, William Shatner co-authors
Wikipedia - Judith Feldman -- American television producer and writer
Wikipedia - Judith Herzfeld -- American chemist
Wikipedia - Judith Kleinfeld -- American psychologist
Wikipedia - Judith M. Burnfield -- American women academics
Wikipedia - Judith V. Field -- British historian of mathematics and art
Wikipedia - Judith Weisenfeld -- American scholar of religion
Wikipedia - Judyann Elder -- American actress
Wikipedia - Judy Ditchfield -- South African actress and singer
Wikipedia - Jules Deelder -- Dutch poet
Wikipedia - Julia A. Horsfield -- New Zealand biochemist and developmental geneticist
Wikipedia - Julia A. Kornfield -- American chemist
Wikipedia - Julia Minor (sister of Caesar) -- Second eldest sister of Julius Caesar and grandmother of Augustus
Wikipedia - Juliana Hatfield -- American guitarist/singer-songwriter and author
Wikipedia - Julia Schoenfeld -- Jewish-American social worker
Wikipedia - Julia the Elder -- Daughter of Augustus Caesar, the first Roman Emperor, and his second wife, Scribonia.
Wikipedia - Julia the Younger -- Roman noblewoman, daughter of Marcus Vipsanius Agrippa and Julia the Elder (19 BC-c. 29 AD)
Wikipedia - Julie Buckfield -- British actress
Wikipedia - Julie Culley -- American track and field athlete
Wikipedia - Julie Labonte -- Canadian track and field athlete (born 1990)
Wikipedia - Julien Dunkley -- Jamaican track and field athlete
Wikipedia - Julie Van Gelder -- Belgian acrobatic gymnast
Wikipedia - Julius Schnorr von Karolsfeld
Wikipedia - Junction field-effect transistor
Wikipedia - June Goodfield -- English writer
Wikipedia - June Griffith -- Guyanese track and field athlete
Wikipedia - June Whitfield -- English actress
Wikipedia - Jungle Siren -- 1942 film by Sam Newfield
Wikipedia - Just for Laughs -- Comedy festival held in Montreal, Canada
Wikipedia - Justin Field -- Australian politician
Wikipedia - Justin Furstenfeld -- American musician
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Wikipedia - Kabul Field Force -- Field force
Wikipedia - Kadri RM-CM-$mmeld -- Estonian actress
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Wikipedia - Kajjansi Airfield -- airfield in Uganda
Wikipedia - Kallista Field -- New Zealand equestrian
Wikipedia - Kaluza-Klein theory -- Unified field theory
Wikipedia - Kambala (air base) -- Kazakhstan military airfield
Wikipedia - Kamsdorf -- Village in Saalfeld-Rudolstadt, Thuringia, Germany
Wikipedia - Kansas City Marathon -- Annual race in the United States held since 1979
Wikipedia - Kapustin Yar (air base) -- Russian military airfield
Wikipedia - Kara Weld -- American canoeist
Wikipedia - Kardashian family -- American family prominent in media, involving the fields entertainment, business and fashion
Wikipedia - Karen Sheffield -- Canadian judoka
Wikipedia - Karim Ahmadi -- Iranian midfielder
Wikipedia - Karin Bijsterveld -- Dutch historian
Wikipedia - Karin Schmalfeld -- German orienteering competitor
Wikipedia - Karl Bebendorf -- German track and field athlete
Wikipedia - Karl Gustaf Hjalmar Armfeldt -- Fabege workmaster
Wikipedia - Karl Gustav Ahlefeldt -- Danish actor
Wikipedia - Karl Herzfeld
Wikipedia - Karl Lagerfeld -- German creative director, fashion designer, artist, photographer, and caricaturist
Wikipedia - Karl Philipp, Prince of Schwarzenberg -- Austrian nobleman and field marshal
Wikipedia - Karl Seldahl -- Swedish film director
Wikipedia - Karl Thomas Mozart -- Eldest surviving son of Wolfgang Amadeus Mozart
Wikipedia - Kashagan Field -- Offshore oil field in Kazakhstan's zone of the Caspian Sea
Wikipedia - Kassel-Rothwesten Airfield -- Former military airfield in Rothwesten, Germany
Wikipedia - Kate Ashfield -- English actress
Wikipedia - Kate Deines -- American soccer midfielder-defender
Wikipedia - Kate Hall (athlete) -- American track and field athlete
Wikipedia - Kate Heartfield -- Canadian author of speculative fiction
Wikipedia - Kate Horsfield -- American video artist
Wikipedia - Katharine Doob Sakenfeld -- American Old Testament scholar
Wikipedia - Katherine Mansfield Menton Fellowship -- New Zealand literary award
Wikipedia - Katherine Mansfield -- New Zealand author
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Wikipedia - Kathy Fields -- American actress and photographer
Wikipedia - Katja Bennefeld -- German actress
Wikipedia - Katja Demut -- German track and field athlete
Wikipedia - Katz-Lang finiteness theorem -- On kernels of maps between abelianized fundamental groups of schemes and fields
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Wikipedia - Kaywin Feldman -- American museum director
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Wikipedia - KBBV-CD -- Low-power TV station in Bakersfield, California
Wikipedia - KBDI-TV -- PBS member station in Broomfield, Colorado
Wikipedia - KBDS -- Radio station in Taft-Bakersfield, California
Wikipedia - KBFX-CD -- Fox affiliate in Bakersfield, California
Wikipedia - KBMX (Missouri) -- Former radio station in Eldon, Missouri, United States
Wikipedia - KBQF -- Radio station in McFarland-Bakersfield, California
Wikipedia - KBTF-CD -- UniMas TV station in Bakersfield, California
Wikipedia - KCBT-LD -- TV station in Bakersfield, California
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Wikipedia - Keith Forsythe -- New Zealand field athlete
Wikipedia - Keith Greenfield -- English cricketer and Director of Cricket
Wikipedia - Keith Stattenfield -- American inventor
Wikipedia - Kelda (comics)
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Wikipedia - Kelden Gyatso -- Tibetan poet, scholar, and siddha
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Wikipedia - Keldysh bomber
Wikipedia - Keldysh Institute of Applied Mathematics
Wikipedia - Kelfield, North Yorkshire -- Village and civil parish in North Yorkshire, England
Wikipedia - Kelham Island Brewery -- Brewery in Sheffield, England
Wikipedia - Kelly Blair LaBounty -- American track and field athlete
Wikipedia - Kelly Coffield Park -- American actress and comedian
Wikipedia - Kelly Field
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Wikipedia - Kendall J. Fielder -- U.S. Army Brigadier General
Wikipedia - Kendell Williams -- American track and field athlete
Wikipedia - Ken Jernstedt Airfield -- Airport in Oregon, United States
Wikipedia - Kenneth Feld -- American businessman
Wikipedia - Kenny Harrison -- American track and field athlete
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Wikipedia - Kentfield, California
Wikipedia - Kentsfield (microprocessor)
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Wikipedia - Kerevat Airfield -- Defunct airport in Papua New Guinea
Wikipedia - KERO-TV -- ABC affiliate in Bakersfield, California
Wikipedia - Kerron Clement -- American track and field athlete
Wikipedia - Kersttrofee Hofstade -- A cyclo-cross race held in Hofstade, Belgium
Wikipedia - Keshia Baker -- American track and field athlete
Wikipedia - Kesteren -- Place in Gelderland, Netherlands
Wikipedia - Kevin Blumenfeld -- American composer
Wikipedia - Kevin Eldon -- British actor and comedian
Wikipedia - Kevin Haberfield -- Royal Marine
Wikipedia - Kevin McKay (athlete) -- British track and field athlete
Wikipedia - Kevin Shields -- Irish musician
Wikipedia - KFIL-FM -- Radio station in Chatfield, Minnesota
Wikipedia - KFMZ -- Radio station in Brookfield, Missouri
Wikipedia - KGET-TV -- NBC affiliate in Bakersfield, California
Wikipedia - KGFN -- Radio station in Goldfield, Nevada
Wikipedia - KGHZ -- Former television station in Springfield, Missouri
Wikipedia - Khalifa Haftar -- Libyan Field Marshal leader of LNA
Wikipedia - Khamica Bingham -- Canadian track and field athlete
Wikipedia - Khelo India University Games -- National multi-sport event held in India
Wikipedia - Khodynka Field
Wikipedia - Killing Field (2018 film) -- 2018 Burmese film
Wikipedia - Killing Fields -- Locations of mass killings in the Cambodian genocide
Wikipedia - Kiltubbrid Shield -- Iron Age wooden shield from Ireland
Wikipedia - Kim Benefield -- American politician
Wikipedia - Kim Brownfield -- American Paralympic powerlifter
Wikipedia - Kimchi Field Museum
Wikipedia - Kim Conley -- American track and field athlete
Wikipedia - Kim Fields -- American actress and television director
Wikipedia - Kim Fjelde Formation -- Geologic formation in Greenland
Wikipedia - Kim Gruenenfelder -- American author and screenwriter
Wikipedia - Kincaid Field -- Athletic field
Wikipedia - Kinetics (physics) -- Subfield of physics
Wikipedia - King Edward VII School (Sheffield)
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Wikipedia - King Kelly of the U.S.A. -- 1934 film directed by Leonard Fields
Wikipedia - King of Burlesque -- 1936 film by Sidney Lanfield
Wikipedia - Kirkby-in-Ashfield Central railway station -- Former railway station in Nottinghamshire, England
Wikipedia - Kirkby-in-Ashfield railway station -- Railway station in Nottinghamshire, England
Wikipedia - Kirkby-in-Ashfield
Wikipedia - Kirk Hanefeld -- American golfer
Wikipedia - Kirsten Zickfeld -- German climate physicist
Wikipedia - Kissing Jessica Stein -- 2001 film by Charles Herman-Wurmfeld
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Wikipedia - Kjell-Olof Feldt
Wikipedia - KJPG -- Relevant Radio station in Frazier Park-Bakersfield, California
Wikipedia - KKBB -- Radio station in Bakersfield, California
Wikipedia - KKEY-LP -- Telemundo affiliate in Bakersfield, California
Wikipedia - KKNU -- Radio station in Springfield-Eugene, Oregon
Wikipedia - KKSE-FM -- Sports radio station in Broomfield-Denver, Colorado
Wikipedia - Klara Bramfeldt -- Swedish figure skater
Wikipedia - Klaus Kleinfeld -- German businessman
Wikipedia - Kleine Feldhofer Grotte -- Former cave and archaeological site in Neandertal, Germany
Wikipedia - KLOK-FM -- Regional Mexican radio station in Greenfield, California
Wikipedia - KM-CM-$the Krauss -- German track and field athlete
Wikipedia - KMRF -- Here's Help Network radio station in Marshfield, Missouri
Wikipedia - KMXD -- Radio station in Monroe-Richfield, Utah
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Wikipedia - Knoxville Marathon -- Annual race in the United States held since 2005
Wikipedia - Kolinio Radrudru -- Fijian track and field athlete
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Wikipedia - KoM-EM-!ice Peace Marathon -- Annual race in Slovakia held since 1924
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Wikipedia - Korsakov (air base) -- Former Soviet naval airfield
Wikipedia - Kosovo field (Kosovo)
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Wikipedia - KOZK -- PBS member station in Springfield, Missouri
Wikipedia - KOZL-TV -- MyNetworkTV affiliate in Springfield, Missouri
Wikipedia - KPSL-FM -- Radio station in Bakersfield, California
Wikipedia - KQKZ -- Radio station in Bakersfield, California
Wikipedia - Krasner's lemma -- Relates the topology of a complete non-archimedean field to its algebraic extensions
Wikipedia - Kristbjorg Kjeld -- Icelandic actress
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Wikipedia - Kristina Knott -- Filipino-American track and field athlete
Wikipedia - Kristina Savitskaya -- Russian track and field athlete
Wikipedia - Kroger Field -- Stadium at the University of Kentucky
Wikipedia - Kronecker-Weber theorem -- Every finite abelian extension of Q is contained within some cyclotomic field
Wikipedia - Kronia -- Athenian festival held in honor of Cronus
Wikipedia - KSPR-LD -- ABC affiliate in Springfield, Missouri
Wikipedia - KSWC-LP -- Radio station at Southwestern College in Winfield, Kansas, United States
Wikipedia - KTQX -- Radio Bilingue radio station in Bakersfield, California
Wikipedia - KU-KSU-WSU Triangular -- American college indoor track and field event
Wikipedia - K. und K. Feldmarschall -- 1930 film
Wikipedia - Kunstakademie Dusseldorf -- Art school in Dusseldorf, Germany
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Wikipedia - Kuraka -- Official of the Inca Empire who held the role of magistrate
Wikipedia - Kurdish trial in Dusseldorf -- Trial in Germany
Wikipedia - Kurt Blumenfeld -- German zionist
Wikipedia - Kurt Sonnenfeld -- American photographer
Wikipedia - KUVI-DT -- True Crime Network affiliate in Bakersfield, California
Wikipedia - KWAC (AM) -- Radio station in Bakersfield, California
Wikipedia - KWFC -- Radio station in Springfield, Missouri
Wikipedia - KWTO (AM) -- Radio station in Springfield, Missouri
Wikipedia - KWTO-FM -- Radio station in Springfield, Missouri, United States
Wikipedia - KXBR (Missouri) -- Former radio station in Greenfield, Missouri
Wikipedia - KXDI -- Radio station in Belfield-Dickinson, North Dakota
Wikipedia - KXUS -- Radio station in Springfield, Missouri
Wikipedia - Kyiv Half Marathon -- Annual race in Ukraine held since 2011
Wikipedia - Kyiv Marathon -- Annual race in Ukraine held since 2010
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Wikipedia - Kyle Good -- Ireland men's field hockey international
Wikipedia - KYTV (TV) -- NBC affiliate in Springfield, Missouri
Wikipedia - KZBK -- Radio station in Brookfield, Missouri
Wikipedia - KZKC-LD -- KERO-TV translator in Bakersfield, California
Wikipedia - KZWV -- Radio station in Eldon, Missouri
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Wikipedia - Ladji DoucourM-CM-) -- French track and field athlete
Wikipedia - Lafforgue's theorem -- Completes the Langlands program for general linear groups over algebraic function fields
Wikipedia - Lagertha -- Legendary Viking shieldmaiden and ruler
Wikipedia - Lagrangian and Eulerian specification of the flow field
Wikipedia - Laguna del Maule (volcano) -- Volcanic field in the Andes mountain range, Chile
Wikipedia - La Hitte system -- Rifled field gun system, 1858
Wikipedia - Lajes Field -- Portuguese Air Force base near Lajes, Terceira Island, Azores
Wikipedia - Lake Accotink -- Reservoir in North Springfield, Virginia USA
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Wikipedia - Landau prime ideal theorem -- Provides an asymptotic formula for counting the number of prime ideals of a number field
Wikipedia - Land change modeling -- Geographic and ecological field of study
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Wikipedia - Larry Achike -- English track and field athlete
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Wikipedia - Laura Veldkamp -- Economist (New York University (NYU) -> Stern School of Business -> Economics Department)
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Wikipedia - Lauren Fleshman -- American track and field athlete
Wikipedia - Lauren Greenfield -- American photographer and filmmaker
Wikipedia - Laurie Wirt -- American scientist working in the fields of hydrology and hydrogeology
Wikipedia - Laurits Jorgensen -- Danish track and field athlete
Wikipedia - Lausanne Marathon -- Annual race in Switzerland held since 1993
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Wikipedia - Law and Order (1942 film) -- 1942 film by Sam Newfield
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Wikipedia - Lazo Alavanja -- American soccer midfielder
Wikipedia - Learfield IMG College -- Collegiate sports marketing company
Wikipedia - Learning sciences -- Interdisciplinary field to further scientific understanding of learning
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Wikipedia - Lectures on Theoretical Physics -- Series of textbooks by Arnold Sommerfeld
Wikipedia - Lee Chatfield -- American educator and politician from Michigan
Wikipedia - Lee Evans (sprinter) -- American track and field athlete
Wikipedia - Lee Feldman -- American singer-songwriter and musician
Wikipedia - Lee F. Satterfield -- American judge
Wikipedia - Lee Hwa Chung theorem -- Characterizes differential k-forms which are invariant for all Hamiltonian vector fields
Wikipedia - Lee Zeldin -- U.S. Representative from New York
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Wikipedia - Legal View with Ashleigh Banfield
Wikipedia - Legend of Suheldev: The King Who Saved India -- 2020 novel by Amish Tripathi
Wikipedia - Legion Field -- Stadium in Birmingham, Alabama, United States
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Wikipedia - Leland McPhie -- American track and field athlete
Wikipedia - Lelde PriedulM-DM-^Sna -- Latvian skeleton racer
Wikipedia - Lelde Stumbre -- Latvian dramatist
Wikipedia - Lemurs of Madagascar (book) -- 2010 reference work and field guide
Wikipedia - Lennart Torstensson -- Swedish Field Marshal, Privy Councillor and Governor-General (1603-1651)
Wikipedia - Leo Goehring -- American track and field athlete
Wikipedia - Leonard Bloomfield -- American linguist
Wikipedia - Leonard Feldman
Wikipedia - Leon Garfield -- English children's writer
Wikipedia - Leopold Hirschfeld -- Hungarian brewer
Wikipedia - Leopold Infeld -- Polish physicist
Wikipedia - Lepton, West Yorkshire -- Suburb of Huddersfield, West Yorkshire, England
Wikipedia - Lerchenfeld Glacier -- Glacier in Antarctica
Wikipedia - Les Crutchfield -- American scriptwriter
Wikipedia - Lesley Fallowfield -- British cancer psychologist
Wikipedia - Leslie Djhone -- French track and field athlete
Wikipedia - Leslie Driffield -- English world champion billiards player
Wikipedia - Leslie Fielding -- British former diplomat
Wikipedia - Leslie Porterfield -- American motorcycle racer
Wikipedia - Leslie Schofield -- British actor
Wikipedia - Les voitures versM-CM-)es -- 1908 opM-CM-)ra comique by Francois-Adrien Boieldieu
Wikipedia - Leukaspides -- "White Shields
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Wikipedia - Level playing field -- Ensuring fairness
Wikipedia - Leviathan (Westerfeld novel) -- Novel by Scott Westerfeld
Wikipedia - Levi-Civita field
Wikipedia - Levi S. Chatfield -- American politician
Wikipedia - Lew Fields -- American actor, comedian, vaudeville star, theatre manager, and producer (1867-1941)
Wikipedia - Lewis Eldon Atherton -- American historian
Wikipedia - Lewis Grant-Ogilvy, 5th Earl of Seafield -- Scottish Earl
Wikipedia - Lewis J. Feldman
Wikipedia - Lewis J. Fields -- U.S. Marine Corps Lieutenant General
Wikipedia - Lewis Sheldon -- American track and field athlete
Wikipedia - Lewis Snowfield -- Snowfield in Antarctica
Wikipedia - Lex van Delden (actor) -- Dutch actor and singer
Wikipedia - Liah Greenfeld -- Russian-American Professor of Sociology
Wikipedia - Libertopia -- Annual libertarian festival/conference held in San Diego, USA
Wikipedia - Liberty Bell Classic -- Sports event held on July 16 and 17, 1980
Wikipedia - Lichfield Cathedral
Wikipedia - Lichfield Garrick Theatre -- Theatre in Lichfield, England
Wikipedia - Lichfield, New Zealand -- Rural settlement in the Waikato Region in New Zealand
Wikipedia - Lichfield (UK Parliament constituency) -- Parliamentary constituency in the United Kingdom, 1997 onwards
Wikipedia - Lichfield -- Cathedral city in Staffordshire, England
Wikipedia - Liebefeld railway station -- Swiss railway station
Wikipedia - Life Care Centers of America -- American operator of elderly care facilities
Wikipedia - Life course research -- Interdisciplinary social science field
Wikipedia - Light-front computational methods -- Technique in computational quantum field theory
Wikipedia - Light front quantization -- Technique in computational quantum field theory
Wikipedia - Lightnin' Bill Carson -- 1936 film by Sam Newfield
Wikipedia - Lightnin' Crandall -- 1937 film by Sam Newfield
Wikipedia - Light + Shade -- 2005 album by Mike Oldfield
Wikipedia - Liliana Allen -- Cuban track and field athlete
Wikipedia - Lilian Helder -- Dutch politician and lawyer
Wikipedia - Lilian Sheldon
Wikipedia - Lilieci gas field -- Gas field in Bacau County, Romania
Wikipedia - Lilienfeld Prize
Wikipedia - Lilies of the Field (1924 film) -- 1924 film by John Francis Dillon
Wikipedia - Lilies of the Field (1930 film) -- 1930 film
Wikipedia - Lilies of the Field (1963 film) -- 1963 film by Ralph Nelson
Wikipedia - Lilli Henoch -- German track and field athlete
Wikipedia - Lily Butterfield -- Fictional character from the ITV soap opera Emmerdale
Wikipedia - Limb Brook -- Stream in Sheffield, England
Wikipedia - Limbum language -- Eastern Grassfields language of Cameroon
Wikipedia - LiM-DM-^Mko Polje -- karstic field in Croatia
Wikipedia - Lime Kiln Field Day -- 1913 film
Wikipedia - Lincoln Fields Shopping Centre -- Former shopping centre in Ottawa, Ontario,Canada
Wikipedia - Lincoln Tomb -- United States historic place in Springfield, Illinois
Wikipedia - Linda Duffield -- British former diplomat
Wikipedia - Linda Elder
Wikipedia - Linda Klarfeld
Wikipedia - Linda M. Field -- British scientist
Wikipedia - Linda Thomas-Greenfield -- American diplomat
Wikipedia - Lindfield, New South Wales
Wikipedia - Lindsay Elston -- American soccer midfielder
Wikipedia - Lindsey House, Lincoln's Inn Fields -- Building in Lincoln's Inn Fields, London
Wikipedia - Linear discriminant analysis -- Method used in statistics, pattern recognition, and other fields
Wikipedia - Linear polarization -- Confinement of the electric field vector or magnetic field vector to a given plane along the direction of propagation
Wikipedia - Line integral -- Definite integral of a scalar or vector field along a path
Wikipedia - Linfield College
Wikipedia - Linfield University -- Private university in McMinnville, Oregon, United States
Wikipedia - Lingfield Derby Trial -- Flat horse race in Britain
Wikipedia - Lingfield Oaks Trial -- Flat horse race in Britain
Wikipedia - Lingfield, Surrey -- Village, civil parish and post town in Tandridge District, Surrey, South East England
Wikipedia - Link (The Legend of Zelda) -- Video game character
Wikipedia - Lionel Cranfield, 1st Earl of Middlesex -- 16th/17th-century English merchant and politician
Wikipedia - Liouville field theory
Wikipedia - Lisa Aguilera -- American former track and field athlete
Wikipedia - Lisa Feldman Barrett
Wikipedia - Lisa Stansfield -- English singer, songwriter and actress
Wikipedia - Lisa Strausfeld -- American information architect
Wikipedia - Lisa Westerveld -- Dutch politician
Wikipedia - Lismore Fields -- Stone Age settlement in Buxton, Derbyshire, England
Wikipedia - Lisnagarvey Hockey Club -- Field hockey club in Northern Ireland
Wikipedia - List of academic fields -- Wikipedia list article
Wikipedia - List of African-American women in STEM fields -- Wikipedia list article
Wikipedia - List of AL Gold Glove Winners at Outfield
Wikipedia - List of Arkansas state high school track and field champions -- Wikipedia list article
Wikipedia - List of Arminia Bielefeld managers -- Wikimedia list article
Wikipedia - List of Arminia Bielefeld players -- Wikimedia list article
Wikipedia - List of Asian Games medalists in field hockey -- Wikimedia list article
Wikipedia - List of awards and nominations received by Seinfeld -- Wikipedia list article
Wikipedia - List of Battlefield video games -- Wikipedia list article
Wikipedia - List of Battle of Britain airfields -- Airfields used by the Royal Air Force in 1940.
Wikipedia - List of Bernice Summerfield characters -- Wikipedia list article
Wikipedia - List of broadcasting licences held by Asian Television Network International Limited -- Wikipedia list article
Wikipedia - List of broadcasting licences held by Ethnic Channels Group -- Wikipedia list article
Wikipedia - List of Caulfield Grammar School people -- Wikipedia list article
Wikipedia - List of Chesterfield F.C. players -- Wikimedia list article
Wikipedia - List of Chesterfield F.C. seasons -- Wikimedia list article
Wikipedia - List of Chesterfield Pictures films -- Wikipedia list article
Wikipedia - List of churches in the London Borough of Enfield -- Wikipedia list article
Wikipedia - List of Claxton Shield champions -- Wikipedia list article
Wikipedia - List of coalfields -- Wikipedia list article
Wikipedia - List of Commonwealth Games medallists in field hockey -- wikimedia list article
Wikipedia - List of companies in Sheffield -- Wikipedia list article
Wikipedia - List of compositions by Felix Blumenfeld -- Wikipedia list article
Wikipedia - List of compositions by Francois-Adrien Boieldieu -- Wikipedia list article
Wikipedia - List of compositions by George Whitefield Chadwick -- Wikipedia list article
Wikipedia - List of compositions by Morton Feldman -- Wikipedia list article
Wikipedia - List of countries by feldspar production -- Wikipedia list article
Wikipedia - List of Cuban track and field athletes -- Wikimedia list article
Wikipedia - List of Deerfield alumni -- Wikipedia list article
Wikipedia - List of Democratic Socialists of America members who have held office in the United States -- Wikipedia list article
Wikipedia - List of drafts held by the NWSL -- Wikipedia list article
Wikipedia - List of elected officials in Bakersfield, California -- Wikipedia list article
Wikipedia - List of events at Soldier Field -- Wikimedia list article
Wikipedia - List of events held in Boris Trajkovski Sports Center -- Wikipedia list article
Wikipedia - List of extraterrestrial dune fields -- Wikipedia list article
Wikipedia - List of Eyeshield 21 episodes (1-72) -- Wikipedia list article
Wikipedia - List of Eyeshield 21 episodes (73-145) -- Wikipedia list article
Wikipedia - List of Eyeshield 21 episodes -- Wikipedia list article
Wikipedia - List of FA Community Shield matches -- Wikipedia list article
Wikipedia - List of FBI field offices -- Wikipedia list article
Wikipedia - List of FELDA/FELCRA Federal Roads in Malaysia -- Wikipedia list article
Wikipedia - List of fellows of the Fields Institute -- Wikipedia list article
Wikipedia - List of field hockey clubs -- Wikipedia list article
Wikipedia - List of field hockey venues in India -- Wikimedia list article
Wikipedia - List of Fields Medal winners by university affiliation -- Wikipedia list article
Wikipedia - List of fields of application of statistics -- Wikipedia list article
Wikipedia - List of fields of doctoral studies in the United States -- Wikipedia list article
Wikipedia - List of fields of doctoral studies
Wikipedia - List of FieldTurf installations -- Wikimedia list article
Wikipedia - List of floods in Sheffield -- Wikipedia list article
Wikipedia - List of Fortuna Dusseldorf players -- Wikimedia list article
Wikipedia - List of Garfield and Friends episodes -- Wikimedia list article
Wikipedia - List of Garfield characters -- Wikipedia list article
Wikipedia - List of Garfield home video releases -- Wikipedia list article
Wikipedia - List of Gettysburg Battlefield observation towers -- Wikipedia list article
Wikipedia - List of Gold Glove Award winners at outfield -- Wikipedia list article
Wikipedia - List of Green politicians who have held office in Canada -- Wikipedia list article
Wikipedia - List of handheld game consoles -- Wikipedia list article
Wikipedia - List of heritage sites of the Helderberg area -- Sites recognised ny SAHRA
Wikipedia - List of Hijos De Rebeldes characters -- Wikipedia list article
Wikipedia - List of historic properties in Goldfield, Arizona -- Wikipedia list article
Wikipedia - List of HTTP header fields -- Wikipedia list article
Wikipedia - List of Huddersfield Town A.F.C. managers -- Wikimedia list article
Wikipedia - List of Huddersfield Town A.F.C. players -- Wikimedia list article
Wikipedia - List of Indian field hockey captains in Olympics -- Wikimedia list article
Wikipedia - List of international cricket centuries by Garfield Sobers -- Wikipedia list article
Wikipedia - List of Islamic scholars described as father or founder of a field -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Bedfordshire -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Berkshire -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Buckinghamshire -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Cambridgeshire -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Cornwall -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Cumbria -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Derbyshire -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Devon -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Dorset -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in East Sussex -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in England -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Essex -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Gloucestershire -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Hampshire -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Hertfordshire -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Kent -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Lancashire -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Leicestershire -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in London -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Merseyside -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Norfolk -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in North Yorkshire -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Nottinghamshire -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Somerset -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Surrey -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in the East Riding of Yorkshire -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in the United Kingdom -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in the West Midlands -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Tyne and Wear -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in West Sussex -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Wiltshire -- Wikimedia list article
Wikipedia - List of King George V Playing Fields in Worcestershire -- Wikimedia list article
Wikipedia - List of K-pop concerts held outside Asia -- Wikimedia list article
Wikipedia - List of Linfield F.C. players -- Wikimedia list article
Wikipedia - List of Macclesfield Town F.C. players -- Wikimedia list article
Wikipedia - List of Mansfield Town F.C. players -- Wikimedia list article
Wikipedia - List of Mansfield Town F.C. seasons -- Wikimedia list article
Wikipedia - List of monuments of the Gettysburg Battlefield -- Wikipedia list article
Wikipedia - List of mountains in Garfield County, Montana -- Wikipedia list article
Wikipedia - List of NL Gold Glove Winners at Outfield
Wikipedia - List of Norfolk airfields -- Wikipedia list article
Wikipedia - List of North African airfields during World War II -- Wikimedia list article
Wikipedia - List of Nuffield College, Oxford people -- Wikipedia list article
Wikipedia - List of oil fields claimed by ISIL
Wikipedia - List of oilfield service companies -- Wikipedia list article
Wikipedia - List of oil fields -- Some of the major oilfields of the past and present
Wikipedia - List of Old Boys of St Patrick's College, Strathfield -- Wikipedia list article
Wikipedia - List of Olympic medalists in field hockey -- Wikimedia list article
Wikipedia - List of Olympic venues in field hockey -- Wikimedia list article
Wikipedia - List of operas by Francois-Adrien Boieldieu -- Wikipedia list article
Wikipedia - List of outdoor artworks at Newfields -- Wikipedia list article
Wikipedia - List of people considered a founder in a Humanities field -- Wikimedia list article
Wikipedia - List of people considered father or mother of a field
Wikipedia - List of people considered father or mother of a scientific field -- Wikipedia list article
Wikipedia - List of people from Mansfield, Ohio -- Wikimedia list article
Wikipedia - List of people from the greater Ashfield area -- Wikimedia list article
Wikipedia - List of people who have held multiple United States Cabinet-level positions -- Wikipedia list article
Wikipedia - List of players with 20 NRL field goals -- Wikimedia list article
Wikipedia - List of political leaders who held active military ranks in office -- Wikipedia list article
Wikipedia - List of presidents of France -- List of persons by position held
Wikipedia - List of presidents of the United States by other offices held -- Wikipedia list article
Wikipedia - List of prizes known as the Nobel of a field or the highest honors of a field -- Wikimedia list article
Wikipedia - List of prizes known as the Nobel of a field
Wikipedia - List of public art in the London Borough of Enfield -- Wikipedia list article
Wikipedia - List of Puerto Rican records in track and field -- Wikipedia list article
Wikipedia - List of Rebelde characters -- Wikipedia list article
Wikipedia - List of Rebelde Way characters -- Wikipedia list article
Wikipedia - List of Royal Enfield motorcycles -- Wikipedia list article
Wikipedia - List of Russian field marshals
Wikipedia - List of Sally Field performances -- Wikipedia list article
Wikipedia - List of schools in Enfield -- Wikipedia list article
Wikipedia - List of Seinfeld characters -- Wikipedia list article
Wikipedia - List of Seinfeld episodes -- Wikipedia list article
Wikipedia - List of Sheffield Cricket Club players -- Wikimedia list article
Wikipedia - List of Sheffield Steelers seasons -- Wikimedia list article
Wikipedia - List of Sheffield United F.C. international players -- Wikimedia list article
Wikipedia - List of Sheffield United F.C. managers -- Wikimedia list article
Wikipedia - List of Sheffield United F.C. players (25-99 appearances) -- Wikimedia list article
Wikipedia - List of Sheffield United F.C. players -- Wikimedia list article
Wikipedia - List of Sheffield United F.C. records and statistics -- Wikipedia list article
Wikipedia - List of Sheffield United F.C. seasons -- Wikipedia list article
Wikipedia - List of Sheffield Wednesday F.C. managers -- Wikimedia list article
Wikipedia - List of Sheffield Wednesday F.C. players -- Wikimedia list article
Wikipedia - List of Sheffield Wednesday F.C. seasons -- Wikipedia list article
Wikipedia - List of shield bug species of Great Britain -- Wikipedia list article
Wikipedia - List of shield bug species of Korea -- Wikipedia list article
Wikipedia - List of Silver Slugger Award winners at outfield -- Wikipedia list article
Wikipedia - List of South Australian field hockey clubs -- Wikipedia list article
Wikipedia - List of sporting events held in Thailand -- Wikipedia list article
Wikipedia - List of sumo elders -- Wikimedia list article
Wikipedia - List of tallest buildings and structures in Sheffield -- Wikimedia list article
Wikipedia - List of tallest buildings in Springfield, Massachusetts -- Wikimedia list article
Wikipedia - List of The Big Bang Theory and Young Sheldon characters -- Wikimedia list article
Wikipedia - List of The Elder Scrolls video games -- Wikipedia list article
Wikipedia - List of The Garfield Show episodes -- Wikipedia list article
Wikipedia - List of The Legend of Zelda media -- Wikipedia list article
Wikipedia - List of theorems called fundamental -- A result considered to be the most central and important one in some field
Wikipedia - List of The Rising of the Shield Hero episodes -- Wikipedia list article
Wikipedia - List of The Rising of the Shield Hero volumes -- Wikipedia list article
Wikipedia - List of The Shield episodes -- Wikipedia list article
Wikipedia - List of things named after Arnold Sommerfeld -- Wikipedia list article
Wikipedia - List of tourist attractions in Sheffield -- Wikipedia list article
Wikipedia - List of track and field stadiums by capacity -- Wikimedia list article
Wikipedia - List of UK airfields
Wikipedia - List of United States Air Force Field Operating Agencies
Wikipedia - List of United States Army airfields
Wikipedia - List of vice presidents of the United States by other offices held -- Wikipedia list article
Wikipedia - List of Wakefield Trinity players -- Wikimedia list article
Wikipedia - List of Waterloo Battlefield locations -- Wikimedia list article
Wikipedia - List of welders
Wikipedia - List of welding codes -- Wikipedia list article
Wikipedia - List of welding processes -- Wikipedia list article
Wikipedia - List of World of Springfield figures and playsets -- Wikipedia list article
Wikipedia - List of world records held by plants -- Wikipedia list article
Wikipedia - List of Young Sheldon episodes -- Wikipedia list article
Wikipedia - Liston Barfield -- American politician
Wikipedia - Litchfield County, Connecticut -- County in Connecticut, US
Wikipedia - Litchfield Island -- Island of Antarctica
Wikipedia - Litchfield, Kansas -- Unincorporated community in Kansas, United States
Wikipedia - Litchfield, Minnesota -- City in Minnesota, United States
Wikipedia - Litchfield Municipal Airport (Illinois) -- Airport in Litchfield, Illinois, United States
Wikipedia - Litchfield Park, Arizona -- City in Arizona, United States
Wikipedia - Littlefield, Texas
Wikipedia - Littlemoor, Derbyshire -- Village near Chesterfield in Derbyshire, England
Wikipedia - Little Salkeld railway station -- Former railway station in Cumbria, England
Wikipedia - Livanjsko Polje -- karstic field in Bosnia and Herzegovina
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Wikipedia - Mike Mansfield -- American politician and diplomat
Wikipedia - Mike Oldfield -- British musician and multi-instrumentalist
Wikipedia - Mikhail Semyonovich Vorontsov -- 19th-century Russian prince and field-marshal
Wikipedia - Mikiah Brisco -- American track and field athlete (b. 1996)
Wikipedia - Milan Film Festival -- Annual film festival held in Milan, Italy
Wikipedia - Milan Tiff -- American track and field athlete
Wikipedia - Millard Seldin -- American businessman
Wikipedia - Miller Electric -- Company based out of Appleton, Wisconsin which manufactures welding equipment
Wikipedia - Miller Field (airport) -- Airport in Nebraska, United States
Wikipedia - Millerism -- Christian movement founded by William Miller, which held that the Second Coming would come in 1844
Wikipedia - Millfield Metro station -- Tyne and Wear Metro station in Sunderland
Wikipedia - Millhouses -- Neighbourhood in Sheffield, England
Wikipedia - Millie (short story) -- 1913 short story by Katherine Mansfield
Wikipedia - Miloslav Mansfeld -- Czechoslovak fighter ace in World War II
Wikipedia - Milton Bradley Company -- American board game company established by Milton Bradley in Springfield, Massachusetts, in 1860
Wikipedia - Mind Fields -- Book by Harlan Ellison
Wikipedia - Mind Field
Wikipedia - Mini35 -- 35 mm lens depth-of-field adapter
Wikipedia - Ministers and elders of the Church of Scotland -- Leaders of Church of Scotland congregations
Wikipedia - Minkowski's bound -- Limits ideals to be checked in order to determine the class number of a number field
Wikipedia - Minna Telde -- Swedish horse rider
Wikipedia - Minute Man Air Field -- Public airport in Stow, Massachusetts, United States
Wikipedia - Miracle on 34th Street (1973 film) -- 1973 television film directed by Fielder Cook
Wikipedia - Miracle on 34th Street (1994 film) -- 1994 Christmas film by Les Mayfield
Wikipedia - Mir Brachfeld -- Haredi yeshiva in Israel
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Wikipedia - Miss Michoacan -- Beauty pageant held in Michoacan, Mexico
Wikipedia - Missouri State University -- Public university in Springfield, Missouri
Wikipedia - Miss Puerto Rico Universe 2008 -- Competition held at the Centro de Bellas Artes in Santurce, San Juan, Puerto Rico
Wikipedia - Miss Puerto Rico Universe 2009 -- Competition held at the JosM-CM-) Miguel Agrelot Coliseum in Hato Rey, San Juan, Puerto Rico
Wikipedia - Miss Universe Colombia 2018 -- Beauty pageant held in Medellin, Colombia
Wikipedia - Miss Universe Puerto Rico 2013 -- 58th annual Miss Universe Puerto Rico pageant held in Santurce, San Juan, Puerto Rico
Wikipedia - Miss World Puerto Rico 2008 -- Annual competition was held in Puerto Rico
Wikipedia - Miss World Puerto Rico 2009 -- Annual competition was held in Puerto Rico
Wikipedia - Mitcheldean Road & Forest of Dean Junction Railway -- Independent railway company in England
Wikipedia - Mitchell Watt -- Australian track and field athlete
Wikipedia - Mitchell Whitfield -- American film, television and voice actor
Wikipedia - Mitteldeutscher Rundfunk -- Public broadcaster for Thuringia, Saxony and Saxony-Anhalt
Wikipedia - Mittelplate -- German offshore oil field
Wikipedia - Mixed 4 M-CM-^W 400 metres relay -- Mixed-gender track and field event covering 1600 metres
Wikipedia - MM-CM-$hri GeldiM-CM-=ewa -- Turkmen chess player
Wikipedia - Mahukona -- A submerged shield volcano on the northwestern flank of the Island of HawaiM-JM-;i
Wikipedia - Moazzam Begg -- British Pakistani formerly held in Guantanamo Bay
Wikipedia - Mobile device -- Small, hand-held computing device
Wikipedia - Mobile television -- Television for handheld or mobile device
Wikipedia - Model 1850 Army Staff & Field Officers' Sword -- U.S. Army sword
Wikipedia - Modularity theorem -- Relates elliptic curves over the field of rational numbers to modular forms
Wikipedia - Modular representation theory -- Studies linear representations of finite groups over a field K of positive characteristic p
Wikipedia - Module (mathematics) -- Generalization of vector space, with scalars in a ring instead of a field
Wikipedia - Moeldoko -- Indonesian general
Wikipedia - Mo Farah -- British track and field athlete
Wikipedia - Moffett Federal Airfield -- Joint civil-military airport in California
Wikipedia - Moftin oil field -- Oil field in Satu Mare County, Romania
Wikipedia - Mohamed Abu Abdullah -- Bangladeshi track and field sprint athlete
Wikipedia - Mohamed Al-Shrif -- Libyan Field Marshal leader of LNA
Wikipedia - Mohamed Bahaa Eldin -- Egyptian civil engineer and politician
Wikipedia - Mohamed Eldib -- Egyptian Paralympic powerlifter
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Wikipedia - Mohamed Mohyeldin -- Egyptian judoka
Wikipedia - Mohammad Baqer Mirza -- Eldest son of Shah Abbas the Great and Safavid Dynasty crown prince (1587-1614)
Wikipedia - Molecular anthropology -- Field of anthropology
Wikipedia - Molecular ecology -- A field of evolutionary biology that applies molecular population genetics, molecular phylogenetics, and genomics to traditional ecological questions
Wikipedia - Monastery of The Holy Spirit, Sheffield
Wikipedia - Monika Feldmann -- German figure skater
Wikipedia - Monique Baelden -- French gymnast
Wikipedia - Monique Garbrecht-Enfeldt -- German speed skater
Wikipedia - Monique van der Velden -- Dutch figure skater
Wikipedia - Monk's CafM-CM-) -- Fictional coffee shop in ''Seinfeld''
Wikipedia - Monksfield Novice Hurdle -- Hurdle horse race in Ireland
Wikipedia - Monkstown Hockey Club -- Irish field hockey club
Wikipedia - Monomorium fieldi -- Species of ant
Wikipedia - Monte Carlo Rally -- Annual rallying event held in Monaco and France
Wikipedia - Monteithiella humeralis -- Species of shield bug of the family Pentatomidae
Wikipedia - Montreal Festivals -- Arts festival held in Montreal, Quebec, Canada
Wikipedia - Monza Rally Show -- Motoring event held at the Autodromo Nazionale di Monza
Wikipedia - Monzonite -- Igneous intrusive rock with low quartz and equal plagioclase and alkali feldspar
Wikipedia - Moondance International Film Festival -- Annual film festival held in Boulder, USA
Wikipedia - Moorfields Eye Hospital
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Wikipedia - Moreldin Mohamed Hamdi -- Sudanese hurdler
Wikipedia - Moritz-Maria von Igelfeld
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Wikipedia - Morphic field
Wikipedia - Morphogenetic field -- Developmental biology concept
Wikipedia - Morris Army Airfield -- Former military airfield at closed Ft. Gillem, GA, US
Wikipedia - Morris Hirshfield -- American painter (1872-1946)
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Wikipedia - Morton Feldman -- American composer (1926-1987)
Wikipedia - Mosborough (ward) -- Electoral ward in the City of Sheffield, South Yorkshire, England
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Wikipedia - Moshe Feldenkrais
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Wikipedia - Mossley Hockey Club -- Field hockey club in Antrim, Northern Ireland
Wikipedia - Motocross -- Off-road motorcycle racing held on enclosed off-road circuits
Wikipedia - Moulin Rouge (1934 film) -- 1934 film by Sidney Lanfield
Wikipedia - Mound system -- Engineered drain field for treating wastewater
Wikipedia - Mountain bike racing -- Competitive cycle sport discipline of mountain biking held on off-road terrain
Wikipedia - Mount Alayta -- Shield volcano in Ethiopia
Wikipedia - Mount Bloomfield -- A low mountain in Antarctica
Wikipedia - Mount Cayley volcanic field -- A volcanic zone on the South Coast of British Columbia in Canada
Wikipedia - Mount Elder -- Mountain of Antarctica
Wikipedia - Mount Hampton -- Shield volcano in Antarctica
Wikipedia - Mountifort Longfield -- Irish lawyer, judge, mathematician, and academic
Wikipedia - Mount PanM-DM-+M-JM-;au -- Hawaiian shield volcano
Wikipedia - Mount Siple -- Antarctic shield volcano
Wikipedia - Mount Waialeale -- Shield volcano and the second highest point on the island of KauaM-JM-;i in the Hawaiian Islands
Wikipedia - Mount Weld -- Mountain and mine site in Western Australia
Wikipedia - Mozambique Belt -- A band in the earth's crust from East Antarctica through East Africa up to the Arabian-Nubian Shield
Wikipedia - Mrs. E. M. Field -- Irish novelist who wrote the first historical study of children's literature
Wikipedia - Mstislav Keldysh
Wikipedia - Mud Lake (Blithfield Township) -- lake in Renfrew County, Ontario, Canada, in geographic Blithfield Township
Wikipedia - Muirfield Seamount -- A submarine mountain in the Indian Ocean southwest of the Cocos (Keeling) Islands
Wikipedia - Multi-adjoint logic programming -- Sub-field of logic programming
Wikipedia - Multi-configurational self-consistent field
Wikipedia - Multi-field dictionary -- Specialized dictionary that has been designed and compiled to cover the terms within two or more subject fields
Wikipedia - Multigate device -- MOS field-effect transistor with more than one gate
Wikipedia - Mumbai Marathon -- An annual international marathon held in Mumbai, India
Wikipedia - Mummers Parade -- Parade held each New Year's Day in Philadelphia, Pennsylvania
Wikipedia - Munich Marathon -- Annual race in Germany held since 1983
Wikipedia - Municipal Borough of Enfield
Wikipedia - Munk Debates -- Semi-annual series of debates held in Toronto, Canada
Wikipedia - Murat Reis the Elder -- Ottoman admiral
Wikipedia - Murders at Stanfield Hall -- Victorian era double murder in 1848 in Norwich, England
Wikipedia - Muriel Grossfeld -- American gymnast
Wikipedia - Muriel Hazeldene -- English snooker and billiards player
Wikipedia - Muriel Wheldale Onslow -- English biochemist
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Wikipedia - Murrayfield Racers (2018) -- Scottish ice hockey team
Wikipedia - Musenita gas field -- Gas field in Suceava County, Romania
Wikipedia - Museum folklore -- Domain of scholarship and professional practice within the field of folklore studies
Wikipedia - Museum Kunstpalast -- Art museum in Dusseldorf
Wikipedia - Music award -- Award given for an accomplishment in the field of music
Wikipedia - Music of Alaska -- Broad artistic field incorporating many cultures
Wikipedia - Myatt's Fields South Estate -- Social housing estate in South London
Wikipedia - Mycocepurus goeldii -- Species of ant
Wikipedia - Myma Seldon -- British broadcaster
Wikipedia - My My My (Armand Van Helden song) -- 2004 single by Armand Van Helden
Wikipedia - Myratgeldy Akmammedov -- Turkmen politician
Wikipedia - Myron Field -- American bridge player
Wikipedia - Myrtle Bachelder -- American chemist and Women's Army Corps officer
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Wikipedia - My Sister (Juliana Hatfield song) -- 1993 single by The Juliana Hatfield Three
Wikipedia - Nadine Broersen -- Dutch track and field athlete
Wikipedia - Naeni oil field -- Oil field in Buzau County, Romania
Wikipedia - Nagurskoye (air base) -- Russian arctic military airfield
Wikipedia - Najm Eldin Abdallah Abdelgabar -- Sudanese defender
Wikipedia - Nambassa -- Festivals held between 1976 and 1981 on large farms in New Zealand
Wikipedia - Nancy Feldman -- American activist
Wikipedia - Nanotechnology -- Field of applied science whose theme is the control of matter on atomic and (supra)molecular scale
Wikipedia - NASA facilities -- Overview of NASA field centers
Wikipedia - Nasreldin Abdelbari -- Sudanese human rights activist
Wikipedia - Nassfeld -- Town and ski resort in Austria
Wikipedia - Natal Field Force -- Field force in the Boer Wars
Wikipedia - Natalya Anisimova (sprinter) -- Russian track and field athlete
Wikipedia - Natasha Bedingfield -- English singer and songwriter
Wikipedia - Nathan Dunfield -- American mathematician
Wikipedia - Nathan Field -- 16th/17th-century English actor and dramatist
Wikipedia - Nathaniel B. Eldredge -- Union Army officer, politician
Wikipedia - Nathaniel Bousfield -- English politician
Wikipedia - Nathaniel Hone the Elder -- 18th-century Irish painter
Wikipedia - Nathan Phillips (activist) -- Native American activist and Omaha-people elder
Wikipedia - Nathan Strother -- American track and field athlete
Wikipedia - Nathan Stubblefield -- American wireless communication pioneer
Wikipedia - Nathon Allen -- Jamaican track and field athlete
Wikipedia - National Hobo Convention -- Held on the second weekend of every August since 1900
Wikipedia - National poet -- Poet traditionally held to represent a certain national culture
Wikipedia - Nat Page -- American track and field athlete
Wikipedia - Natural evil -- Evil for which "no non-divine agent can be held morally responsible
Wikipedia - Natural History (Pliny) -- Encyclopedia published c. AD 77-79 by Pliny the Elder
Wikipedia - Natural language processing -- Field of computer science and linguistics
Wikipedia - Naval Outlying Field Webster -- Airport in Maryland, US
Wikipedia - Navjeet Dhillon -- Indian track and field athlete
Wikipedia - Near and far field
Wikipedia - NEARfest -- North East Art Rock Festival held in Pennsylvania, USA, 1999-2012
Wikipedia - Near field communication
Wikipedia - Near-field communication -- Radio communication established between devices by bringing them into proximity
Wikipedia - Neeraj Chopra -- Indian track and field athlete
Wikipedia - Neil Gershenfeld
Wikipedia - Nelda Garrone -- Italian mezzo-soprano
Wikipedia - Nelda Speaks -- American politician
Wikipedia - Nell Greenfieldboyce -- American journalist
Wikipedia - Nellie Halstead -- English track and field athlete
Wikipedia - Neo Geo Pocket Color -- handheld video game console
Wikipedia - Neper -- Logarithmic unit for ratios of measurements of physical field and power quantities
Wikipedia - Neslihan Yeldan -- Turkish actress
Wikipedia - Nether Edge (ward) -- Electoral ward in the City of Sheffield, South Yorkshire, England
Wikipedia - Netherfield railway station -- Railway station in Nottinghamshire, England
Wikipedia - Netherfields -- Area of Middlesbrough, North Yorkshire, England
Wikipedia - Netherlandish Proverbs -- Painting by Pieter Bruegel the Elder
Wikipedia - Netherlands Film Festival -- Annual film festival held in Utrecht, Netherlands
Wikipedia - Neukirch-Uchida theorem -- Algebraic number field problems reduce to problems about their absolute Galois groups
Wikipedia - Neural modeling fields
Wikipedia - Neuroarchaeology -- Field of study recording neuroscientific history
Wikipedia - Neurophyseta sittenfelda -- Species of insect
Wikipedia - Neutron bomb -- Low yield thermonuclear weapon
Wikipedia - New England Command -- Women's field lacrosse team
Wikipedia - Newfield Exploration -- Former energy company; acquired by Encana
Wikipedia - Newfield, New Jersey -- Borough in Gloucester County, New Jersey, United States
Wikipedia - New Haven Battlefield Site -- Area of American Civil War military engagement
Wikipedia - New Jersey Marathon -- Annual race in the United States held since 1997
Wikipedia - New Jersey Pride -- Defunct men's semi-professional field lacrosse team
Wikipedia - Newman-Janis algorithm -- Technique to find exact solutions to Einstein field equations
Wikipedia - Newman (Seinfeld) -- Major character on the TV show Seinfeld
Wikipedia - New Nintendo 2DS XL -- Handheld video game console
Wikipedia - New Nintendo 3DS -- Handheld game console developed by Nintendo
Wikipedia - New South Wales Arrows -- Australian field hockey club
Wikipedia - New Synagogue (Dusseldorf) -- Synagogue in Dusseldorf
Wikipedia - New York City Half Marathon -- Annual race in the United States held since 2006
Wikipedia - New York Film Festival -- Annual film festival held every autumn in New York City
Wikipedia - New Zealand Interprovincial Exhibition -- Exhibition held in 1872 in Christchurch, New Zealand
Wikipedia - Nia Ali -- American track and field athlete
Wikipedia - Niagara Bible Conference -- Held annually from 1876 to 1897, with the exception of 1884
Wikipedia - Niagara Falls International Marathon -- Annual race from the United States to Canada held since 1974
Wikipedia - Nia Misikea -- Niuean track and field athlete
Wikipedia - Nicanor Faeldon -- Filipino former Marine
Wikipedia - Nicholas A. Klinefeldt -- American attorney
Wikipedia - Nicholas Christenfeld
Wikipedia - Nicholas Close -- 15th-century Bishop of Carlisle and Bishop of Coventry and Lichfield
Wikipedia - Nicholas Strausfeld
Wikipedia - Nick Broomfield
Wikipedia - Nickerson Field -- Outdoor athletic stadium
Wikipedia - Nick Joseph -- Saint Lucian track and field athlete
Wikipedia - Nick Mansfield
Wikipedia - Nickolette Driesse -- American soccer midfielder
Wikipedia - Nicky Van Den Abbeele -- Belgian soccer midfielder
Wikipedia - Nicole Duclos -- French former track and field athlete
Wikipedia - Nicole van der Velden -- Aruban sailor
Wikipedia - Niek van der Velden -- Dutch snowboarder
Wikipedia - Nieuw Vosseveld -- Prison in Vught, Netherlands
Wikipedia - Nigel Broomfield -- British diplomat
Wikipedia - Nigel Goldenfeld
Wikipedia - Nigh-No-Place -- Collection of poems by Jen Hadfield
Wikipedia - Nihonmatsu Lantern Festival -- Festival held in Nihonmatsu, Fukushima, Japan
Wikipedia - Nijmegen -- City and municipality in Gelderland, Netherlands
Wikipedia - Nikki Einfeld -- Canadian born Lyric Coloratura Soprano
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Wikipedia - Nikki Symmons -- Ireland women's cricket and field hockey international
Wikipedia - Nikolai Feldmann -- Estonian shot putter
Wikipedia - Niles Eldredge
Wikipedia - Nils Olav Fjeldheim -- Norwegian canoeist
Wikipedia - Nine Lives (2016 film) -- 2016 film by Barry Sonnenfeld
Wikipedia - Nintendo 2DS -- Handheld game console by Nintendo
Wikipedia - Nintendo 3DS system software -- Operation system for Nintendo's Nintendo 3DS handheld game console
Wikipedia - Nintendo 3DS -- Portable 3D dual-screen handheld by Nintendo
Wikipedia - Nintendo DSi system software -- Operation system for Nintendo's Nintendo DSi handheld game console
Wikipedia - Ninth Fort -- Historic fort in M-EM- ilainiai elderate, Kaunas, Lithuania
Wikipedia - Noah Feldman -- American academic, educator, political writer
Wikipedia - Noel Fielding -- British comedian and actor
Wikipedia - Noel Horsfield -- South African sailor
Wikipedia - No Man's Land Navy Airfield -- An operational United States Navy airfield from 1943 to 1950s
Wikipedia - Nomenclature -- System of names or terms in a particular field of arts or sciences
Wikipedia - Noncommutative quantum field theory
Wikipedia - Noni Lichtveld -- Dutch writer
Wikipedia - Nordic Field Biathlon -- Nordic combined skiing and shooting sport using fullbore rifles, considered the predecessor of modern olympic biathlon
Wikipedia - Nordic International Film Festival -- Annual film festival founded in 2014, held in New York City
Wikipedia - Norfolk and Norwich Festival -- Arts festival held annually in Norwich, England
Wikipedia - Norman Arthur Wakefield
Wikipedia - Norman Elder -- Explorer, author, artist and equestrian
Wikipedia - Norman Schofield -- Political scientist
Wikipedia - Norseman triathlon -- non-Ironman branded triathlon race held annually in Norway
Wikipedia - North Carolina General Assembly of 1777 -- Sessions of the first general assembly of North Carolina held in 1777
Wikipedia - North Carolina General Assembly of 1778 -- Three sessions of the general assembly by North Carolina held in 1778-1779
Wikipedia - North Carolina General Assembly of 1779 -- Three sessions of the general assembly of North Carolina held in 1779-1780
Wikipedia - North Carolina General Assembly of 1780-1781 -- Three sessions of the general assembly of North Carolina held in 1780-1781
Wikipedia - North Carolina General Assembly of 1781 -- One session of the general assembly of North Carolina held in 1781
Wikipedia - North Central State Airport -- Public airport in Smithfield, Rhode Island, United States
Wikipedia - Northeast Conference on Science and Skepticism -- Four-day conference focusing on science and skepticism held annually in New York City.
Wikipedia - Northern Frontier -- 1935 film by Sam Newfield
Wikipedia - Northfield Community Schools -- School district in Atlantic County, New Jersey, United States
Wikipedia - Northfield Hospital
Wikipedia - Northfield, Illinois -- Village in Illinois, United States
Wikipedia - Northfield, Minnesota
Wikipedia - Northfield, New Jersey -- City in Atlantic County, New Jersey, United States
Wikipedia - Northfield station (Waterloo) -- Light rail station in Waterloo, Ontario
Wikipedia - Northfields tube station -- London Underground station
Wikipedia - North Field (Tinian) -- Former World War II airfield on Tinian in the Mariana Islands
Wikipedia - Northland Center -- Shopping mall in Southfield, Michigan
Wikipedia - North Plainfield High School -- High school in Somerset County, New Jersey, United States
Wikipedia - North Plainfield, New Jersey -- Borough in Somerset County, New Jersey, United States
Wikipedia - North Plainfield School District -- School district in Somerset County, New Jersey, United States
Wikipedia - North Shields Metro station -- Station of the Tyne and Wear Metro
Wikipedia - North Shields
Wikipedia - North West 200 -- Motorcycle race held in Northern Ireland
Wikipedia - Nosterfield -- Hamlet in North Yorkshire, England
Wikipedia - Not Forgotten (song) -- 1990 single by Leftfield
Wikipedia - Nothing Hurts Like Love -- 2004 single by Daniel Bedingfield
Wikipedia - Not Worth a Fig -- 2009 film by Selda M-CM-^Gicek
Wikipedia - Noul Sasesc gas field -- Gas field in Sibiu County, Romania
Wikipedia - Novice -- Person or creature who is new to a field or activity
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Wikipedia - Nso language -- Grassfields language of Cameroon
Wikipedia - NSW Pride -- Australian field hockey club
Wikipedia - NT Pearls -- Australian field hockey club
Wikipedia - NT Stingers -- Australian field hockey club
Wikipedia - Nuclear physics -- Field of physics that deals with the structure and behavior of atomic nuclei
Wikipedia - Nuclear weapons testing -- Experiments carried out to determine the effectiveness, yield, and explosive capability of nuclear weapons
Wikipedia - Nuestra Belleza MM-CM-)xico 1998 -- Pagent held in Mexico
Wikipedia - Nuffield College, Oxford
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Wikipedia - O2 Academy Sheffield -- Live music venue in Sheffield, England
Wikipedia - Oak Felder -- Turkish-American songwriter and record producer
Wikipedia - Oatfield Emerald -- Type of chocolate toffee sweet
Wikipedia - Obedience (human behavior) -- Yielding to instructions from an authority figure
Wikipedia - Oberfeld (Winterthur) -- Location within Zurich, Switzerland
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Wikipedia - Oberto Pallavicino -- Italian field captain under Frederick II, Holy Roman Emperor
Wikipedia - O'Brien Field (Charleston) -- Stadium in Illinois, U.S.A.
Wikipedia - Observatoire Oceanologique de Villefranche -- A field campus of the UniversitM-CM-) Paris 6 in Villefranche-sur-Mer on the Cote d'Azur, France
Wikipedia - Occupational health -- Field concerning the health of people at work
Wikipedia - Occupational safety and health -- Field concerned with the safety, health and welfare of people at work
Wikipedia - Ocean Elders -- Activist group dedicated to protecting the ocean and its wildlife
Wikipedia - Ocean Guardian (Shark Shield) -- personal electromagnetic field shark deterrent device
Wikipedia - October 1946 French constitutional referendum in Guinea -- Constitutional referendum held in Guinea in 1946
Wikipedia - Offshore geotechnical engineering -- A sub-field of engineering concerned with human-made structures in the sea
Wikipedia - Ohio Field (Bronx) -- Sports stadium in New York City
Wikipedia - Oil Creek State Park -- Former oilfield in Pennsylvania
Wikipedia - Oil depletion -- Decline in oil production of a well, oil field, or geographic area
Wikipedia - Oil fields
Wikipedia - Ojie Edoburun -- British track and field sprint athlete
Wikipedia - Okkert Brits -- South African track and field athlete
Wikipedia - Oklahoma City Memorial Marathon -- Annual race in the United States held since 2001
Wikipedia - Olaf Lechtenfeld -- German physicist
Wikipedia - Old Alex Hockey Club -- Irish women's field hockey club
Wikipedia - Oldfield Thomas -- British mammalogist
Wikipedia - Old person smell -- Odor of elderly humans
Wikipedia - Old Sarum Airfield
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Wikipedia - Olfactory heritage -- Emerging field of research
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Wikipedia - Olivier Schoenfelder -- French ice dancer
Wikipedia - Olustee Battlefield Historic State Park -- Park in Florida, USA
Wikipedia - Olympia Ice Center -- Hockey rink in West Springfield, Massachusetts, U.S.
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Wikipedia - Omar Craddock -- American track and field athlete
Wikipedia - Omer Blodgett -- Welder, author and educator
Wikipedia - Onchon Field -- Wetlands in North Korea
Wikipedia - One in a Million (1936 film) -- 1936 film by Sidney Lanfield
Wikipedia - O Novico Rebelde -- 1997 film directed by Tizuka Yamasaki
Wikipedia - Ontology engineering -- field which studies the methods and methodologies for building ontologies
Wikipedia - Open field (animal test) -- An experimental animal test
Wikipedia - Open-fields doctrine -- U.S. legal rule allowing warrantless searches of private property not near houses
Wikipedia - Open field test
Wikipedia - Operation Defensive Shield -- 2002 Israeli military operation
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Wikipedia - Operation Overlord -- Successful invasion of Nazi-held western Europe in World War II
Wikipedia - Operation Sky Shield -- Air-defense exercises in 1960s USA.
Wikipedia - Operation Spring Shield -- Turkish military operation
Wikipedia - Ophthalmology -- Field of medicine treating eye disorders
Wikipedia - Oprisenesti oil field -- Oil field in Braila County, Romania
Wikipedia - Optical contact bonding -- Process whereby two closely conformal surfaces are held together by intermolecular forces.
Wikipedia - Optimum sustainable yield -- Profit-maximizing level of ecological yield
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Wikipedia - Oral history preservation -- Field that deals with the care and upkeep of oral history materials
Wikipedia - Orangefield, Texas -- Human settlement in Orange County, Texas, United States of America
Wikipedia - Orbital mechanics -- Field of classical mechanics concerned with the motion of spacecraft
Wikipedia - Orca Seamount -- Underwater volcano near King George Island in Antarctica, in the Bransfield Strait.
Wikipedia - Orconte Airfield -- World War II military airfield in Marne, France
Wikipedia - Ordered exponential field -- ordered field with a function generalizing the exponential function
Wikipedia - Order of battle for Operation Euphrates Shield -- Order of battle
Wikipedia - Order of the Shield and Spears -- Buganda award
Wikipedia - Orders of magnitude (magnetic field)
Wikipedia - Organic field-effect transistors
Wikipedia - Organic field-effect transistor
Wikipedia - Organizational field
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Wikipedia - Oscula -- Species of shield bug
Wikipedia - Osho Monsoon Festival -- international festival of music and meditation held in Pune, India
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Wikipedia - Osorkon the Elder
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Wikipedia - Otdelny -- Shield volcano in Kamchatka Peninsula, Russia
Wikipedia - Ottmarsfelder Graben -- River in Germany
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Wikipedia - Otto Detlev Creutzfeldt
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Wikipedia - Outfest -- Non-profit that produces two Annual film festivals held in Los Angeles, California, and digitally on its streaming platform OutfestNow. USA
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Wikipedia - Outlaws of Boulder Pass -- 1942 film by Sam Newfield
Wikipedia - Outlaws of the Rio Grande -- 1941 film directed by Sam Newfield
Wikipedia - Outlaws' Paradise -- 1939 film by Sam Newfield
Wikipedia - Out of left field -- US slang expression
Wikipedia - Outwood Academy City -- Academy in Sheffield, South Yorkshire, England
Wikipedia - Outwood Grange Academy -- Academy in Wakefield, West Yorkshire, England
Wikipedia - Outwood, Wakefield -- Settlement in West Yorkshire, England
Wikipedia - Overland Stagecoach -- 1942 film directed by Sam Newfield
Wikipedia - Overton, Wakefield -- Village in West Yorkshire, England
Wikipedia - Owen Barfield
Wikipedia - Oxy-fuel welding and cutting -- Metalworking technique using a gaseous fuel and oxygen
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Wikipedia - Paddyfield pipit -- Species of bird
Wikipedia - Paddy field -- Flooded parcel of arable land used for growing semiaquatic rice
Wikipedia - Paddy Summerfield -- British photographer
Wikipedia - Pader Airfield -- airfield in Uganda
Wikipedia - Padfield v Minister of Agriculture -- 1968 UK constitutional law case
Wikipedia - Page Field -- Airport in Florida, US
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Wikipedia - Palace Shield -- Cricket league in Preston, England
Wikipedia - P. A. L. Chapman-Rietschi -- Scholar and research writer in the field of history of astronomy, ancient astral sciences, archaeoastronomy, and astrobiology
Wikipedia - Paleomagnetism -- Study of Earth's magnetic field in past
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Wikipedia - Panama-Pacific International Exposition -- 1915 world's fair held in San Francisco, California, United States
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Wikipedia - Parable of the Sower (Bruegel) -- Painting by Pieter Bruegel the Elder
Wikipedia - Paradise shelduck -- Species of bird
Wikipedia - Paradox of radiation of charged particles in a gravitational field -- Apparent paradox in the context of general relativity
Wikipedia - Paralleldal Formation -- Geologic formation in Greenland
Wikipedia - Parami Wasanthi Maristela -- Sri Lankan track and field athlete
Wikipedia - Parham Airfield Museum -- Museum in Framlingham, Suffolk, England
Wikipedia - Paris Institute for Advanced Study -- An international research center in the field of humanities and social sciences
Wikipedia - Paris Marathon -- Annual race in France held since 1976
Wikipedia - Parkfield Community School -- Primary school in Birmingham, England
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Wikipedia - Parkwood Academy -- Secondary school in Sheffield, South Yorkshire, England
Wikipedia - Paroled - To Die -- 1938 film by Sam Newfield
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Wikipedia - Patricia M. Shields
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Wikipedia - Pattern 1914 Enfield -- British service rifle
Wikipedia - Pattern welding -- Swordmaking technique
Wikipedia - Paul Alfred Biefeld -- American astronomer
Wikipedia - Paul Biensfeldt -- German actor
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Wikipedia - Paul Brainerd -- American computer programmer in the field of computer-aided editing, design and publishing.
Wikipedia - Paul Butterfield -- American blues singer and harmonica player
Wikipedia - Paul Felder -- American mixed martial arts fighter
Wikipedia - Paul Felix Lazarsfeld
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Wikipedia - Paul Lazarsfeld
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Wikipedia - Paul Scofield -- English actor
Wikipedia - Paul von Hindenburg -- Prussian-German field marshal, statesman, and president of Germany (1847-1934)
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Wikipedia - Pebble Beach Concours d'Elegance -- Annual classic automobile show held in Pebble Beach, California
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Wikipedia - Plainfield Academy for the Arts and Advanced Studies -- Magnet schoo in Union County, New Jersey, United States
Wikipedia - Plainfield High School (New Jersey) -- High school in Union County, New Jersey, United States
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Wikipedia - Plainfield, New Jersey -- City in Union County, New Jersey, United States
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Wikipedia - Pliny the Elder -- 1st century Roman military commander and writer
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Wikipedia - PoincarM-CM-)-Hopf theorem -- Counts 0s of a vector field on a differentiable manifold using its Euler characteristic
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Wikipedia - Portfield -- Hillfort in Lancashire, England, UK
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Wikipedia - Primitive polynomial (field theory) -- Sort of minimal polynomial of an extension of finite fields
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Wikipedia - Publius Vitellius the Elder -- Roman procurator during the reign of Augustus
Wikipedia - Pub quiz -- A quiz held in a pub or bar
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Wikipedia - Quadrupole -- Arrangement that creates a quadrupole field of some sort
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Wikipedia - Quantum chromodynamics binding energy -- Energy binding quarks together into hadrons. It is the energy of the field of the strong force, which is mediated by gluons
Wikipedia - Quantum Field Theory in a Nutshell -- University textbook by Anthony Zee
Wikipedia - Quantum field theory in curved spacetime
Wikipedia - Quantum field theory -- Theoretical framework combining classical field theory, special relativity, and quantum mechanics
Wikipedia - Quantum gravity -- Field of theoretical physics
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Wikipedia - Random field
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Wikipedia - Reality distortion field
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Wikipedia - Roman Catholic Diocese of Springfield-Cape Girardeau
Wikipedia - Roman-Secuieni gas field -- Gas field in Neamt County, Romania
Wikipedia - Rome Independent Film Festival -- An annual film festivals held every year in November in Rome
Wikipedia - Ronald Englefield
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Wikipedia - Ronald Rosenfeld
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Wikipedia - Ron Eldard -- American actor
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Wikipedia - Ronitt Rubinfeld
Wikipedia - Ron Langeveld -- Dutch chess player
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Wikipedia - Ronnie Shields -- American boxer and boxing trainer
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Wikipedia - Roscoe Divine -- American track and field athlete
Wikipedia - Rosemary Redfield -- Microbiologist
Wikipedia - Rose Parade floats -- Flower-covered parade floats used in the annual New Year's Day Parade held in Pasadena, California, US
Wikipedia - Rosie Duffield -- British politician
Wikipedia - Rosita Butterfield -- Turks and Caicos politician (1936-2015)
Wikipedia - Ross Field (sailor) -- New Zealand sailor
Wikipedia - Rotating magnetic field
Wikipedia - Rowing at the 2010 Central American and Caribbean Games -- Event held in Mayaguez, Puerto Rico
Wikipedia - Rowman and Littlefield
Wikipedia - Rowman > Littlefield
Wikipedia - Roxana Stinchfield Ferris -- U.S. botanist (1895-1978)
Wikipedia - Royal Division of the Aachen-Dusseldorf-Ruhrort Railway -- Transport company
Wikipedia - Royal Enfield Bullet -- Motorcycle
Wikipedia - Royal Enfield Classic -- Motorcycle model
Wikipedia - Royal Enfield (India) -- Indian motorcycle manufacturing company
Wikipedia - Royal Enfield -- Brand name used by a former British automobile company
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Wikipedia - Roy Beldam -- British judge
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Wikipedia - Ruck machine gun post -- Ruck is a type of hardened field fortification
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Wikipedia - Rudolf Felder
Wikipedia - Rudolf of Rheinfelden
Wikipedia - Rudolf Plyukfelder -- Soviet weightlifter
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Wikipedia - Rugg/Feldman benchmarks -- Seven short BASIC programming language programs
Wikipedia - Rugsted & Kreutzfeldt -- Danish singing duo
Wikipedia - Ruhr Valley Railway -- Railway line running from Dusseldorf-Rath to Warburg
Wikipedia - Ruins of Eldena Abbey in the Riesengebirge -- Painting by Caspar David Friedrich
Wikipedia - Runamo -- A cracked dolerite dike in Sweden that was for centuries held to be a runic inscription
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Wikipedia - Rutger Smith -- Dutch track and field athlete
Wikipedia - Rutger von Langerfeld -- Dutch mathematician, painter, and architect
Wikipedia - Ruth Chepng'etich -- Kenyan track and field athlete
Wikipedia - Ruth Duskin Feldman -- American author and Quiz Kid
Wikipedia - Ruth Elder -- American pilot and actress
Wikipedia - Ruth Feldgrill-Zankel -- Austrian politician
Wikipedia - Ruth Medufia -- Ghanaian welder
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Wikipedia - Ruth Svedberg -- Swedish track and field athlete
Wikipedia - Ruud Luchtenveld -- Dutch politician
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Row cover - In agriculture and gardening, row cover is any transparent or semi-transparent, flexible material, like fabric or plastic sheeting, used as a protective covering to shield plants, usually vegetables, primarily from the undesirable effects of cold and wind, and also from insect damage.[1] In addition to reducing the drying effect of wind, row cover can provide a limited amount of warming by the same effect that cold frames, greenhouses, and polytunnels produce, creating a microclimate for the plants.
Wikipedia - Saalfield Publishing -- Publisher of children's books and related products, 1900-1977
Wikipedia - Sabine Field -- University sports stadium in Vermont, U.S.
Wikipedia - Sabine Hossenfelder -- German theoretical physicist
Wikipedia - Sacred bundle -- Wrapped collection of sacred items, held by a designated carrier, used in indigenous American ceremonial cultures
Wikipedia - SAFE13 study -- Survey of sociological field experiences of academic scientists
Wikipedia - Saint Anne's Park -- Public park with playing fields and follies, Dublin, Ireland
Wikipedia - Saint Etheldreda
Wikipedia - Saint James Airfield -- World War II military airfield in France
Wikipedia - Saint Kjeld of Viborg
Wikipedia - Saint Kjeld
Wikipedia - Salcia oil field -- Oil field in Prahova County, Romania
Wikipedia - Sally Field -- American actress
Wikipedia - Sally Gunnell -- British track and field athlete
Wikipedia - Salon (Paris) -- Art exhibition periodically held in Paris from 1667 to the late 19th century
Wikipedia - Salonta gas field -- Gas field in Bihor County, Romania
Wikipedia - Salt Lake City Marathon -- Annual race in the United States held since 2004
Wikipedia - Salt River Fields at Talking Stick -- Stadium complex located in the Salt River Pima-Maricopa Indian Community near Scottsdale
Wikipedia - Salvia heldreichiana -- species of plant in the family Lamiaceae
Wikipedia - Salzburg Festival -- Annual music and drama festival held in Salzburg, Austria
Wikipedia - Sam Feldt -- Dutch DJ, record producer and entrepreneur
Wikipedia - Sam Fifield -- 19th century American businessman and politician, 14th Lieutenant Governor of Wisconsin, 26th Speaker of the Wisconsin State Assembly
Wikipedia - Sam Hield Hamer
Wikipedia - Sam Horsfield -- English golfer
Wikipedia - Samotlor oil field
Wikipedia - Sam Slyfield -- Sound engineer
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Wikipedia - Sandfields West -- Welsh electoral ward
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Wikipedia - Sandra Scofield -- American author
Wikipedia - Sandra Warfield -- American operatic mezzo-soprano
Wikipedia - San Francisco Marathon -- Annual race in the United States held since 1977
Wikipedia - Sanhedrin -- Assemblies of twenty-three or seventy-one Jewish elders
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Wikipedia - Sanremo Music Festival 1985 -- 35th annual Sanremo Music Festival, held at the Teatro Ariston in Sanremo, Italy
Wikipedia - San Sebastian International Film Festival -- Annual film festival held in Donostia-San Sebastian, Spain
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Wikipedia - Sanya Richards-Ross -- Jamaican-American track and field athlete
Wikipedia - Sara Blomfield -- Irish Baha'i and rights campaigner
Wikipedia - Sarah Attar -- Saudi-American track and field athlete
Wikipedia - Sarah Carli -- Australian track and field athlete
Wikipedia - Sarah Cowley (athlete) -- New Zealand track and field athlete
Wikipedia - Sarah Dawson (field hockey) -- American field hockey forward/midfielder
Wikipedia - Sarah Felder -- Italian luger
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Wikipedia - Sarah Wells -- Track and field athlete
Wikipedia - Sara J. Bloomfield -- Director of the USHMM
Wikipedia - Sara Sheffield -- American opera singer and marine
Wikipedia - Sara Sommerfeld -- Swedish actress
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Wikipedia - Sarsfield Street, Limerick -- Street in Limerick, Ireland
Wikipedia - Saskia Van Uffelen -- Belgian business woman, active in the ICT field
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Wikipedia - SAS Wingfield -- South African Navy base in Cape Town
Wikipedia - Satomi Kubokura -- Japanese track and field athlete
Wikipedia - Saturday Night (Whigfield song) -- 1993 single by Whigfield
Wikipedia - Saturnalia -- ancient Roman festival in honour of the god Saturn held on December 17th and later expanded with festivities through December 25th
Wikipedia - Savaric FitzGeldewin -- 12th-century Bishop of Bath and Glastonbury
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Wikipedia - Saxe-Meiningen -- Saxon duchy held by the Ernestine line of the Wettin dynasty in Thuringia, Germany
Wikipedia - Scalar field dark matter -- Classical, minimally coupled, scalar field postulated to account for the inferred dark matter
Wikipedia - Scalar field theory
Wikipedia - Scalar field
Wikipedia - Scalar (mathematics) -- Elements of a field, e.g. real numbers, in the context of linear algebra
Wikipedia - Scarecrow -- Human-like decoy or mannequin placed in fields
Wikipedia - Sceptre -- Staff held by a ruler to symbolize authority
Wikipedia - Schack von Staffeldt
Wikipedia - Schaefer's dichotomy theorem -- When a finite set S of relations yields polynomial-time or NP-complete problems
Wikipedia - Scharnhorst effect -- Hypothesized phenomenon in quantum field theory
Wikipedia - Scharzfels Castle -- Castle ruins in Scharzfeld, Germany
Wikipedia - Schelde (Dill) -- River in Germany
Wikipedia - Schelderbach -- River in Germany
Wikipedia - Schelde
Wikipedia - Scheldt -- River in France, Belgium and the Netherlands
Wikipedia - Schlotzsky's -- American privately held franchise chain of restaurants, specializing in sandwiches
Wikipedia - Schluff -- Heritage railway in Krefeld, Germany
Wikipedia - Schlumberger -- Curacao-domiciled oilfield services company
Wikipedia - Schnefeld
Wikipedia - Schofield Barracks -- Census-designated place in Hawaii, United States
Wikipedia - Scholarly peer review -- Process of subjecting an author's scholarly work, or research to the scrutiny of others who are experts in the same field
Wikipedia - Scholz's reciprocity law -- A reciprocity law for quadratic residue symbols of real quadratic number fields
Wikipedia - School of thought -- Group of people sharing common outlook on an academic issue or field
Wikipedia - Schoonoord, Alverna -- A windmill in Gelderland, Netherlands
Wikipedia - Schwarzburg (municipality) -- Municipality in Saalfeld-Rudolstadt district, Thuringia, Germany
Wikipedia - Schwarzschild geodesics -- Paths of particles in the Schwarzschild solution to Einstein's field equations
Wikipedia - Schwenckfeldina archoica -- Species of fly
Wikipedia - Schwenkfelder Church
Wikipedia - Schwenkfelders
Wikipedia - Science and technology studies -- Academic field
Wikipedia - Scientific consensus -- Collective judgment, position, and opinion of the community of scientists in a particular field of study
Wikipedia - Scientific fields
Wikipedia - Scientific field
Wikipedia - Scofield Reference Bible -- Study Bible
Wikipedia - Scott Aaronson -- American scientist, working on the field of quantum computing
Wikipedia - Scott Bower -- American retired soccer midfielder
Wikipedia - Scott Fielding -- Canadian politician
Wikipedia - Scott Field (politician) -- American politician
Wikipedia - Scott Lilienfeld -- American psychologist
Wikipedia - Scott Sheffield -- American mathematician
Wikipedia - Scott Westerfeld
Wikipedia - SCR-536 -- U.S. WWII hand-held military radio
Wikipedia - Scribonia (wife of Octavian) -- Roman noblewoman, second wife of Augustus and mother of Julia the Elder
Wikipedia - Scripps National Spelling Bee -- an annual spelling bee held in the United States
Wikipedia - Scrobipalpula fjeldsai -- Species of moth
Wikipedia - Scutum (shield) -- Type of shield used in Ancient Rome
Wikipedia - Sean Murray (field hockey) -- Ireland men's hockey international
Wikipedia - Seann Branchfield -- American composer and songwriter
Wikipedia - Seattle Marathon -- Annual race in the United States held since 1970
Wikipedia - Seattle windshield pitting epidemic -- Mass delusion event in the American state of Washington
Wikipedia - Sebastian Langeveld -- Dutch road bicycle racer
Wikipedia - Second Fiddle (1939 film) -- 1939 film by Sidney Lanfield
Wikipedia - Second Vatican Council -- Roman Catholic ecumenical council held in Vatican City from 1962 to 1965
Wikipedia - Sedona Film Festival -- Annual film festival held in Sedona, Arizona
Wikipedia - Seefelder Aach -- River in Germany
Wikipedia - Seefeld (Mark) station -- Railway station in Germany
Wikipedia - Seinfeld (season 1) -- Season of television series
Wikipedia - Seinfeld -- American sitcom
Wikipedia - Selda M-CM-^
Wikipedia - Selden Edwards -- American writer
Wikipedia - Seldinger technique -- Medical procedure to obtain safe access to blood vessels and other hollow organs
Wikipedia - Seldom Seen -- American dressage horse
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Wikipedia - Seldsienean -- Extinct genus of machimosaurid thalattosuchian
Wikipedia - Self-replication -- any behavior of a dynamical system that yields construction of an identical or similar copy of itself
Wikipedia - Sellafield railway station -- Railway station in Cumbria, England
Wikipedia - Sellafield -- Nuclear reprocessing site in Cumbria, England
Wikipedia - Semantic field
Wikipedia - Semantics (computer science) -- The field concerned with the rigorous mathematical study of the meaning of programming languages
Wikipedia - Semliki Airstrip -- Ugandan airfield
Wikipedia - Seneca Army Airfield -- Former US Army airport in Seneca County, NY, US
Wikipedia - Seneca the Elder -- Roman scholar, writer and historian (54 BC-c.39 AD)
Wikipedia - Senicide -- Killing of the elderly, or their abandonment to death
Wikipedia - September 2018 inter-Korean summit -- 3rd inter-Korean summit meeting held in 2018
Wikipedia - Septic drain field -- A type of subsurface wastewater disposal facility
Wikipedia - Serbian Orthodox Eparchy of Dsseldorf and all of Germany
Wikipedia - Serge Klarsfeld -- French jurist and nazi hunter
Wikipedia - Sergi Daniv -- Ukrainian soccer midfielder and coach
Wikipedia - Serre's modularity conjecture -- An odd, irreducible, two-dimensional Galois representation over a finite field arises from a modular form
Wikipedia - Setsubun -- Japanese holiday celebrating spring held in the first week of February
Wikipedia - Seven (Lisa Stansfield album) -- 2014 studio album by Lisa Stansfield
Wikipedia - Sex industry -- Field of business
Wikipedia - Sexy Eyes (Whigfield song) -- 1996 single by Whigfield
Wikipedia - Sha'er Lake coalfield -- Sha'er Lake
Wikipedia - Shafarevich-Weil theorem -- Relates fundamental classes of Galois extensions of fields to extensions of Galois groups
Wikipedia - Shaheed Veer Narayan Singh International Cricket Stadium -- Cricket field
Wikipedia - Shaker Asad -- Palestinian former soccer midfielder
Wikipedia - Shakespeare in Washington Festival -- 2007 cultural festival held in Washington, D.C.
Wikipedia - Shams Pahlavi -- Elder sister of the last Shah of Iran
Wikipedia - Shana Cox -- American-born track and field athlete
Wikipedia - Shana Woods -- American track and field athlete
Wikipedia - Shanghai Marathon -- Annual race in China held since 1996
Wikipedia - Sharon Couch -- American track and field athlete
Wikipedia - Sharon Firisua -- Solomon Islands track and field athlete
Wikipedia - Sharon Foley -- Irish former track and field athlete
Wikipedia - Shaun Byneveldt -- South African diplomat and politician
Wikipedia - Shawnee Old Fields Village Site -- archaeological site
Wikipedia - Shawne Fielding -- American-Swiss actress and model
Wikipedia - She Don't Let Nobody (But Me) -- 1981 single by Curtis Mayfield
Wikipedia - Sheffield, Alabama -- City in Alabama, United States
Wikipedia - Sheffield Arena -- Arena in Sheffield, South Yorkshire, England
Wikipedia - Sheffield Blitz -- German bombing of Sheffield during the Second World War
Wikipedia - Sheffield Brightside and Hillsborough (UK Parliament constituency) -- Parliamentary constituency in the United Kingdom, 2010 onwards
Wikipedia - Sheffield City Region Combined Authority -- Local government body for South Yorkshire, England
Wikipedia - Sheffield Community Transport -- Sheffield bus operator
Wikipedia - Sheffield Doc/Fest -- Documentary festival in Sheffield, England
Wikipedia - Sheffield Film Cooperative -- A media co-operative based in Sheffield, England.
Wikipedia - Sheffield Hallam University
Wikipedia - Sheffield Live -- Community radio and TV station
Wikipedia - Sheffield Medical School -- Medical school in Sheffield, South Yorkshire, England
Wikipedia - Sheffield, Ontario -- Village in Ontario, Canada
Wikipedia - Sheffield Park Academy -- Academy in Sheffield, South Yorkshire, England
Wikipedia - Sheffield Phoenix Press
Wikipedia - Sheffield Shield
Wikipedia - Sheffield Star Walk -- Amateur walking race
Wikipedia - Sheffield station -- Combined railway station and tram stop in Sheffield, England
Wikipedia - Sheffield Steelers -- Ice hockey club in Sheffield, England
Wikipedia - Sheffield Supertram -- Light rail system in South Yorkshire, England
Wikipedia - Sheffield tree felling protests -- Ongoing controversy in South Yorkshire, England
Wikipedia - Sheffield University
Wikipedia - Sheffield Wednesday F.C. Player of the Year -- Annual award presented to players of Sheffield Wednesday
Wikipedia - Sheffield -- City and metropolitan borough in South Yorkshire, England
Wikipedia - Sheila Rabb Weidenfeld -- TV producer, former US Press Secretary
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Wikipedia - Sheldon Allman -- American actor
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Wikipedia - Sheldon Bach
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Wikipedia - Sheldon Blockburger -- American decathlete
Wikipedia - Sheldon B. Vance -- American diplomat
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Wikipedia - Sheldon Cohen
Wikipedia - Sheldon Cooper -- Fictional theoretical physicist
Wikipedia - Sheldon C. Reed
Wikipedia - Sheldon Dibble
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Wikipedia - Sheldon Epps -- American television and theatre director
Wikipedia - Sheldon Glashow
Wikipedia - Sheldon Harnick -- American lyricist and songwriter
Wikipedia - Sheldon Hawkes -- Fictional character from CSI: NY
Wikipedia - Sheldon H. Harris -- American historian and academic
Wikipedia - Sheldonian Theatre
Wikipedia - Sheldon Independent School District
Wikipedia - Sheldon Jackson -- American Presbyterian missionary
Wikipedia - Sheldon Katz -- American mathematician
Wikipedia - Sheldon Lake -- Reservoir on Carpenters Bayou in Texas, United States
Wikipedia - Sheldon Lee Glashow
Wikipedia - Sheldon Lewis -- American actor
Wikipedia - Sheldon Mayer -- American comic creator
Wikipedia - Sheldon Mills -- Senior executive in UK government financial overview organisations
Wikipedia - Sheldon, Minnesota -- Unincorporated community in Minnesota, United States
Wikipedia - Sheldon Moldoff -- American comic book artist
Wikipedia - Sheldon Morgenstern -- American conductor
Wikipedia - Sheldon Neeley -- American politician from Michigan
Wikipedia - Sheldon, New York
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Wikipedia - Sheldon Rempal -- ice hockey play
Wikipedia - Sheldon Solomon
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Wikipedia - Sheldon stone circle -- Stone circle in Aberdeenshire, Scotland
Wikipedia - Sheldon Stryker
Wikipedia - Sheldon S. Wolin
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Wikipedia - Sheldon Warren Cheney
Wikipedia - Sheldon Westcott -- Canadian mixed martial arts fighter
Wikipedia - Sheldon Whitehouse -- United States Senator from Rhode Island
Wikipedia - Sheldon Wolin -- American political theorist
Wikipedia - Sheldon Wong -- Jamaican chess player
Wikipedia - Shelduck -- Genus of birds
Wikipedia - Shelley Hadfield -- New Zealand Paralympian
Wikipedia - She Loves Me -- Musical with a book by Joe Masteroff, lyrics by Sheldon Harnick, and music by Jerry Bock
Wikipedia - Sheriff of Sage Valley -- 1942 film by Sam Newfield
Wikipedia - Sherman Greenfeld -- Canadian racquetball player
Wikipedia - Sherman Landers -- American track and field athlete
Wikipedia - Sherry Stringfield -- American actress
Wikipedia - She Shoulda Said No! -- 1949 film by Sam Newfield
Wikipedia - She's No Angel -- 2001 television film by Rachel Feldman
Wikipedia - She's Out of My League -- 2010 film by Jim Field Smith
Wikipedia - Shieldaig Island -- Island in Highland, Scotland
Wikipedia - Shield (Archie Comics) -- Character in Archie Comics
Wikipedia - Shield budding -- Type of grafting used with fruit trees
Wikipedia - Shielded cable
Wikipedia - Shielded metal arc welding -- Manual arc welding process
Wikipedia - Shielder minelaying system -- British anti-tank barrier delivery system
Wikipedia - Shield (geology) -- A large stable area of exposed Precambrian crystalline rock
Wikipedia - Shield Group Security -- Former Iraqi security company
Wikipedia - Shielding effect -- Decrease in attraction between an electron and the nucleus
Wikipedia - Shield-maiden -- Female warrior in Norse folklore and mythology
Wikipedia - Shield nickel -- First US five cent piece to be made out of copper-nickel
Wikipedia - Shield of Aeneas -- Roman legendary shield
Wikipedia - Shield of the Trinity
Wikipedia - Shields and Yarnell -- Mime and comedy duo
Wikipedia - Shields: B-sides -- album by Grizzly Bear
Wikipedia - Shields Garland -- Song
Wikipedia - Shields Gazette -- The oldest provincial evening newspaper in the United Kingdom
Wikipedia - Shields (keelboat) -- Sailboat class
Wikipedia - Shields, North Dakota -- Unincorporated community in North Dakota, United States
Wikipedia - Shields, Prince Edward County, Virginia -- Unincorporated community in Virginia, United States
Wikipedia - Shields Road subway station -- Glasgow subway station
Wikipedia - Shields Song Book -- Book of songs written by people in South Shields
Wikipedia - Shields Warren -- American pathologist
Wikipedia - Shield volcano -- Low profile volcano usually formed almost entirely of fluid lava flows
Wikipedia - Shield -- Item of armour carried to intercept attacks or projectiles
Wikipedia - Shigeyuki Aikyo -- Japanese former track and field athlete
Wikipedia - Shimura's reciprocity law -- On the action of ideles of imaginary quadratic fields on the values of modular functions
Wikipedia - Shine Wrestling events -- Professional wrestling events held by Shine Wrestling
Wikipedia - Shintani's unit theorem -- On subgroups of finite index of the totally positive units of a number field
Wikipedia - Shireen Crutchfield -- American actor and singer
Wikipedia - Shiregreen and Brightside -- Electoral ward in the City of Sheffield, South Yorkshire, England
Wikipedia - Shirley Banfield -- Australian former cricket player
Wikipedia - Shirley Crowder -- American track and field athlete
Wikipedia - Shirley Feldman
Wikipedia - Shirley J. Dreiss -- American scientist working in the fields of hydrology and hydrogeology
Wikipedia - Shmuel Herzfeld -- American Modern Orthodox rabbi
Wikipedia - Shooting of Nathaniel Julies -- August 2020 police killing of a child with down syndrome in Eldorado Park, Johannesburg
Wikipedia - Shoshana S. Chatfield -- United States Navy Rear Admiral
Wikipedia - Shot put -- Track and field event
Wikipedia - Sia Airfield -- Defunct airport in Papua New Guinea
Wikipedia - Sialkot Hockey Stadium -- Pakistani field hockey stadium
Wikipedia - Sick of Being Lonely -- Single by Field Mob
Wikipedia - Sidelines -- The white lines in a sports field
Wikipedia - Sidewinders Speedway -- Motorcycle speedway in Wingfield, Australia
Wikipedia - Sidney Littlefield Kasfir -- art historian
Wikipedia - Sidney Sheldon -- American writer
Wikipedia - Sidney Webb, 1st Baron Passfield
Wikipedia - Siegel's theorem on integral points -- Finitely many for a smooth algebraic curve of genus > 0 defined over a number field
Wikipedia - Siege of KrujM-CM-+ (1450) -- Ottoman siege of a League of LezhM-CM-+-held town; Decisive LezhM-CM-+ victory
Wikipedia - Siege of Savage's Old Fields -- Militarysiege of the American revolutionary war
Wikipedia - Siemens-Duewag Supertram -- type of tram operating on Sheffield Supertram system
Wikipedia - Sigbjrn Obstfelder
Wikipedia - Sigma coordinate system -- A coordinate system used in computational models for oceanography, meteorology and other fields where fluid dynamics are relevant
Wikipedia - Sigma model -- Field theory of a point particle confined to move on a fixed manifold
Wikipedia - Sigmund Neufeld -- American film producer
Wikipedia - Signal processing -- Academic subfield of electrical engineering
Wikipedia - Silwerboomkloof Natural Heritage Site -- Protected valley near the Helderberg Nature Reserve, in Somerset West,
Wikipedia - Simcha Felder -- American politician
Wikipedia - Simcoe (Dennison Field) Airport -- Domestic airport in Simcoe, Ontario
Wikipedia - Simeon ben Hillel -- 1st century president of the Sanhedrin and son of Hillel the Elder
Wikipedia - Simon Benefeld -- 14th-century English politician
Wikipedia - Simon's Cat -- Animated cartoon series by the British animator Simon Tofield
Wikipedia - Simon Wakefield -- English golfer
Wikipedia - Simon Whitfield -- Canadian triathlete
Wikipedia - Simpelveld
Wikipedia - Singapore Marathon -- Marathon held in Singapore
Wikipedia - Sing, Baby, Sing -- 1936 film by Sidney Lanfield
Wikipedia - Single-field dictionary -- Specialized dictionary that has been designed and compiled to cover the terms of one particular subject field
Wikipedia - Single (Natasha Bedingfield song) -- 2004 single by Natasha Bedingfield
Wikipedia - Sinkov statistic -- Specialized field of statistics
Wikipedia - Sir Donald Stewart, 1st Baronet -- British field marshal
Wikipedia - Sir Garfield Sobers Trophy -- ICC Player of the Year
Wikipedia - Sitges Film Festival -- Annual film festival held in Sitges, Spain
Wikipedia - Skeldergate -- Street in York, England
Wikipedia - Skip field -- Method used on videotapes to conserve space
Wikipedia - S. Laurel Weldon -- Canadian political scientist
Wikipedia - Slave Craton -- An Archaean craton in the north-western Canadian Shield, in Northwest Territories and Nunavut
Wikipedia - Sleepover -- A party most commonly held by children or teenagers, where a guest or guests are invited to stay overnight at the home of a friend
Wikipedia - Slingshot -- Handheld hand-powered projectile weapon
Wikipedia - Slip (cricket) -- Fielding position in cricket
Wikipedia - Slope field -- Visual representation of solutions to a differential equation
Wikipedia - Sloulin Field International Airport -- Defunct airport in Williston, North Dakota
Wikipedia - Smart tourism -- Field of information and communication technology
Wikipedia - SM-CM-"ngeorgiu de Padure gas field -- Gas field in Mures County, Romania
Wikipedia - Smeldingi -- North-West Slavic tribe, that lived east of the Elbe river
Wikipedia - Smith Act trials of Communist Party leaders -- 1949-1958 series of trials against Communist Party leaders, held in New York
Wikipedia - Smith, Elder & Co. -- British book publisher
Wikipedia - Smith, Elder > Co.
Wikipedia - Smithfield, Dublin -- Northern inner city area of Dublin, Ireland
Wikipedia - Smithfield Foods -- Chinese-owned American meat processing company
Wikipedia - Smithfield, Hong Kong -- Street in Kennedy Town, Hong Kong
Wikipedia - Smithfield, London
Wikipedia - Smithfield Luas stop -- Tram stop in Dublin, Ireland
Wikipedia - Smithfield market
Wikipedia - Smithfield, Missouri -- Unincorporated community in Missouri
Wikipedia - Smithfield Street Bridge -- Bridge over the Monongahela River in Pittsburgh, Pennsylvania
Wikipedia - Smithfield, Utah -- City in Utah, United States
Wikipedia - Snitterfield
Wikipedia - Social ecology (academic field) -- Study of relationships between people and their environment
Wikipedia - Social informatics -- Subfield between informatics and sociology
Wikipedia - Social neuroscience -- Interdisciplinary field
Wikipedia - Sociology of race and ethnic relations -- Field of study
Wikipedia - Soejatmi Dransfield -- Botanist
Wikipedia - Sofia Marathon -- Annual race in Bulgaria held since 1983
Wikipedia - Sofie Lazarsfeld
Wikipedia - Sofi Flink -- Swedish track and field athlete
Wikipedia - Softball at the 2010 Central American and Caribbean Games -- Event held in Mayaguez and Hormigueros, Puerto Rico
Wikipedia - Solano Town Center -- Shopping mall in Fairfield, California, U.S.
Wikipedia - Solar dynamo -- Physical process that generates a star's magnetic field
Wikipedia - Solar-powered calculator -- |Hand-held electronic calculators powered by solar cells mounted on the device
Wikipedia - Solbjorg Hojfeldt -- Danish actress
Wikipedia - Solca gas field -- Gas field in Suceava County, Romania
Wikipedia - Soldenfeldts Stiftelse -- Listed property overlooking Sortedam Lake in M-CM-^Xsterbro district, Copenhagen, Denmark.
Wikipedia - Soldier Field -- Stadium in Chicago, Illinois
Wikipedia - Soldiers Field Road -- Street in Boston, Massachusetts
Wikipedia - Soldiers' National Monument -- Gettysburg Battlefield memorial located at the central point of Gettysburg National Cemetery
Wikipedia - Solenoidal vector field
Wikipedia - Solutions of the Einstein field equations -- Wikimedia list article
Wikipedia - Somatics -- Field of bodywork emphasizing internal sensation
Wikipedia - Sommerfeld (crater) -- Lunar crater
Wikipedia - Sommerfeld effect -- Mechanical phenomenon
Wikipedia - Sommerfelder -- Mennonite subgroup
Wikipedia - Sommerfeld identity -- Result used in the theory of propagation of waves
Wikipedia - Sommerfeld tracking -- Prefabricated airfield surface
Wikipedia - Sommerfield -- Surname list
Wikipedia - Soname -- Field of data in a shared object file
Wikipedia - So Natural (song) -- 1993 single by Lisa Stansfield
Wikipedia - Son of a Preacher Man -- 1968 song recorded by British singer Dusty Springfield
Wikipedia - Sony Handheld Engine -- PDA processor
Wikipedia - Sony M-NM-1 Carl Zeiss Vario-Sonnar Telegram Telegram Desktop TESS Program - PrePost Questionnaire[filled].pdf TESS Program - PrePost Questionnaire.pdf The_Divine_Milieu.pdf The-Mother-MCW-Vol4-Questions-and-Answers-1950-51.pdf The Veldt - Ray Bradbury.pdf DT 16-80mm f/3.5-4.5 ZA -- Zoom lens for photographic cameras
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Wikipedia - South African International Exhibition -- World's fair held in Cape Town, Cape Colony, in 1877
Wikipedia - South African shelduck -- Species of bird
Wikipedia - South Arch volcanic field -- Underwater volcanic field south of HawaiM-JM-;i Island
Wikipedia - South by Southwest -- Annual festival held in Austin, Texas, U.S.
Wikipedia - South Carolina Science Olympiad -- Annual science competition held in South Carolina, United States
Wikipedia - Southern Exposition -- Series of world's fairs held in of Louisville, Kentucky
Wikipedia - Southern Hotshots -- Australian field hockey club
Wikipedia - Southern Patagonian Ice Field -- Glacier of Chile and Argentina
Wikipedia - Southern Suns -- Australian field hockey club
Wikipedia - Southey, South Yorkshire -- Electoral ward in the City of Sheffield, South Yorkshire, England
Wikipedia - Southfields tube station -- London Underground station
Wikipedia - South Guelderish
Wikipedia - South Plainfield High School -- High school in Middlesex County, New Jersey, United States
Wikipedia - South Plainfield, New Jersey -- Borough in Middlesex County, New Jersey, United States
Wikipedia - South Shields Interchange -- Station of the Tyne and Wear Metro
Wikipedia - South Shields -- Town in Tyne and Wear, England
Wikipedia - South Wales Coalfield -- Region of Wales rich in coal deposits
Wikipedia - Soviet Union men's national field hockey team -- Men's national field hockey team representing theM-BM- Soviet Union
Wikipedia - Soviet Union women's national field hockey team -- Women's national field hockey team representingM-BM- Soviet Union
Wikipedia - Space Shuttle thermal protection system -- Space Shuttle heat shielding system
Wikipedia - Space sunshade -- A spacecraft shield to reduce starlight and irradiation
Wikipedia - Special number field sieve
Wikipedia - Spectra Shield
Wikipedia - Speed of light -- Speed at which all massless particles and associated fields travel in vacuum
Wikipedia - Sphaleron -- Solution to field equations in Standard Model particle physics
Wikipedia - Spin geometry -- Area of differential geometry and topology studying spin manifolds, spinor fields, Dirac operators, and various associated index theorems
Wikipedia - Spinoasa gas field -- Gas field in Cluj County, Romania
Wikipedia - Spinplasmonics -- Field of nanotechnology combining spintronics and plasmonics
Wikipedia - Spitalfields
Wikipedia - Spitalfield -- Rock band from Chicago, USA
Wikipedia - Spofforth with Stockeld -- Spofforth with Stockeld
Wikipedia - Sportplatz an der RathausstraM-CM-^_e -- Soccer field in Berlin
Wikipedia - Sports Afield -- American magazine
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Wikipedia - Springfield Armory 911 -- Polymer frame semi-automatic handgun
Wikipedia - Springfield Armory Hellcat -- Polymer frame semi-automatic handgun
Wikipedia - Springfield Armory, Inc. -- American firearms manufacturer
Wikipedia - Springfield Armory SAINT -- Series of semi-automatic rifles
Wikipedia - Springfield Armory XD -- Polymer frame semi-automatic handgun
Wikipedia - Springfield-Beckley Municipal Airport -- Airport in Ohio, United States of America
Wikipedia - Springfield Boulevard -- Boulevard in Queens, New York
Wikipedia - Springfield College (Massachusetts)
Wikipedia - Springfield College
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Wikipedia - Springfield-Greene County Library -- Library system in Missouri, United States
Wikipedia - Springfield, Illinois
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Wikipedia - Springfield News-Leader -- Newspaper in Springfield, Missouri, United States
Wikipedia - Springfield, Ohio
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Wikipedia - Springfield Stadium -- Multi-purpose stadium in St. Helier, Jersey
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Wikipedia - Springfield (toponym) -- Common place-name in the United States
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Wikipedia - Springfield Township, Burlington County, New Jersey -- Township in Burlington County, New Jersey, United States
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Wikipedia - Stable matching theory -- Field of market economics
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Wikipedia - Stanchfield, Minnesota -- Unincorporated community in Minnesota, US
Wikipedia - Stanchfield Township, Isanti County, Minnesota -- Township in Minnesota, United States
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Wikipedia - Stanley Fields (actor) -- American actor
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Wikipedia - Stannington (ward) -- Electoral ward in the City of Sheffield, South Yorkshire, England
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Wikipedia - Stark-Heegner theorem -- States precisely which quadratic imaginary number fields admit unique factorisation
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Wikipedia - State funeral -- Public funeral ceremony held to honour people of national significance
Wikipedia - State of the art -- English phrase referring to the highest level of general development, as of a device, technique, or scientific field achieved at a particular time
Wikipedia - Statistical field theory
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Wikipedia - STEAM fields
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Wikipedia - St Edmund Arrowsmith Catholic High School, Ashton-in-Makerfield
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Wikipedia - STEM fields
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Wikipedia - Stepa Stepanovic -- Serbian field marshal
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Wikipedia - St Etheldreda's Church, Ely
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Wikipedia - Steven Zelditch -- American mathematician
Wikipedia - Steve Sanfield -- American writer
Wikipedia - Steve Seymour -- American track and field athlete
Wikipedia - St Giles in the Fields
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Wikipedia - Stickelberger's theorem -- Gives information about the Galois module structure of class groups of cyclotomic fields
Wikipedia - Stientje van Veldhoven -- Dutch politician, diplomat and civil servant
Wikipedia - Stimulated Raman spectroscopy -- Form of spectroscopy employed in physics, chemistry, biology, and other fields
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Wikipedia - St John's Church, Mansfield -- Church in England
Wikipedia - St. John's College (Kansas) -- Former Lutheran college in Winfield, Kansas
Wikipedia - St Martin-in-the-Fields
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Wikipedia - Stock-taking -- Physical verification of the quantities and condition of items held in an inventory or warehouse
Wikipedia - Stones Brewery -- Brewery in Sheffield, West Riding of Yorkshire, England
Wikipedia - Stone's representation theorem for Boolean algebras -- Every Boolean algebra is isomorphic to a certain field of sets
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Wikipedia - Stopwatch -- Handheld timepiece designed to measure an amount time
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Wikipedia - Strassmann's theorem -- A result in field theory about zeros of formal power series
Wikipedia - Strawberry Fields Forever -- Song by The Beatles
Wikipedia - Strawberry Fields (memorial) -- Memorial to John Lennon
Wikipedia - Strawberry Fields (play) -- Play
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Wikipedia - Structural fracture mechanics -- Field of structural engineering concerned with load-carrying structures with one or more failed or damaged components
Wikipedia - Struncheon Hill Lock -- Lock on the Driffield Navigation in Yorkshire
Wikipedia - Struthers Fieldhouse -- Arena in Ohio, United States
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Wikipedia - Stuart Feldman
Wikipedia - Stuart Loughrey -- Ireland men's field hockey international
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Wikipedia - Stylistics (field of study)
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Wikipedia - Subfields of archaeology -- List of academic sub-disciplines
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Wikipedia - Subfields of sociology
Wikipedia - Subpoena -- Writ to compel testimony or the yielding of evidence
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Wikipedia - Suplacu de Barcau oil field -- Oil field in Bihor County, Romania
Wikipedia - Supplementary eye field
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Wikipedia - Supramolecular catalysis -- Field of chemistry
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Wikipedia - Susan Elderkin -- English author
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Wikipedia - Susan Greenfield
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Wikipedia - Susanna and the Elders (van Dyck) -- painting by Anthony van Dyck
Wikipedia - Susannah and the Elders (Veronese) -- Painting by Paolo Veronese
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Wikipedia - Sutton Coldfield -- civil parish and suburban town in Birmingham, England
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Wikipedia - Svend LangkjM-CM-&r -- Danish track and field athlete
Wikipedia - Svetlana Biryukova -- Russian track and field athlete
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Wikipedia - Swartland Shale Renosterveld -- Vegetation type endemic to the Western Cape, South Africa
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Wikipedia - Swimming at the 2018 Commonwealth Games - Women's 400 metre individual medley -- Event held on 5 April at the Gold Coast Aquatic Centre
Wikipedia - Swiss City Marathon -- Annual race in Switzerland held since 2007
Wikipedia - Sword and Shield (film) -- 1926 film
Wikipedia - Sydney Marathon -- Annual race in Australia held since 2001
Wikipedia - Sydney New Year's Eve -- Annual multi-tiered event held every New Year's Eve in Sydney, Australia
Wikipedia - Sydney Schofield -- British racewalker
Wikipedia - Sydney Writers' Festival -- Annual literary festival held in Sydney, Australia
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Wikipedia - Synchronized swimming at the 2010 Central American and Caribbean Games -- Event held in Mayaguez, Puerto Rico
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Wikipedia - Synod of Elvira -- Christian ecclesiastical synod held at Elvira in the Roman province of Hispania Baetica
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Wikipedia - Tactical communications -- Orders and reports in a battlefield
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Wikipedia - Tagore family -- Calcutta based family who have contributed to the fields of business, social and religious reformation, literature, art and music
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Wikipedia - Tallahassee Marathon -- Annual race in the United States held since 1975
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Wikipedia - Taos Plateau volcanic field -- Volcanic field in New Mexico and Colorado
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Wikipedia - Tarichea -- Species of shield bug
Wikipedia - Tarnanthi -- Festival of Contemporary Aboriginal and Torres Strait Islander Art held in Adelaide, South Australia
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Wikipedia - Tassie Van Demons -- Australian field hockey club
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Wikipedia - Taylor Ellis-Watson -- American track and field athlete
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Wikipedia - Teldenia apata -- Species of hook-tip moth
Wikipedia - Teldenia argeta -- Species of hook-tip moth
Wikipedia - Teldenia aurilinea -- Species of hook-tip moth
Wikipedia - Teldenia cathara -- Species of hook-tip moth
Wikipedia - Teldenia celidographia -- Species of hook-tip moth
Wikipedia - Teldenia desma -- Species of hook-tip moth
Wikipedia - Teldenia geminata -- Species of hook-tip moth
Wikipedia - Teldenia helena -- Species of hook-tip moth
Wikipedia - Teldenia illunata -- Species of hook-tip moth
Wikipedia - Teldenia inanis -- Species of hook-tip moth
Wikipedia - Teldenia latilinea -- Species of hook-tip moth
Wikipedia - Teldenia melanosticta -- Species of hook-tip moth
Wikipedia - Teldenia moniliata -- Species of hook-tip moth
Wikipedia - Teldenia nigrinotata -- Species of hook-tip moth
Wikipedia - Teldenia niveata -- Species of hook-tip moth
Wikipedia - Teldenia nivea -- Species of hook-tip moth
Wikipedia - Teldenia obsoleta -- Species of hook-tip moth
Wikipedia - Teldenia psara -- Species of hook-tip moth
Wikipedia - Teldenia pura -- Species of hook-tip moth
Wikipedia - Teldenia ruficosta -- Species of hook-tip moth
Wikipedia - Teldenia seriata -- Species of hook-tip moth
Wikipedia - Teldenia sparsata -- Species of hook-tip moth
Wikipedia - Teldenia specca -- Species of hook-tip moth
Wikipedia - Teldenia strigosa -- Species of hook-tip moth
Wikipedia - Teldenia subpura -- Species of hook-tip moth
Wikipedia - Teldenia unistrigata -- Species of hook-tip moth
Wikipedia - Teldenia vestigiata -- Species of hook-tip moth
Wikipedia - Telephony -- Field of telecommunication services
Wikipedia - Tell the Truth and Run: George Seldes and the American Press -- 1996 film
Wikipedia - Telluride Film Festival -- Annual film festival held in Telluride, Colorado, USA
Wikipedia - Template talk:Engineering fields
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Wikipedia - Tennis at the 2010 Central American and Caribbean Games -- Event held in Mayaguez, Puerto Rico
Wikipedia - Tensor field
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Wikipedia - Titus Junius Brutus -- Elder son of Lucius Junius Brutus who with his brother joined the Tarquinian conspiracy (executed 509 BCE)
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Sarah Fielding ::: Born: November 8, 1710; Died: April 9, 1768; Occupation: Author;
W. C. Fields ::: Born: January 29, 1880; Died: December 25, 1946; Occupation: Comedian;
Charles Sheldon ::: Born: February 26, 1857; Died: February 24, 1946;
Zelda Fitzgerald ::: Born: July 24, 1900; Died: March 10, 1948; Occupation: Novelist;
Prince Fielder ::: Born: May 9, 1984; Occupation: Baseball player;

Winfield Scott Hancock ::: Born: February 14, 1824; Died: February 9, 1886;
Henry van de Velde ::: Born: April 3, 1863; Died: October 25, 1957; Occupation: Painter;
Andrew Garfield ::: Born: August 20, 1983; Occupation: Actor;
James A. Garfield ::: Born: November 19, 1831; Died: September 19, 1881; Occupation: 20th U.S. President;
Maxwell Caulfield ::: Born: November 23, 1959; Occupation: Film actor;
C. I. Scofield ::: Born: August 19, 1843; Died: July 24, 1921; Occupation: Writer;
Bob Geldof ::: Born: October 5, 1951; Occupation: Singer-songwriter;
Lee Zeldin ::: Born: January 30, 1980; Occupation: United States Congressman;
Susan Hockfield ::: Born: March 24, 1951; Occupation: Neuroscientist;
Darby Stanchfield ::: Born: April 29, 1971; Occupation: Actress;
Joel Sternfeld ::: Born: June 30, 1944; Occupation: Photographer;
George Eldon Ladd ::: Born: July 31, 1911; Died: 1982;
Brett Eldredge ::: Born: March 23, 1986; Occupation: Singer;
Stephen Mansfield ::: Born: 1958; Occupation: Author;
Blixa Bargeld ::: Born: January 12, 1959; Occupation: Musician;
Chris Hadfield ::: Born: August 29, 1959; Occupation: Astronaut;
Jenn Suhr ::: Born: February 5, 1982; Occupation: Track and field athlete;
Timothy Greenfield-Sanders ::: Born: 1952; Occupation: Filmmaker;
Juliana Hatfield ::: Born: July 27, 1967; Occupation: Musician;
Anna Held ::: Born: March 8, 1872; Died: August 12, 1918; Occupation: Singer;
Andy Hertzfeld ::: Born: April 6, 1953; Occupation: Computer Scientist;
James Hetfield ::: Born: August 3, 1963; Occupation: Songwriter;
Patricia Garfield ::: Born: August 31, 1934;
Evander Holyfield ::: Born: October 19, 1962; Occupation: Professional Boxer;
Tom Springfield ::: Born: July 2, 1934; Occupation: Music performer;
Eloise Greenfield ::: Born: May 17, 1929; Occupation: Author;
Bram van Velde ::: Born: October 19, 1895; Died: December 28, 1981;
Liu Xiang ::: Born: July 13, 1983; Occupation: Track and field athlete;
Kay Redfield Jamison ::: Born: June 22, 1946; Occupation: Psychologist;
Pretty Shield ::: Born: 1856; Died: 1944;
Kate Ashfield ::: Born: May 28, 1972; Occupation: Actress;
Karl Blossfeldt ::: Born: June 13, 1865; Died: December 9, 1932; Occupation: Photographer;
James Weldon Johnson ::: Born: June 17, 1871; Died: June 26, 1938; Occupation: Author;

Florence Griffith Joyner ::: Born: December 21, 1959; Died: September 21, 1998; Occupation: Track and field athlete;
Jack Kornfield ::: Born: 1945; Occupation: Author;
Chris Bachelder ::: Born: 1971; Occupation: Writer;
Sheldon Harnick ::: Born: April 30, 1924; Occupation: Lyricist;
Karl Lagerfeld ::: Born: September 10, 1933; Occupation: Fashion designer;
Carl Lewis ::: Born: July 1, 1961; Occupation: Track and field athlete;
John Heartfield ::: Born: June 19, 1891; Died: April 26, 1968; Occupation: Artist;
Kevin Shields ::: Born: May 21, 1963; Occupation: Musician;
Jayne Mansfield ::: Born: April 19, 1933; Died: June 29, 1967; Occupation: Actress;
Katherine Mansfield ::: Born: October 14, 1888; Died: January 9, 1923; Occupation: Writer;
Patricia Field ::: Born: February 12, 1941; Occupation: Costume designer;
Imelda Marcos ::: Born: July 2, 1929; Occupation: Model;
Richard Barnfield ::: Born: 1574; Died: 1620; Occupation: Poet;
John Masefield ::: Born: June 1, 1878; Died: May 12, 1967; Occupation: Poet;
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https://religion.wikia.org/wiki/Irving_Fields
https://religion.wikia.org/wiki/Letter_of_the_Karaite_elders_of_Ascalon
https://religion.wikia.org/wiki/Lindsay_Whitfield
https://religion.wikia.org/wiki/Macrina_the_Elder
https://religion.wikia.org/wiki/Meditation_for_beginners_by_Jack_Kornfield
https://religion.wikia.org/wiki/Predestination#Time_is_a_line_or_plane_of_being_within_the_unlimited_field_of_eternity
https://religion.wikia.org/wiki/Refuge_tree#Merit_Field
https://religion.wikia.org/wiki/Talk:Chad_of_Lichfield
https://religion.wikia.org/wiki/Talk:Irving_Fields
https://religion.wikia.org/wiki/Talk:Western_Esotericism_(academic_field)
https://religion.wikia.org/wiki/Western_Esotericism_(academic_field)
https://religion.wikia.org/wiki/Western_Esotericism_(academic_field)#Academic_legitimacy
https://religion.wikia.org/wiki/Western_Esotericism_(academic_field)#External_links
https://religion.wikia.org/wiki/Western_Esotericism_(academic_field)#Notes
https://religion.wikia.org/wiki/Western_Esotericism_(academic_field)#Schools
https://religion.wikia.org/wiki/Western_Esotericism_(academic_field)#See_also
https://religion.wikia.org/wiki/Western_Esotericism_(academic_field)#Subjects
https://religion.wikia.org/wiki/William_Wakefield_Baum
http://tl.elderscrolls.wikia.com
http://tl.elderscrolls.wikia.com/wiki/
http://tl.elderscrolls.wikia.com/wiki/Special:Statistics
http://web.archive.org/web/*/elderscrolls.wikia.com
Kheper - seven_energy_fields -- 72
Kheper - fields -- 103
Integral World - Scientific delusions, or delusions about science?, Review of Rupert Sheldrake's The Science Delusion, Egil Asprem
Integral World - Morphogenetic Fields, Reply to Frank Visser, Rupert Sheldrake - redirect
Integral World - The Transdarwinian Mechanisms of Subtle and Causal Fields: Toward an Integral Evolutionary Theory, Joe Corbett
Integral World - Evolving an Integral Biology, Michael Garfield
Integral World - The Engine of Development, Michael Garfield
Integral World - Integral Time and Causality, Michael Garfield
Integral World - The Evolutionary Scientists, Glimpses into the Life and Work of Great Thinkers in Evolutionary Biology, Niles Eldredge, Una Shing
Integral World - Information Field Theory, David Lane
Integral World - Reflections on Sheldrake, Wilber and "New Science" , Maureen O'Hara
Integral World - Criticizing "Integral Abuse": Be Scofield & The Culture of Adversarial Journalism, Joe Perez
Integral World - The "Greg-Goode-and-Alan-Wallace-Wield-Ockham's-nondual-Razor" Rondo, Don Salmon
Integral World - Rupert Sheldrake and Dogmatism in Mainstream Science, Rolf Sattler
Integral World - Integral Abuse, Andrew Cohen and the Culture of Evolutionary Enlightenment, Be Scofield
Integral World - God is Not Only Great, Be Scofield
Integral World - We're All Born Atheists: A Religious Person Defends Non-Belief, Be Scofield
Integral World - Yoga for War: The Politics of the Divine, Be Scofield
Integral World - Why Eckhart Tolle's Evolutionary Activism Won't Save Us, Be Scofield
Integral World - Evolutionary Transphobia: Reality Sandwich, Dani Katz & Transformational Culture, Be Scofield
Integral World - Tech Bro Guru: Inside the Sedona Cult of Bentinho Massaro, Be Scofield
Integral World - The Gucci Guru: Inside Teal Swan's Posh Cult, Be Scofield
Integral World - Morphogenetic Fields, Reply to Frank Visser, Rupert Sheldrake
Integral World - Is the Cure Worse than the Disease?, A Reply to Sheldrake, Andy Smith
Integral World - Resonating Out of Phase, Wilber, Sheldrake and Evolution, Andy Smith
Integral World - Sheldrake Revisited, More on Sounds, Fields and the Origin of Form, Frank Visser
Integral World - Rupert Sheldrake and the Evo-Devo Revolution, Frank Visser
Morphic Fields, Memory, and the Creative Advance
Lynne Feldman
Rupert Sheldrake
selforum - because thou art men yield not to
selforum - lily of field bird of air three
selforum - subtler regions of field of action
selforum - polanyi morphogenetic field
selforum - sri aurobindos aesthetics yields
selforum - sri aurobindo on other hand held that
selforum - sri aurobindo upheld doctrine of
selforum - like plato sri aurobindo held that
selforum - sri aurobindo cannot be held
https://thoughtsandvisions-searle88.blogspot.com/2012/10/morphogenetic-field.html
https://thoughtsandvisions-searle88.blogspot.com/2012/10/seven-energy-field-bodies.html
https://thoughtsandvisions-searle88.blogspot.com/2012/12/james-redfield.html
https://thoughtsandvisions-searle88.blogspot.com/2014/05/dora-van-gelder.html
https://thoughtsandvisions-searle88.blogspot.com/2014/06/the-three-planes-and-seven-energy-field.html
https://thoughtsandvisions-searle88.blogspot.com/2014/10/morphogenetic-fields.html
dedroidify.blogspot - rupert-sheldrake-extended-mind
dedroidify.blogspot - rupert-sheldrake-recovering-from
dedroidify.blogspot - jon-stewart-calls-aipac-elders-of-zion
dedroidify.blogspot - rupert-sheldrakes-extended-mind-recent
dedroidify.blogspot - magic-of-disney-demons-in-outfield
dedroidify.blogspot - the-science-delusion-rupert-sheldrake
dedroidify.blogspot - kim-de-gelderanagram-for-ledger-joker
dedroidify.blogspot - dr-rupert-sheldrake-talks-about-his
dedroidify.blogspot - but-who-can-put-doors-on-field
https://circumsolatious.blogspot.com/2013/04/primer-fields-structure-of-matter.html
https://circumsolatious.blogspot.com/2013/08/the-suns-magnetic-field-is-about-to-flip.html
https://esotericotherworlds.blogspot.com/2012/12/field-reports.html
https://esotericotherworlds.blogspot.com/2013/01/ganzfeld-experiment.html
https://esotericotherworlds.blogspot.com/2013/01/oldfield-systems.html
https://esotericotherworlds.blogspot.com/2013/03/tachyonic-field.html
https://esotericotherworlds.blogspot.com/2013/11/banned-ted-talk-rupert-sheldrake.html
https://esotericotherworlds.blogspot.com/2013/11/rupert-sheldrake-heretic-at-odds-with.html
https://esotericotherworlds.blogspot.com/2013/11/rupert-sheldrake.html
wiki.auroville - Biofield
wiki.auroville - Electromagnetic_fields
Dharmapedia - Jack_Kornfield
Dharmapedia - John_Blofeld
Dharmapedia - Rupert_Sheldrake
Dharmapedia - Sheldon_Pollock
Psychology Wiki - File:RupertSheldrake.jpg
Psychology Wiki - Force_field_analysis
Psychology Wiki - Journal_of_Consciousness_Studies#Some_Represented_Fields
Psychology Wiki - Morphogenetic_field
Psychology Wiki - Other_specialist_fields
Psychology Wiki - Positive_psychology#CITEREFHeld2004
Psychology Wiki - Rupert_Sheldrake
Psychology Wiki - Rupert_Sheldrake#A_New_Science_of_Life
Psychology Wiki - Rupert_Sheldrake#Bibliography
Psychology Wiki - Rupert_Sheldrake#Biography
Psychology Wiki - Rupert_Sheldrake#External_links
Psychology Wiki - Rupert_Sheldrake#Later_work
Psychology Wiki - Rupert_Sheldrake#Popularization
Psychology Wiki - Rupert_Sheldrake#References
Stanford Encyclopedia of Philosophy - quantum-field-theory
Occultopedia - elysian_fields
Occultopedia - ganzfeld_stimulation
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places -- Garden - Inf. Art Gallery - Inf. Building - Inf. Library - Labyrinth - Library - School - Temple - Tower - Tower of MEM
powers -- Aspiration - Beauty - Concentration - Effort - Faith - Force - Grace - inspiration - Presence - Purity - Sincerity - surrender
difficulties -- cowardice - depres. - distract. - distress - dryness - evil - fear - forget - habits - impulse - incapacity - irritation - lost - mistakes - obscur. - problem - resist - sadness - self-deception - shame - sin - suffering
practices -- Lucid Dreaming - meditation - project - programming - Prayer - read Savitri - study
subjects -- CS - Cybernetics - Game Dev - Integral Theory - Integral Yoga - Kabbalah - Language - Philosophy - Poetry - Zen
6.01 books -- KC - ABA - Null - Savitri - SA O TAOC - SICP - The Gospel of SRK - TIC - The Library of Babel - TLD - TSOY - TTYODAS - TSZ - WOTM II
8 unsorted / add here -- Always - Everyday - Verbs


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