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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
Achieving_Oneness_With_The_Higher_Soul___Meditations_for_Soul_Realization
Advanced_Dungeons_and_Dragons_2E
Advanced_Integral
A_Treatise_on_Cosmic_Fire
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
City_of_God
DND_DM_Guide_5E
Enchiridion_text
Epigrams_from_Savitri
Essential_Integral
Evolution_II
Faust
Flow_-_The_Psychology_of_Optimal_Experience
Full_Circle
General_Principles_of_Kabbalah
Heart_of_Matter
Infinite_Library
Know_Yourself
Let_Me_Explain
Letters_On_Yoga
Letters_On_Yoga_II
Letters_On_Yoga_III
Liber_157_-_The_Tao_Teh_King
Liber_ABA
Life_without_Death
Magick_Without_Tears
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
On_the_Way_to_Supermanhood
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
Savitri
Spiral_Dynamics
The_5_Dharma_Types
The_Act_of_Creation
The_Archetypes_and_the_Collective_Unconscious
The_Blue_Cliff_Records
the_Book
the_Book_of_God
The_Book_of_Light
the_Book_of_Wisdom2
The_Divine_Comedy
The_Divine_Companion
The_Divine_Milieu
The_Epic_of_Gilgamesh
The_Essential_Songs_of_Milarepa
The_Externalization_of_the_Hierarchy
The_Future_of_Man
The_Golden_Bough
The_Heros_Journey
The_Imitation_of_Christ
The_Practice_of_Magical_Evocation
The_Republic
The_Seals_of_Wisdom
The_Secret_Doctrine
The_Tarot_of_Paul_Christian
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Toward_the_Future
Twilight_of_the_Idols

IN CHAPTERS TITLE
1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.09_-_The_Secret_Chiefs
1.24_-_The_Seventh_Bolgia_-_Thieves._Vanni_Fucci._Serpents.
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.3.02_-_Equality__The_Chief_Support
1951-04-02_-_Causes_of_accidents_-_Little_entities,_helpful_or_mischievous-_incidents
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-07_-_A_Hierarchy_-_Transcendent,_universal,_individual_Divine_-_The_Supreme_Shakti_and_Creation_-_Inadequacy_of_words,_language
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
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1.tr_-_The_Thief_Left_It_Behind
1.ww_-_Feelings_of_A_French_Royalist,_On_The_Disinterment_Of_The_Remains_Of_The_Duke_DEnghien
1.ww_-_The_Two_Thieves-_Or,_The_Last_Stage_Of_Avarice
5.1.01.6_-_The_Book_of_the_Chieftains

IN CHAPTERS CLASSNAME
The_Golden_Verses_of_Pythagoras

IN CHAPTERS TEXT
0_0.01_-_Introduction
00.01_-_The_Approach_to_Mysticism
00.01_-_The_Mother_on_Savitri
00.03_-_Upanishadic_Symbolism
00.05_-_A_Vedic_Conception_of_the_Poet
0.00a_-_Introduction
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.01f_-_FOREWARD
0.01_-_Letters_from_the_Mother_to_Her_Son
0.01_-_Life_and_Yoga
0.02_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_Letters_to_a_Sadhak
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.07_-_DARK_NIGHT_OF_THE_SOUL
0.07_-_Letters_to_a_Sadhak
01.01_-_A_Yoga_of_the_Art_of_Life
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_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Issue
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Nietzschean_Antichrist
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)
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_The_Parting_of_the_Way
0.10_-_Letters_to_a_Young_Captain
01.10_-_Principle_and_Personality
01.11_-_The_Basis_of_Unity
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0_1956-09-12
0_1957-01-18
0_1958-07-06
0_1958-10-10
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-22
0_1959-03-26_-_Lord_of_Death,_Lord_of_Falsehood
0_1959-05-19_-_Ascending_and_Descending_paths
0_1959-05-28
0_1959-06-07
0_1959-07-14
0_1959-10-15
0_1960-03-03
0_1960-04-13
0_1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
0_1960-08-10_-_questions_from_center_of_Education_-_reading_Sri_Aurobindo
0_1960-08-20
0_1960-10-22
0_1960-10-25
0_1960-10-30
0_1960-12-17
0_1961-01-10
0_1961-01-17
0_1961-01-27
0_1961-02-04
0_1961-02-18
0_1961-03-04
0_1961-03-11
0_1961-03-27
0_1961-04-07
0_1961-04-12
0_1961-04-15
0_1961-04-29
0_1961-05-19
0_1961-06-20
0_1961-08-08
0_1961-08-18
0_1961-09-16
0_1961-10-30
0_1961-11-06
0_1961-11-07
0_1961-12-23
0_1962-01-21
0_1962-02-24
0_1962-02-27
0_1962-03-06
0_1962-03-11
0_1962-05-29
0_1962-05-31
0_1962-06-09
0_1962-07-21
0_1962-07-25
0_1962-08-11
0_1962-09-05
0_1962-09-08
0_1962-10-27
0_1962-11-17
0_1963-01-02
0_1963-01-14
0_1963-02-23
0_1963-03-27
0_1963-04-06
0_1963-06-03
0_1963-06-15
0_1963-07-03
0_1963-07-27
0_1963-08-07
0_1963-09-18
0_1963-10-19
0_1963-10-26
0_1963-11-04
0_1963-11-23
0_1963-12-07_-_supramental_ship
0_1963-12-31
0_1964-01-18
0_1964-03-11
0_1964-07-22
0_1964-07-31
0_1964-09-26
0_1964-10-14
0_1964-10-17
0_1964-10-24a
0_1964-11-14
0_1965-02-27
0_1965-03-10
0_1965-05-29
0_1965-06-23
0_1965-07-10
0_1965-08-07
0_1965-08-18
0_1965-09-11
0_1965-09-15a
0_1965-09-18
0_1965-09-25
0_1965-11-13
0_1965-12-18
0_1966-02-26
0_1966-03-02
0_1966-03-26
0_1966-04-16
0_1966-04-24
0_1966-05-14
0_1966-07-06
0_1966-07-09
0_1966-07-27
0_1966-08-03
0_1966-09-07
0_1966-09-28
0_1966-10-15
0_1966-10-22
0_1966-10-29
0_1966-11-19
0_1966-11-30
0_1966-12-17
0_1967-02-21
0_1967-04-12
0_1967-04-19
0_1967-04-27
0_1967-05-03
0_1967-05-06
0_1967-05-10
0_1967-05-17
0_1967-05-24
0_1967-06-07
0_1967-06-14
0_1967-06-21
0_1967-07-15
0_1967-07-26
0_1967-08-12
0_1967-10-11
0_1967-11-08
0_1968-02-07
0_1968-03-16
0_1968-04-10
0_1968-05-04
0_1968-05-08
0_1968-06-03
0_1968-06-26
0_1968-07-03
0_1968-10-09
0_1968-10-26
0_1968-11-09
0_1968-12-04
0_1968-12-11
0_1968-12-28
0_1969-02-08
0_1969-02-19
0_1969-03-26
0_1969-04-12
0_1969-04-19
0_1969-04-23
0_1969-05-17
0_1969-07-19
0_1969-07-30
0_1969-08-16
0_1969-09-13
0_1969-10-11
0_1969-12-31
0_1970-01-17
0_1970-01-28
0_1970-03-14
0_1970-06-06
0_1970-08-01
0_1970-08-05
0_1970-10-17
0_1970-12-03
0_1971-01-16
0_1971-04-17
0_1971-05-01
0_1971-05-08
0_1971-10-02
0_1971-10-27
0_1971-12-04
0_1971-12-18
0_1972-03-11
0_1972-06-24
0_1972-08-02
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_Our_Ideal
02.01_-_The_World-Stair
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
02.04_-_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_Integral_Yoga_and_Other_Yogas
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.07_-_The_Descent_into_Night
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_-_Two_Mystic_Poems_in_Modern_French
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.10_-_Two_Mystic_Poems_in_Modern_Bengali
02.11_-_New_World-Conditions
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_The_Heavens_of_the_Ideal
02.12_-_The_Ideals_of_Human_Unity
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.01_-_Humanism_and_Humanism
03.01_-_The_Evolution_of_Consciousness
03.01_-_The_Malady_of_the_Century
03.01_-_The_New_Year_Initiation
03.01_-_The_Pursuit_of_the_Unknowable
03.02_-_Aspects_of_Modernism
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_Other_Aspect_of_European_Culture
03.04_-_The_Vision_and_the_Boon
03.04_-_Towardsa_New_Ideology
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_-_Art_and_Katharsis
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_Sincerity
03.10_-_The_Mission_of_Buddhism
03.11_-_Modernist_Poetry
03.11_-_True_Humility
03.12_-_Communism:_What_does_it_Mean?
03.12_-_TagorePoet_and_Seer
03.13_-_Dynamic_Fatalism
03.16_-_The_Tragic_Spirit_in_Nature
03.17_-_The_Souls_Odyssey
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_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
04.09_-_Values_Higher_and_Lower
04.41_-_To_the_Heights-XLI
05.01_-_Man_and_the_Gods
05.02_-_Of_the_Divine_and_its_Help
05.02_-_Satyavan
05.03_-_Satyavan_and_Savitri
05.04_-_The_Immortal_Person
05.06_-_Physics_or_philosophy
05.07_-_Man_and_Superman
05.11_-_The_Soul_of_a_Nation
05.12_-_The_Soul_and_its_Journey
05.18_-_Man_to_be_Surpassed
05.21_-_Being_or_Becoming_and_Having
05.22_-_Success_and_its_Conditions
05.27_-_The_Nature_of_Perfection
05.29_-_Vengeance_is_Mine
05.30_-_Theres_a_Divinity
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
06.05_-_The_Story_of_Creation
06.07_-_Total_Transformation_Demands_Total_Rejection
06.11_-_The_Steps_of_the_Soul
06.12_-_The_Expanding_Body-Consciousness
06.16_-_A_Page_of_Occult_History
06.20_-_Mind,_Origin_of_Separative_Consciousness
06.21_-_The_Personal_and_the_Impersonal
06.22_-_I_Have_Nothing,_I_Am_Nothing
06.29_-_Towards_Redemption
06.30_-_Sweet_Holy_Tears
06.31_-_Identification_of_Consciousness
06.35_-_Second_Sight
07.01_-_Realisation,_Past_and_Future
07.03_-_The_Entry_into_the_Inner_Countries
07.04_-_The_Triple_Soul-Forces
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.17_-_Why_Do_We_Forget_Things?
07.19_-_Bad_Thought-Formation
07.22_-_Mysticism_and_Occultism
07.24_-_Meditation_and_Meditation
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.30_-_Sincerity_is_Victory
07.32_-_The_Yogic_Centres
07.36_-_The_Body_and_the_Psychic
07.43_-_Music_Its_Origin_and_Nature
07.45_-_Specialisation
08.02_-_Order_and_Discipline
08.11_-_The_Work_Here
08.16_-_Perfection_and_Progress
08.36_-_Buddha_and_Shankara
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
100.00_-_Synergy
10.01_-_A_Dream
10.01_-_Cycles_of_Creation
1.001_-_The_Aim_of_Yoga
10.03_-_The_Debate_of_Love_and_Death
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
1.004_-_Women
1.005_-_The_Table
1.007_-_Initial_Steps_in_Yoga_Practice
1.007_-_The_Elevations
10.07_-_The_World_is_One
1.009_-_Perception_and_Reality
1.009_-_Repentance
1.00a_-_Introduction
1.00b_-_INTRODUCTION
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00f_-_DIVISION_F_-_THE_LAW_OF_ECONOMY
1.00_-_Introduction_to_Alchemy_of_Happiness
1.00_-_INTRODUCTORY_REMARKS
1.00_-_Main
1.00_-_Preliminary_Remarks
1.00_-_PRELUDE_AT_THE_THEATRE
1.00_-_The_way_of_what_is_to_come
10.10_-_Education_is_Organisation
1.010_-_Jonah
1.012_-_Joseph
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.016_-_The_Bee
10.17_-_Miracles:_Their_True_Significance
1.018_-_The_Cave
1.01_-_About_the_Elements
1.01_-_Adam_Kadmon_and_the_Evolution
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_-_Economy
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_Hatha_Yoga
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_Maitreya_inquires_of_his_teacher_(Parashara)
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_renunciation_of_the_world
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_Proem
1.01_-_SAMADHI_PADA
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_The_Cycle_of_Society
1.01_-_The_Ego
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Rape_of_the_Lock
1.01_-_The_Science_of_Living
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_To_Watanabe_Sukefusa
1.020_-_Ta-Ha
1.021_-_The_Prophets
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
1.02.3.3_-_Birth_and_Non-Birth
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02.4.1_-_The_Worlds_-_Surya
1.024_-_Affiliation_With_Larger_Wholes
10.24_-_Savitri
10.25_-_How_to_Read_Sri_Aurobindo_and_the_Mother
10.26_-_A_True_Professor
1.026_-_The_Poets
1.027_-_The_Ant
1.028_-_Bringing_About_Whole-Souled_Dedication
10.28_-_Love_and_Love
1.02.9_-_Conclusion_and_Summary
10.29_-_Gods_Debt
1.02_-_BOOK_THE_SECOND
1.02_-_In_the_Beginning
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_On_the_Knowledge_of_God.
1.02_-_ON_THE_TEACHERS_OF_VIRTUE
1.02_-_Prana
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Skillful_Means
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_Taras_Tantra
1.02_-_The_7_Habits__An_Overview
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_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Human_Soul
1.02_-_The_Magic_Circle
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Pit
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
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_Ultimate_Path_is_Without_Difficulty
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_To_Zen_Monks_Kin_and_Koku
1.02_-_Where_I_Lived,_and_What_I_Lived_For
10.30_-_India,_the_World_and_the_Ashram
1.031_-_Intense_Aspiration
1.032_-_Our_Concept_of_God
10.32_-_The_Mystery_of_the_Five_Elements
1.033_-_The_Confederates
10.35_-_The_Moral_and_the_Spiritual
1.035_-_The_Recitation_of_Mantra
10.36_-_Cling_to_Truth
1.037_-_Preventing_the_Fall_in_Yoga
10.37_-_The_Golden_Bridge
1.038_-_Impediments_in_Concentration_and_Meditation
1.03_-_A_Parable
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_A_Sapphire_Tale
1.03_-_BOOK_THE_THIRD
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Fire_in_the_Earth
1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.03_-_Hymns_of_Gritsamada
1.03_-_Invocation_of_Tara
1.03_-_Measure_of_time,_Moments_of_Kashthas,_etc.
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_On_exile_or_pilgrimage
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Reading
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Some_Practical_Aspects
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Divine_and_Man
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
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_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_To_Layman_Ishii
1.040_-_Forgiver
1.040_-_Re-Educating_the_Mind
1.047_-_Muhammad
1.049_-_The_Chambers
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_BOOK_THE_FOURTH
1.04_-_Communion
1.04_-_Descent_into_Future_Hell
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_Hymns_of_Bharadwaja
1.04_-_Magic_and_Religion
1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_Reality_Omnipresent
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
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_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Paths
1.04_-_The_Praise
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_-_Vital_Education
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.04_-_Yoga_and_Human_Evolution
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.05_-_Adam_Kadmon
1.05_-_BOOK_THE_FIFTH
1.05_-_Buddhism_and_Women
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Consciousness
1.05_-_Hymns_of_Bharadwaja
1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description
1.05_-_Morality_and_War
1.05_-_Pratyahara_and_Dharana
1.05_-_Prayer
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_Some_Results_of_Initiation
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_Creative_Principle
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_The_New_Consciousness
1.05_-_THE_NEW_SPIRIT
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_True_and_False_Subjectivism
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.064_-_Gathering
1.06_-_Agni_and_the_Truth
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Confutation_Of_Other_Philosophers
1.06_-_Definition_of_Tragedy.
1.06_-_Dhyana
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_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Of_imperfections_with_respect_to_spiritual_gluttony.
1.06_-_On_Thought
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_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_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_The_Transformation_of_Dream_Life
1.06_-_Wealth_and_Government
1.06_-_WITCHES_KITCHEN
1.070_-_The_Seven_Stages_of_Perfection
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_A_STREET
1.07_-_BOOK_THE_SEVENTH
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Hui_Ch'ao_Asks_about_Buddha
1.07_-_Incarnate_Human_Gods
1.07_-_Medicine_and_Psycho_therapy
1.07_-_On_Dreams
1.07_-_On_mourning_which_causes_joy.
1.07_-_Past,_Present_and_Future
1.07_-_Production_of_the_mind-born_sons_of_Brahma
1.07_-_Samadhi
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_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Magic_Wand
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Process_of_Evolution
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Psychic_Center
1.07_-_TRUTH
1.080_-_Pratyahara_-_The_Return_of_Energy
1.083_-_Choosing_an_Object_for_Concentration
1.089_-_The_Levels_of_Concentration
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Departmental_Kings_of_Nature
1.08_-_Information,_Language,_and_Society
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_Stead_and_the_Spirits
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_Supreme_Will
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_THINGS_THE_GERMANS_LACK
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_-_A_System_of_Vedic_Psychology
1.09_-_BOOK_THE_NINTH
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_FAITH_IN_PEACE
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Legend_of_Lakshmi
1.09_-_Man_-_About_the_Body
1.09_-_On_remembrance_of_wrongs.
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Talks
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Chosen_Ideal
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
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.1.02_-_The_Aim_of_the_Integral_Yoga
11.02_-_The_Golden_Life-line
11.03_-_Cosmonautics
1.107_-_The_Bestowal_of_a_Divine_Gift
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
11.09_-_Towards_the_Immortal_Body
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_ALICE'S_EVIDENCE
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Harmony
1.10_-_On_slander_or_calumny.
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_THE_NEIGHBORS_HOUSE
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Roughly_Material_Plane_or_the_Material_World
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.1.1.08_-_Self-criticism
11.10_-_The_Test_of_Truth
11.11_-_The_Ideal_Centre
11.15_-_Sri_Aurobindo
1.11_-_BOOK_THE_ELEVENTH
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Oneness
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_Second_Genesis
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
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_-_Further_Magical_Aids
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_Sleep_and_Dreams
1.12_-_SOME_REFLECTIONS_ON_THE_RIGHTS_OF_MAN
1.12_-_The_Astral_Plane
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_Sacred_Marriage
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_Knowledge,_Error,_and_Probably_Opinion
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_On_despondency.
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_System_of_the_O.T.O.
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_Pentacle,_Lamen_or_Seal
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.14_-_Bibliography
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_The_Limits_of_Philosophical_Knowledge
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Secret
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Supermind_as_Creator
1.14_-_The_Suprarational_Beauty
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_-_SILENCE
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Suprarational_Good
1.15_-_The_Value_of_Philosophy
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.15_-_The_Worship_of_the_Oak
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Man,_A_Transitional_Being
1.16_-_PRAYER
1.16_-_THE_ESSENCE_OF_THE_DEMOCRATIC_IDEA
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Suprarational_Ultimate_of_Life
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_-_Legend_of_Prahlada
1.17_-_M._AT_DAKSHINEWAR
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Burden_of_Royalty
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
1.17_-_The_Transformation
1.18_-_M._AT_DAKSHINESWAR
1.18_-_Mind_and_Supermind
1.18_-_ON_LITTLE_OLD_AND_YOUNG_WOMEN
1.18_-_THE_HEART_OF_THE_PROBLEM
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_-_GOD_IS_NOT_MOCKED
1.19_-_Life
1.19_-_NIGHT
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_-_This_Great_Earth_Our_Mother
12.02_-_The_Stress_of_the_Spirit
1.2.03_-_Purity
1.2.04_-_Sincerity
12.05_-_Beauty
1.2.07_-_Surrender
1.2.08_-_Faith
12.09_-_The_Story_of_Dr._Faustus_Retold
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_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
1.2.11_-_Patience_and_Perseverance
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_-_IDOLATRY
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_ON_FREE_DEATH
1.21__-_Poetic_Diction.
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
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
1.2.2.01_-_The_Poet,_the_Yogi_and_the_Rishi
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_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_Tabooed_Words
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.2.2_-_The_Place_of_Study_in_Sadhana
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_DREARY_DAY
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_Improvising_a_Temple
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_The_Double_Soul_in_Man
1.2.3_-_The_Power_of_Expression_and_Yoga
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_(Epic_Poetry_continued.)_Further_points_of_agreement_with_Tragedy.
1.24_-_Matter
1.24_-_Necromancy_and_Spiritism
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
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_-_On_Religion
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
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_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_The_Ascending_Series_of_Substance
1.26_-_The_Eighth_Bolgia__Evil_Counsellors._Ulysses_and_Diomed._Ulysses'_Last_Voyage.
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_Guido_da_Montefeltro._His_deception_by_Pope_Boniface_VIII.
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_Succession_to_the_Soul
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
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.29_-_The_Myth_of_Adonis
1.29_-_What_is_Certainty?
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
1.3.01_-_Peace__The_Basis_of_the_Sadhana
13.02_-_A_Review_of_Sri_Aurobindos_Life
1.3.02_-_Equality__The_Chief_Support
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1.3.03_-_Quiet_and_Calm
1.30_-_Describes_the_importance_of_understanding_what_we_ask_for_in_prayer._Treats_of_these_words_in_the_Paternoster:_Sanctificetur_nomen_tuum,_adveniat_regnum_tuum._Applies_them_to_the_Prayer_of_Quiet,_and_begins_the_explanation_of_them.
1.31_-_Continues_the_same_subject._Explains_what_is_meant_by_the_Prayer_of_Quiet._Gives_several_counsels_to_those_who_experience_it._This_chapter_is_very_noteworthy.
1.31_-_Is_Thelema_a_New_Religion?
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
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_-_The_Ritual_of_Adonis
1.33_-_The_Gardens_of_Adonis
1.34_-_The_Myth_and_Ritual_of_Attis
1.3.5.02_-_Man_and_the_Supermind
1.3.5.04_-_The_Evolution_of_Consciousness
1.3.5.05_-_The_Path
1.35_-_The_Tao_2
1.36_-_Human_Representatives_of_Attis
1.36_-_Quo_Stet_Olympus_-_Where_the_Gods,_Angels,_etc._Live
1.37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,_and_the_many_ways_in_which_we_shall_find_consolation_in_it.
1.38_-_Woman_-_Her_Magical_Formula
1.39_-_The_Ritual_of_Osiris
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.07_-_A_Review_of_Our_Ashram_Life
14.08_-_A_Parable_of_Sea-Gulls
1.40_-_Coincidence
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1.40_-_The_Nature_of_Osiris
1.41_-_Are_we_Reincarnations_of_the_Ancient_Egyptians?
1.41_-_Isis
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.42_-_Osiris_and_the_Sun
1.42_-_This_Self_Introversion
1.439
1.43_-_Dionysus
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.450_-_1.500_Talks
1.47_-_Lityerses
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
1.4_-_Readings_in_the_Taittiriya_Upanishad
15.04_-_The_Mother_Abides
15.05_-_Twin_Prayers
15.07_-_Souls_Freedom
15.08_-_Ashram_-_Inner_and_Outer
15.09_-_One_Day_More
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
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Killing_the_Divine_Animal
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Public_Scapegoats
1.58_-_Do_Angels_Ever_Cut_Themselves_Shaving?
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.60_-_Between_Heaven_and_Earth
1.61_-_Power_and_Authority
1.61_-_The_Myth_of_Balder
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.64_-_Magical_Power
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Man
1.66_-_The_External_Soul_in_Folk-Tales
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
1.69_-_Original_Sin
1.70_-_Morality_1
17.11_-_A_Prayer
1.71_-_Morality_2
1.74_-_Obstacles_on_the_Path
1.75_-_The_AA_and_the_Planet
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1.79_-_Progress
18.02_-_Ramprasad
18.04_-_Modern_Poems
1.80_-_Life_a_Gamble
1.81_-_Method_of_Training
1.83_-_Epistola_Ultima
19.12_-_Of_The_Self
1913_11_25p
1914_03_24p
1914_06_24p
1914_06_30p
1914_07_31p
1914_09_06p
1914_09_28p
1915_07_31p
19.19_-_Of_the_Just
19.20_-_The_Path
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
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
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
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
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
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
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
1951-04-02_-_Causes_of_accidents_-_Little_entities,_helpful_or_mischievous-_incidents
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
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-17_-_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
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-07_-_A_Hierarchy_-_Transcendent,_universal,_individual_Divine_-_The_Supreme_Shakti_and_Creation_-_Inadequacy_of_words,_language
1953-04-29
1953-05-06
1953-06-17
1953-06-24
1953-07-01
1953-07-08
1953-07-22
1953-08-05
1953-08-26
1953-09-02
1953-10-14
1953-10-21
1953-11-11
1953-12-09
1953-12-16
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
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
1955-05-25_-_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
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
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_-_...
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
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
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
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
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
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
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
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
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-03-22_-_A_story_of_initiation,_knowledge_and_practice
1957-04-17_-_Transformation_of_the_body
1957-04-24_-_Perfection,_lower_and_higher
1957-05-01_-_Sports_competitions,_their_value
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-05-29_-_Progressive_transformation
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-09-18_-_Occultism_and_supramental_life
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
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-16_-_The_superman_-_New_realisation
1958-05-21_-_Mental_honesty
1958-06-04_-_New_birth
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-06-25_-_Sadhana_in_the_body
1958-07-09_-_Faith_and_personal_effort
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958_09_19
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958-10-01_-_The_ideal_of_moral_perfection
1958_10_17
1958_10_24
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958_11_28
1960_02_03
1960_04_06
1960_06_22
1960_11_12?_-_49
1960_11_14?_-_51
1961_01_28
1961_03_11_-_58
1961_03_17_-_56
1961_05_20
1962_01_12
1962_02_27
1962_05_24
1962_10_06
1963_03_06
1963_08_10
1963_11_04
1965_05_29
1965_09_25
1965_12_26?
1966_07_06
1967-05-24.1_-_Defining_the_Divine
1969_08_09
1969_08_14
1969_12_07
1969_12_23
1970_01_29
1970_03_12
1970_03_14
1970_03_25
1970_04_17
1970_04_30
1970_06_04
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_A_Birthday
1.ac_-_The_Four_Winds
1.ac_-_The_Priestess_of_Panormita
1.ac_-_The_Twins
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_-_But_little_better
1.anon_-_The_Epic_of_Gilgamesh_Tablet_II
1.anon_-_The_Epic_of_Gilgamesh_Tablet_IV
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VIII
1.anon_-_The_Seven_Evil_Spirits
1.bs_-_Remove_duality_and_do_away_with_all_disputes
1.cllg_-_A_Dance_of_Unwavering_Devotion
1.da_-_All_Being_within_this_order,_by_the_laws_(from_The_Paradiso,_Canto_I)
1.da_-_And_as_a_ray_descending_from_the_sky_(from_The_Paradiso,_Canto_I)
1.da_-_The_glory_of_Him_who_moves_all_things_rays_forth_(from_The_Paradiso,_Canto_I)
1.da_-_The_love_of_God,_unutterable_and_perfect
1.fcn_-_a_dandelion
1.fcn_-_Airing_out_kimonos
1.fcn_-_cool_clear_water
1.fcn_-_From_the_mind
1.fcn_-_hands_drop
1.fcn_-_loneliness
1.fcn_-_on_the_road
1.fcn_-_spring_rain
1.fcn_-_To_the_one_breaking_it
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Celephais
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Dagon
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_Hypnos
1f.lovecraft_-_Ibid
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Pickmans_Model
1f.lovecraft_-_Poetry_and_the_Gods
1f.lovecraft_-_Sweet_Ermengarde
1f.lovecraft_-_The_Battle_that_Ended_the_Century
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_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Doom_That_Came_to_Sarnath
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Evil_Clergyman
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_Hoard_of_the_Wizard-Beast
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_Mound
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Nameless_City
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_Thing_on_the_Doorstep
1f.lovecraft_-_The_Transition_of_Juan_Romero
1f.lovecraft_-_The_Trap
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_-_Under_the_Pyramids
1f.lovecraft_-_Winged_Death
1.fs_-_Breadth_And_Depth
1.fs_-_Cassandra
1.fs_-_Count_Eberhard,_The_Groaner_Of_Wurtembert._A_War_Song
1.fs_-_Ode_To_Joy
1.fs_-_Parables_And_Riddles
1.fs_-_The_Alpine_Hunter
1.fs_-_The_Antiques_At_Paris
1.fs_-_The_Cranes_Of_Ibycus
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Fortune-Favored
1.fs_-_The_Four_Ages_Of_The_World
1.fs_-_The_Glove_-_A_Tale
1.fs_-_The_Gods_Of_Greece
1.fs_-_The_Hostage
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Knight_Of_Toggenburg
1.fs_-_The_Veiled_Statue_At_Sais
1.fua_-_The_Valley_of_the_Quest
1.grh_-_Gorakh_Bani
1.hcyc_-_31_-_Holding_truth_and_rejecting_delusion_(from_The_Shodoka)
1.hs_-_A_Golden_Compass
1.ia_-_Modification_Of_The_R_Poem
1.jk_-_An_Extempore
1.jk_-_A_Song_About_Myself
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_-_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_-_Lamia._Part_II
1.jk_-_Lines_On_Seeing_A_Lock_Of_Miltons_Hair
1.jk_-_Ode_On_Melancholy
1.jk_-_Ode_To_Psyche
1.jk_-_On_Receiving_A_Curious_Shell
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_-_Sonnet_On_Sitting_Down_To_Read_King_Lear_Once_Again
1.jk_-_Sonnet_To_The_Nile
1.jk_-_Sonnet_V._To_A_Friend_Who_Sent_Me_Some_Roses
1.jk_-_Sonnet._Written_Before_Re-Read_King_Lear
1.jk_-_Specimen_Of_An_Induction_To_A_Poem
1.jk_-_Spenserian_Stanza._Written_At_The_Close_Of_Canto_II,_Book_V,_Of_The_Faerie_Queene
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Eve_Of_Saint_Mark._A_Fragment
1.jk_-_The_Eve_Of_St._Agnes
1.jlb_-_Remorse_for_any_Death
1.jr_-_Because_I_Cannot_Sleep
1.jr_-_I_Closed_My_Eyes_To_Creation
1.jr_-_Shall_I_tell_you_our_secret?
1.jr_-_The_Self_We_Share
1.jr_-_Who_Is_At_My_Door?
1.jr_-_You_are_closer_to_me_than_myself_(Ghazal_2798)
1.jt_-_Love_beyond_all_telling_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jwvg_-_A_Legacy
1.jwvg_-_Living_Remembrance
1.jwvg_-_Lover_In_All_Shapes
1.jwvg_-_Mahomets_Song
1.jwvg_-_Playing_At_Priests
1.jwvg_-_Wholl_Buy_Gods_Of_Love
1.kbr_-_How_Do_You
1.kbr_-_It_Is_Needless_To_Ask_Of_A_Saint
1.kt_-_A_Song_on_the_View_of_Voidness
1.lovecraft_-_An_Epistle_To_Rheinhart_Kleiner,_Esq.,_Poet-Laureate,_And_Author_Of_Another_Endless_Day
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Lines_On_General_Robert_Edward_Lee
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_Theodore_Roosevelt
1.lovecraft_-_The_Poe-ets_Nightmare
1.lovecraft_-_The_Wood
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_Charles_The_First
1.pbs_-_Chorus_from_Hellas
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Fragment_-_My_Head_Is_Wild_With_Weeping
1.pbs_-_Fragment_Of_A_Satire_On_Satire
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragment_-_What_Men_Gain_Fairly
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_Hymn_to_Intellectual_Beauty
1.pbs_-_Hymn_To_Mercury
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Marenghi
1.pbs_-_Mighty_Eagle
1.pbs_-_Ode_To_Naples
1.pbs_-_Ode_to_the_West_Wind
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_On_Leaving_London_For_Wales
1.pbs_-_On_The_Medusa_Of_Leonardo_da_Vinci_In_The_Florentine_Gallery
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_IX.
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Sonnet_-_From_The_Italian_Of_Cavalcanti
1.pbs_-_Sonnet_-_From_The_Italian_Of_Dante
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cyclops
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Spectral_Horseman
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Wandering_Jews_Soliloquy
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_To_A_Skylark
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_For_Annie
1.poe_-_Tamerlane
1.poe_-_To_--_(2)
1.rb_-_Aix_In_Provence
1.rb_-_A_Light_Woman
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_-_Holy-Cross_Day
1.rb_-_In_A_Gondola
1.rb_-_Incident_Of_The_French_Camp
1.rb_-_Introduction:_Pippa_Passes
1.rb_-_Old_Pictures_In_Florence
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Protus
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_-_The_Pied_Piper_Of_Hamelin
1.rb_-_Waring
1.rb_-_Why_I_Am_a_Liberal
1.rmpsd_-_Its_value_beyond_assessment_by_the_mind
1.rmpsd_-_Ma,_Youre_inside_me
1.rmpsd_-_Meditate_on_Kali!_Why_be_anxious?
1.rmpsd_-_So_I_say-_Mind,_dont_you_sleep
1.rmr_-_As_Once_the_Winged_Energy_of_Delight
1.rmr_-_Elegy_I
1.rmr_-_Falconry
1.rmr_-_To_Lou_Andreas-Salome
1.rt_-_Fireflies
1.rt_-_Gitanjali
1.rt_-_Maran-Milan_(Death-Wedding)
1.rt_-_The_Gardener_XLII_-_O_Mad,_Superbly_Drunk
1.rt_-_The_Hero(2)
1.rt_-_The_Homecoming
1.rwe_-_Beauty
1.rwe_-_Blight
1.rwe_-_Dmonic_Love
1.rwe_-_May-Day
1.rwe_-_Monadnoc
1.rwe_-_Musketaquid
1.rwe_-_Nature
1.rwe_-_Ode_To_Beauty
1.rwe_-_The_Past
1.rwe_-_Threnody
1.rwe_-_To_J.W.
1.rwe_-_Voluntaries
1.rwe_-_Woodnotes
1.sdi_-_How_could_I_ever_thank_my_Friend?
1.shvb_-_O_ignis_Spiritus_Paracliti
1.sjc_-_Full_of_Hope_I_Climbed_the_Day
1.srmd_-_He_is_happy_on_account_of_my_humble_self
1.srm_-_The_Marital_Garland_of_Letters
1.tc_-_After_Liu_Chai-Sangs_Poem
1.tc_-_Around_my_door_and_yard_no_dust_or_noise
1.tc_-_Autumn_chrysanthemums_have_beautiful_color
1.tc_-_I_built_my_hut_within_where_others_live
1.tc_-_In_youth_I_could_not_do_what_everyone_else_did
1.tc_-_Success_and_failure?_No_known_address
1.tc_-_Unsettled,_a_bird_lost_from_the_flock
1.tm_-_When_in_the_soul_of_the_serene_disciple
1.tr_-_The_Thief_Left_It_Behind
1.wb_-_The_Errors_of_Sacred_Codes_(from_The_Marriage_of_Heaven_and_Hell)
1.wby_-_A_Prayer_For_My_Daughter
1.wby_-_A_Woman_Young_And_Old
1.wby_-_Beautiful_Lofty_Things
1.wby_-_Byzantium
1.wby_-_Ego_Dominus_Tuus
1.wby_-_Her_Triumph
1.wby_-_Nineteen_Hundred_And_Nineteen
1.wby_-_The_Old_Age_Of_Queen_Maeve
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.wby_-_Two_Songs_From_A_Play
1.wby_-_Two_Songs_Rewritten_For_The_Tunes_Sake
1.wby_-_Veronicas_Napkin
1.whitman_-_A_child_said,_What_is_the_grass?
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Carol_Of_Words
1.whitman_-_Europe,_The_72d_And_73d_Years_Of_These_States
1.whitman_-_Inscription
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_O_Bitter_Sprig!_Confession_Sprig!
1.whitman_-_Ones_Self_I_Sing
1.whitman_-_Passage_To_India
1.whitman_-_Respondez!
1.whitman_-_Salut_Au_Monde
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_XIX
1.whitman_-_Song_Of_Myself-_XXIV
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_-_The_Artillerymans_Vision
1.whitman_-_The_Base_Of_All_Metaphysics
1.whitman_-_The_Great_City
1.whitman_-_The_Singer_In_The_Prison
1.whitman_-_The_Sleepers
1.whitman_-_Unnamed_Lands
1.whitman_-_We_Two_Boys_Together_Clinging
1.ww_-_0-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons_-_Dedication
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-_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_-_6_-_A_child_said_What_is_the_grass?_fetching_it_to_me_with_full_hands
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_Address_To_A_Child_During_A_Boisterous_Winter_By_My_Sister
1.ww_-_After-Thought
1.ww_-_A_Narrow_Girdle_Of_Rough_Stones_And_Crags,
1.ww_-_An_Evening_Walk
1.ww_-_Artegal_And_Elidure
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
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_-_Composed_During_A_Storm
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Ellen_Irwin_Or_The_Braes_Of_Kirtle
1.ww_-_Emperors_And_Kings,_How_Oft_Have_Temples_Rung
1.ww_-_Feelings_of_A_French_Royalist,_On_The_Disinterment_Of_The_Remains_Of_The_Duke_DEnghien
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Hail-_Zaragoza!_If_With_Unwet_eye
1.ww_-_Inscriptions_In_The_Ground_Of_Coleorton,_The_Seat_Of_Sir_George_Beaumont,_Bart.,_Leicestershire
1.ww_-_Inscriptions_Written_with_a_Slate_Pencil_upon_a_Stone
1.ww_-_Is_There_A_Power_That_Can_Sustain_And_Cheer
1.ww_-_Laodamia
1.ww_-_Mark_The_Concentrated_Hazels_That_Enclose
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_-_Ode
1.ww_-_Power_Of_Music
1.ww_-_September_1815
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_Spanish_Guerillas
1.ww_-_The_Brothers
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Farmer_Of_Tilsbury_Vale
1.ww_-_The_Highland_Broach
1.ww_-_The_Idiot_Boy
1.ww_-_The_Idle_Shepherd_Boys
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Prioresss_Tale_[from_Chaucer]
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Two_Thieves-_Or,_The_Last_Stage_Of_Avarice
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_The_Wishing_Gate_Destroyed
1.ww_-_To_a_Highland_Girl_(At_Inversneyde,_upon_Loch_Lomond)
1.ww_-_To_Dora
1.ww_-_To_Joanna
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_Same_Flower
1.ww_-_To_The_Same_Flower_(Second_Poem)
1.ww_-_To_Toussaint_LOuverture
1.ww_-_Translation_Of_Part_Of_The_First_Book_Of_The_Aeneid
1.ww_-_Troilus_And_Cresida
1.ww_-_Upon_Perusing_The_Forgoing_Epistle_Thirty_Years_After_Its_Composition
1.ww_-_Vaudracour_And_Julia
1.ww_-_We_Are_Seven
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_London._September,_1802
1.ww_-_Yew-Trees
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Habit_1__Be_Proactive
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_The_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Road_of_Trials
2.01_-_The_Sefirot
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Yoga_and_Its_Objects
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_-_On_Letters
2.02_-_Surrender,_Self-Offering_and_Consecration
2.02_-_THE_DURGA_PUJA_FESTIVAL
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_-_Yoga
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_DEMETER
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Mother-Complex
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.04_-_Absence_Of_Secondary_Qualities
2.04_-_ADVICE_TO_ISHAN
2.04_-_Agni,_the_Illumined_Will
2.04_-_Concentration
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.05_-_Apotheosis
2.05_-_Habit_3__Put_First_Things_First
2.05_-_On_Poetry
2.05_-_ON_THE_VIRTUOUS
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
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
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_On_Congress_and_Politics
2.07_-_Ten_Internal_and_Ten_External_Sefirot
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Upanishad_in_Aphorism
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
2.08_-_The_Branches_of_The_Archetypal_Man
2.09_-_On_Sadhana
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_The_Pantacle
2.09_-_The_Release_from_the_Ego
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
21.02_-_Gods_and_Men
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_MASTER_AND_NARENDRA
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_-_THE_MASTERS_REMINISCENCES
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.1_-_Students
2.1.3.2_-_Study
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_Kingdom-The_Seventh_Sefira
2.13_-_On_Psychology
2.13_-_The_Book
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.4.2_-_Teaching
2.1.4.3_-_Discipline
2.14_-_AT_RAMS_HOUSE
2.14_-_On_Movements
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.4_-_Arts
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_-_Selection_of_Sparks_Made_for_The_Purpose_of_The_Emendation
2.15_-_The_Cosmic_Consciousness
2.15_-_The_Lamen
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
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
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_Maeroprosopus_and_Maeroprosopvis
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_Planes_of_Our_Existence
2.2.01_-_Work_and_Yoga
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.20_-_Nov-Dec_1939
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
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_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.21_-_The_Three_Heads,_The_Beard_and_The_Mazela
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
2.23_-_A_Virtuous_Woman_is_a_Crown_to_Her_Husband
2.23_-_Man_and_the_Evolution
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_THE_MASTER_AND_BUDDHA
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_-_Mercies_and_Judgements_of_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_The_Ascent_towards_Supermind
2.26_-_The_First_and_Second_Unions
2.2.7.01_-_Some_General_Remarks
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.28_-_The_Two_Feminine_Polarities__Leah_and_Rachel
2.2.9.02_-_Plato
2.2.9.04_-_Plotinus
2.3.01_-_Concentration_and_Meditation
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
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
2.3.06_-_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_Physical_Consciousness
2.30_-_The_Uniting_of_the_Names_45_and_52
23.10_-_Observations_II
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1_-_Ego_and_Its_Forms
2.3.2_-_Desire
2.3.3_-_Anger_and_Violence
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.02_-_Bhakti,_Devotion,_Worship
24.05_-_Vision_of_Dante
2.4.3_-_Problems_in_Human_Relations
26.09_-_Le_Periple_d_Or_(Pome_dans_par_Yvonne_Artaud)
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
29.08_-_The_Iron_Chain
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
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
30.11_-_Modern_Poetry
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.17_-_Rabindranath,_Traveller_of_the_Infinite
30.18_-_Boris_Pasternak
3.01_-_Fear_of_God
3.01_-_Forms_of_Rebirth
3.01_-_INTRODUCTION
3.01_-_Love_and_the_Triple_Path
3.01_-_Proem
3.01_-_Sincerity
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Mercurial_Fountain
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_-_ON_THE_VISION_AND_THE_RIDDLE
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_Faith_and_the_Divine_Grace
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Four_Foundational_Practices
3.03_-_The_Godward_Emotions
3.03_-_The_Mind_
3.03_-_THE_MODERN_EARTH
3.03_-_The_Naked_Truth
3.03_-_The_Soul_Is_Mortal
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_On_Thought_-_III
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_-_SAL
3.05_-_The_Central_Thought
3.05_-_The_Conjunction
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_Adept
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_-_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
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
31.05_-_Vivekananda
31.06_-_Jagadish_Chandra_Bose
31.07_-_Shyamakanta
31.08_-_The_Unity_of_India
31.09_-_The_Cause_of_Indias_Decline
3.10_-_Of_the_Gestures
3.10_-_Punishment
3.10_-_The_New_Birth
31.10_-_East_and_West
3.11_-_Epilogue
3.11_-_Of_Our_Lady_Babalon
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.23_-_The_Rishi
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
3.16.1_-_Of_the_Oath
3.16.2_-_Of_the_Charge_of_the_Spirit
3.17_-_Of_the_License_to_Depart
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
3.2.03_-_Conservation_and_Progress
3.2.03_-_Jainism_and_Buddhism
3.2.03_-_To_the_Ganges
3.2.04_-_Suddenly_out_from_the_wonderful_East
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
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
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
3.2.10_-_Christianity_and_Theosophy
32.12_-_The_Evolutionary_Imperative
3.21_-_Of_Black_Magic
3.2.3_-_Dreams
3.2.4_-_Sex
3.3.01_-_The_Superman
33.03_-_Muraripukur_-_I
33.05_-_Muraripukur_-_II
33.06_-_Alipore_Court
33.07_-_Alipore_Jail
33.10_-_Pondicherry_I
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.4.01_-_Evolution
3.4.02_-_The_Inconscient
3.4.03_-_Materialism
3.4.1.01_-_Poetry_and_Sadhana
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.5.01_-_Science
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)
37.03_-_Satyakama_And_Upakoshala
3.7.1.01_-_Rebirth
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.10_-_Karma,_Will_and_Consequence
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
38.02_-_Hymns_and_Prayers
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.04_-_Different_Methods_of_Writing
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3_-_Commentaries_and_Annotated_Translations
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_The_Presence_of_God_in_the_World
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Difficulties
4.02_-_Divine_Consolations.
4.02_-_Existence_And_Character_Of_The_Images
4.02_-_Humanity_in_Progress
4.02_-_The_Integral_Perfection
4.03_-_Mistakes
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_TRANSFORMATION_OF_THE_KING
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_Some_Vital_Functions
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
4.06_-_Purification-the_Lower_Mentality
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.08_-_THE_VOLUNTARY_BEGGAR
4.09_-_REGINA
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.10_-_AT_NOON
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_ON_THE_HIGHER_MAN
4.13_-_The_Action_of_Equality
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_The_Divine_Shakti
4.18_-_Faith_and_shakti
4.1_-_Jnana
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.3.05_-_Obstacles_to_the_Psychic's_Emergence
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
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
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.41_-_Chapter_One
4.42_-_Chapter_Two
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.43_-_Chapter_Three
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.01_-_Proem
5.02_-_Against_Teleological_Concept
5.02_-_Perfection_of_the_Body
5.02_-_THE_STATUE
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_Divine_Body
5.04_-_Formation_Of_The_World
5.05_-_Supermind_and_Humanity
5.05_-_THE_OLD_ADAM
5.06_-_Supermind_in_the_Evolution
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.07_-_ROTUNDUM,_HEAD,_AND_BRAIN
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
5.1.02_-_Ahana
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.03_-_The_An_Family
5.4.01_-_Notes_on_Root-Sounds
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_Proem
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_STAGES_OF_THE_CONJUNCTION
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
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_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
7.02_-_The_Mind
7.03_-_Cheerfulness
7.04_-_Self-Reliance
7.05_-_Patience_and_Perseverance
7.09_-_Right_Judgement
7.11_-_Building_and_Destroying
7.14_-_Modesty
7.16_-_Sympathy
7.5.64_-_The_Iron_Dictators
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
A_Secret_Miracle
Avatars_of_the_Tortoise
Big_Mind_(ten_perfections)
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_Psalms
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_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_3_-_GUTEIS_FINGER
Chapter_II_-_WHICH_TREATS_OF_THE_FIRST_SALLY_THE_INGENIOUS_DON_QUIXOTE_MADE_FROM_HOME
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_II
COSA_-_BOOK_III
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
Cratylus
Diamond_Sutra_1
DS2
DS3
DS4
Emma_Zunz
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_01.06_-_Of_Beauty.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_01.09a_-_Of_Suicide.
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_03.03_-_Continuation_of_That_on_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_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.02_-_Of_Generation,_and_of_the_Order_of_things_that_Rank_Next_After_the_First.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.04_-_How_What_is_After_the_First_Proceeds_Therefrom;_of_the_One.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.07_-_Do_Ideas_of_Individuals_Exist?
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.06_-_Of_Numbers.
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
First_Epistle_of_Paul_to_the_Thessalonians
For_a_Breath_I_Tarry
Gorgias
Guru_Granth_Sahib_first_part
IS_-_Chapter_1
Jaap_Sahib_Text_(Guru_Gobind_Singh)
Kafka_and_His_Precursors
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
LUX.01_-_GNOSIS
LUX.02_-_EVOCATION
LUX.04_-_LIBERATION
Maps_of_Meaning_text
Meno
MMM.01_-_MIND_CONTROL
MMM.02_-_MAGIC
MoM_References
Partial_Magic_in_the_Quixote
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1912_01_13
r1912_01_15
r1912_01_16
r1912_01_18
r1912_01_24
r1912_01_27
r1912_02_07
r1912_07_02
r1912_07_15
r1912_07_22
r1912_07_23
r1912_10_27
r1912_12_11
r1912_12_27
r1913_01_07
r1913_01_11
r1913_01_12
r1913_01_13
r1913_01_14
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r1913_01_27
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r1913_07_05
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r1913_07_07
r1913_07_08
r1913_09_13
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r1913_11_27
r1913_11_28
r1913_12_18
r1913_12_22
r1913_12_24
r1913_12_29
r1914_01_01
r1914_01_06
r1914_01_10
r1914_03_22
r1914_03_26
r1914_04_13
r1914_04_15
r1914_04_17
r1914_05_05
r1914_05_07
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r1914_05_11
r1914_05_27
r1914_06_17
r1914_06_19
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r1914_07_29
r1914_08_09
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r1914_08_20
r1914_08_21
r1914_09_08
r1914_09_22
r1914_10_07
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r1914_10_24
r1914_11_09
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r1914_11_17
r1914_11_18
r1914_11_22
r1914_11_24
r1914_11_25
r1914_11_26
r1914_12_06
r1914_12_08
r1914_12_12
r1914_12_14
r1914_12_15
r1914_12_20
r1914_12_29
r1914_12_31
r1915_01_03a
r1915_01_08
r1915_01_10
r1915_01_11
r1915_01_28
r1915_01_30
r1915_02_01
r1915_05_02
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r1915_05_13
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r1915_05_24
r1915_05_25
r1915_05_27
r1915_07_03
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r1915_08_09
r1916_02_24
r1916_03_19
r1917_01_24
r1917_01_31
r1917_02_02
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r1917_02_25
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r1917_03_08
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r1917_08_28
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r1917_09_03
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r1917_09_09
r1917_09_14
r1917_09_21
r1918_02_17
r1918_02_20
r1918_02_22
r1918_03_03
r1918_03_05
r1918_04_20
r1918_04_22
r1918_04_25
r1918_05_04
r1918_05_05
r1918_05_06
r1918_05_07
r1918_05_08
r1918_05_09
r1918_05_10
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r1918_06_14
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r1919_06_28
r1919_06_30
r1919_07_01
r1919_07_03
r1919_07_07
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r1919_07_10
r1919_07_14
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r1919_07_29
r1919_08_01
r1919_08_15
r1919_08_28
r1919_08_29
r1919_08_31
r1920_02_08
r1920_02_19
r1920_02_21
r1920_02_28
r1920_03_03
r1920_03_07
r1920_03_08
r1920_03_15
r1920_06_07
r1920_06_10
r1920_06_11
r1920_06_17
r1920_06_21
r1920_10_17
r1927_01_06
r1927_01_22
r1927_01_24
r1927_01_28
r1927_04_22
r1927_10_24
Ragnarok
Sayings_of_Sri_Ramakrishna_(text)
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_076-099
Talks_100-125
Talks_125-150
Talks_176-200
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
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_the_Prophet_Isaiah
The_Book_of_the_Prophet_Micah
The_Book_of_Wisdom
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
The_Epistle_of_Paul_to_the_Ephesians
The_Epistle_of_Paul_to_the_Philippians
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_First_Epistle_of_Paul_to_the_Corinthians
The_First_Epistle_of_Paul_to_Timothy
The_First_Epistle_of_Peter
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Gold_Bug
The_Golden_Verses_of_Pythagoras
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_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Mirror_of_Enigmas
The_Monadology
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Second_Epistle_of_Peter
The_Shadow_Out_Of_Time
The_Theologians
The_Zahir
Thus_Spoke_Zarathustra_text
Timaeus
Verses_of_Vemana

PRIMARY CLASS

SIMILAR TITLES
Achieving Oneness With The Higher Soul _ Meditations for Soul Realization
Dante Alighieri
hie
Tao Chien
The Externalization of the Hierarchy
The Hierarchy of Needs
the Thief

DEFINITIONS


TERMS STARTING WITH

hied ::: imp. & p. p. --> of Hie

hiel or Ghogiel

hiems ::: n. --> Winter.

hierapicra ::: n. --> A warming cathartic medicine, made of aloes and canella bark.

hierarchies in the cabala. [Rf. Jewish Encyclopedia,

hierarchies ::: pl. --> of Hierarchy

hierarchal ::: a. --> Alt. of Hierarchic

hierarchical ::: a. --> Pertaining to a hierarchy.

hierarchical database "database" A kind of {database management system} that links records together like a family tree such that each record type has only one owner, e.g. an order is owned by only one customer. Hierarchical structures were widely used in the first {mainframe} database management systems. However, due to their restrictions, they often cannot be used to relate structures that exist in the real world.

hierarchical database ::: (database) A kind of database management system that links records together like a family tree such that each record type has only one owner, e.g. restrictions, they often cannot be used to relate structures that exist in the real world.

hierarchical file system "file system" A {file system} in which the {files} are organised into a {hierarchy}. The nodes of the hierarchy are called {directories} while the leaves are the files themselves. See also {root directory}. Compare {flat file system}. (1996-11-21)

hierarchical file system ::: (file system) A file system in which the files are organised into a hierarchy. The nodes of the hierarchy are called directories while the leaves are the files themselves.See also root directory. Compare flat file system. (1996-11-21)

hierarchical navigation "web" On a {web page}, any type of menu whose hierarchical structure matches that of the site to which the page belongs. A hierarchical navigation menu allows the user to jump ("navigate") directly to a section of the site several levels below the top. The menu may present only a fixed number of levels rather than the whole structure. (2003-10-01)

hierarchical navigation ::: (World-Wide Web) On a web page, any type of menu whose hierarchical structure matches that of the site to which the page belongs. A hierarchical the site several levels below the top. The menu may present only a fixed number of levels rather than the whole structure.(2003-10-01)

hierarchical routing "networking" A way of simplifying {routing} a large network like the {Internet} by breaking it into a {hierarchy} of smaller networks where each level is responsible for its own routing. The Internet has three levels: {backbone networks}, {mid-level networks} (or {transit networks}) and {stub networks}. The backbones know how to route between the mid-levels, the mid-levels know how to route between {autonomous systems} (sites) and each site knows how to route internally. {Routers} at each level cooperate by exchanging routing information. Typically, between mid-level networks this is via {Exterior Gateway Protocol} and within sites via {Interior Gateway Protocol}. (2017-12-02)

hierarchical routing ::: The complex problem of routing on large networks can be simplified by breaking a network into a hierarchy of smaller networks, where each level is responsible site (being an autonomous system) knows how to route internally. See also Exterior Gateway Protocol, Interior Gateway Protocol, transit network.

hierarchic ::: a. --> Pertaining to a hierarch.

hierarchic order. Dionysius, in his famous work

hierarchic orders, Zadkiel (or Zedekiel) is listed as

hierarch in heaven—excepting, perhaps, Had-

hierarchism ::: n. --> The principles or authority of a hierarchy.

hierarch most beloved of God.” Epiphanius in

hierarch ::: n. --> One who has high and controlling authority in sacred things; the chief of a sacred order; as, princely hierarchs.

hierarchs: Araton or Aratron, Bethor, Phaleg,

hierarchs: Arithiel, Galgaliel, Gazardia (spelt

hierarchs designated as rulers of this “planet”).

hierarchs. In Coptic lore, the demon of chastise¬

hierarchs in Heaven. For such refusal, Azazel was

hierarchs in the celestial realms—Moses, sighting

hierarchs. Ramiel is chief of thunder (as is Uriel);

hierarchs, the 1st (as also the last) of the 10 arch- ]

hierarchs ::: those who rule or have authority in sacred things; high priests.

hierarch tried to prevent the Lawgiver from

hierarchy, according to Milton, Paradise Lost V,

hierarchy ::: An organisation with few things, or one thing, at the top and with several things below each other thing. An inverted tree structure. Examples in computing directories; a hierarchical network (see hierarchical routing), a class hierarchy in object-oriented programming. (1994-10-11)

hierarchy An organisation with few things, or one thing, at the top and with several things below each other thing. An inverted tree structure. Examples in computing include a directory hierarchy where each directory may contain files or other directories; a hierarchical {network} (see {hierarchical routing}), a {class hierarchy} in {object-oriented programming}. (1994-10-11)

hierarchy ::: a system of persons or things arranged in a graded order. hierarchies, Hierarchies.

hierarchy equated with the order of thrones. The

hierarchy ::: n. --> Dominion or authority in sacred things.
A body of officials disposed organically in ranks and orders each subordinate to the one above it; a body of ecclesiastical rulers.
A form of government administered in the church by patriarchs, metropolitans, archbishops, bishops, and, in an inferior degree, by priests.
A rank or order of holy beings.


hierarchy of needs: Maslow's model of basic human motives, which he saw as organised in a hierarchical structure; needs range from the bottom level ofphysiological (e.g. food, water, shelter) to the highest level - self-actualisation. Needs at each level of the hierarchy must be met before the next level can be achieved.

hierarchy.

hierarchy. They reside in the 4th Heaven. The

hierarchy, where he is equated with Samael or

hieratic ::: 1. Of or associated with sacred persons or their offices or duties. 2. Constituting or relating to a simplified cursive style of Egyptian hieroglyphics, used in both sacred and secular writings.

hieratic ::: a. --> Consecrated to sacred uses; sacerdotal; pertaining to priests.

hiermartyr ::: n. --> A priest who becomes a martyr.

hierocracy ::: n. --> Government by ecclesiastics; a hierarchy.

hieroglyph ::: a. --> Alt. of Hieroglyphic

hieroglyph ::: designating or pertaining to a pictographic script, particularly that of the ancient Egyptians, in which many of the symbols are conventionalized, recognizable pictures of the things represented. hieroglyphs.

hieroglyphic ::: a. --> A sacred character; a character in picture writing, as of the ancient Egyptians, Mexicans, etc. Specifically, in the plural, the picture writing of the ancient Egyptian priests. It is made up of three, or, as some say, four classes of characters: first, the hieroglyphic proper, or figurative, in which the representation of the object conveys the idea of the object itself; second, the ideographic, consisting of symbols representing ideas, not sounds, as an ostrich feather is a symbol of truth; third, the phonetic, consisting of

hieroglyphical ::: a. --> Emblematic; expressive of some meaning by characters, pictures, or figures; as, hieroglyphic writing; a hieroglyphic obelisk.
Resembling hieroglyphics; not decipherable.


hieroglyphically ::: adv. --> In hieroglyphics.

hieroglyphist ::: n. --> One versed in hieroglyphics.

hierogrammatic ::: a. --> Written in, or pertaining to, hierograms; expressive of sacred writing.

hierogrammatist ::: n. --> A writer of hierograms; also, one skilled in hieroglyphics.

hierogram ::: n. --> A form of sacred or hieratic writing.

hierographic ::: a. --> Alt. of Hierographical

hierographical ::: a. --> Of or pertaining to sacred writing.

hierography ::: n. --> Sacred writing.

hierolatry ::: n. --> The worship of saints or sacred things.

hierologic ::: a. --> Alt. of Hierological

hierological ::: a. --> Pertaining to hierology.

hierologist ::: n. --> One versed in, or whostudies, hierology.

hierology ::: n. --> A treatise on sacred things; especially, the science which treats of the ancient writings and inscriptions of the Egyptians, or a treatise on that science.

hieromancy ::: n. --> Divination by observing the objects offered in sacrifice.

hieromnemon ::: n. --> The sacred secretary or recorder sent by each state belonging to the Amphictyonic Council, along with the deputy or minister.
A magistrate who had charge of religious matters, as at Byzantium.


hieron ::: n. --> A consecrated place; esp., a temple.

hieronymite ::: n. --> See Jeronymite.

hierophant ::: an interpreter of sacred mysteries or arcane knowledge. hierophants.

hierophant ::: Hierophant In ancient mystery cults, the Hierophant is an initiator, who possesses wisdom, i.e. occult knowledge. The word stems from the Greek, hieros (holy) and phanen (light) - revealer of the sacred. Nowadays, the term is used with the same meaning, but to denote an initiator in a number of magical traditions. The Hierophant is also the title of the 5th card in the Tarot.

hierophantic ::: a. --> Of or relating to hierophants or their teachings.

hierophant ::: n. --> The presiding priest who initiated candidates at the Eleusinian mysteries; hence, one who teaches the mysteries and duties of religion.

hieroscopy ::: n. --> Divination by inspection of entrails of victims offered in sacrifice.

hierotheca ::: n. --> A receptacle for sacred objects.

hierourgy ::: n. --> A sacred or holy work or worship.

hie ::: v. i. --> To hasten; to go in haste; -- also often with the reciprocal pronoun. ::: n. --> Haste; diligence.

Hieizan

Hieizan. (比叡山). In Japanese "Mt. Hiei," a sacred mountain best known as the headquarters of the TENDAISHu (see TIANTAI ZONG). Mt. Hiei is located northeast of Kyoto on the border of present-day Kyoto and Shiga prefectures, and rises to 2,600 feet (848 meters). In 785, SAICHo, founder of the Tendai school, left Nara for Hieizan after receiving ordination. Dissatisfied with the Nara Buddhist schools, he resided in a hut on the mountain and gradually attracted a small group of followers. In 788, Saicho built the hall Ichijo shikan'in (later renamed Konpon chudo), which became incorporated into the larger monastery of ENRYAKUJI, headquarters for the Tendai school. As Tendai Buddhism rose to dominance in medieval Japan, Hieizan became extremely influential not only in religious matters, but also in politics, the economy, and military affairs. In addition to Enryakuji and numerous other Tendai monasteries, the mountain also housed three aristocratic temples (monzeki), which further extended its ties to the court in Kyoto. Hieizan's power was not maintained without its share of violence. Conflict erupted in the late tenth century with the nearby Tendai temple Onjoji, when succession over the position of head priest at Enryakuji broke down in armed disputes between ENNIN and ENCHIN and their respective followers and warrior monks (SoHEI). In order to wrest control of Hieizan's military and economic strength, Oda Nobunaga (1534-1582) led an attack on the mountain in 1571, burning many of its monasteries to the ground. The mountain's influence was further supplanted during the Tokugawa period when Tenkai (1536?-1643), a Tendai priest and advisor to Shogun Tokugawa Ieyasu (1543-1616), presided over the construction of Kan'eiji in 1625, which the Shogunate ranked above Hieizan. Hieizan also served as home to many KAMI, notably obie and Kobie (Great and Small Hie), who developed close ties with Tendai monasteries as early as the Heian period (794-1185) through a process known as SHINBUTSU SHuGo ("unity of spirits and buddhas"). SHUGENDo practices eventually took root on Hieizan as well. The practice of "circumambulating the mountain" (KAIHoGYo), which reputedly dates back to the ninth century, consists of ascetics running a course around the mountain for as many as one thousand days.

Hiel—an angel’s name found inscribed on an

Hierarchies [from Greek hieros sacred + archein to rule] Primarily the field of influence of a ruler or hierarch of a body of beings — divine, human, or otherwise — organically disposed in serial grades or ranks; and secondarily, the power or post of a hierarch or ruler in sacred rites, copied after the cosmic pattern. In theosophy both meanings blend. Hierarchies, or the interpenetrating of beings, is a key teaching regarding the structure and operation of the universe. This applies not only to the entities comprising a universe but to all its planes and spheres, for these, as well as the entities therein, interblend and interlock in an endless series, one group linking to its superior or inferior in evolutionary grade, in its turn being the link to the ascending or descending group: thus everything exists in and because of everything else. The essential nature or hyparxis of the hierarchy flows forth from the hierarch, and is delegated in proportionate lower degrees to inferior members of the hierarchy, so that all is vitally and organically connected. The hierarchical system is inherent potentially in the cosmic germ or seed from which the entire manifested universe springs; and thus the hierarchical system pervades the manifested universe throughout in all its parts from the highest to the lowest.

Hierarchical Data Format ::: (file format, data) (HDF) A library and multi-object file format for the transfer of graphical and numerical data between computeres. The freely available HDF distribution consists of the library, command line utilities, test suite source, Java interface, and the Java-based HDF Viewer (JHV).HDF supports several different data models, including multidimensional arrays, raster images, and tables. Each defines a specific aggregate data type and provides an API for reading, writing, and organising the data and metadata. New data models can be added by the HDF developers or users.HDF is self-describing, allowing an application to interpret the structure and contents of a file without any outside information.One HDF file can hold a mixture of related objects which can be accessed as a group or as individual objects. Users can create their own grouping structures called vgroups.HDF files can be shared across most common platforms, including many workstations and high performance computers. An HDF file created on one computer can be read on a different system without modification. .(2001-07-02)

Hierarchical Data Format "file format, data" (HDF) A {library} and multi-object file format for the transfer of graphical and numerical data between computeres. The freely available HDF distribution consists of the library, command line utilities, test suite source, {Java} interface, and the Java-based HDF Viewer (JHV). HDF supports several different {data models}, including multidimensional {arrays}, {raster images}, and tables. Each defines a specific aggregate data type and provides an {API} for reading, writing, and organising the data and {metadata}. New data models can be added by the HDF developers or users. HDF is self-describing, allowing an application to interpret the structure and contents of a file without any outside information. One HDF file can hold a mixture of related objects which can be accessed as a group or as individual objects. Users can create their own grouping structures called "vgroups". HDF files can be shared across most common {platforms}, including many workstations and high performance computers. An HDF file created on one computer can be read on a different system without modification. {(http://hdf.ncsa.uiuc.edu/)}. (2001-07-02)

Hierarchical Design Methodology "programming" (HDM) A method for specifying {software} and systems using hierarchies of {abstract machines}, developed by Larry Robinson at SRI International circa 1975-1976. The specifications were written in {SPECIAL}. (2012-07-08)

Hierarchical Music Specification Language ::: (language, music) (HMSL) A programming language for experimental music composition and performance. It is a set of object-oriented extensions to Forth. (Its near-total unintelligibility to people unfamiliar with Forth has led some to expand HMSL as Her Majesty's Secret Language.)Phil Burk (who also later developed pForth), Larry Polansky, and David Rosenboom started developing HMSL in 1980 while working at the . As of June 1998, development is ongoing. . (1998-09-07)

Hierarchical Music Specification Language "language, music" (HMSL) A programming language for experimental music composition and performance. It is a set of {object-oriented} extensions to {Forth}. (Its near-total unintelligibility to people unfamiliar with {Forth} has led some to expand "HMSL" as "Her Majesty's Secret Language".) Phil Burk (who also later developed {pForth}), Larry Polansky, and David Rosenboom started developing HMSL in 1980 while working at the {Mills College Center for Contemporary Music (http://mills.edu/LIFE/CCM/CCM.homepage.html)}. As of June 1998, development is ongoing. {(http://softsynth.com/hmsl/)}. (1998-09-07)

Hierarchical Object Oriented Design "programming" (HOOD) An architectural design method, primarily for {Ada}, leading to automated checking, {documentation} and {source code} generation. (2009-01-14)

HIERARCHIC IDEAS The cosmic ideas pertaining to consciousness development that are to be realized in the human and lower kingdoms are laid down by the planetary government and effected by the planetary hierarchy. Ideals can be accepted or rejected. But hierarchic ideas must be realized, no matter how long it will take.

Just as mankind has its highest world (the causal world) and from there can bring down ideas, so the planetary hierarchy has its world of ideas, the lowest world of the planetary government, world 44. K 2.17.1f


Hierarchy [Celestial Hierarchy]

Hierarchy of Adepts: See: Great White Lodge.

Hierarchy of Compassion, Spiritual-psychological Hierarchy The hierarchy of spiritual beings extending from the highest solar or galactic monad, to the least element forming its vehicles or being. “It is built of divinities, demigods, buddhas, bodhisattvas, and great and noble men, who serve as a living channel for the spiritual currents coming to this and every other planet of our system from the heart of the solar divinity, and who themselves shed glory and light and peace upon that pathway from the compassionate deeps of their own being. . . .

Hierarchy of Needs ::: Maslow’s Theory of Motivation which states that we must achieve lower level needs, such as food, shelter, and safety before we can achieve higher level needs, such as belonging, esteem, and self-actualization.

Hierarchy of the Blessed Angels, are actually angels

Hierarchy of the Blessed Angels, p. 261.]

Hierarchy of the Blessed Angels, p. 289.] Maroth is a

Hierarchy of the Blessed Angels.

Hierarchy of the Blessed Angels.]

Hierarchy of the Blessed Angels, the ruler of Sagit¬

Hierarchy of types: See Logic, formal, § 6. Hilbert, David, 1862-, German mathematician. Professor of mathematics at the University of Göttingen, 1895-. A major contributor to many branches of mathematics, he is regarded by many as the greatest mathematician of his generation. His work on the foundations of Euclidean geometry is contained in his Grundlagen der Geometrie (1st edn., 1899, 7th edn., 1930). Concerning his contributions to mathematical logic and mathematical philosophy, see the articles mathematics, and proof theory. -- A. C.

HIERARCHY See PLANETARY HIERARCHY

Hierarchy – The order or levels of management of a business, from lowest to highest.

Hierarchy ::: The word hierarchy merely means that a scheme or system or state of delegated directive power andauthority exists in a self-contained body, directed, guided, and taught by one having supreme authority,called the hierarch. The name is used by theosophists, by extension of meaning, as signifying theinnumerable degrees, grades, and steps of evolving entities in the kosmos, and as applying to all parts ofthe universe; and rightly so, because every different part of the universe -- and their number is simplycountless -- is under the vital governance of a divine being, of a god, of a spiritual essence; and allmaterial manifestations are simply the appearances on our plane of the workings and actions of thesespiritual beings behind it.The series of hierarchies extends infinitely in both directions. If he so choose for purposes of thought,man may consider himself at the middle point, from which extends above him an unending series of stepsupon steps of higher beings of all grades -- growing constantly less material and more spiritual, andgreater in all senses -- towards an ineffable point. And there the imagination stops, not because the seriesitself stops, but because our thought can reach no farther out nor in. And similar to this series, aninfinitely great series of beings and states of beings descends downwards (to use human terms) -downwards and downwards, until there again the imagination stops, merely because our thought can gono farther.The summit, the acme, the flower, the highest point (or the hyparxis) of any series of animate and"inanimate" beings, whether we enumerate the stages or degrees of the series as seven or ten or twelve(according to whichever system we follow), is the divine unity for that series or hierarchy, and thishyparxis or highest being is again in its turn the lowest being of the hierarchy above it, and so extendingonwards forever -- each hierarchy manifesting one facet of the divine kosmic life, each hierarchyshowing forth one thought, as it were, of the divine thinkers.Various names were given to these hierarchies considered as series of beings. The generalized Greekhierarchy as shown by writers in periods preceding the rise of Christianity may be collected andenumerated as follows: (1) Divine; (2) Gods, or the divine-spiritual; (3) Demigods, sometimes calleddivine heroes, involving a very mystical doctrine; (4) Heroes proper; (5) Men; (6) Beasts or animals; (7)Vegetable world; (8) Mineral world; (9) Elemental world, or what was called the realm of Hades. TheDivinity (or aggregate divine lives) itself is the hyparxis of this series of hierarchies, because each ofthese nine stages is itself a subordinate hierarchy. This (or any other) hierarchy of nine, hangs like apendant jewel from the lowest hierarchy above it, which makes the tenth counting upwards, which tenthwe can call the superdivine, the hyperheavenly, this tenth being the lowest stage (or the ninth, countingdownwards) of still another hierarchy extending upwards; and so on, indefinitely.One of the noblest of the theosophical teachings, and one of the most far-reaching in its import, is that ofthe hierarchical constitution of universal nature. This hierarchical structure of nature is so fundamental,so basic, that it may be truly called the structural framework of being. (See also Planes)

Hieremihel, or Eremiel (the last named in the

Hierimiel [Jeremiel]

Hierogrammatists [from Greek hierogrammateus from hieros sacred + grammateus scribe] Applied by Greek writers to the sacred scribes of ancient Egypt, who wrote and read the sacred records, and among whose functions was that of the instruction of initiants or neophytes preparing for initiation.

Hierophant [from Greek hierophantes from hieros sacred + phainein to show] A revealer of sacred mysteries; title given to the highest adepts in the temples of antiquity, who taught and expounded the Mysteries. The attributes of a hierophant were those of Hermes or Mercury, being both expounder and mystagog or conductor of souls. In Hebrew an equivalent is found in the hierarchy of the ’elohim. Many names of man-gods refer to archaic hierophants, such as Orpheus, Enoch, etc. The hierophants of ancient Egypt handed down the sacred teachings, some of which were, however, lost by the deaths of hierophants before they had completed their message because, due to the degeneration which had come upon the West, they were unable to find appropriate pupils to receive the wisdom.

Hierophant: Greek for demonstrator of sacred matters. The ancient title of higher adepts and teachers of the classical mysteries. Currently used by occultists as a title of initiators into esoteric knowledge.

HIEROPHANT (Gr.) Esoteric teacher at the ancient mysteries.


TERMS ANYWHERE

1. Containing, or occupied by, nothing; unfilled, empty, void. 2. Devoid (of something specified). 3. Without an incumbent or occupant; unfilled. 4. Void of thought or knowledge. Chiefly poet.

1. Excessive pride in one"s appearance, qualities, abilities, achievements, etc.; character or quality of being vain; conceit; an instance or display of this quality or feeling. 2. Lack of usefulness, worth, or effect; worthlessness.

1. Greatest in importance, degree, significance, character, or achievement. greatest; utmost; ultimate. 2. Highest in rank or authority; paramount; sovereign; chief. supremeness.

1. Large and impressive in size, scope, or extent; magnificent. 2. Most important; chief. 3. Eminent; great in position; stately; majestic. 4. Impressive in size, appearance or general effect. 5. Magnificent or splendid. grander.

1. Of or pertaining to the universe in general or all things in it; existing or occurring everywhere or in all things; occasionally of or belonging to all nature. Chiefly poet. **2. Of, pertaining to, or characteristic of all or the whole. 3. Applicable everywhere or in all cases; general. Universal.

1. The fact, character, or quality of being useful or serviceable; fitness for some desirable purpose or valuable end; usefulness, serviceableness. 2. Philos. The ability, capacity, or power of a person, action, or thing to satisfy the needs or gratify the desires of the majority, or of the human race as a whole. 3. A useful, advantageous, or profitable thing, feature, etc.; a use. Chiefly in pl. utility"s, utilities.

1. To be inadequate or insufficient; fall short. 2. To fall short of success or achievement in something expected, attempted, desired, or approved. 3. To dwindle, pass, or die away. 4. To decline, as in strength or effectiveness; fig. of the heart. 5. Of some expected or usual resource: To prove of no use or help to. 6. Of a material thing: To break down under strain or pressure. fails, failed, failed.

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 body of mystical Jewish teachings based on an interpretation of hidden meanings in the Hebrew Scriptures. Among its central doctrines are, all creation is an emanation from the Deity and the soul exists from eternity. 2. Any secret or occult doctrine or science. 3.”Esoteric system of interpretation of the Hebrew scriptures based on the assumption that every word, letter, number, and accent in them has an occult meaning. The system, oral at first, claimed great antiquity, but was really the product of the Middle Ages, arising in the 7th century and lasting into the 18th. It was popular chiefly among Jews, but spread to Christians as well. (Col. Enc). Glossary and Index of Proper Names in Sri Aurobindo’s Works

abracadabra ::: n. --> A mystical word or collocation of letters written as in the figure. Worn on an amulet it was supposed to ward off fever. At present the word is used chiefly in jest to denote something without meaning; jargon.

achievable ::: a. --> Capable of being achieved.

achievance ::: n. --> Achievement.

achieve ::: 1. To bring to a successful end, to carry out successfully (an enterprise); to accomplish, perform. 2. To succeed in gaining, to acquire by effort, to obtain, win. achieves, achieved, achieving.

achieved ::: completed, accomplished; attained, won.

achieved ::: imp. & p. p. --> of Achieve

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.


achievement ::: something accomplished, esp. by superior ability, special effort, great courage, etc. achievements.

achiever ::: n. --> One who achieves; a winner.

achieve ::: v. t. --> To carry on to a final close; to bring out into a perfected state; to accomplish; to perform; -- as, to achieve a feat, an exploit, an enterprise.
To obtain, or gain, as the result of exertion; to succeed in gaining; to win.
To finish; to kill.


achieving ::: p. pr. & vb. n. --> of Achieve

accessary ::: a. --> Accompanying, as a subordinate; additional; accessory; esp., uniting in, or contributing to, a crime, but not as chief actor. See Accessory. ::: n. --> One who, not being present, contributes as an assistant or instigator to the commission of an offense.

ACCIDENT. ::: There is no such thing as a mere accident. There is some - perhaps a slight - unconsciousness in the physical and it is taken advantage of by these small beings of the vital physical plane, who are more mischievous than consciously hostile.
It has often been seen that when an accident takes place at a particular spot, there is a tendency for some time for other accidents to happen there. There is the same tendency with suicides at a particular place. It is a sort of powerful formation that remains there with or without a vital being (spirit) in charge of the’ formation.


acephalous ::: a. --> Headless.
Without a distinct head; -- a term applied to bivalve mollusks.
Having the style spring from the base, instead of from the apex, as is the case in certain ovaries.
Without a leader or chief.
Wanting the beginning.
Deficient and the beginning, as a line of poetry.


acetylene ::: n. --> A gaseous compound of carbon and hydrogen, in the proportion of two atoms of the former to two of the latter. It is a colorless gas, with a peculiar, unpleasant odor, and is produced for use as an illuminating gas in a number of ways, but chiefly by the action of water on calcium carbide. Its light is very brilliant.

actinism ::: n. --> The property of radiant energy (found chiefly in solar or electric light) by which chemical changes are produced, as in photography.

actionable ::: a. --> That may be the subject of an action or suit at law; as, to call a man a thief is actionable.

action ::: “Action is the first power of life. Nature begins with force and its works which, once conscious in man, become will and its achievements; therefore it is that by turning his action Godwards the life of man best and most surely begins to become divine.” The Synthesis of Yoga

adj. 1. Very great in size, number, amount, or quantity. 2. Very great in degree, intensity, etc. Also fig. 3. Of very great area or extent; immense; extensive, far-stretching. vaster, sun-vast.* *n. 4. An immense or boundless expanse or space. Chiefly poet. Vast, vasts, Vasts, dream-vasts.**

administration ::: n. --> The act of administering; government of public affairs; the service rendered, or duties assumed, in conducting affairs; the conducting of any office or employment; direction; management.
The executive part of government; the persons collectively who are intrusted with the execution of laws and the superintendence of public affairs; the chief magistrate and his cabinet or council; or the council, or ministry, alone, as in Great Britain.


admiral ::: n. --> A naval officer of the highest rank; a naval officer of high rank, of which there are different grades. The chief gradations in rank are admiral, vice admiral, and rear admiral. The admiral is the commander in chief of a fleet or of fleets.
The ship which carries the admiral; also, the most considerable ship of a fleet.
A handsome butterfly (Pyrameis Atalanta) of Europe and America. The larva feeds on nettles.


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.

aeolipyle ::: n. --> An apparatus consisting chiefly of a closed vessel (as a globe or cylinder) with one or more projecting bent tubes, through which steam is made to pass from the vessel, causing it to revolve.

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.

agha ::: n. --> In Turkey, a commander or chief officer. It is used also as a title of respect.

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

a large group of rather pretty birds, chiefly of Australasia, popularly called Honey-eaters, having a bill and tongue adapted for extracting the sweet juices of many flowers.

albatross ::: n. --> A web-footed bird, of the genus Diomedea, of which there are several species. They are the largest of sea birds, capable of long-continued flight, and are often seen at great distances from the land. They are found chiefly in the southern hemisphere.

albolith ::: n. --> A kind of plastic cement, or artificial stone, consisting chiefly of magnesia and silica; -- called also albolite.

albumin ::: n. --> A thick, viscous nitrogenous substance, which is the chief and characteristic constituent of white of eggs and of the serum of blood, and is found in other animal substances, both fluid and solid, also in many plants. It is soluble in water and is coagulated by heat and by certain chemical reagents.

aldine ::: a. --> An epithet applied to editions (chiefly of the classics) which proceeded from the press of Aldus Manitius, and his family, of Venice, for the most part in the 16th century and known by the sign of the anchor and the dolphin. The term has also been applied to certain elegant editions of English works.

::: "All conscious being is one and indivisible in itself, but in manifestation it becomes a complex rhythm, a scale of harmonies, a hierarchy of states or movements.” The Upanishads

“All conscious being is one and indivisible in itself, but in manifestation it becomes a complex rhythm, a scale of harmonies, a hierarchy of states or movements.” The Upanishads

“All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother, Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement.

aloetic ::: a. --> Consisting chiefly of aloes; of the nature of aloes. ::: n. --> A medicine containing chiefly aloes.

alunogen ::: n. --> A white fibrous mineral frequently found on the walls of mines and quarries, chiefly hydrous sulphate of alumina; -- also called feather alum, and hair salt.

Amal: “‘The flaming Hierarchies’ are the inner spiritual levels in their true order.”

Amal: “The line occurs in a passage describing a region of illusive realities. In this region everything strives towards form but never quite achieves it.

amaryllideous ::: a. --> Of, pertaining to, or resembling, an order of plants differing from the lily family chiefly in having the ovary below the /etals. The narcissus and daffodil are members of this family.

ambition ::: an earnest desire for some type of achievement or distinction, as power, honour, fame, or wealth, and the willingness to strive for its attainment. ambitions.

ambrein ::: n. --> A fragrant substance which is the chief constituent of ambergris.

amharic ::: a. --> Of or pertaining to Amhara, a division of Abyssinia; as, the Amharic language is closely allied to the Ethiopic. ::: n. --> The Amharic language (now the chief language of Abyssinia).

amic ::: a. --> Related to, or derived, ammonia; -- used chiefly as a suffix; as, amic acid; phosphamic acid.

amulet ::: n. --> An ornament, gem, or scroll, or a package containing a relic, etc., worn as a charm or preservative against evils or mischief, such as diseases and witchcraft, and generally inscribed with mystic forms or characters. [Also used figuratively.]

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.

angioma ::: n. --> A tumor composed chiefly of dilated blood vessels.

antechamber ::: n. --> A chamber or apartment before the chief apartment and leading into it, in which persons wait for audience; an outer chamber. See Lobby.
A space viewed as the outer chamber or the entrance to an interior part.


anthracene ::: n. --> A solid hydrocarbon, C6H4.C2H2.C6H4, which accompanies naphthalene in the last stages of the distillation of coal tar. Its chief use is in the artificial production of alizarin.

antidote ::: n. --> A remedy to counteract the effects of poison, or of anything noxious taken into the stomach; -- used with against, for, or to; as, an antidote against, for, or to, poison.
Whatever tends to prevent mischievous effects, or to counteract evil which something else might produce. ::: v. t.


antipathies ::: pl. --> of Antipathy

ant thrush ::: --> One of several species of tropical birds, of the Old World, of the genus Pitta, somewhat resembling the thrushes, and feeding chiefly on ants.
See Ant bird, under Ant.


apathies ::: pl. --> of Apathy

  A Platonic deity who orders or fashions the material world out of chaos. 2. (in Gnostic and some other philosophies) The creator of the universe, supernatural but subordinate to the Supreme Being. Demiurges.

arboriculture ::: n. --> The cultivation of trees and shrubs, chiefly for timber or for ornamental purposes.

archiepiscopacy ::: n. --> That form of episcopacy in which the chief power is in the hands of archbishops.
The state or dignity of an archbishop.


archiepiscopal ::: a. --> Of or pertaining to an archbishop; as, Canterbury is an archiepiscopal see.

archiepiscopality ::: n. --> The station or dignity of an archbishop; archiepiscopacy.

archiepiscopate ::: n. --> The office of an archbishop; an archbishopric.

archierey ::: n. --> The higher order of clergy in Russia, including metropolitans, archbishops, and bishops.

archangel ::: a chief or principal angel, the highest angel in rank. Archangel, Archangel"s.

archangel ::: n. --> A chief angel; one high in the celestial hierarchy.
A term applied to several different species of plants (Angelica archangelica, Lamium album, etc.).


arch- ::: --> A prefix signifying chief, as in archbuilder, archfiend.

archbishop ::: n. --> A chief bishop; a church dignitary of the first class (often called a metropolitan or primate) who superintends the conduct of the suffragan bishops in his province, and also exercises episcopal authority in his own diocese.

archbishopric ::: n. --> The jurisdiction or office of an archbishop; the see or province over which archbishop exercises archiepiscopal authority.

archbutler ::: n. --> A chief butler; -- an officer of the German empire.

archchamberlain ::: n. --> A chief chamberlain; -- an officer of the old German empire, whose office was similar to that of the great chamberlain in England.

archchancellor ::: n. --> A chief chancellor; -- an officer in the old German empire, who presided over the secretaries of the court.

archi- ::: --> A prefix signifying chief, arch; as, architect, archiepiscopal. In Biol. and Anat. it usually means primitive, original, ancestral; as, archipterygium, the primitive fin or wing.

archiater ::: n. --> Chief physician; -- a term applied, on the continent of Europe, to the first or body physician of princes and to the first physician of some cities.

archical ::: pref. --> Chief; primary; primordial.

archimandrite ::: n. --> A chief of a monastery, corresponding to abbot in the Roman Catholic church.
A superintendent of several monasteries, corresponding to superior abbot, or father provincial, in the Roman Catholic church.


archon ::: n. --> One of the chief magistrates in ancient Athens, especially, by preeminence, the first of the nine chief magistrates.

archprelate ::: n. --> An archbishop or other chief prelate.

archpriest ::: n. --> A chief priest; also, a kind of vicar, or a rural dean.

archprimate ::: n. --> The chief primate.

archtraitor ::: n. --> A chief or transcendent traitor.

archtreasurer ::: n. --> A chief treasurer. Specifically, the great treasurer of the German empire.

arduous ::: hard to accomplish or achieve; requiring strong effort; difficult, laborious, severe.

argot ::: n. --> A secret language or conventional slang peculiar to thieves, tramps, and vagabonds; flash.

aristocracy ::: n. --> Government by the best citizens.
A ruling body composed of the best citizens.
A form a government, in which the supreme power is vested in the principal persons of a state, or in a privileged order; an oligarchy.
The nobles or chief persons in a state; a privileged class or patrician order; (in a popular use) those who are regarded as superior to the rest of the community, as in rank, fortune, or


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.


arriere ::: n. --> "That which is behind"; the rear; -- chiefly used as an adjective in the sense of behind, rear, subordinate.

asiarch ::: n. --> One of the chiefs or pontiffs of the Roman province of Asia, who had the superintendence of the public games and religious rites.

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.


aspiration ::: 1. A strong desire for high achievement. 2. A steadfast longing for something above oneself. **aspiration"s.

assignation ::: n. --> The act of assigning or allotting; apportionment.
An appointment of time and place for meeting or interview; -- used chiefly of love interviews, and now commonly in a bad sense.
A making over by transfer of title; assignment.


ASTROLOGY. ::: Many astrological predictions come true, quite a mass of them, if one takes all together. But it does not follow that the stars rule our destiny; the stars merely record a destiny that has been already formed, they are a hieroglyph, not a Force, - or if their action constitutes a force, it is a transmitting energy, not an originating Power. Someone is there who has determined or something is there which is Fate, let us say; the stars are only indications. The astrologers themselves say that there are two forces, daiva and puruṣakāra, fate and individual energy, and the individual energy can modify and even frustrate fate. Moreover, the stars often indicate several fatepossibilities; for example, that one may die in mid-age, but that if that determination can be overcome, one can live to a predictable old age. Finally, cases are seen in which the predictions of the horoscope fulfil themselves with great accuracy up to a certain age, then apply no more. This often happens when the subject turns away from the ordinary to the spiritual life. If the turn is very radical, the cessation of predictability may be immediate; otherwise certain results may still last on for a time ; but there is no longer the sure inevitability.

ataman ::: n. --> A hetman, or chief of the Cossacks.

ate ::: --> the preterit of Eat. ::: n. --> The goddess of mischievous folly; also, in later poets, the goddess of vengeance. ::: imp.

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

atrophied ::: p. a. --> Affected with atrophy, as a tissue or organ; arrested in development at a very early stage; rudimentary. ::: p. p. --> of Atrophy

attain ::: 1. To gain as an objective; achieve; reach, arrive at; accomplish. 2. To arrive at, as by virtue of persistence or the passage of time; To reach in the course of development. attained.

attain ::: v. t. --> To achieve or accomplish, that is, to reach by efforts; to gain; to compass; as, to attain rest.
To gain or obtain possession of; to acquire.
To get at the knowledge of; to ascertain.
To reach or come to, by progression or motion; to arrive at.
To overtake.
To reach in excellence or degree; to equal.


attorney-general ::: n. --> The chief law officer of the state, empowered to act in all litigation in which the law-executing power is a party, and to advise this supreme executive whenever required.

autobiographies ::: pl. --> of Autobiography

automaton ::: v. i. --> Any thing or being regarded as having the power of spontaneous motion or action.
A self-moving machine, or one which has its motive power within itself; -- applied chiefly to machines which appear to imitate spontaneously the motions of living beings, such as men, birds, etc.


avatar ::: n. --> The descent of a deity to earth, and his incarnation as a man or an animal; -- chiefly associated with the incarnations of Vishnu.
Incarnation; manifestation as an object of worship or admiration.


avoyer ::: n. --> A chief magistrate of a free imperial city or canton of Switzerland.

bagpipe ::: n. --> A musical wind instrument, now used chiefly in the Highlands of Scotland. ::: v. t. --> To make to look like a bagpipe.

bailiff ::: n. --> Originally, a person put in charge of something especially, a chief officer, magistrate, or keeper, as of a county, town, hundred, or castle; one to whom power/ of custody or care are intrusted.
A sheriff&


bandana ::: n. --> A species of silk or cotton handkerchief, having a uniformly dyed ground, usually of red or blue, with white or yellow figures of a circular, lozenge, or other simple form.
A style of calico printing, in which white or bright spots are produced upon cloth previously dyed of a uniform red or dark color, by discharging portions of the color by chemical means, while the rest of the cloth is under pressure.


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


banner ::: n. --> A kind of flag attached to a spear or pike by a crosspiece, and used by a chief as his standard in battle.
A large piece of silk or other cloth, with a device or motto, extended on a crosspiece, and borne in a procession, or suspended in some conspicuous place.
Any flag or standard; as, the star-spangled banner.


banshie ::: n. --> A supernatural being supposed by the Irish and Scotch peasantry to warn a family of the speedy death of one of its members, by wailing or singing in a mournful voice under the windows of the house.

banshee ::: n. --> Alt. of Banshie

bard ::: n. --> A professional poet and singer, as among the ancient Celts, whose occupation was to compose and sing verses in honor of the heroic achievements of princes and brave men.
Hence: A poet; as, the bard of Avon.
Alt. of Barde
The exterior covering of the trunk and branches of a tree; the rind.
Specifically, Peruvian bark.


bards ::: an ancient Celtic order of minstrel poets who composed and recited verses celebrating the legendary exploits of chieftains and heroes. 2. Poets, especially lyric poets.

barn ::: n. --> A covered building used chiefly for storing grain, hay, and other productions of a farm. In the United States a part of the barn is often used for stables.
A child. [Obs.] See Bairn. ::: v. t. --> To lay up in a barn.


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.


base ::: n. 1. The fundamental principle or underlying concept of a system or theory; a basis, foundation. 2. A fundamental ingredient; a chief constituent. adj. 3. Having or showing a contemptible, mean-spirited, or selfish lack of human decency; morally low. base"s. baser.

basil ::: n. --> The slope or angle to which the cutting edge of a tool, as a plane, is ground.
The name given to several aromatic herbs of the Mint family, but chiefly to the common or sweet basil (Ocymum basilicum), and the bush basil, or lesser basil (O. minimum), the leaves of which are used in cookery. The name is also given to several kinds of mountain mint (Pycnanthemum).
The skin of a sheep tanned with bark.


bean ::: n. --> A name given to the seed of certain leguminous herbs, chiefly of the genera Faba, Phaseolus, and Dolichos; also, to the herbs.
The popular name of other vegetable seeds or fruits, more or less resembling true beans.


beard ::: n. --> The hair that grows on the chin, lips, and adjacent parts of the human face, chiefly of male adults.
The long hairs about the face in animals, as in the goat.
The cluster of small feathers at the base of the beak in some birds
The appendages to the jaw in some Cetacea, and to the mouth or jaws of some fishes.
The byssus of certain shellfish, as the muscle.


beaver ::: n. --> An amphibious rodent, of the genus Castor.
The fur of the beaver.
A hat, formerly made of the fur of the beaver, but now usually of silk.
Beaver cloth, a heavy felted woolen cloth, used chiefly for making overcoats.
That piece of armor which protected the lower part of the face, whether forming a part of the helmet or fixed to the breastplate.


beebread ::: n. --> A brown, bitter substance found in some of the cells of honeycomb. It is made chiefly from the pollen of flowers, which is collected by bees as food for their young.

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


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

berthierite ::: n. --> A double sulphide of antimony and iron, of a dark steel-gray color.

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


bevile ::: n. --> A chief broken or opening like a carpenter&

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

hierarchs ::: those who rule or have authority in sacred things; high priests.

hierarchy ::: a system of persons or things arranged in a graded order. hierarchies, Hierarchies.

hieratic ::: 1. Of or associated with sacred persons or their offices or duties. 2. Constituting or relating to a simplified cursive style of Egyptian hieroglyphics, used in both sacred and secular writings.

hieroglyph ::: designating or pertaining to a pictographic script, particularly that of the ancient Egyptians, in which many of the symbols are conventionalized, recognizable pictures of the things represented. hieroglyphs.

hierophant ::: an interpreter of sacred mysteries or arcane knowledge. hierophants.

bibber ::: n. --> One given to drinking alcoholic beverages too freely; a tippler; -- chiefly used in composition; as, winebibber.

bibliographies ::: pl. --> of Bibliography

biographies ::: pl. --> of Biography

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

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.


blende ::: n. --> A mineral, called also sphalerite, and by miners mock lead, false galena, and black-jack. It is a zinc sulphide, but often contains some iron. Its color is usually yellow, brown, or black, and its luster resinous.
A general term for some minerals, chiefly metallic sulphides which have a somewhat brilliant but nonmetallic luster.


block ::: n. 1. A solid piece of a hard substance, such as wood, stone, etc. having one or more flat sides. Also fig. 2. Something that obstructs; an obstacle. blocks. *v. 3. To impede, retard, prevent or obstruct the progress or achievement of (someone or something). Also fig.*

bloody ::: a. --> Containing or resembling blood; of the nature of blood; as, bloody excretions; bloody sweat.
Smeared or stained with blood; as, bloody hands; a bloody handkerchief.
Given, or tending, to the shedding of blood; having a cruel, savage disposition; murderous; cruel.
Attended with, or involving, bloodshed; sanguinary; esp., marked by great slaughter or cruelty; as, a bloody battle.


bloom ::: n. **1. The flower of a plant. 2. Fig. A condition or time of vigour, freshness, and beauty; prime. 3. Fig. Glowing charm; delicate beauty. blooms. v. 4. To bear flowers; to blossom. Also fig. 5. To be in a healthy, glowing, or flourishing condition. 6. To flourish or grow. 7. To cause to flourish or grow; to flourish. Chiefly fig. blooms, bloomed.**

Body-mind ::: There is an obscure mind of the body, of the very cells, molecules, corpuscles. This body-mind is a very tangible truth ; owing to its obscurity and mechanical clinging to past movements, and facile oblivion and rejection of the new. we find in it one of the chief obstacles to pemiealion by the Supermind

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

borsholder ::: a. --> The head or chief of a tithing, or borough (see 2d Borough); the headborough; a parish constable.

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.


bothie ::: n. --> Same as Bothy.

bretwalda ::: n. --> The official title applied to that one of the Anglo-Saxon chieftains who was chosen by the other chiefs to lead them in their warfare against the British tribes.

brew ::: v. t. --> To boil or seethe; to cook.
To prepare, as beer or other liquor, from malt and hops, or from other materials, by steeping, boiling, and fermentation.
To prepare by steeping and mingling; to concoct.
To foment or prepare, as by brewing; to contrive; to plot; to concoct; to hatch; as, to brew mischief. ::: v. i.


briber ::: n. --> A thief.
One who bribes, or pays for corrupt practices.
That which bribes; a bribe.


britt ::: n. --> The young of the common herring; also, a small species of herring; the sprat.
The minute marine animals (chiefly Entomostraca) upon which the right whales feed.


brocatel ::: n. --> A kind of coarse brocade, or figured fabric, used chiefly for tapestry, linings for carriages, etc.
A marble, clouded and veined with white, gray, yellow, and red, in which the yellow usually prevails. It is also called Siena marble, from its locality.


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.


buntine ::: n. --> A thin woolen stuff, used chiefly for flags, colors, and ships&

bureaucracy ::: n. --> A system of carrying on the business of government by means of departments or bureaus, each under the control of a chief, in contradiction to a system in which the officers of government have an associated authority and responsibility; also, government conducted on this system.
Government officials, collectively.


bureau ::: n. --> Originally, a desk or writing table with drawers for papers.
The place where such a bureau is used; an office where business requiring writing is transacted.
Hence: A department of public business requiring a force of clerks; the body of officials in a department who labor under the direction of a chief.
A chest of drawers for clothes, especially when made as an


burgomaster ::: n. --> A chief magistrate of a municipal town in Holland, Flanders, and Germany, corresponding to mayor in England and the United States; a burghmaster.
An aquatic bird, the glaucous gull (Larus glaucus), common in arctic regions.


burly ::: a. --> Having a large, strong, or gross body; stout; lusty; -- now used chiefly of human beings, but formerly of animals, in the sense of stately or beautiful, and of inanimate things that were huge and bulky.
Coarse and rough; boisterous.


But these things are not universal in Westerners ; they are super-structural formations, not the very grain of the being. They cannot permanently stand in the way of the soul, if the soul’s aspiration is strong and firm, if the spiritual aim is the chief thing in the life.

cabbala ::: 1 A body of mystical Jewish teachings based on an interpretation of hidden meanings in the Hebrew Scriptures. Among its central doctrines are, all creation is an emanation from the Deity and the soul exists from eternity. 2. Any secret or occult doctrine or science. 3. "Esoteric system of interpretation of the Hebrew scriptures based on the assumption that every word, letter, number, and accent in them has an occult meaning. The system, oral at first, claimed great antiquity, but was really the product of the Middle Ages, arising in the 7th century and lasting into the 18th. It was popular chiefly among Jews, but spread to Christians as well. (Col. Enc.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works

cahiered ::: imp. & p. p. --> of Cashier

cahier ::: n. --> A number of sheets of paper put loosely together; esp. one of the successive portions of a work printed in numbers.
A memorial of a body; a report of legislative proceedings, etc.


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


cadilesker ::: n. --> A chief judge in the Turkish empire, so named originally because his jurisdiction extended to the cases of soldiers, who are now tried only by their own officers.

cadillac ::: n. --> A large pear, shaped like a flattened top, used chiefly for cooking.

calliope ::: n. --> The Muse that presides over eloquence and heroic poetry; mother of Orpheus, and chief of the nine Muses.
One of the asteroids. See Solar.
A musical instrument consisting of a series of steam whistles, toned to the notes of the scale, and played by keys arranged like those of an organ. It is sometimes attached to steamboat boilers.
A beautiful species of humming bird (Stellula Calliope) of California and adjacent regions.


calvary ::: n. --> The place where Christ was crucified, on a small hill outside of Jerusalem.
A representation of the crucifixion, consisting of three crosses with the figures of Christ and the thieves, often as large as life, and sometimes surrounded by figures of other personages who were present at the crucifixion.
A cross, set upon three steps; -- more properly called cross calvary.


camlet ::: n. --> A woven fabric originally made of camel&

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


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


canto ::: n. --> One of the chief divisions of a long poem; a book.
The highest vocal part; the air or melody in choral music; anciently the tenor, now the soprano.


cantrip ::: n. --> A charm; an incantation; a shell; a trick; adroit mischief.

caoutchouc ::: n. --> A tenacious, elastic, gummy substance obtained from the milky sap of several plants of tropical South America (esp. the euphorbiaceous tree Siphonia elastica or Hevea caoutchouc), Asia, and Africa. Being impermeable to liquids and gases, and not readly affected by exposure to air, acids, and alkalies, it is used, especially when vulcanized, for many purposes in the arts and in manufactures. Also called India rubber (because it was first brought from India, and was formerly used chiefly for erasing pencil marks) and gum elastic. See

capital ::: n. --> Of or pertaining to the head.
Having reference to, or involving, the forfeiture of the head or life; affecting life; punishable with death; as, capital trials; capital punishment.
First in importance; chief; principal.
Chief, in a political sense, as being the seat of the general government of a state or nation; as, Washington and Paris are capital cities.


cap ::: n. --> A covering for the head
One usually with a visor but without a brim, for men and boys
One of lace, muslin, etc., for women, or infants
One used as the mark or ensign of some rank, office, or dignity, as that of a cardinal.
The top, or uppermost part; the chief.
A respectful uncovering of the head.
The whole top of the head of a bird from the base of the bill


captain ::: n. --> A head, or chief officer
The military officer who commands a company, troop, or battery, or who has the rank entitling him to do so though he may be employed on other service.
An officer in the United States navy, next above a commander and below a commodore, and ranking with a colonel in the army.
By courtesy, an officer actually commanding a vessel,


captainry ::: n. --> Power, or command, over a certain district; chieftainship.

captainship ::: n. --> The condition, rank, post, or authority of a captain or chief commander.
Military skill; as, to show good captainship.


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

cardinal ::: a. --> Of fundamental importance; preeminent; superior; chief; principal.
One of the ecclesiastical princes who constitute the pope&


cashierer ::: n. --> One who rejects, discards, or dismisses; as, a cashierer of monarchs.

cashiering ::: p. pr. &vb. n. --> of Cashier

cashier ::: n. --> One who has charge of money; a cash keeper; the officer who has charge of the payments and receipts (moneys, checks, notes), of a bank or a mercantile company. ::: v. t. --> To dismiss or discard; to discharge; to dismiss with ignominy from military service or from an office or place of trust.

casein ::: n. --> A proteid substance present in both the animal and the vegetable kingdom. In the animal kingdom it is chiefly found in milk, and constitutes the main part of the curd separated by rennet; in the vegetable kingdom it is found more or less abundantly in the seeds of leguminous plants. Its reactions resemble those of alkali albumin.

casemate ::: n. --> A bombproof chamber, usually of masonry, in which cannon may be placed, to be fired through embrasures; or one capable of being used as a magazine, or for quartering troops.
A hollow molding, chiefly in cornices.


cassiterite ::: n. --> Native tin dioxide; tin stone; a mineral occurring in tetragonal crystals of reddish brown color, and brilliant adamantine luster; also massive, sometimes in compact forms with concentric fibrous structure resembling wood (wood tin), also in rolled fragments or pebbly (Stream tin). It is the chief source of metallic tin. See Black tin, under Black.

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


catch ::: v. t. --> To lay hold on; to seize, especially with the hand; to grasp (anything) in motion, with the effect of holding; as, to catch a ball.
To seize after pursuing; to arrest; as, to catch a thief.
To take captive, as in a snare or net, or on a hook; as, to catch a bird or fish.
Hence: To insnare; to entangle.
To seize with the senses or the mind; to apprehend; as,


cavetto ::: n. --> A concave molding; -- used chiefly in classical architecture. See Illust. of Column.

cazic ::: n. --> A chief or petty king among some tribes of Indians in America.

chiefage ::: n. --> A tribute by the head; a capitation tax.

chief baron ::: --> The presiding judge of the court of exchequer.

chiefest ::: a. --> First or foremost; chief; principal.

chief hare ::: --> A small rodent (Lagamys princeps) inhabiting the summits of the Rocky Mountains; -- also called crying hare, calling hare, cony, American pika, and little chief hare.

chief-justiceship ::: n. --> The office of chief justice.

chief justice ::: --> The presiding justice, or principal judge, of a court.

chiefless ::: a. --> Without a chief or leader.

chiefly ::: adv. --> In the first place; principally; preeminently; above; especially.
For the most part; mostly.


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.


chiefrie ::: n. --> A small rent paid to the lord paramount.

chieftaincy ::: n. --> Alt. of Chieftainship

chieftain ::: n. --> A captain, leader, or commander; a chief; the head of a troop, army, or clan.

chieftainship ::: n. --> The rank, dignity, or office of a chieftain.

chierte ::: n. --> Love; tender regard.

chievance ::: n. --> An unlawful bargain; traffic in which money is exported as discount.

chieve ::: v. i. --> See Cheve, v. i.

CENT, There is no connection between the Christian concep- tion (of the Kingdom of Heaven) and the idea of the Supra- mental descent. The Christian conception supposes a state of things brought about by religious emotion' and d'mdral'purifica- tion but ' these things are no more"capable of changing the world, 'whatever value they may base for the individual, than mental idealism or any bther power yet called upon for the pur- pose] The Christian proposes to substitute the sattsic religious ego for the rajasic and tamasic cgo| but although this can be donc-as an individual achievement, it has never succeeded and win never succeed in • accomplishing itself in the mass. It has no higher spiritual or psjchological knowledge behind it and ignores the' foundation -of htimao character and the source of the difBculty — the duality 6f mind, ‘life and body. Unless there is a descent of a new Power of Consdousness, not subject to the dualities but still dynamic which will preside a new foundation and a lifting of the centre of consciousness above the mind, the

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.

cephalous ::: a. --> Having a head; -- applied chiefly to the Cephalata, a division of mollusks.

chair ::: n. --> A movable single seat with a back.
An official seat, as of a chief magistrate or a judge, but esp. that of a professor; hence, the office itself.
The presiding officer of an assembly; a chairman; as, to address the chair.
A vehicle for one person; either a sedan borne upon poles, or two-wheeled carriage, drawn by one horse; a gig.
An iron block used on railways to support the rails and


chancery ::: n. --> In England, formerly, the highest court of judicature next to the Parliament, exercising jurisdiction at law, but chiefly in equity; but under the jurisdiction act of 1873 it became the chancery division of the High Court of Justice, and now exercises jurisdiction only in equity.
In the Unites States, a court of equity; equity; proceeding in equity.


chanter ::: n. --> One who chants; a singer or songster.
The chief singer of the chantry.
The flute or finger pipe in a bagpipe. See Bagpipe.
The hedge sparrow.


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


chevachie ::: n. --> See Chivachie.

chevage ::: n. --> See Chiefage.

cheventein ::: n. --> A variant of Chieftain.

chevisance ::: n. --> Achievement; deed; performance.
A bargain; profit; gain.
A making of contracts.
A bargain or contract; an agreement about a matter in dispute, such as a debt; a business compact.
An unlawful agreement or contract.


chiliarch ::: n. --> The commander or chief of a thousand men.

chinned ::: a. --> Having a chin; -- used chiefly in compounds; as, short-chinned.

chivachie ::: n. --> A cavalry raid; hence, a military expedition.

chromium ::: n. --> A comparatively rare element occurring most abundantly in the mineral chromite. Atomic weight 52.5. Symbol Cr. When isolated it is a hard, brittle, grayish white metal, fusible with difficulty. Its chief commercial importance is for its compounds, as potassium chromate, lead chromate, etc., which are brilliantly colored and are used dyeing and calico printing. Called also chrome.

cid ::: n. --> Chief or commander; in Spanish literature, a title of Ruy Diaz, Count of Bivar, a champion of Christianity and of the old Spanish royalty, in the 11th century.
An epic poem, which celebrates the exploits of the Spanish national hero, Ruy Diaz.


clan ::: n. --> A tribe or collection of families, united under a chieftain, regarded as having the same common ancestor, and bearing the same surname; as, the clan of Macdonald.
A clique; a sect, society, or body of persons; esp., a body of persons united by some common interest or pursuit; -- sometimes used contemptuously.


clanship ::: n. --> A state of being united together as in a clan; an association under a chieftain.

clothier ::: n. --> One who makes cloths; one who dresses or fulls cloth.
One who sells cloth or clothes, or who makes and sells clothes.


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.

cob ::: n. --> The top or head of anything.
A leader or chief; a conspicuous person, esp. a rich covetous person.
The axis on which the kernels of maize or indian corn grow.
A spider; perhaps from its shape; it being round like a head.
A young herring.
A fish; -- also called miller&


cock ::: n. --> The male of birds, particularly of gallinaceous or domestic fowls.
A vane in the shape of a cock; a weathercock.
A chief man; a leader or master.
The crow of a cock, esp. the first crow in the morning; cockcrow.
A faucet or valve.
The style of gnomon of a dial.


collateral ::: a. --> Coming from, being on, or directed toward, the side; as, collateral pressure.
Acting in an indirect way.
Related to, but not strictly a part of, the main thing or matter under consideration; hence, subordinate; not chief or principal; as, collateral interest; collateral issues.
Tending toward the same conclusion or result as something else; additional; as, collateral evidence.


collodion ::: n. --> A solution of pyroxylin (soluble gun cotton) in ether containing a varying proportion of alcohol. It is strongly adhesive, and is used by surgeons as a coating for wounds; but its chief application is as a vehicle for the sensitive film in photography.

collogue ::: v. i. --> To talk or confer secretly and confidentially; to converse, especially with evil intentions; to plot mischief.

colonel ::: n. --> The chief officer of a regiment; an officer ranking next above a lieutenant colonel and next below a brigadier general.

commander ::: n. --> A chief; one who has supreme authority; a leader; the chief officer of an army, or of any division of it.
An officer who ranks next below a captain, -- ranking with a lieutenant colonel in the army.
The chief officer of a commandery.
A heavy beetle or wooden mallet, used in paving, in sail lofts, etc.


commodore ::: n. --> An officer who ranks next above a captain; sometimes, by courtesy, the senior captain of a squadron. The rank of commodore corresponds with that of brigadier general in the army.
A captain commanding a squadron, or a division of a fleet, or having the temporary rank of rear admiral.
A title given by courtesy to the senior captain of a line of merchant vessels, and also to the chief officer of a yachting or rowing club.


concinnity ::: n. --> Internal harmony or fitness; mutual adaptation of parts; elegance; -- used chiefly of style of discourse.

consul ::: n. --> One of the two chief magistrates of the republic.
A senator; a counselor.
One of the three chief magistrates of France from 1799 to 1804, who were called, respectively, first, second, and third consul.
An official commissioned to reside in some foreign country, to care for the commercial interests of the citizens of the appointing government, and to protect its seamen.


consummate ::: a. --> Carried to the utmost extent or degree; of the highest quality; complete; perfect. ::: v. t. --> To bring to completion; to raise to the highest point or degree; to complete; to finish; to perfect; to achieve.

conveyer ::: n. --> One who, or that which, conveys or carries, transmits or transfers.
One given to artifices or secret practices; a juggler; a cheat; a thief.


cony ::: n. --> A rabbit, esp., the European rabbit (Lepus cuniculus)
The chief hare.
A simpleton.
An important edible West Indian fish (Epinephelus apua); the hind of Bermuda.
A local name of the burbot.


copal ::: --> A resinous substance flowing spontaneously from trees of Zanzibar, Madagascar, and South America (Trachylobium Hornemannianum, T. verrucosum, and Hymenaea Courbaril), and dug from earth where forests have stood in Africa; -- used chiefly in making varnishes.

corallin ::: n. --> A yellow coal-tar dyestuff which probably consists chiefly of rosolic acid. See Aurin, and Rosolic acid under Rosolic.

cornercap ::: n. --> The chief ornament.

corregidor ::: n. --> The chief magistrate of a Spanish town.

corset ::: n. --> In the Middle Ages, a gown or basque of which the body was close fitting, worn by both men and women.
An article of dress inclosing the chest and waist worn (chiefly by women) to support the body or to modify its shape; stays. ::: v. t. --> To inclose in corsets.


corypheus ::: n. --> The conductor, chief, or leader of the dramatic chorus; hence, the chief or leader of a party or interest.

cosmographies ::: pl. --> of Cosmography

counselor ::: n. --> One who counsels; an adviser.
A member of council; one appointed to advise a sovereign or chief magistrate. [See under Consilor.]
One whose profession is to give advice in law, and manage causes for clients in court; a barrister.


counter ::: adv. --> A prefix meaning contrary, opposite, in opposition; as, counteract, counterbalance, countercheck. See Counter, adv. & a.
Contrary; in opposition; in an opposite direction; contrariwise; -- used chiefly with run or go.
In the wrong way; contrary to the right course; as, a hound that runs counter.
At or against the front or face.
The after part of a vessel&


courche ::: n. --> A square piece of linen used formerly by women instead of a cap; a kerchief.

coverchief ::: n. --> A covering for the head.

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.**

crater ::: n. --> The basinlike opening or mouth of a volcano, through which the chief eruption comes; similarly, the mouth of a geyser, about which a cone of silica is often built up.
The pit left by the explosion of a mine.
A constellation of the southen hemisphere; -- called also the Cup.


cress ::: n. --> A plant of various species, chiefly cruciferous. The leaves have a moderately pungent taste, and are used as a salad and antiscorbutic.

crest ::: n. --> A tuft, or other excrescence or natural ornament, growing on an animal&

crinoline ::: n. --> A kind of stiff cloth, used chiefly by women, for underskirts, to expand the gown worn over it; -- so called because originally made of hair.
A lady&


cromlech ::: n. --> A monument of rough stones composed of one or more large ones supported in a horizontal position upon others. They are found chiefly in countries inhabited by the ancient Celts, and are of a period anterior to the introduction of Christianity into these countries.

crownet ::: n. --> A coronet.
The ultimate end and result of an undertaking; a chief end.


crown ::: n. **1. An ornament worn on the head by kings and those having sovereign power, often made of precious metal and ornamented with gems. 2. A wreath or garland for the head, awarded as a sign of victory, success, honour, etc. 3. The distinction that comes from a great achievement; reward, honour. 4. The top or summit of something, esp. of a rounded object. etc. 5. The highest or more nearly perfect state of anything. 6. An exalting or chief attribute. 7. The acme or supreme source of honour, excellence, beauty, etc. v. 8. To put a crown on the head of, symbolically vesting with royal title, powers, etc. 9. To place something on or over the head or top of. crowns, crowned.**

cupola ::: n. --> A roof having a rounded form, hemispherical or nearly so; also, a ceiling having the same form. When on a large scale it is usually called dome.
A small structure standing on the top of a dome; a lantern.
A furnace for melting iron or other metals in large quantity, -- used chiefly in foundries and steel works.
A revolving shot-proof turret for heavy ordnance.
The top of the spire of the cochlea of the ear.


curiologic ::: a. --> Pertaining to a rude kind of hieroglyphics, in which a thing is represented by its picture instead of by a symbol.

currant ::: n. --> A small kind of seedless raisin, imported from the Levant, chiefly from Zante and Cephalonia; -- used in cookery.
The acid fruit or berry of the Ribes rubrum or common red currant, or of its variety, the white currant.
A shrub or bush of several species of the genus Ribes (a genus also including the gooseberry); esp., the Ribes rubrum.


dactylic ::: a. --> Pertaining to, consisting chiefly or wholly of, dactyls; as, dactylic verses. ::: n. --> A line consisting chiefly or wholly of dactyls; as, these lines are dactylics.
Dactylic meters.


dais ::: n. --> The high or principal table, at the end of a hall, at which the chief guests were seated; also, the chief seat at the high table.
A platform slightly raised above the floor of a hall or large room, giving distinction to the table and seats placed upon it for the chief guests.
A canopy over the seat of a person of dignity.


damage ::: n. --> Injury or harm to person, property, or reputation; an inflicted loss of value; detriment; hurt; mischief.
The estimated reparation in money for detriment or injury sustained; a compensation, recompense, or satisfaction to one party, for a wrong or injury actually done to him by another.
To ocassion damage to the soudness, goodness, or value of; to hurt; to injure; to impair.


damnific ::: a. --> Procuring or causing loss; mischievous; injurious.

dare-deviltry ::: n --> Reckless mischief; the action of a dare-devil.

datum ::: n. --> Something given or admitted; a fact or principle granted; that upon which an inference or an argument is based; -- used chiefly in the plural.
The quantities or relations which are assumed to be given in any problem.


dear ::: superl. --> Bearing a high price; high-priced; costly; expensive.
Marked by scarcity or dearth, and exorbitance of price; as, a dear year.
Highly valued; greatly beloved; cherished; precious.
Hence, close to the heart; heartfelt; present in mind; engaging the attention.
Of agreeable things and interests.
Of disagreeable things and antipathies.


decoration ::: n. --> The act of adorning, embellishing, or honoring; ornamentation.
That which adorns, enriches, or beautifies; something added by way of embellishment; ornament.
Specifically, any mark of honor to be worn upon the person, as a medal, cross, or ribbon of an order of knighthood, bestowed for services in war, great achievements in literature, art, etc.


decuman ::: a. --> Large; chief; -- applied to an extraordinary billow, supposed by some to be every tenth in order. [R.] Also used substantively.

decurion ::: n. --> A head or chief over ten; especially, an officer who commanded a division of ten soldiers.

deed ::: 1. Something that is done, performed, or accomplished; an act. 2. An exploit or achievement; feat. 3. Often plural as an act or gesture, esp. as illustrative of intentions, one"s character, or the like. deeds.

deed ::: a. --> Dead. ::: v. t. --> That which is done or effected by a responsible agent; an act; an action; a thing done; -- a word of extensive application, including, whatever is done, good or bad, great or small.
Illustrious act; achievement; exploit.


defalcate ::: v. t. --> To cut off; to take away or deduct a part of; -- used chiefly of money, accounts, rents, income, etc. ::: v. i. --> To commit defalcation; to embezzle money held in trust.

demarch ::: n. --> March; walk; gait.
A chief or ruler of a deme or district in Greece.


demesne ::: n. --> A lord&

demiurge ::: n. --> The chief magistrate in some of the Greek states.
God, as the Maker of the world.
According to the Gnostics, an agent or one employed by the Supreme Being to create the material universe and man.


demiurges ::: 1. A Platonic deity who orders or fashions the material world out of chaos. 2. (in Gnostic and some other philosophies) The creator of the universe, supernatural but subordinate to the Supreme Being. ::: Demiurges.

demotic ::: 1. Of or relating to the common people; popular. 2. Of, relating to, or written in the simplified form of ancient Egyptian hieratic writing.

dentirostral ::: a. --> Having a toothed bill; -- applied to a group of passerine birds, having the bill notched, and feeding chiefly on insects, as the shrikes and vireos. See Illust. (N) under Beak.

destructive ::: a. --> Causing destruction; tending to bring about ruin, death, or devastation; ruinous; fatal; productive of serious evil; mischievous; pernicious; -- often with of or to; as, intemperance is destructive of health; evil examples are destructive to the morals of youth. ::: n.

detail ::: n. --> A minute portion; one of the small parts; a particular; an item; -- used chiefly in the plural; as, the details of a scheme or transaction.
A narrative which relates minute points; an account which dwells on particulars.
The selection for a particular service of a person or a body of men; hence, the person or the body of men so selected.
To relate in particulars; to particularize; to report


detection ::: n. --> The act of detecting; the laying open what was concealed or hidden; discovery; as, the detection of a thief; the detection of fraud, forgery, or a plot.

detriment ::: n. --> That which injures or causes damage; mischief; harm; diminution; loss; damage; -- used very generically; as, detriments to property, religion, morals, etc.
A charge made to students and barristers for incidental repairs of the rooms they occupy. ::: v. t.


deviltry ::: n. --> Diabolical conduct; malignant mischief; devilry.

dexter ::: a. --> Pertaining to, or situated on, the right hand; right, as opposed to sinister, or left.
On the right-hand side of a shield, i. e., towards the right hand of its wearer. To a spectator in front, as in a pictorial representation, this would be the left side.


dextrose ::: n. --> A sirupy, or white crystalline, variety of sugar, C6H12O6 (so called from turning the plane of polarization to the right), occurring in many ripe fruits. Dextrose and levulose are obtained by the inversion of cane sugar or sucrose, and hence called invert sugar. Dextrose is chiefly obtained by the action of heat and acids on starch, and hence called also starch sugar. It is also formed from starchy food by the action of the amylolytic ferments of saliva and pancreatic juice.

diabley ::: n. --> Devilry; sorcery or incantation; a diabolical deed; mischief.

difficulty ::: n. --> The state of being difficult, or hard to do; hardness; arduousness; -- opposed to easiness or facility; as, the difficulty of a task or enterprise; a work of difficulty.
Something difficult; a thing hard to do or to understand; that which occasions labor or perplexity, and requires skill and perseverance to overcome, solve, or achieve; a hard enterprise; an obstacle; an impediment; as, the difficulties of a science; difficulties in theology.


digression ::: n. --> The act of digressing or deviating, esp. from the main subject of a discourse; hence, a part of a discourse deviating from its main design or subject.
A turning aside from the right path; transgression; offense.
The elongation, or angular distance from the sun; -- said chiefly of the inferior planets.


dine ::: v. i. --> To eat the principal regular meal of the day; to take dinner. ::: v. t. --> To give a dinner to; to furnish with the chief meal; to feed; as, to dine a hundred men.
To dine upon; to have to eat.


disapprove ::: v. t. --> To pass unfavorable judgment upon; to condemn by an act of the judgment; to regard as wrong, unsuitable, or inexpedient; to censure; as, to disapprove the conduct of others.
To refuse official approbation to; to disallow; to decline to sanction; as, the sentence of the court-martial was disapproved by the commander in chief.


dishevel ::: v. t. --> To suffer (the hair) to hang loosely or disorderly; to spread or throw (the hair) in disorder; -- used chiefly in the passive participle.
To spread loosely or disorderly. ::: v. i. --> To be spread in disorder or hang negligently, as the


dispathies ::: pl. --> of Dispathy

disserve ::: v. t. --> To fail to serve; to do injury or mischief to; to damage; to hurt; to harm.

disservice ::: n. --> Injury; mischief.

distain ::: v. t. --> To tinge with a different color from the natural or proper one; to stain; to discolor; to sully; to tarnish; to defile; -- used chiefly in poetry.

divan ::: n. --> A book; esp., a collection of poems written by one author; as, the divan of Hafiz.
In Turkey and other Oriental countries: A council of state; a royal court. Also used by the poets for a grand deliberative council or assembly.
A chief officer of state.
A saloon or hall where a council is held, in Oriental countries, the state reception room in places, and in the houses of the


doge ::: n. --> The chief magistrate in the republics of Venice and Genoa.

dogger ::: n. --> A two-masted fishing vessel, used by the Dutch.
A sort of stone, found in the mines with the true alum rock, chiefly of silica and iron.


dome ::: n. --> A building; a house; an edifice; -- used chiefly in poetry.
A cupola formed on a large scale.
Any erection resembling the dome or cupola of a building; as the upper part of a furnace, the vertical steam chamber on the top of a boiler, etc.
A prism formed by planes parallel to a lateral axis which meet above in a horizontal edge, like the roof of a house; also, one of the planes of such a form.


domination ::: n. --> The act of dominating; exercise of power in ruling; dominion; supremacy; authority; often, arbitrary or insolent sway.
A ruling party; a party in power.
A high order of angels in the celestial hierarchy; -- a meaning given by the schoolmen.


donjon ::: n. --> The chief tower, also called the keep; a massive tower in ancient castles, forming the strongest part of the fortifications. See Illust. of Castle.

dowager ::: n. --> A widow endowed, or having a jointure; a widow who either enjoys a dower from her deceased husband, or has property of her own brought by her to her husband on marriage, and settled on her after his decease.
A title given in England to a widow, to distinguish her from the wife of her husband&


dragon of the dark foundation ::: Sri Aurobindo: "All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother, Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, Master of life, links them together by the mid-air, the region of vital force. And there are other deities, — Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.” The Secret of the Veda

drawlatch ::: n. --> A housebreaker or thief.

drum major ::: --> .
The chief or first drummer of a regiment; an instructor of drummers.
The marching leader of a military band.
A noisy gathering. [R.] See under Drum, n., 4.


druse ::: n. --> A cavity in a rock, having its interior surface studded with crystals and sometimes filled with water; a geode.
One of a people and religious sect dwelling chiefly in the Lebanon mountains of Syria.


duchies ::: pl. --> of Duchy

duenna ::: n. --> The chief lady in waiting on the queen of Spain.
An elderly lady holding a station between a governess and companion, and appointed to have charge over the younger ladies in a Spanish or a Portuguese family.
Any old woman who is employed to guard a younger one; a governess.


duke ::: n. --> A leader; a chief; a prince.
In England, one of the highest order of nobility after princes and princesses of the royal blood and the four archbishops of England and Ireland.
In some European countries, a sovereign prince, without the title of king. ::: v. i.


duodecimal ::: a. --> Proceeding in computation by twelves; expressed in the scale of twelves. ::: n. --> A twelfth part; as, the duodecimals of an inch.
A system of numbers, whose denominations rise in a scale of twelves, as of feet and inches. The system is used chiefly by


earthwork ::: n. --> Any construction, whether a temporary breastwork or permanent fortification, for attack or defense, the material of which is chiefly earth.
The operation connected with excavations and embankments of earth in preparing foundations of buildings, in constructing canals, railroads, etc.
An embankment or construction made of earth.


ecchymose ::: v. t. --> To discolor by the production of an ecchymosis, or effusion of blood, beneath the skin; -- chiefly used in the passive form; as, the parts were much ecchymosed.

edifice ::: n. --> A building; a structure; an architectural fabric; -- chiefly applied to elegant houses, and other large buildings; as, a palace, a church, a statehouse.

effectible ::: a. --> Capable of being done or achieved; practicable; feasible.

effectuate ::: v. t. --> To bring to pass; to effect; to achieve; to accomplish; to fulfill.

egotist ::: n. --> One addicted to egotism; one who speaks much of himself or magnifies his own achievements or affairs.

egyptology ::: n. --> The science or study of Egyptian antiquities, esp. the hieroglyphics.

elapse ::: v. i. --> To slip or glide away; to pass away silently, as time; -- used chiefly in reference to time.

elemi ::: n. --> A fragrant gum resin obtained chiefly from tropical trees of the genera Amyris and Canarium. A. elemifera yields Mexican elemi; C. commune, the Manila elemi. It is used in the manufacture of varnishes, also in ointments and plasters.

elfin ::: suggestive of an elf in strangeness and otherworldliness; in reference to legendary beings with magical powers, usually characterized as small, manlike, and mischievous.

elfish ::: a. --> Of or relating to the elves; elflike; implike; weird; scarcely human; mischievous, as though caused by elves.

elf ::: n. --> An imaginary supernatural being, commonly a little sprite, much like a fairy; a mythological diminutive spirit, supposed to haunt hills and wild places, and generally represented as delighting in mischievous tricks.
A very diminutive person; a dwarf. ::: v. t.


elvish ::: a. --> Pertaining to elves; implike; mischievous; weird; also, vacant; absent in demeanor. See Elfish.
Mysterious; also, foolish.


elytrum ::: n. --> One of the anterior pair of wings in the Coleoptera and some other insects, when they are thick and serve only as a protection for the posterior pair.
One of the shieldlike dorsal scales of certain annelids. See Chaetopoda.


ember ::: n. --> A lighted coal, smoldering amid ashes; -- used chiefly in the plural, to signify mingled coals and ashes; the smoldering remains of a fire. ::: a. --> Making a circuit of the year of the seasons; recurring in each quarter of the year; as, ember fasts.

emblazonry ::: n. --> The act or art of an emblazoner; heraldic or ornamental decoration, as pictures or figures on shields, standards, etc.; emblazonment.

embossed ::: imp. & p. p. --> of Emboss ::: a. --> Formed or covered with bosses or raised figures.
Having a part projecting like the boss of a shield.
Swollen; protuberant.


emeer ::: n. --> Same as Emir.
An Arabian military commander, independent chieftain, or ruler of a province; also, an honorary title given to the descendants of Mohammed, in the line of his daughter Fatima; among the Turks, likewise, a title of dignity, given to certain high officials.


en- ::: --> A prefix signifying in or into, used in many English words, chiefly those borrowed from the French. Some English words are written indifferently with en-or in-. For ease of pronunciation it is commonly changed to em-before p, b, and m, as in employ, embody, emmew. It is sometimes used to give a causal force, as in enable, enfeeble, to cause to be, or to make, able, or feeble; and sometimes merely gives an intensive force, as in enchasten. See In-.
A prefix from Gr. / in, meaning in; as, encephalon, entomology.


enchoric ::: a. --> Belonging to, or used in, a country; native; domestic; popular; common; -- said especially of the written characters employed by the common people of ancient Egypt, in distinction from the hieroglyphics. See Demotic.

endeavor ::: v. t. --> To exert physical or intellectual strength for the attainment of; to use efforts to effect; to strive to achieve or reach; to try; to attempt. ::: v. i. --> To exert one&

enkerchiefed ::: a. --> Bound with a kerchief; draped; hooded; covered.

enmanche ::: a. --> Resembling, or covered with, a sleeve; -- said of the chief when lines are drawn from the middle point of the upper edge upper edge to the sides.

enshield ::: v. t. --> To defend, as with a shield; to shield. ::: a. --> Shielded; enshielded.

envious ::: a. --> Malignant; mischievous; spiteful.
Feeling or exhibiting envy; actuated or directed by, or proceeding from, envy; -- said of a person, disposition, feeling, act, etc.; jealously pained by the excellence or good fortune of another; maliciously grudging; -- followed by of, at, and against; as, an envious man, disposition, attack; envious tongues.
Inspiring envy.
Excessively careful; cautious.


envy ::: a feeling of discontent or covetousness with regard to another"s advantages, success, possessions, etc.; longing to possess something awarded to or achieved by another.

epic ::: a. --> Narrated in a grand style; pertaining to or designating a kind of narrative poem, usually called an heroic poem, in which real or fictitious events, usually the achievements of some hero, are narrated in an elevated style. ::: n. --> An epic or heroic poem. See Epic, a.

Equality is the chief support of the true spiritual conscious- ness and it is this from which a sadhaka deviates when he allows a vital movement to carry him away in feeling or speech or action. Equality is not the same thing as forbearance, — though undoubtedly a settled equality immensely extends, even inimit- ably, a man’s power of endurance and forbearance.

"Equality is the chief support of the true spiritual consciousness and it is this from which a sadhak deviates when he allows a vital movement to carry him away in feeling or speech or action. Equality is not the same thing as forbearance, — though undoubtedly a settled equality immensely extends, even illimitably, a man"s power of endurance and forbearance. Letters on Yoga

“Equality is the chief support of the true spiritual consciousness and it is this from which a sadhak deviates when he allows a vital movement to carry him away in feeling or speech or action. Equality is not the same thing as forbearance,—though undoubtedly a settled equality immensely extends, even illimitably, a man’s power of endurance and forbearance. Letters on Yoga

erlking ::: n. --> A personification, in German and Scandinavian mythology, of a spirit natural power supposed to work mischief and ruin, esp. to children.

eschevin ::: n. --> The alderman or chief officer of an ancient guild.

eschynite ::: n. --> A rare mineral, containing chiefly niobium, titanium, thorium, and cerium. It was so called by Berzelius on account of the inability of chemical science, at the time of its discovery, to separate some of its constituents.

escroll ::: n. --> A scroll.
A long strip or scroll resembling a ribbon or a band of parchment, or the like, anciently placed above the shield, and supporting the crest.
In modern heraldry, a similar ribbon on which the motto is inscribed.


escuage ::: n. --> Service of the shield, a species of knight service by which a tenant was bound to follow his lord to war, at his own charge. It was afterward exchanged for a pecuniary satisfaction. Called also scutage.

escutcheon ::: n. --> The surface, usually a shield, upon which bearings are marshaled and displayed. The surface of the escutcheon is called the field, the upper part is called the chief, and the lower part the base (see Chiff, and Field.). That side of the escutcheon which is on the right hand of the knight who bears the shield on his arm is called dexter, and the other side sinister.
A marking upon the back of a cow&


especially ::: adv. --> In an especial manner; chiefly; particularly; peculiarly; in an uncommon degree.

esquire ::: n. --> Originally, a shield-bearer or armor-bearer, an attendant on a knight; in modern times, a title of dignity next in degree below knight and above gentleman; also, a title of office and courtesy; -- often shortened to squire. ::: v. t. --> To wait on as an esquire or attendant in public; to

eudialyte ::: n. --> A mineral of a brownish red color and vitreous luster, consisting chiefly of the silicates of iron, zirconia, and lime.

eulytite ::: n. --> A mineral, consisting chiefly of the silicate of bismuth, found at Freiberg; -- called also culytine.

euphorbium ::: n. --> An inodorous exudation, usually in the form of yellow tears, produced chiefly by the African Euphorbia resinifrea. It was formerly employed medicinally, but was found so violent in its effects that its use is nearly abandoned.

eureka ::: --> The exclamation attributed to Archimedes, who is said to have cried out "Eureka! eureka!" (I have found it! I have found it!), upon suddenly discovering a method of finding out how much the gold of King Hiero&

evangelist ::: n. --> A bringer of the glad tidings of Church and his doctrines. Specially: (a) A missionary preacher sent forth to prepare the way for a resident pastor; an itinerant missionary preacher. (b) A writer of one of the four Gospels (With the definite article); as, the four evangelists, Matthew, Mark, Luke, and John. (c) A traveling preacher whose efforts are chiefly directed to arouse to immediate repentance.

evil ::: a. --> Having qualities tending to injury and mischief; having a nature or properties which tend to badness; mischievous; not good; worthless or deleterious; poor; as, an evil beast; and evil plant; an evil crop.
Having or exhibiting bad moral qualities; morally corrupt; wicked; wrong; vicious; as, evil conduct, thoughts, heart, words, and the like.
Producing or threatening sorrow, distress, injury, or


evil-minded ::: a. --> Having evil dispositions or intentions; disposed to mischief or sin; malicious; malignant; wicked.

external ::: 1. Of or relating chiefly to outward appearance; superficial. 2. Relating to, existing on, or coming or acting from without; exterior. 3. Pertaining to the outward or visible appearance or show. externally.

:::   "Faith is the soul"s witness to something not yet manifested, achieved or realised, but which yet the Knower within us, even in the absence of all indications, feels to be true or supremely worth following or achieving.” *Letters on Yoga

“Faith is the soul’s witness to something not yet manifested, achieved or realised, but which yet the Knower within us, even in the absence of all indications, feels to be true or supremely worth following or achieving.” Letters on Yoga

fate ::: “The Indian explanation of fate is Karma. We ourselves are our own fate through our actions, but the fate created by us binds us; for what we have sown, we must reap in this life or another. Still we are creating our fate for the future even while undergoing old fate from the past in the present. That gives a meaning to our will and action and does not, as European critics wrongly believe, constitute a rigid and sterilising fatalism. But again, our will and action can often annul or modify even the past Karma, it is only certain strong effects, called utkata karma, that are non-modifiable. Here too the achievement of the spiritual consciousness and life is supposed to annul or give the power to annul Karma. For we enter into union with the Will Divine, cosmic or transcendent, which can annul what it had sanctioned for certain conditions, new-create what it had created, the narrow fixed lines disappear, there is a more plastic freedom and wideness. Neither Karma nor Astrology therefore points to a rigid and for ever immutable fate.” Letters on Yoga

flaming Hierarchies

fleeting ::: 1. Passing swiftly by: Chiefly of life or time. 2. Passing or gliding swiftly away. 3. Existing for a brief period; not permanent or enduring; transitory, passing, fading.

force, universal ::: Sri Aurobindo: "This force that we feel is the universal Force of the Divine, which, veiled or unveiled, acting directly or permitting the use of its powers by beings in the cosmos, is the one Energy that alone exists and alone makes universal or individual action possible. For this force is the Divine itself in the body of its power; all is that, power of act, power of thought and knowledge, power of mastery and enjoyment, power of love. Conscious always and in everything, in ourselves and in others, of the Master of Works possessing, inhabiting, enjoying through this Force that is himself, becoming through it all existences and all happenings, we shall have arrived at the divine union through works and achieved by that fulfilment in works all that others have gained through absolute devotion or through pure knowledge.” *The Synthesis of Yoga

FOREHEAD CENTRE. ::: In the forehead between the eyes but a little above is the afha cakra, the centre of the inner will, also of the inner vision, the dynamic mind etc. (This is not the ordinary outer mental will and sight, but something more power- ful, belonging to the inner being). When this centre opens and the Force there is active, then there is the opening of a greater will, power of decision, formation, effectiveness, beyond what the ordinary mind can achieve.

“For Mind as we know it is a power of the Ignorance seeking for Truth, groping with difficulty to find it, reaching only mental constructions and representations of it in word and idea, in mind formations, sense formations,—as if bright or shadowy photographs or films of a distant Reality were all that it could achieve.” The Life Divine

"For these are achievements of the spiritual mind in man; they are movements of that mind passing beyond itself, but on its own plane, into the splendours of the Spirit. The Life Divine

“For these are achievements of the spiritual mind in man; they are movements of that mind passing beyond itself, but on its own plane, into the splendours of the Spirit. The Life Divine

frankincense ::: an aromatic gum resin obtained from African and Asian trees of the genus Boswellia and used chiefly as incense and in perfumes.

fulfil ::: 1. To fill or meet a want or need. 2. To develop the full potential of. 3. To bring about the completion or achievement of (a desire, prophecy, promise, etc.). 4. To carry out or execute (a request, etc.). fulfils, fulfilled, fulfilling, all-fulfilling, self-fulfilling.

gain ::: n. 1. Something won, acquired, earned, etc.; profit; advantage. gains. v. 2. To acquire (something desirable); obtain. 3. To obtain through effort or merit; achieve. gained.

goal ::: 1. The result or achievement towards which effort is directed; aim; end. 2. The destination of a (more or less laborious) journey. goals.

goblin ::: A grotesque sprite or elf that is mischievous or malicious toward people. goblins, goblin-wizened.

goblin ::: a grotesque sprite or elf that is mischievous or malicious toward people. goblins, goblin-wizened.

hard-won ::: achieved with difficulty.

Here too the achievement of the spiritual consciousness and life is supposed to annul or give the power to annul karma. For we enter into union with the Will Divine, cosmic or transcendent, which can annul what it had created, the narrow fixed lines dis- appear, there is a more plastic freedom and wideness.

ideal ::: Madhav: “What is not yet achieved on earth but what must be achieved because it presses for expression from above is cherished in the aspiration and thought of man as an Ideal. It is a truth from the higher regions of existence that seeks to formulate itself in this world. It clothes itself in the form of an Idea, organises itself in the human mind through a series of perceptions and leaps of thought as an Ideal to be realised and goes on exerting pressure on the evolving spirit of man to actualise it in life as a working factor. Progress is effected by these translations of the ideal into the actual.” Readings in Savitri, Vol. III.

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. …

I guess it must be the flag of my disposition, out of hopeful green stuff woven. Or I guess it is the handkerchief of the Lord,

Immediate past. A greater readiness of essential doubt and sceptical reserve ; a habit of mental activity as a necessity of the nature which makes it more difScuIt to achiere a complete mental silence ; a stronger turn towards outside things bom of the plenitude of active life ; a habit of mental and vital self- assertion and sometimes an aggressively vigUant independence which renders difficult any completeness of internal surrender even to a greater Ught and Knowledge, even to the dirine influ- ence — these are frequent obstacles.

Immunity from death hy anything but one’s own will to leave the body, immunity from illness, are things that can be achieved only by a complete change of consciousness which each man has to develop in himself.

impotent ::: lacking sufficient strength or ability; powerless to achieve.

Imps ::: Small demons or devils; mischievous sprites.

imps ::: small demons or devils; mischievous sprites.

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.


Intensively fixing itself on one or other to find itself, to achieve

investiture ::: 1. The act of presenting with a title or with the robes and insignia of an office or rank. Chiefly fig. **2. The formal bestowal, confirmation, or presentation of rank, office, etc. investitured.**

It opens above to the Self or Spirit which is unborn and by conscious recovery of it wc transcend the changing personality and achieve freedom and full mastery over our nature.

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.

:::   "Knowledge is a child with its achievements; for when it has found out something, it runs about the streets whooping and shouting; Wisdom conceals hers for a long time in a thoughtful and mighty silence.” *Essays Divine and Human

“Knowledge is a child with its achievements; for when it has found out something, it runs about the streets whooping and shouting; Wisdom conceals hers for a long time in a thoughtful and mighty silence.” Essays Divine and Human

live means, h must be a renunciation, a complete rcnuneiation of all that is other than and opposed to the divine self-fullilmem and a propressive rcnunciaUon of all that is lesser or only a partial achievement.

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: “protagonists of Inconscience, darkness, the hierarchy of the dark reign, the dualities and the Laws of Karma …”

Madhav: “The allusion is to the Vedic legend which narrates how the dark powers of the nether regions, i.e. the subconscient—and the still below—steal and hide the riches of the Gods in their subterranean chambers. They are called the Panis, thieves.” The Book of the Divine Mother

* mal thought-mind (budd/ii) h apt to fall silent or abate most of its activities and when it does, very often either this vital mind can rush in, if one is not on one’s guard or else a kind of mechanical physical or random subconscient mind can begin to come up and act ; these are the chief disturbers of the silence.

master ::: n. 1. One who has the power, knowledge and ability to control, manage, direct; as a teacher, guru, etc. with the authority and qualifications to teach apprentices. 2. A person eminently skilled in something, as an occupation, art, or science. 3. A person who has general authority over others. master"s, masters. *v. 4. To be or become completely proficient or skilled in; become an adept in. masters, mastered. adj. 5. Being master; exercising mastery; dominant. 6. Dominating or predominant. 7. Chief or principle. *master-clue, master-point.

mind ::: Sri Aurobindo: "The ‘Mind" in the ordinary use of the word covers indiscriminately the whole consciousness, for man is a mental being and mentalises everything; but in the language of this yoga the words ‘mind" and ‘mental" are used to connote specially the part of the nature which has to do with cognition and intelligence, with ideas, with mental or thought perceptions, the reactions of thought to things, with the truly mental movements and formations, mental vision and will, etc., that are part of his intelligence.” *Letters on Yoga

"Mind in its essence is a consciousness which measures, limits, cuts out forms of things from the indivisible whole and contains them as if each were a separate integer.” The Life Divine

"Mind is an instrument of analysis and synthesis, but not of essential knowledge. Its function is to cut out something vaguely from the unknown Thing in itself and call this measurement or delimitation of it the whole, and again to analyse the whole into its parts which it regards as separate mental objects.” The Life Divine

"The mind proper is divided into three parts — thinking Mind, dynamic Mind, externalising Mind — the former concerned with ideas and knowledge in their own right, the second with the putting out of mental forces for realisation of the idea, the third with the expression of them in life (not only by speech, but by any form it can give).” Letters on Yoga

"The difference between the ordinary mind and the intuitive is that the former, seeking in the darkness or at most by its own unsteady torchlight, first, sees things only as they are presented in that light and, secondly, where it does not know, constructs by imagination, by uncertain inference, by others of its aids and makeshifts things which it readily takes for truth, shadow projections, cloud edifices, unreal prolongations, deceptive anticipations, possibilities and probabilities which do duty for certitudes. The intuitive mind constructs nothing in this artificial fashion, but makes itself a receiver of the light and allows the truth to manifest in it and organise its own constructions.” The Synthesis of Yoga

"He [man] has in him not a single mentality, but a double and a triple, the mind material and nervous, the pure intellectual mind which liberates itself from the illusions of the body and the senses, and a divine mind above intellect which in its turn liberates itself from the imperfect modes of the logically discriminative and imaginative reason.” The Synthesis of Yoga

"Our mind is an observer of actuals, an inventor or discoverer of possibilities, but not a seer of the occult imperatives that necessitate the movements and forms of a creation. . . .” *The Life Divine

"The human mind is an instrument not of truth but of ignorance and error.” Letters on Yoga

"For Mind as we know it is a power of the Ignorance seeking for Truth, groping with difficulty to find it, reaching only mental constructions and representations of it in word and idea, in mind formations, sense formations, — as if bright or shadowy photographs or films of a distant Reality were all that it could achieve.” The Life Divine

The Mother: "The true role of the mind is the formation and organization of action. The mind has a formative and organizing power, and it is that which puts the different elements of inspiration in order for action, for organizing action. And if it would only confine itself to that role, receiving inspirations — whether from above or from the mystic centre of the soul — and simply formulating the plan of action — in broad outline or in minute detail, for the smallest things of life or the great terrestrial organizations — it would amply fulfil its function. It is not an instrument of knowledge. But is can use knowledge for action, to organize action. It is an instrument of organization and formation, very powerful and very capable when it is well developed.” Questions and Answers 1956, MCW Vol. 8.*


mischiefs ::: damage, destruction, or injury caused by specific persons or things.

missioned ::: adj. Chiefly poet. Charged with a mission.

mould ::: n. 1. An often hollow matrix or form by which something is shaped; a model, a pattern. 2. Bodily form, body. Chiefly poet. **3. Poetic, the earth. moulds, moulders. v. 4. To work into a shape; fashion a material into a form. Chiefly poet. 5. To shape of form in or on a mould. moulds, moulded, moulding. adj. moulding. 6. Forming, shaping. moulded. 7. **Shaped or cast in a mould; made according to a mould; cut or shaped to a mould.

myriad ::: n. 1. Ten thousand. 2. A very great or indefinitely great number of persons or things. myriads. *adj. 3. Constituting a very large, indefinite number; innumerable. Chiefly poet. *myriad-motioned.

n. 1. An arched structure, usually of masonry or concrete, serving to cover a space. Also fig. 2. An arched overhead covering, such as the sky, that resembles the architectural structure in form. Chiefly poet. v. **3. vaulted. **Having a hemispherical vault or dome.

n. 1. The horizontal line or plane in which anything is situated, with regard to its elevation. 2. A plane or position in a graded scale; position in a hierarchy. 3. On the same plane, on an equality (with). levels. *adj. 4.** *Having a surface without slope, tilt in which no part is higher or lower than another. 5. Height, position, strength, rank, plane, etc. Also fig. v. 6. Fig. To bring persons or things to an equal level; equalize. levelled, all-levelling.**

Nature and kept within the narrow bounds of her normal ope- rations. Id the ancient tradition of Hatha Yoga it has always been supposed that this conquest could be pushed so far even as to conquer to a great extent the force of gravitation. By various subsidiary but elaborate processes the Hatha Yogin next contrives to keep the body free from all impurities and the ner- vous system unclogged for those exercises of respiration which are his most important instruments. These are called prana- yama, the control of the breath or vital power ; for breathing is the chief physical functioning of the vital forces. Prdnayaina, for the Hatha Yogin, serves a double purpose. First, it completes the perfection of the body. The vitality is liberated from many of the ordinary necessities of physical Nature ; robust health, prolonged youth, often an extraordinary longevity arc attained.

oligarchies ::: governments by the few, especially by small factions of persons or families; those making up such governments.

order ::: 1. A condition of methodical or prescribed arrangement among component parts such that proper functioning or appearance is achieved; methodical or harmonic arrangement. 2. A condition of logical or comprehensible arrangement among the separate elements of a group. 3. Conformity or obedience to law or established authority. 4. A sequence or arrangement of successive things. 5. An authoritative indication to be obeyed; a command or direction. order"s, orders.

::: "Our incapacity does not matter — there is no human being who is not in his parts of nature incapable — but the Divine Force also is there. If one puts one"s trust in that, incapacity will be changed into capacity. Difficulty and struggle themselves then become a means towards the achievement.” Letters on Yoga

“Our incapacity does not matter—there is no human being who is not in his parts of nature incapable—but the Divine Force also is there. If one puts one’s trust in that, incapacity will be changed into capacity. Difficulty and struggle themselves then become a means towards the achievement.” Letters on Yoga

outpoured ::: flowed out rapidly; poured out. (Chiefly poetic.)

Overmind is a sort of delegation from the Supermind (this is a metaphor only) which supports the present evolutionary uni- verse in which we live here in Matter. Though luminous in itself, it keeps from us the full indivisible Supramental Tight, depends on it indeed, but in receiving it, divides, distributes, breaks it up into separated aspects, powers, multiplicities of all kinds, each of which it is possible by a further diminution of consciousness such as we reach in Mind to regard as the sole or the chief Truth and all the rest as subordinate or contradictor^ to it. But this does not create a disharmony, because the Over- mind has the sense of the Infinite and in the true (not spatial)

overmind ::: Sri Aurobindo: "The overmind is a sort of delegation from the supermind (this is a metaphor only) which supports the present evolutionary universe in which we live here in Matter. If supermind were to start here from the beginning as the direct creative Power, a world of the kind we see now would be impossible; it would have been full of the divine Light from the beginning, there would be no involution in the inconscience of Matter, consequently no gradual striving evolution of consciousness in Matter. A line is therefore drawn between the higher half of the universe of consciousness, parardha , and the lower half, aparardha. The higher half is constituted of Sat, Chit, Ananda, Mahas (the supramental) — the lower half of mind, life, Matter. This line is the intermediary overmind which, though luminous itself, keeps from us the full indivisible supramental Light, depends on it indeed, but in receiving it, divides, distributes, breaks it up into separated aspects, powers, multiplicities of all kinds, each of which it is possible by a further diminution of consciousness, such as we reach in Mind, to regard as the sole or the chief Truth and all the rest as subordinate or contradictory to it.” *Letters on Yoga

   "The overmind is the highest of the planes below the supramental.” *Letters on Yoga

"In its nature and law the Overmind is a delegate of the Supermind Consciousness, its delegate to the Ignorance. Or we might speak of it as a protective double, a screen of dissimilar similarity through which Supermind can act indirectly on an Ignorance whose darkness could not bear or receive the direct impact of a supreme Light.” The Life Divine

"The Overmind is a principle of cosmic Truth and a vast and endless catholicity is its very spirit; its energy is an all-dynamism as well as a principle of separate dynamisms: it is a sort of inferior Supermind, — although it is concerned predominantly not with absolutes, but with what might be called the dynamic potentials or pragmatic truths of Reality, or with absolutes mainly for their power of generating pragmatic or creative values, although, too, its comprehension of things is more global than integral, since its totality is built up of global wholes or constituted by separate independent realities uniting or coalescing together, and although the essential unity is grasped by it and felt to be basic of things and pervasive in their manifestation, but no longer as in the Supermind their intimate and ever-present secret, their dominating continent, the overt constant builder of the harmonic whole of their activity and nature.” The Life Divine

   "The overmind sees calmly, steadily, in great masses and large extensions of space and time and relation, globally; it creates and acts in the same way — it is the world of the great Gods, the divine Creators.” *Letters on Yoga

"The Overmind is essentially a spiritual power. Mind in it surpasses its ordinary self and rises and takes its stand on a spiritual foundation. It embraces beauty and sublimates it; it has an essential aesthesis which is not limited by rules and canons, it sees a universal and an eternal beauty while it takes up and transforms all that is limited and particular. It is besides concerned with things other than beauty or aesthetics. It is concerned especially with truth and knowledge or rather with a wisdom that exceeds what we call knowledge; its truth goes beyond truth of fact and truth of thought, even the higher thought which is the first spiritual range of the thinker. It has the truth of spiritual thought, spiritual feeling, spiritual sense and at its highest the truth that comes by the most intimate spiritual touch or by identity. Ultimately, truth and beauty come together and coincide, but in between there is a difference. Overmind in all its dealings puts truth first; it brings out the essential truth (and truths) in things and also its infinite possibilities; it brings out even the truth that lies behind falsehood and error; it brings out the truth of the Inconscient and the truth of the Superconscient and all that lies in between. When it speaks through poetry, this remains its first essential quality; a limited aesthetical artistic aim is not its purpose.” *Letters on Savitri

"In the overmind the Truth of supermind which is whole and harmonious enters into a separation into parts, many truths fronting each other and moved each to fulfil itself, to make a world of its own or else to prevail or take its share in worlds made of a combination of various separated Truths and Truth-forces.” Letters on Yoga

*Overmind"s.


Overmind ::: “The overmind is a sort of delegation from the supermind (this is a metaphor only) which supports the present evolutionary universe in which we live here in Matter. If supermind were to start here from the beginning as the direct creative Power, a world of the kind we see now would be impossible; it would have been full of the divine Light from the beginning, there would be no involution in the inconscience of Matter, consequently no gradual striving evolution of consciousness in Matter. A line is therefore drawn between the higher half of the universe of consciousness, parardha , and the lower half, aparardha. The higher half is constituted of Sat, Chit, Ananda, Mahas (the supramental)—the lower half of mind, life, Matter. This line is the intermediary overmind which, though luminous itself, keeps from us the full indivisible supramental Light, depends on it indeed, but in receiving it, divides, distributes, breaks it up into separated aspects, powers, multiplicities of all kinds, each of which it is possible by a further diminution of consciousness, such as we reach in Mind, to regard as the sole or the chief Truth and all the rest as subordinate or contradictory to it.” Letters on Yoga

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.]

pearl ::: 1. A smooth, lustrous, variously colored deposit, chiefly calcium carbonate, formed around a grain of sand or other foreign matter in the shells of certain molluscs and valued as a gem. 2. Something similar in form, luster, etc., as a dewdrop or a capsule of medicine. pearls, pearl-bright, pearl-hued, pearl-winged. pearl-bright, pearl-hued, pearl-winged.

perceive ::: 1. To achieve understanding of; apprehend. 2. To become aware of directly through any of the senses, especially sight or hearing. perceives, perceived.

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.

  **philosophies.**

pontiff ::: any high or chief priest. Also fig.

pride ::: 1. An excessively high opinion of oneself; conceit. 2. A sense of one"s own proper dignity or value; self-respect. 3. Display, pomp, or splendour. 4. A feeling of pleasure or satisfaction taken in an achievement, possession, or association. 5. Mettle or spirit in horses.

profound ::: n. 1. That which is eminently deep, or the deepest part of something; a vast depth; an abyss. lit. and fig; chiefly poetical. adj. 2. Situated at or extending to great depth; too deep to have been sounded or plumbed. 3. Coming as if from the depths of one"s being. 4. Of deep meaning; of great and broadly inclusive significance. 5. Being or going far beneath what is superficial, external, or obvious. 6. Showing or requiring great knowledge or understanding. profounder.

Psychic being is quite di/Terent from the mind or vital; it stands behind them where they meet in the heart. Its central place is there, but behind the heart rather than in the heart ; for what men call usually the heart is the seat of emotion, and human emotions are mental-vital impulses, not ordinarily psychic in their nature. This mostly secret power behind, other than the mind and the life-force, is the true soul, the psychic being in us. The power of the psychic, however, can act upon the mind and vital and body, purifying thought and perception and emotion (which then becomes psychic feeling) and sensaUon and action and everything else in us and preparing them to be divine movements. The psychic being may be described in Indian lan- guage as the Purusha in the heart or the Chaitya Purusha, but the inner or secret heart must be understood, hrdaye guhayom, not the outer vital-emotional centre. The supramental change can take place only if the psychic is awake and is made the chief support of the descending supramental power.

Psychicisation is not enough, it is only a beginning ; spiritualisa- tion and the descent of the higher consciousness is not enough, it is only a middle term ; the ultimate achievement needs the action of the Supramental Consciousness and Force. Something less than that may very well be considered enough by (he mdivi- dual, but it is not enough for the earth-consciousness to take the definite stride forward it must take one time or other.

quest ::: “The quest of man for God, which becomes in the end the most ardent and enthralling of all his quests, begins with his first vague questionings of Nature and a sense of something unseen both in himself and her. Even if, as modern Science insists, religion started from animism, spirit-worship, demon-worship, and the deification of natural forces, these first forms only embody in primitive figures a veiled intuition in the subconscient, an obscure and ignorant feeling of hidden influences and incalculable forces, or a vague sense of being, will, intelligence in what seems to us inconscient, of the invisible behind the visible, of the secretly conscious spirit in things distributing itself in every working of energy. The obscurity and primitive inadequacy of the first perceptions do not detract from the value or the truth of this great quest of the human heart and mind, since all our seekings,—including Science itself,—must start from an obscure and ignorant perception of hidden realities and proceed to the more and more luminous vision of the Truth which at first comes to us masked, draped, veiled by the mists of the Ignorance. Anthropomorphism is an imaged recognition of the truth that man is what he is because God is what He is and that there is one soul and body of things, humanity even in its incompleteness the most complete manifestation yet achieved here and divinity the perfection of what in man is imperfect.” The Life Divine

Radha ::: “In Hindu religion, the chief of the Gopis or milkmaids, the favourite of Krishna while he lived among the cowherds in Vrindavana.” Glossary and Index of Proper Names in Sri Aurobindo’s Works.

radha ::: "In Hindu religion, the chief of the Gopis or milkmaids, the favourite of Krishna while he lived among the cowherds in Vrindavana.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works.

raw ::: 1. Being in a natural condition; not processed or refined. 2. In an unrefined or unripe stage. Chiefly fig.

RENUNCIATION. ::: Renunciation must be for us merely an instrument and not an object ; nor can it be the only or the chief instrument since our object is the fulfilment of the Divine in the human being, a positive aim which cannot be reached by nega-

RETIREMENT, It may be necessary for the seeker at any period to withdraw into himself, to remain plunged in his inner being, to shut out from himself the noise and turmoil of the life of the Ignorance until a certain inner change has been accom- plished or something achieved without which a further effective action on life has become difficult or impossible. But this can only be a period or an episode, a- temporary necessity or a pre- paratory spiritual manoeuvre.

rule ::: n. 1. Action, procedure, arrangement, etc. 2. Governing power or its possession or use; authority. 3. A usual, customary, or generalized course of action or behaviour. 4. The customary or normal circumstance, occurrence, manner, practice, quality, etc. 5. A thin metal strip of various widths and designs, used to print borders or lines, as between columns. Chiefly fig. rules, rule-maker, self-rule. *v. 6. To control or direct; exercise dominating power, authority, or influence over; govern. *rules, ruled, ruling.

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.

scheme ::: 1. A plan, design, or program of action to be followed. 2. A systematic plan of action to achieve a specific end. 3. A diagram, map, or the like. schemes, schemed, scheme-lines, world-scheme.

Seeking for occulf powers is looked on with disfavour for the most part by spiritual teachers in India, because it belongs to the inferior planes and usually pushes the seeker on a path which may lead him very far from the Divine. Especially, a contact mth the forces and beings of the astral (or, as we term it, the vital) plane is attended with great dangers. The beings of this plane are often bosiQc to the true aim of spiritual life and establish contact with the seeker and offer him powers and occult experiences only in order that they may lead him away from the spiritual path or else that they may establish their own control over him or take possession of him for their owm pur- pose. Often, representing themselves as Divine powers they mis- lead, give erring suggestions and impulsions and pervert the inner life. Many are those who, attracted by these powers and beings of the vital plane, bave ended in a definitive spiritual fall or in mental and physical perversion and disorder. One comes ineritably into contact with the vital plane and enters into it in the expansion of consriousness which results from an inner opening, but one ought never to put oneself into the hands of these beings and forces or allow oneself to be led by their sug- gestions and impulsions. This is one of the chief dangers of the spiritual life and to be on one’s guard against it is a necessity for the seeTer if he wishes to arrive at his goal. It is true that many supraphysical or supernonnal powers come with the expansion of the consciousness in the yoga ; to rise out of the body consciousness, to act by subtle means on the supraphysical planes, etc. are natural activities for the yogi- But these powers are not sought after, they come naturally, and they have not the astral character. Also, Aey have to be used on purely spiritual

self-fulfilling ::: achieving fulfillment as a result of have been expected or foretold; esp. by prophecy.

"Sense is in fact the mental contact of the embodied consciousness with its surroundings. This contact is always essentially a mental phenomenon; but in fact it depends chiefly upon the development of certain physical organs of contact with objects and with their properties to whose images it is able by habit to give their mental values. What we call the physical senses have a double element, the physical-nervous impression of the object and the mental-nervous value we give to it, and the two together make up our seeing, hearing, smell, taste, touch with all those varieties of sensation of which they, and the touch chiefly, are the starting-point or first transmitting agency.” The Synthesis of Yoga

“Sense is in fact the mental contact of the embodied consciousness with its surroundings. This contact is always essentially a mental phenomenon; but in fact it depends chiefly upon the development of certain physical organs of contact with objects and with their properties to whose images it is able by habit to give their mental values. What we call the physical senses have a double element, the physical-nervous impression of the object and the mental-nervous value we give to it, and the two together make up our seeing, hearing, smell, taste, touch with all those varieties of sensation of which they, and the touch chiefly, are the starting-point or first transmitting agency.” 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.**

silver ::: 1. The metal characterized in a pure state by its lustrous white colour and regarded as a valuable possession or medium of exchange; hence, silver coin; also money in general. 2. Having a soft, clear, resonant, melodious sound. 3. Resembling silver, especially in having a lustrous shine; silvery. Chiefly poet. **silver-grey, silver-winged, moon-silver.**

solidarity ::: a union of interests, purposes, or sympathies among members of a group; fellowship of responsibilities and interests.

spur ::: n. 1. Anything that goads, impels, or urges, as to action, speed, or achievement; stimulus, incentive, or incitement. 2. A lateral ridge projecting from a mountain or mountain range. v. 3. Fig. To incite or stimulate. spurs.

*Sri Aurobindo: "Action is the first power of life. Nature begins with force and its works which, once conscious in man, become will and its achievements; therefore it is that by turning his action Godwards the life of man best and most surely begins to become divine.” The Synthesis of Yoga

Sri Aurobindo: "It is an achievement to have got rid so rapidly and decisively of the shimmering mists and fogs which modern intellectualism takes for Light of Truth. The modern mind has so long and persistently wandered – and we with it – in the Valley of the False Glimmer that it is not easy for anyone to disperse its mists with the sunlight of clear vision.” Letters on Yoga

*Sri Aurobindo: "The Indian explanation of fate is Karma. We ourselves are our own fate through our actions, but the fate created by us binds us; for what we have sown, we must reap in this life or another. Still we are creating our fate for the future even while undergoing old fate from the past in the present. That gives a meaning to our will and action and does not, as European critics wrongly believe, constitute a rigid and sterilising fatalism. But again, our will and action can often annul or modify even the past Karma, it is only certain strong effects, called utkata karma, that are non-modifiable. Here too the achievement of the spiritual consciousness and life is supposed to annul or give the power to annul Karma. For we enter into union with the Will Divine, cosmic or transcendent, which can annul what it had sanctioned for certain conditions, new-create what it had created, the narrow fixed lines disappear, there is a more plastic freedom and wideness. Neither Karma nor Astrology therefore points to a rigid and for ever immutable fate.” Letters on Yoga

Sri Aurobindo: "The quest of man for God, which becomes in the end the most ardent and enthralling of all his quests, begins with his first vague questionings of Nature and a sense of something unseen both in himself and her. Even if, as modern Science insists, religion started from animism, spirit-worship, demon-worship, and the deification of natural forces, these first forms only embody in primitive figures a veiled intuition in the subconscient, an obscure and ignorant feeling of hidden influences and incalculable forces, or a vague sense of being, will, intelligence in what seems to us inconscient, of the invisible behind the visible, of the secretly conscious spirit in things distributing itself in every working of energy. The obscurity and primitive inadequacy of the first perceptions do not detract from the value or the truth of this great quest of the human heart and mind, since all our seekings, — including Science itself, — must start from an obscure and ignorant perception of hidden realities and proceed to the more and more luminous vision of the Truth which at first comes to us masked, draped, veiled by the mists of the Ignorance. Anthropomorphism is an imaged recognition of the truth that man is what he is because God is what He is and that there is one soul and body of things, humanity even in its incompleteness the most complete manifestation yet achieved here and divinity the perfection of what in man is imperfect.” The Life Divine

stars ::: “But it does not follow that the stars rule our destiny; the stars merely record a destiny that has been already formed, they are a hieroglyph, not a Force,—or if their action constitutes a force, it is a transmitting energy, not an originating Power. Someone is there who has determined or something is there which is Fate, let us say; the stars are only indicators.” Letters on Yoga

stars ::: Sri Aurobindo: "But it does not follow that the stars rule our destiny; the stars merely record a destiny that has been already formed, they are a hieroglyph, not a Force, — or if their action constitutes a force, it is a transmitting energy, not an originating Power. Someone is there who has determined or something is there which is Fate, let us say; the stars are only indicators.” Letters on Yoga

stature ::: 1. The natural height of a human or animal in an upright position. 2. Degree of development attained; level of achievement. thought-stature.

steppes ::: huge and extensive grasslands (like those of Eurasia, chiefly in the Ukraine and Russia) usually treeless.

stratagem ::: a clever, often underhanded scheme or trick for achieving an objective.

sullen ::: 1. Sombre; gloomy; dismal; sluggish; slow. 2. Gloomy or sombre in tone, color, or portent. Chiefly poet.

(supported by the lowest part of the vital proper) is therefore the agent of most of the lesser movements of our external life ; its habitual reactions and obstinate pettinesses are the chief stumbling-block in the way of transformation of the outer cons- ciousness by the yoga. It is also largely responsible for most of the suffering and disease of mind or body to which the physical being is subject in Nature.

supremacy ::: 1. Supreme or highest authority or power. 2. Highest in achievement, or character. supremacies.

surpass ::: 1. To go beyond in excellence or achievement; be superior to; excel. 2. To go beyond in amount, extent, or degree; be greater than; exceed. 3. To be beyond the limit, powers, or capacity of; transcend. surpasses, surpassed.

sympathy ::: 1. A relationship or an affinity between people or things in which whatever affects one correspondingly affects the other. 2. The sharing of another"s emotions, esp. of sorrow or anguish; pity; compassion. sympathies.

Tehmi: “This is a reference to the custom of affluent Indian families who would scatter oiled grains of rice in front of the entrance to their homes to catch thieves who would stumble and fall.

termless ::: 1. Having no bounds or limits; unending. 2. An archaic word for indescribable. Chiefly poet. **3.** Unconditional.

the action of divesting of a mask. Chiefly fig.

The ascent can only be achieved by a one-centred all-gather- ing upward aspiration of the soul and mind and life and body ; the descent can only come by a call of the whole being towards

"The Avatar comes as the manifestation of the divine nature in the human nature, the apocalypse of its Christhood, Krishnahood, Buddhahood, in order that the human nature may by moulding its principle, thought, feeling, action, being on the lines of that Christhood, Krishnahood, Buddhahood transfigure itself into the divine. The law, the Dharma which the Avatar establishes is given for that purpose chiefly; the Christ, Krishna, Buddha stands in its centre as the gate, he makes through himself the way men shall follow.” Essays on the Gita

“The Avatar comes as the manifestation of the divine nature in the human nature, the apocalypse of its Christhood, Krishnahood, Buddhahood, in order that the human nature may by moulding its principle, thought, feeling, action, being on the lines of that Christhood, Krishnahood, Buddhahood transfigure itself into the divine. The law, the Dharma which the Avatar establishes is given for that purpose chiefly; the Christ, Krishna, Buddha stands in its centre as the gate, he makes through himself the way men shall follow.” Essays on the Gita

the condition or fact of not achieving the desired end or ends. **failure"s, failures, world-failure"s.

::: ". . . the modern man, even the modern cultured man, is or tends to be to a degree quite unprecedented politikon zôon, a political, economic and social being valuing above all things the efficiency of the outward existence and the things of the mind and spirit mainly, when not exclusively, for their aid to humanity"s vital and mechanical progress: he has not that regard of the ancients which looked up towards the highest heights and regarded an achievement in the things of the mind and the spirit with an unquestioning admiration or a deep veneration for its own sake as the greatest possible contribution to human culture and progress. And although this modern tendency is exaggerated and ugly and degrading in its exaggeration, inimical to humanity"s spiritual evolution, it has this much of truth behind it that while the first value of a culture is its power to raise and enlarge the internal man, the mind, the soul, the spirit, its soundness is not complete unless it has shaped also his external existence and made of it a rhythm of advance towards high and great ideals. This is the true sense of progress and there must be as part of it a sound political, economic and social life, a power and efficiency enabling a people to survive, to grow and to move securely towards a collective perfection, and a vital elasticity and responsiveness that will give room for a constant advance in the outward expression of the mind and the spirit.” The Renaissance in India

“… the modern man, even the modern cultured man, is or tends to be to a degree quite unprecedented politikon zôon, a political, economic and social being valuing above all things the efficiency of the outward existence and the things of the mind and spirit mainly, when not exclusively, for their aid to humanity’s vital and mechanical progress: he has not that regard of the ancients which looked up towards the highest heights and regarded an achievement in the things of the mind and the spirit with an unquestioning admiration or a deep veneration for its own sake as the greatest possible contribution to human culture and progress. And although this modern tendency is exaggerated and ugly and degrading in its exaggeration, inimical to humanity’s spiritual evolution, it has this much of truth behind it that while the first value of a culture is its power to raise and enlarge the internal man, the mind, the soul, the spirit, its soundness is not complete unless it has shaped also his external existence and made of it a rhythm of advance towards high and great ideals. This is the true sense of progress and there must be as part of it a sound political, economic and social life, a power and efficiency enabling a people to survive, to grow and to move securely towards a collective perfection, and a vital elasticity and responsiveness that will give room for a constant advance in the outward expression of the mind and the spirit.” The Renaissance in India

The navel is the chief vital centre below the emotional ; there

"The Non-Manifestation is not a Non-Existence. Non-Existence is a term created by the mind and has no absolute significance; there is no such thing as an absolute Nihil or Zero. It is agreed even by the philosophies of the Nihil, Tao or Zero (Sunya) that the Non-Existence of which they speak is a Nought in which all is and from which all comes. Tao, Nihil or Zero is not different from the Absolute or the Supreme Brahman of Vedanta; it is only another way of describing or naming it. The Supreme is an Existence beyond what we know of our existence and therefore only it can seem to our mind as a Zero, a Nihil, a Non-Existence.” Essays Divine and Human*

“The Non-Manifestation is not a Non-Existence. Non-Existence is a term created by the mind and has no absolute significance; there is no such thing as an absolute Nihil or Zero. It is agreed even by the philosophies of the Nihil, Tao or Zero (Sunya) that the Non-Existence of which they speak is a Nought in which all is and from which all comes. Tao, Nihil or Zero is not different from the Absolute or the Supreme Brahman of Vedanta; it is only another way of describing or naming it. The Supreme is an Existence beyond what we know of our existence and therefore only it can seem to our mind as a Zero, a Nihil, a Non-Existence.” 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.

"There are, we might say, two beings in us, one on the surface, our ordinary exterior mind, life, body consciousness, another behind the veil, an inner mind, an inner life, an inner physical consciousness constituting another or inner self. This inner self once awake opens in its turn to our true real eternal self. It opens inwardly to the soul, called in the language of this yoga the psychic being which supports our successive births and at each birth assumes a new mind, life and body. It opens above to the Self or Spirit which is unborn and by conscious recovery of it we transcend the changing personality and achieve freedom and full mastery over our nature.” Letters on Yoga

“There are, we might say, two beings in us, one on the surface, our ordinary exterior mind, life, body consciousness, another behind the veil, an inner mind, an inner life, an inner physical consciousness constituting another or inner self. This inner self once awake opens in its turn to our true real eternal self. It opens inwardly to the soul, called in the language of this yoga the psychic being which supports our successive births and at each birth assumes a new mind, life and body. It opens above to the Self or Spirit which is unborn and by conscious recovery of it we transcend the changing personality and achieve freedom and full mastery over our nature.” Letters on Yoga

:::   "There is an all-seeing purpose in the terrestrial creation; a divine plan is working itself out through its contradictions and perplexities which are a sign of the many-sided achievement towards which are being led the soul"s growth and the endeavour of Nature.” *The Life Divine

“There is an all-seeing purpose in the terrestrial creation; a divine plan is working itself out through its contradictions and perplexities which are a sign of the many-sided achievement towards which are being led the soul’s growth and the endeavour of Nature.” The Life Divine

"The sunlit path can be followed by those who are able to practise surrender, first a central surrender and afterwards a more complete self-giving in all the parts of the being. If they can achieve and preserve the attitude of the central surrender, if they can rely wholly on the Divine and accept cheerfully whatever comes to them from the Divine, then their path becomes sunlit and may even be straightforward and easy.” Letters on Yoga*

“The sunlit path can be followed by those who are able to practise surrender, first a central surrender and afterwards a more complete self-giving in all the parts of the being. If they can achieve and preserve the attitude of the central surrender, if they can rely wholly on the Divine and accept cheerfully whatever comes to them from the Divine, then their path becomes sunlit and may even be straightforward and easy.” Letters on Yoga

“This force that we feel is the universal Force of the Divine, which, veiled or unveiled, acting directly or permitting the use of its powers by beings in the cosmos, is the one Energy that alone exists and alone makes universal or individual action possible. For this force is the Divine itself in the body of its power; all is that, power of act, power of thought and knowledge, power of mastery and enjoyment, power of love. Conscious always and in everything, in ourselves and in others, of the Master of Works possessing, inhabiting, enjoying through this Force that is himself, becoming through it all existences and all happenings, we shall have arrived at the divine union through works and achieved by that fulfilment in works all that others have gained through absolute devotion or through pure knowledge.” The Synthesis of Yoga

Thunderer ::: An epithet for Jupiter or the Deity. Jupiter (Latin: Iuppiter; /ˈjʊpɪtɛr/; genitive case: Iovis; /ˈjɔːvɪs/) or Jove is the king of the gods and the god of sky and thunder in myth. Jupiter was the chief deity of Roman state religion throughout the Republican and Imperial eras, until Christianity became the dominant religion of the Empire. In Roman mythology, he negotiates with Numa Pompilius, the second king of Rome, to establish principles of Roman religion such as sacrifice.

timeless ::: 1. Without beginning or end; eternal; everlasting. Chiefly poet. 2. Referring or restricted to no particular time. Timeless, timelessly, timelessness, Timelessness.

titan ::: 1. One of prodigious size, strength, or achievement. 2. Gigantic, immense.

tour-de-force ::: an exceptional achievement; a masterly or brilliant stroke, creation, effect, or accomplishment.

troll ::: a supernatural creature of Scandinavian folklore, variously portrayed as a friendly or mischievous dwarf or as a giant, that lives in caves, in the hills, or under bridges. trolls, troll-like.

TTie chief processes of Hatha Yoga are itsana and pranayama.

unaccomplished ::: not accomplished or achieved; incomplete or not carried out.

"Veda, then, is the creation of an age anterior to our intellectual philosophies. In that original epoch thought proceeded by other methods than those of our logical reasoning and speech accepted modes of expression which in our modern habits would be inadmissible. The wisest then depended on inner experience and the suggestions of the intuitive mind for all knowledge that ranged beyond mankind"s ordinary perceptions and daily activities. Their aim was illumination, not logical conviction, their ideal the inspired seer, not the accurate reasoner. Indian tradition has faithfully preserved this account of the origin of the Vedas. The Rishi was not the individual composer of the hymn, but the seer (drashtâ ) of an eternal truth and an impersonal knowledge. The language of Veda itself is shruti, a rhythm not composed by the intellect but heard, a divine Word that came vibrating out of the Infinite to the inner audience of the man who had previously made himself fit for the impersonal knowledge.” The Secret of the Veda

“Veda, then, is the creation of an age anterior to our intellectual philosophies. In that original epoch thought proceeded by other methods than those of our logical reasoning and speech accepted modes of expression which in our modern habits would be inadmissible. The wisest then depended on inner experience and the suggestions of the intuitive mind for all knowledge that ranged beyond mankind’s ordinary perceptions and daily activities. Their aim was illumination, not logical conviction, their ideal the inspired seer, not the accurate reasoner. Indian tradition has faithfully preserved this account of the origin of the Vedas. The Rishi was not the individual composer of the hymn, but the seer (drashtâ ) of an eternal truth and an impersonal knowledge. The language of Veda itself is shruti, a rhythm not composed by the intellect but heard, a divine Word that came vibrating out of the Infinite to the inner audience of the man who had previously made himself fit for the impersonal knowledge.” The Secret of the Veda

vision ::: 1. The mystical experience of seeing as if with the eyes the supernatural or a supernatural being. 2. A mystical insight. 3. Ability to see or conceive what might be attempted or achieved. 4. The faculty of sight; eyesight. 5. Something that is or has been seen. 6. A person, scene, etc., of extraordinary beauty. **Vision, vision"s, Vision"s, visions, All-vision, earth-vision, God-vision"s, seer-vision"s, self-vision, soul-vision, stress-vision, vision-plans.

wealthier ::: richer in character, quality, or amount; more abundant or ample.

weep ::: 1. To express grief, sorrow, or any overpowering emotion by shedding tears; cry. 2. To shed tears as an expression of emotion. 3. To express grief or anguish for; lament, (chiefly poet.). weeps, wept.

“We may rely, if on nothing else, on the evolutionary urge and, if on no other greater hidden Power, on the manifest working and drift or intention in the World-Energy we call Nature to carry mankind at least as far as the necessary next step to be taken, a self-preserving next step: for the necessity is there, at least some general recognition of it has been achieved and of the thing to which it must eventually lead the idea has been born and the body of it is already calling for its creation.” The Human Cycle, etc.

world-energy ::: Sri Aurobindo: "We may rely, if on nothing else, on the evolutionary urge and, if on no other greater hidden Power, on the manifest working and drift or intention in the World-Energy we call Nature to carry mankind at least as far as the necessary next step to be taken, a self-preserving next step: for the necessity is there, at least some general recognition of it has been achieved and of the thing to which it must eventually lead the idea has been born and the body of it is already calling for its creation.” *The Human Cycle, etc.



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NEW FULL DB (2.4M)

   15 Peter Thiel
   11 Dante Alighieri
   9 Krista Ritchie
   6 Sophie Kinsella
   6 Chimamanda Ngozi Adichie
   4 Stephen King
   3 Sophie Jordan
   3 Adam Oehlenschläger
   2 Anonymous

*** WISDOM TROVE ***

1:Bell, thou soundest merrily, When the bridal party To the church doth hie! Bell, thou soundest solemnly, When, on Sabbath morning, Fields deserted lie! ~ henry-wadsworth-longfellow, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:And hie him home, at evening's close, To sweet repast and calm repose. ~ Thomas Gray,
2:Tomorrow, more's the pity, Away we both must hie, To air the ditty and to earth I. ~ A E Housman,
3:Nocht is your fairnes bot ane faiding flour, Nocht is your famous laud and hie honour Bot wind inflat in uther mennis eiris. ~ Robert Henryson,
4:I see. Obviously, you lost the Hie. Who won?” “The vampire.” “A vampire beat you? And a witch cursed you? Damn, Scot, seems you’re having a fuck-all month. ~ Kresley Cole,
5:The best place to hide an item was on your person. But when you couldn't manage that, the next best place was to hie it in plain view. People searched there last. ~ Nadine Brandes,
6:Bell, thou soundest merrily, When the bridal party To the church doth hie! Bell, thou soundest solemnly, When, on Sabbath morning, Fields deserted lie! ~ Henry Wadsworth Longfellow,
7:...he was a sensitive person underneath it all. Yes he could believe that, SLider thought. Only a man obsessed with hie own emotions could spread so much devastation around him. ~ Cynthia Harrod Eagles,
8:I plucke up the goodlie greene herbes of sentences by pruning, eat them by reading, chawe them by musing, and laie them up at length in the hie seate of memorie by gathering them together; that I, having tasted the sweetenes, l may the lesse perceave the bitternes of this miserable life. ~ Elizabeth I,
9:Yo no siento nada de eso. (…) Al principio, estuve furioso. Luego me di cuenta de que si podemos estar juntos, entonces todo me ha traído a ti. Piensa en ello, debo dar gracias incluso a ese maldito vampiro por golpearme en el Hie. Si no hubiera sido por eso... (…) Además, no me importa la lucha, cuando el premio es tan digno. - Bowen a Mariketa ~ Kresley Cole,
10:The poor soul sat singing by a sycamore tree. Sing all a green willow:
Her hand on her bosom, her head on her knee, Sing willow, willow, willow:
The fresh streams ran by her, and murmur'd her moans; Sing willow, willow, willow; Her salt tears fell from her, and soften'd the stones; Lay by these: Sing willow, willow, willow;
Prithee, hie thee; he'll come anon. ~ William Shakespeare,
11:PEOPLE The great gold apples of light Hang from the street's long bough Dripping their light On the faces that drift below, On the faces that drift and blow Down the night-time, out of sight In the wind's sad sough. The ripeness of these apples of night Distilling over me Makes sickening the white Ghost-flux of faces that hie Them endlessly, endlessly by Without meaning or reason why They ever should be. ~ Anonymous,
12:The Bee
Love, a Bee that lurk'd among
Roses saw not, and was stung:
Who for his hurt finger crying,
Running sometimes, sometimes flying,
Doth to his fair mother hie,
And O help, cries he, I die;
A wing'd snake hath bitten me,
Call'd by countrymen a Bee:
At which Venus, if such smart
A Bee's little sting impart,
How much greater is the pain,
They, whom thou hast hurt, sustain?
~ Anacreon,
13:Nix, you have to help me.”
“What’s put you all in a dither, werewolf?”
“You were right about everything, about the Hie, about me finding my mate. All your predictions came true—though you might have bloody told me exactly who had put a hex on me.”
She finally faced him. “I said you’d been ensorcelled, not enchanted, and everyone knew Mariketa wasn’t yet a sorceress.” She rolled her eyes. “Really, pet—duh?
Keep a rein on it. ~ Kresley Cole,
14:Hie!” it cried in a buzzing voice, like a thousand flies fluttering their wings in unison. “You! On our wavelength! Carry our message! It’s heavy, made of rocks!” “You aren’t real,” Sophia repeated like a mantra, shaking her head violently as she rummaged through the cluttered pantry. “You’re a hallucination, not real, no, nothing to see here.” “Apocalypso dancing! Sunday Sunday Sunday! You’ll want to cut your wrists with the whole knife, but you’ll only need the edge! ~ Craig Schaefer,
15:Song
Go talk to her, sweet flower,
To whom I fain would talk
Tell her I hour by hour
Pine on my own poor stalk.
Tell her that I should live
Not quite so sore distressed,
If she to you would give
A throne upon her breast.
Tell her that should she hie
To my parched plot to see
If I be dead, that I
No more should withered be.
If I were dead, her feet
My spirit would revive,
As may her bosom sweet
Keep you, sweet flower, alive.
~ Alfred Austin,
16:And I have no preference for where we would live. I’d go wherever you would be happy. Killing vampires? Fine. The Hie? Also acceptable—if I’m there with you.”
“Acceptable.” Is he joking? “The more I get to know you, the more I realize your being a vampire is only part of why I’m indifferent to you.”

Acceptable? As soon as he’d said it, even before her eyes flashed, he’d known that perhaps that wasn’t the best word to use with a daughter of gods. A fifth of any of his brothers’ charm. ~ Kresley Cole,
17:Do I look like the mastermind of this? I just do what I'm told. They tel me to arrest the foreign-born Jews in Paris, so I do it. They want the crowd separated - single men to Drancy, families to the Vet d'hie It's done. Point rifles at them and be prepared to shoot. The government wants all of France's foreign Jews sent east to work camps, and we're starting here.'
All of France? Isabelle felt the air rush out of her lungs. Operation Spring Wind. 'You mean this isn't just happening in Paris?'
'No. This is just the start. ~ Kristin Hannah,
18:Do I look like the mastermind of this? I just do what I'm told. They tel me to arrest the foreign-born Jews in Paris, so I do it. They want the crowd separated - single men to Drancy, families to the Vet d'hie Viola! It's done. Point rifles at them and be prepared to shoot. The government wants all of France's foreign Jews sent east to work camps, and we're starting here.'
All of France? Isabelle felt the air rush out of her lungs. Operation Spring Wind. 'You mean this isn't just happening in Paris?'
'No. This is just the start. ~ Kristin Hannah,
19:The White Pall Of Peace
Over the peaceful veldt,
Silently, snowflakes fall!
Silently, slow, unfelt,
Cover the Past with a pall!
Brave brother Boers, let us hie
To your and our brothers dead;
Over the spot where they lie
Tears, yours and ours, be shed!
Underneath turf, cross, and stone
Combat and discord be husht!
Blest be the heroes unknown,
Blest be their deeds and dust.
Now that the war-clamours cease,
And silently snowflakes fall,
Give we the kiss of Peace,
And one Flag be the Flag of us all!
~ Alfred Austin,
20:Dr. Carl Jung said: "During the past thirty years, people from all the civilized countries of the earth have consulted me. I have treated many hundreds of patients. Among all my patients in the second half of hie, that is to say, over thirty-five, there has not been one whose problem in the last resort was not that of finding a religious outlook on life. It is safe to say that every one of them fell ill because he had lost that which the living religions of every age have given to their followers, and none of them has been really healed who did not regain his religious outlook. ~ Dale Carnegie,
21:The Mushroom is the Elf of Plants
The Mushroom is the Elf of Plants At Evening, it is not
At Morning, in a Truffled Hut
It stop opon a Spot
As if it tarried always
And yet it's whole Career
Is shorter than a Snake's Delay And fleeter than a Tare 'Tis Vegetation's Juggler The Germ of Alibi Doth like a Bubble antedate
And like a Bubble, hie I feel as if the Grass was pleased
To have it intermit This surreptitious Scion
Of Summer's circumspect.
Had Nature any supple Face
Or could she one contemn Had Nature an Apostate That Mushroom - it is Him!
~ Emily Dickinson,
22:The Foreign Land
A woman is a foreign land,
Of which, though there he settle young,
A man will ne'er quite understand
The customs, politics, and tongue.
The foolish hie them post-haste through,
See fashions odd, and prospects fair,
Learn of the language, "How d'ye do,"
And go and brag they have been there.
The most for leave to trade apply,
For once, at Empire's seat, her heart,
Then get what knowledge ear and eye
Glean chancewise in the life-long mart.
And certain others, few and fit,
Attach them to the Court, and see
The Country's best, its accent hit,
And partly sound its polity.
~ Coventry Patmore,
23:Once a dream did weave a shade
O'er my angel-guarded bed,
That an emmet lost its way
Where on grass methought I lay.

Troubled, wildered, and forlorn,
Dark, benighted, travel-worn,
Over many a tangle spray,
All heart-broke, I heard her say:

'Oh my children! do they cry,
Do they hear their father sigh?
Now they look abroad to see,
Now return and weep for me.'

Pitying, I dropped a tear:
But I saw a glow-worm near,
Who replied, 'What wailing wight
Calls the watchman of the night?

'I am set to light the ground,
While the beetle goes his round:
Follow now the beetle's hum;
Little wanderer, hie thee home!

- "A Dream ~ William Blake,
24:Villanelle Of Acheron
By the pale marge of Acheron,
Me thinks we shall pass restfully,
Beyond the scope of any sun.
There all men hie them one by one,
Far from the stress of earth and sea,
By the pale marge of Acheron.
'Tis well when life and love is done,
'Tis very well at last to be,
Beyond the scope of any sun.
No busy voices there shall stun
Our ears: the stream flows silently
By the pale marge of Acheron.
There is the crown of labour won,
The sleep of immortality,
Beyond the scope of any sun.
Life, of thy gifts I will have none,
My queen is that Persephone,
By the pale marge of Acheron,
Beyond the scope of any sun.
~ Ernest Christopher Dowson,
25:Es gehört mehr Genie dazu, ein mittelmäßiges Kunstwerk zu würdigen, als ein vortreffliches. Schönheit und Wahrheit leuchten der menschlichen Natur in der allerersten Instanz ein; und so wie die erhabensten Sätze am Leichtesten zu verstehen sind (nur das Minutiöse ist schwer zu begreifen): so gefällt das Schöne leicht; nur das Mangelhafte und Manierirte genießt sich mit Mühe. (…) Wer also Schiller und Göthe lobt, der giebt mir dadurch noch gar nicht, wie er glaubt, den Beweis eines vorzüglichen und außerordentlichen Schönheitssinnes; wer aber mit Gellert und Kronegck hie und da zufrieden ist, der läßt mich, wenn er nur sonst in einer Rede Recht hat, vermuthen, daß er Verstand und Empfindungen, und zwar beide in einem seltenen Grade besitzt. ~ Heinrich von Kleist,
26:Glamis thou art, and Cawdor, and shalt be
What thou art promised. Yet do I fear thy nature:
It is too full o'the milk of human-kindness
To catch the nearest way. Thou wouldst be great,
Art not without ambition, but without
The illness should attend it. What thou wouldst highly
That wouldst thou holily, wouldst not play false,
And yet wouldst wrongly win. Thou'dst have, great        
     Glamis,
That which cries, 'Thus thou must do' if thou have it,
And that which rather thou dost fear to do
Than wishest should be undone. Hie thee hither
That I may pour my spirits in thine ear,
And chastise with the valour of my tongue
All that impedes thee from the golden round
Which fate and metaphysical aid doth seem
To have thee crowned withal. ~ William Shakespeare,
27:Any reason you didn’t tell me Myst married a general in the Forbearer army, more specifically a vampire?”
“Lookit, I didn’t want to distract you from your job,” Regin said. “This Hie is your Big Thing. And I know when I first found out, I was seriously, fucking, shrieking, distracted. I mean, I knew you would never get freaked out—well, at least, you wouldn’t used to—but I thought it would be prudent to just hold off a few days. It was my idea, not Myst’s.”
“This connection might have been nice to know in certain situations, Regin. For instance, that vampire in Antarctica that you almost killed is now our brother-in-law!”
“No way! Nikolai Wroth’s brother?” A pause. “But does that matter? Can’t we still kill him? I wouldn’t have told anyone if you wouldn’t have. What happens in the South Pole, stays in the— ~ Kresley Cole,
28:I came at her like a snake.
"I am fully done with other people telling me what to do with my history," I said. "My past made me who I am. There is no way to wipe it clean. I am the evidence. If you look at me and see track marks and too-skinny arms and hands that know how to hold a gun and a brain that is sharper and faster than yours, then that is not my problem. Do you hear me? I have regrets, and I have made mistakes, but I am who I am. I'm done pretending that I've wholly remade myself, that I'm going to ... to hie myself away in some lecture hall for the next four years to make you all comfortable." She was backed up against the door, now, her arms wrapped around herself, and I didn't care. "If you want to stop seeing it, you'll have to stop seeing me, and I am not going to disappear. ~ Brittany Cavallaro,
29:She tried to twist from his grip, but he held firm. Gods, she wanted to throw him across the cave—and with the same strength as when she’d pinned him earlier.
“What in the hell were you thinking to enter a competition like the Hie?” He gave her shoulders a jostle. “You knew what you were getting into, and you still signed up. You could have died!” he roared, shaking her hard.
She raised her hands to shove against his chest; he flew across the cavern, as though tossed against the far wall.
When he landed, he looked as dumbfounded as she felt. MacRieve was like a lightning rod for her powers. Whenever she wanted to use them against him, they worked perfectly.
As he made it back to his feet, an expression of such pure menace twisted his face that she thought he could kill her.
Fitting—since she was about to kill him. ~ Kresley Cole,
30:Brother Males and Shemales: Are you coming to the Health Bee?  It will be the livest Hop-to-it that this busy lil ole planet has ever see.  And it's going to be Practical.  We'll kiss out on all these glittering generalities and get messages from men as kin talk, so we can lug a think or two (2)home wid us. Luther Botts, the famous community-sing leader, will be there to put Wim an Wigor neverything into the program.  John F. Zeisser, M.A., M.D., nail the rest of the alphabet (part your hair Jack and look cute, the ladies will love you) will unlimber a coupla key-notes.  (On your tootsies, fellers, thar she blows!)  From time to time, if the brakes hold, we will, or shall in the infinitive, hie oursellufs from wherein we are apt to thither, and grab a lunch with Wild Wittles. Do it sound like a good show?  It do!  Barber, you're next.  Let's have those cards saying you're coming. This ~ Sinclair Lewis,
31:At its root, The Crucible is such a terrifying and illuminating piece of work not because it involves witches and because witches do not exist, but because it depicts the gradual victory of delirium over reason and of passion over truth. In the heat of a hysterical moment, a putatively civilized community elects to abandon the vital traditions that have been slowly built up over centuries and to hand over its institutions to the transient anxieties of an unruly and jealous mob. 'It were better that ten suspected witches should escape than one innocent person be condemned,' warned Increase Mather, a critic of the trials. 'Not on your life,' replied the crowd; for we have some evils to spike. Free expression? Damn you to hell. Presumption of innocence? Hie thee to a monastery. All that we have held dear? Abandon it now, for there are monsters at the gate, and they need to be destroyed post haste. ~ Charles C W Cooke,
32:Breaking The Day In Two
When from dawn till noon seems one long day,
And from noon till night another,
Oh, then should a little boy come from play,
And creep into the arms of his mother.
Snugly creep and fall asleep,
O come, my baby, do;
Creep into my lap, and with a nap,
We'll break the day in two.
When the shadows slant for afternoon,
When the midday meal is over;
When the winds have sung themselves into a swoon,
And the bees drone in the clover.
Then hie to me, hie, for a lullabyCome, my baby, do;
Creep into my lap, and with a nap
We'll break the day in two.
We'll break it in two with a crooning song,
With a soft and soothing number;
For the day has no right to be so long
And keep my baby from slumber.
Then rock-a-by, rock, may white dreams flock
Like angels over you;
Baby's gone, and the deed is done
We've broken the day in two.
~ Ella Wheeler Wilcox,
33:So fare thee well, poor devil of a Sub-Sub, whose commentator I am. Thou belongest to that hopeless, sallow tribe which no wine of this world will ever warm; and for whom even Pale Sherry would be too rosy-strong; but with whom one sometimes loves to sit, and feel poor-devilish, too; and grow convivial upon tears; and say to them bluntly, with full eyes and empty glasses, and in not altogether unpleasant sadness— Give it up, Sub-Subs! For by how much more pains ye take to please the world, by so much the more shall ye for ever go thankless! Would that I could clear out Hampton Court and the Tuileries for ye! But gulp down your tears and hie aloft to the royal-mast with your hearts; for your friends who have gone before are clearing out the seven-storied heavens, and making refugees of long pampered Gabriel, Michael, and Raphael, against your coming. Here ye strike but splintered hearts together—there, ye shall strike unsplinterable glasses! ~ Herman Melville,
34:A Silurian Holiday
'Tis Master Fitch, the editor;
He takes an holiday.
Now wherefore, venerable sir,
So resolutely gay?
He lifts his head, he laughs aloud,
Odzounds! 'tis drear to see!
'Because the Boodle-Scribbler crowd
Will soon be far from me.
'Full many a year I've striven well
To freeze the caitiffs out
By making this good town a Hell,
But still they hang about.
'They maken mouths and eke they grin
At the dollar limit game;
And they are holpen in that sin
By many a wicked dame.
'In sylvan bowers hence I'll dwell
My bruised mind to ease.
Farewell, ye urban scenes, farewell!
Hail, unfamiliar trees!'
Forth Master Fitch did bravely hie,
And all the country folk
Besought him that he come not nigh
The deadly poison oak!
He smiled a cheerful smile (the day
Was straightway overcast)
The poison oak along his way
Was blighted as he passed!
~ Ambrose Bierce,
35:Colder
He was six foot four, and forty-six
and even colder than he thought he was

James Thurber, The Thirteen Clocks
Not that I cared about the other woman.
Those perfumed breasts with hearts
of pure rock salt.
Lot's wivesall of them.
I didn't care
if they fondled him at parties,
eased him in at home
between a husband & a child,
sucked him dry
with vacuum cleaner kisses.
It was the coldness that I minded,
though he's warned me.
"I'm cold," He said- (as if that helped any).
But he was colder
than he thought he was.
Cold sex.
A woman has to die
& be exhumed
four times a week
to know the meaning of it.
His hips are razors
his pelvic bones are knives,
even his elbows could cut butter.
Cold flows from his mouth
like a cloud of carbon dioxide.
Hie penis is pure dry ice
which turns to smoke.
His face hands over my faceAn ice carving.
40
One of these days
he'll shatter
or
he'll melt.
~ Erica Jong,
36:Just A Woman
YOU ask me why I love her;
Not a charm can you discover!
Would you see
The heart that a shut rose is,
And whose beauty ne'er uncloses
Save for me?
She is not rich or clever,
But her speeches thrill me ever,
And with bliss
My heart her whisper flutters,
Though the wisest word she utters
Is a kiss.
All evil things have shunned her,
And with a wide-eyed wonder
Is she tasked,
What lavish god has given
In her earth so much of heaven
All unasked?
She has no gifts or graces,
But the gladness in her face is
Sought of kings;
She cannot chant a measure,
But her heart with a grave pleasure
Ever sings.
Her gown is of the whitest
But the hem is soiled the slightest:
Little worth,
She has no wings to fly with,
And she prefers to hie with
Me on earth.
There is no hint of heaven
Or glimpse of deep thought even
In her eyes;
She is warm and she is human,
Just a weak and wilful woman—
Not too wise.
Her thousand beauties singing,
I have not said how clinging
41
Are her arms;
But, not loved and not the lover
Dare you ever hope discover
Half her charms?
~ Arthur Henry Adams,
37:Mortal man-- shackled as it were in a tabernacle of clay; imprisoned on a single planet that is itself but a speck of dust in an endless universe; bound by time and space, and living for only a few brief moments-- mortal man, a spirit son of God, dwells in the depths of ignorance, away from his Father, without a knowledge of eternal things. We are born, we live, we die, and in the process we are privileged-- some of us-- to receive a few little glimmerings of eternal truth by revelation. And there are few among us, even in sober moments, who ponder the wonders of eternity and seek to know what lies beyond the ken of humankind. What of creation itself, of worlds without number, all inhabited, all crowned with an infinite variety of life? How did Gods begin to be, and whence came the order and system in a universe whose outer limits we shall never see? How little we know of preexistence, both ours and that of all forms of life; or of death and the world of waiting spirits; or of the resurrection which raises sleeping dust to glorious life. What are Abraham, Isaac, and Jacob doing today? How can Moroni hie to Kolob in the twinkling of an eye? Where are Annas and Caiaphas and Pilate, and what kind of a life are they living? How little we know about creation, about redemption, about immortal glory. ~ Bruce R McConkie,
38:The Chestnut Casts His Flambeaux
The chestnut casts his flambeaux, and the flowers
Stream from the hawthorn on the wind away,
The doors clap to, the pane is blind with showers.
Pass me the can, lad; there's an end of May.
There's one spoilt spring to scant our mortal lot,
One season ruined of your little store.
May will be fine next year as like as not:
But ay, but then we shall be twenty-four.
We for a certainty are not the first
Have sat in taverns while the tempest hurled
Their hopeful plans to emptiness, and cursed
Whatever brute and blackguard made the world.
It is in truth iniquity on high
To cheat our sentenced souls of aught they crave,
And mar the merriment as you and I
Fare on our long fool's-errand to the grave.
Iniquity it is; but pass the can.
My lad, no pair of kings our mothers bore;
Our only portion is the estate of man:
We want the moon, but we shall get no more.
If here to-day the cloud of thunder lours
To-morrow it will hie on far behests;
The flesh will grieve on other bones than ours
Soon, and the soul will mourn in other breasts.
The troubles of our proud and angry dust
Are from eternity, and shall not fail.
Bear them we can, and if we can we must.
Shoulder the sky, my lad, and drink your ale.
~ Alfred Edward Housman,
39:The Laird Of Waristoun
Down by yon garden green,
Sae merrily as she gaes;
She has twa weel-made feet,
And she trips upon her taes.
She has twa weel-made feet;
Far better is her hand;
She's as jimp in the middle
As ony willow wand.
'Gif ye will do my bidding,
At my bidding for to be,
It's I will make you lady
Of a' the lands you see.'
*****
He spak a word in jest;
Her answer was na good;
He threw a plate at her face,
Made it a' gush out o' blood.
She wasna frae her chamber
A step but barely three,
When up and at her richt hand
There stood Man's Enemy.
'Gif ye will do my bidding,
At my bidding for to be,
I'll learn you a wile,
Avenged for to be.'
The foul thief knotted the tether;
She lifted his head on hie;
The nourice drew the knot
That gar'd lord Waristoun die.
Then word is gane to Leith,
Also to Edinburgh town
224
That the lady had kill'd the laird,
The laird o' Waristoun.
*****
Tak aff, tak aff my hood
But lat my petticoat be;
Pat my mantle o'er my head;
For the fire I downa see.
Now, a' ye gentle maids,
Tak warning now by me,
And never marry ane
But wha pleases your e'e.
'For he married me for love,
But I married him for fee;
And sae brak out the feud
That gar'd my dearie die.'
~ Andrew Lang,
40:Corydon's Farewell To Phillis
Farewell, dear love; since thou wilt needs be gone,
Mine eyes do shew, my life is almost done.
Nay I will never die, so long as I can spie
There be many mo, though that she doe goe,
There be many mo, I fear not:
Why then let her goe, I care not.
Farewell, farewell; since this I find is true,
I will not spend more time in wooing you;
But I will seek elsewhere, if I may find love there.
Shall I bid her goe? what and if I doe?
Shall I bid her goe and spare not?
O no, no, no, I dare not.
Ten thousand times farewell; - yet stay a while: Sweet, kiss me once; sweet kisses time beguile.
I have no power to move. How now am I in love?
Wilt thou needs be gone? Go then, all is one.
Wilt thou needs be gone? Oh, hie thee!
Nay stay, and do no more deny me.
Once more adieu, I see loath to depart
Bids oft adieu to her, that holds my heart.
But seeing I must love thy love, which I did choose,
Goe thy way for me, since that may not be.
Goe thy ways for me. But whither?
Goe, oh, but where I may come thither.
What shall I doe? my love is now departed.
She is as fair, as she is cruel-hearted.
She would not be intreated, with prayers oft repeated;
If she come no more, shall I die therefore?
If she come no more, what care I?
Faith, let her goe, or come, or tarry.
~ Anonymous Olde English,
41:Over the hill and over the dale,
And over the bourn to Dawlish--
Where gingerbread wives have a scanty sale
And gingerbread nuts are smallish.
-------------
Rantipole Betty she ran down a hill

And kicked up her petticoats fairly;

Says I I'll be Jack if you will be Gill--

So she sat on the grass debonairly.

Here's somebody coming, here's somebody coming!
Says I 'tis the wind at a parley;
So without any fuss any hawing and humming
She lay on the grass debonairly.

Here's somebody here and here's somebody there!
Says I hold your tongue you young Gipsey;
So she held her tongue and lay plump and fair
And dead as a Venus tipsy.

O who wouldn't hie to Dawlish fair,
O who wouldn't stop in a Meadow,
O who would not rumple the daisies there
And make the wild fern for a bed do!
'This scrap occurs in a letter to James Rice, written from Teignmouth on the 25th of March, 1818, and published by Lord Houghton in the first volume of the Life, Letters &c. (1848). Keats closes his letter with, "I went yesterday to Dawlish fair," and this quatrain. The hilly walk to Dawlish is recorded with topographical accuracy. Whether the rest is observation (as is more probable) mere rhyme, I cannot say.'
~ Poetical Works of John Keats, ed. H. Buxton Forman, Crowell publ. 1895. by owner. provided at no charge for educational purposes
~ John Keats, Dawlish Fair
,
42:Francois Villon
If I were Francois Villon and Francois Villon I,
What would it matter to me how the time might drag or fly?
_He_ would in sweaty anguish toil the days and night away,
And still not keep the prowling, growling, howling wolf at bay!
But, with my valiant bottle and my frouzy brevet-bride,
And my score of loyal cut-throats standing guard for me outside,
What worry of the morrow would provoke a casual sigh
If I were Francois Villon and Francois Villon I?
If I were Francois Villon and Francois Villon I,
To yonder gloomy boulevard at midnight I would hie;
'Stop, stranger! and deliver your possessions, ere you feel
The mettle of my bludgeon or the temper of my steel!'
He should give me gold and diamonds, his snuffbox and his cane-'Now back, my boon companions, to our brothel with our gain!'
And, back within that brothel, how the bottles they would fly,
If I were Francois Villon and Francois Villon I!
If I were Francois Villon and Francois Villon I,
We both would mock the gibbet which the law has lifted high;
_He_ in his meager, shabby home, _I_ in my roaring den-He with his babes around him, _I_ with my hunted men!
His virtue be his bulwark--my genius should be mine!-'Go fetch my pen, sweet Margot, and a jorum of your wine!'
*****
So would one vainly plod, and one win immortality-If I were Francois Villon and Francois Villon I!
~ Eugene Field,
43:Is it the Eternal Triune, is it He
Who dares arrest the wheels of destiny
And plunge me in the lowest Hell of Hells?
Will not the lightning's blast destroy my frame?
Will not steel drink the blood-life where it swells?
Nolet me hie where dark Destruction dwells,
To rouse her from her deeply caverned lair,
And, taunting her cursed sluggishness to ire,
Light long Oblivion's death-torch at its flame
And calmly mount Annihilation's pyre.
Tyrant of Earth! pale Misery's jackal Thou!
Are there no stores of vengeful violent fate
Within the magazines of Thy fierce hate?
No poison in the clouds to bathe a brow
That lowers on Thee with desperate contempt?
Where is the noonday Pestilence that slew
The myriad sons of Israel's favoured nation?
Where the destroying Minister that flew
Pouring the fiery tide of desolation
Upon the leagued Assyrian's attempt?
Where the dark Earthquake-daemon who engorged
At the dread word Korah's unconscious crew?
Or the Angel's two-edged sword of fire that urged
Our primal parents from their bower of bliss
(Reared by Thine hand) for errors not their own
By Thine omniscient mind foredoomed, foreknown?
Yes! I would court a ruin such as this,
Almighty Tyrant! and give thanks to Thee--
Drink deeplydrain the cup of hate; remit this--I may die.
Published (from the Esdaile manuscript book) by Bertram Dobell, 1887.
~ Percy Bysshe Shelley, The Wandering Jews Soliloquy
,
44:An Invitation To Maecenas
Dear, noble friend! a virgin cask
Of wine solicits your attention;
And roses fair, to deck your hair,
And things too numerous to mention.
So tear yourself awhile away
From urban turmoil, pride, and splendor,
And deign to share what humble fare
And sumptuous fellowship I tender.
The sweet content retirement brings
Smoothes out the ruffled front of kings.
The evil planets have combined
To make the weather hot and hotter;
By parboiled streams the shepherd dreams
Vainly of ice-cream soda-water.
And meanwhile you, defying heat,
With patriotic ardor ponder
On what old Rome essays at home,
And what her heathen do out yonder.
Maecenas, no such vain alarm
Disturbs the quiet of this farm!
God in His providence obscures
The goal beyond this vale of sorrow,
And smiles at men in pity when
They seek to penetrate the morrow.
With faith that all is for the best,
Let's bear what burdens are presented,
That we shall say, let come what may,
'We die, as we have lived, contented!
Ours is to-day; God's is the rest,-He doth ordain who knoweth best.'
Dame Fortune plays me many a prank.
When she is kind, oh, how I go it!
But if again she's harsh,--why, then
I am a very proper poet!
When favoring gales bring in my ships,
I hie to Rome and live in clover;
48
Elsewise I steer my skiff out here,
And anchor till the storm blows over.
Compulsory virtue is the charm
Of life upon the Sabine farm!
~ Eugene Field,
45:Alle Zattere
Only to live, only to be
In Venice, is enough for me.
To be a beggar, and to lie
At home beneath the equal sky,
To feel the sun, to drink the night,
Had been enough for my delight;
Happy because the sun allowed
The luxury of being proud
Not to some only; but to all
The right to lie along the wall.
Here my ambition dies; I ask
No more than some half-idle task,
To be done idly, and to fill
Some gaps of leisure when I will.
I care not if the world forget
That it was ever in my debt;
I care not where its prizes fall;
I long for nothing, having all.
The sun each morning, on his way,
Calls for me at the Zattere;
I wake and greet him, I go out,
Meet him, and follow him about;
We spend the day together, he
Goes to bed early; as for me,
I make the moon my mistress, prove
Constant to my inconstant love.
For she is coy with me, will hie
To my arms amorously, and fly
Ere I have kissed her; ah! but she,
She it is, to eternity,
I adore only; and her smile
Bewilders the enchanted isle
To more celestial magic, glows
At once the crystal and the rose.
The crazy lover of the moon,
I hold her, on the still lagoon,
Sometimes I hold her in my arms;
'Tis her cold silver kiss that warms
10
My blood to singing, and puts fire
Into the heart of my desire.
And all desire in Venice dies
To such diviner lunacies.
Life dreams itself: the world goes on,
Oblivious, in oblivion;
Life dreams itself, contents to keep
Happy immortality, in sleep.
~ Arthur Symons,
46:The Bonnie House O' Airly
It fell on a day, and a bonnie summer day,
When the corn grew green and yellow,
That there fell out a great dispute
Between Argyle and Airly.
The Duke o' Montrose has written to Argyle
To come in the morning early,
An' lead in his men, by the back O' Dunkeld,
To plunder the bonnie house o' Airly.
The lady look'd o'er her window sae hie,
And O but she looked weary!
And there she espied the great Argyle
Come to plunder the bonnie house o' Airly.
'Come down, come down, Lady Margaret,' he says,
'Come down and kiss me fairly,
Or before the morning clear daylight,
I'll no leave a standing stane in Airly.'
'I wadna kiss thee, great Argyle,
I wadna kiss thee fairly,
I wadna kiss thee, great Argyle,
Gin you shouldna leave a standing stane Airly.'
He has ta'en her by the middle sae sma',
Says, 'Lady, where is your drury?'
'It's up and down by the bonnie burn side,
Amang the planting of Airly.'
They sought it up, they sought it down,
They sought it late and early,
And found it in the bonnie balm-tree,
That shines on the bowling-green o' Airly,
He has ta'en her by the left shoulder,
And O but she grat sairly,
And led her down to yon green bank,
Till he plundered the bonnie house o' Airly.
202
'O it's I hae seven braw sons,' she says,
'And the youngest ne'er saw his daddie,
And altho' I had as mony mae,
I wad gie them a' to Charlie.
'But gin my good lord had been at hame,
As this night he is wi' Charlie,
There durst na a Campbell in a' the west
Hae plundered the bonnie house o' Airly.
~ Andrew Lang,
47:Wilt thou be gone? it is not yet near day:
It was the nightingale, and not the lark,
That pierc'd the fearful hollow of thine ear;
Nightly she sings on yon pomegranate tree:
Believe me, love, it was the nightingale.

Rom. It was the lark, the herald of the morn,
No nightingale: look, love, what envious streaks
Do lace the severing clouds in yonder east:
Night's candles are burnt out, and jocund day
Stands tiptoe on the misty mountain tops:

I must be gone and live, or stay and die.

Jul. Yon light is not daylight, I know it, I:
It is some meteor that the sun exhales,
To be to thee this night a torch-bearer,
And light thee on thy way to Mantua:
Therefore stay yet; thou need'st not to be gone,

Rom. Let me be ta'en,, let me be put to death;
I am content, so thou wilt have it so.
I'll say yon grey is not the morning's eye,
'T is but the pale reflex of Cynthia's brow;

Nor that is not the lark, whose notes do beat
The vaulty heaven so high above our heads:
I have more care to stay than will to go:
Come, death, and welcome! Juliet wills it so,
How is't my soul? let's talk; it is not day.

Jul. It is, it is; hie hence, be gone, away!
It is the lark that sings so out of tune,
Straining harsh discords and unpleasing sharps.
Some say the lark makes sweet division;
This doth not so, for she divideth us:

Some say the lark and loathed toad change eyes;
O! now I would they had changed voices too,
Since arm from arm that voice doth us affray,
Hunting thee hence with hunt's up to the day.
O! now be gone; more light and light it grows.

Rom. More light and light; more dark and dark our woes. ~ William Shakespeare,
48:I'll fix things up with George soon as she gets here," Anthony mumbled. "You may depend upon it."
"Oh,I know you will, but you'll have to hie yourself back to London to do so, since she ain't coming here. Didn't want to inflict her dour mood on the festivities, so decided it ould be best to absent herself."
Anthony looked appalled now and complained, "You didn't say she was that mad."
"Didn't I? Think you're wearing that black eye just because she's a mite annoyed?"
"That will do," Jason said sternly. "This entire situation is intolerable.And frankly, I find it beyond amazing that you have both utterly lost your finesse in dealing ith women since you married."
That,of course, hit quite below the belt where these two ex[rakes were concerned. "Ouch," James muttered, then in his own defense, "American women are an exception to any known rule, and bloody stubbron besides."
"So are Scots,for that matter," Anthony added. "They just don't behave like normal Enlgishwomen,Jason,indeed they don't."
"Regardless.You know my feelings on the entire family gathering here for Christmas.This is not the time for anyone in the family to be harboring any ill will of any sort.You both should have patched this up before the holidays began. See that you do so immediately, if you both have to return to London to do so."
Having said his peace, Jason headed for the door to leave his brothers to mull over their conduct,or rather, misconduct, but added before he left, "You both look like bloody panda bears.D'you have any idea what kind of example that sets for the children?"
"Panda bears indeed," Anthony snorted as soon as the door closed.
James looked up to reply drolly, "Least the roof is still intact. ~ Johanna Lindsey,
49:Lost
Sweet lark! that, bedded in the tangled grass,
Protractest dewy slumbers, wake, arise!
The brightest moments of the morning passThou shouldst be up, and carolling in the skies.
Go up! go up! and melt into the blue,
And to heaven's veil on wings of song repair;
But, ere thou dost descend to earth, peep through,
And see if She be there.
Sweet stockdove! cooing in the flushing wood,
On one green bough brooding till morn hath died,
Oh, leave the perch where thou too long hast stood,
And with strong wings flutter the leaves aside!
Fly on, fly on, past feathery copse, nor stay
Till thou hast skimmed o'er all the woodlands fair!
And when thou hast, then speeding back thy way,
Tell me if She be there.
Sweet breeze! that, wearied with the heat of noon,
Upon a bank of daffodils didst die,
Oh, if thou lov'st me, quit thy perfumed swoon,
And, all refreshed, hither and thither hie.
Traverse the glades where browse the dappled deer,
Thrid the deep dells where none but thou mayst dare;
And then, sweet breeze, returning, to my ear
Whisper if She be there.
Sweet rivulet! running far too fast to stay,
Yet hear my plaint, e'en as thou rollest on!
I am alone-alone-both night and day,
For she I love was with me, and is gone.
Oh, shouldst thou find her on the golden beach
Whither thou speedest ocean's joys to share,
Remount thy course, despite what sophists teach,
And tell me She is there.
Not there! Nor there! Not in the far-off sky,
Close-keeping woods, or by the shining sea!
When lark, dove, breeze, and rivulet vainly try
340
To find my sweet-oh, where then may she be?
Hath she then left me-me she vowed so dear,
And she whose shadow dusks all other charms?
O foolish messengers! Look, look! She's here,
Enfolded in my arms!
~ Alfred Austin,
50:The Island Of Endless Play
Said Willie to Tom 'Let us hie away
To the wonderful Island of Endless Play.
It lies off the border of 'No School Land'
And abounds with pleasures, I understand.
There boys go swimming whenever they please
In a lovely river right under the trees.
And marbles are free, no one has to buy;
And kites of all sizes are ready to fly.
We sail down the Isthmus of Idle Delight,
We sail and we sail for a day and a night.
And then if favored by billows and breeze
We land in the harbor of Do-as-you-please.
And their lies the Island of Endless Play
With no one to say to us Must or Nay.
Books are not known in that land so fair,
Teachers are stoned if they set foot there.
Hurrah for the Island so glad and free,
That is the country for you and me.'
So away went Willie and Tom together
On a pleasure boat, in the lazy weather,
And they sailed in the teeth of a friendly breeze
Right into the harbor of 'Do-as-you-please!'
Where boats and tackle and marbles and kites
Were waiting them there in this Land of Delights.
They dwelt on the Island of Endless Play
For five long years; then one sad day
A strange dark ship sailed up to the strand,
And 'Ho! for the voyage to Stupid Land.'
The Captain cried with a terrible noise
603
As he seized the frightened and struggling boys,
And threw them into the dark Ship's hold,
And off and away sailed the Captain bold.
They vainly begged him to let them out,
He answered only with scoff and shout.
'Boys that don't study or work,' said he,
'Must sail one day down the Ignorant Sea
To Stupid Land by the No-Book strait,
With Captain Time on the Pitiless Fate.'
Then he let out the sails and away went the three,
Over the waters of Ignorant Sea.
Out and away to Stupid Land,
And they live there yet, I understand.
And there's where every one goes, they say,
Who seeks the Island of Endless Play.
~ Ella Wheeler Wilcox,
51:Before his lion-court,
Impatient for the sport,
King Francis sat one day;
The peers of his realm sat around,
And in balcony high from the ground
Sat the ladies in beauteous array.

And when with his finger he beckoned,
The gate opened wide in a second,
And in, with deliberate tread,
Enters a lion dread,
And looks around
Yet utters no sound;
Then long he yawns
And shakes his mane,
And, stretching each limb,
Down lies he again.

Again signs the king,
The next gate open flies,
And, lo! with a wild spring,
A tiger out hies.
When the lion he sees, loudly roars he about,
And a terrible circle his tail traces out.
Protruding his tongue, past the lion he walks,
And, snarling with rage, round him warily stalks:
Then, growling anew,
On one side lies down too.

Again signs the king,
And two gates open fly,
And, lo! with one spring,
Two leopards out hie.
On the tiger they rush, for the fight nothing loth,
But he with his paws seizes hold of them both.
And the lion, with roaring, gets up,then all's still;
The fierce beasts stalk around, madly thirsting to kill.

From the balcony raised high above
A fair hand lets fall down a glove
Into the lists, where 'tis seen
The lion and tiger between.

To the knight, Sir Delorges, in tone of jest,
Then speaks young Cunigund fair;
"Sir Knight, if the love that thou feel'st in thy breast
Is as warm as thou'rt wont at each moment to swear,
Pick up, I pray thee, the glove that lies there!"

And the knight, in a moment, with dauntless tread,
Jumps into the lists, nor seeks to linger,
And, from out the midst of those monsters dread,
Picks up the glove with a daring finger.

And the knights and ladies of high degree
With wonder and horror the action see,
While he quietly brings in his hand the glove,
The praise of his courage each mouth employs;
Meanwhile, with a tender look of love,
The promise to him of coming joys,
Fair Cunigund welcomes him back to his place.
But he threw the glove point-blank in her face:
"Lady, no thanks from thee I'll receive!"
And that selfsame hour he took his leave.
~ Friedrich Schiller, The Glove - A Tale
,
52:Farewell To Spring
I saw this morning, with a sudden smart,
Spring preparing to depart.
I know her well and so I told her all my heart.
``Why did you, Spring, your coming so delay,
If, now here, you cannot stay?
You win my love and then unloving pass away.
``We waited, waited, O so long, so long,
Just to hear the ousel's song.
To-morrow 'twill be hushed, to-day that is so strong.
``Day after day, and dawn again on dawn,
Winter's shroud was on the lawn,
So still, so smooth, we thought 'twould never be withdrawn.
`Now that at last your welcome mimic snow
Doth upon the hawthorn blow,
It bides not on the bough, but melts before we know.
``Scarce hath the primrose o'er the sordid mould
Lavished treasure, than behold!
Our wealth of simple joy is robbed of all its gold.
``When to the woods we hie with feet of mirth,
Now the hyacinths have birth,
Swiftly the blue of Heaven fades from the face of earth.
``You with dry gusts and unrelenting wrack
Kept the liquid cuckoo back.
Now, even ere he goes, he turneth hoarse, alack!
``When, in the long warm nights of June,
Nightingales have got their tune,
Their sweet woe dies, and we are beggared of the boon.
``First drops the bloom, then darkens the green leaf;
Everything in life is brief,
Save autumn's deepening gloom and winter's changeless grief.''
228
Then with a smile thus answered me the Spring:
``To my voice and flight you cling,
For I, before I perch, again am on the wing.
``With you were I the whole year round to stay,
'Twould be you that went away,
Your love made fickle by monotony of May.
``Love cannot live save upon love beyond.
Leaving you, I keep you fond,
Not letting you despair, but making you despond.
`Farewell, and love me still, my lover dear,
Love me till another year,
And you, if you be true, again will find me here.''
Then darker, deeper, waxed the woods; the ground
Flowerless turned and then embrowned;
And less was of sweet scent, and less was of sweet sound.
Mute was the mavis, moulted was the thorn,
Meads were cut, and lambs were shorn,
And I by Spring was left forsaken and forlorn.
Forlorn, forsaken, shall I be until
Primrose peep and throstle shrill,
And in the orchard gleam the outriding daffodil.
Then shall I know that Spring among the trees
Hiding is, and that the breeze
Anew will fling abroad odours and melodies.
~ Alfred Austin,
53:So are you planning on dressing me in addition to everything else?” she asked once they’d cleared a challenging rise.
“I planned to pack as much as I could this morning, so you could sleep later,” he lowered his voice, “or take care of what went unfinished last night.” He’d amazed himself by behaving so unselfishly as that. Her unfulfilled desire made it more likely that he’d get her into bed with him, and yet, he couldn’t stand to think of her suffering. “I was attempting to be considerate. Though I’ve little experience with it.”
“I’m not talking to you about this. I’m just not.
“I can feel your need as strong as my own.”
“Maybe I do have these needs—doesn’t mean you’re the one I’ll choose to help me work them out.” Her gaze drifted to Cade, who was greedily chugging water.
His voice low and seething, Bowe said, “You regard him with an appraising eye one more time, Mariketa, and you’re going to get that demon killed. All he wants is to ‘attempt’ you. Do you ken what that means?”
“In fact, I do ken what it means. In the throes, you know. One of my boyfriends was a demon.”
“Boyfriends?” He frowned. “You mean lovers. How bloody many have you had?” He stopped. “Are you free with yourself, then? With other males? Because that’ll be ending—”
“What’d you think?” she asked over her shoulder. “That I was a virgin?”
“You’re only twenty-three,” he said, sounding very stodgy, even to himself. “And I try no’ to think of any male before me. But if you were no’ an innocent, then I’d hoped it would have been once, in the dark, with a ham-handed human who was so bad you had to stifle a yawn or fight against laughing.”
She shrugged. “I’m sure the number of notches in my bedpost can’t compare to yours.”
“Aye, but I’m twelve hundred years old! Even if I had one female a year, you’d understand how they could accumulate.”
“Well, I am young.” Just as he felt a flicker of ease, she murmured in a sexy voice, “But, baby, I’ve been busy.
His fists clenched.
“Jealous?”
She probably wouldn’t think he’d admit to it, but in a low tone, he said, “Aye, I envy any man that’s had his hands on you.” She gave him an enigmatic, studying expression. “Now, if I guess the number you’ve taken into your bed, then you’ll tell me if I’m right.”
She hastily faced forward once more. “Not playing. Get bent.”
He narrowed his eyes. “One. You’ve had one.” Her shoulders stiffened barely perceptibly, and he wanted to sag with relief.
“Because any male worthy of you would kill a rival who tried to steal you from him. I’m guessing the demon was your first and last. And how did you get him to let you go, then?”
“What if I told you I was still seeing him?”
Bowen shook his head. “No’ considering the way you were with me that first night. Besides, if he allowed you to enter the Hie without being there to guard you, he does no’ deserve you. When we return, I’ll kill him on principle. ~ Kresley Cole,
54:Beowulf (Episode 19)
THEN sank they to sleep. With sorrow one bought
his rest of the evening, -- as ofttime had happened
when Grendel guarded that golden hall,
evil wrought, till his end drew nigh,
slaughter for sins. 'Twas seen and told
how an avenger survived the fiend,
as was learned afar. The livelong time
after that grim fight, Grendel's mother,
monster of women, mourned her woe.
She was doomed to dwell in the dreary waters,
cold sea-courses, since Cain cut down
with edge of the sword his only brother,
his father's offspring: outlawed he fled,
marked with murder, from men's delights
warded the wilds. -- There woke from him
such fate-sent ghosts as Grendel, who,
war-wolf horrid, at Heorot found
a warrior watching and waiting the fray,
with whom the grisly one grappled amain.
But the man remembered his mighty power,
the glorious gift that God had sent him,
in his Maker's mercy put his trust
for comfort and help: so he conquered the foe,
felled the fiend, who fled abject,
reft of joy, to the realms of death,
mankind's foe. And his mother now,
gloomy and grim, would go that quest
of sorrow, the death of her son to avenge.
To Heorot came she, where helmeted Danes
slept in the hall. Too soon came back
old ills of the earls, when in she burst,
the mother of Grendel. Less grim, though, that terror,
e'en as terror of woman in war is less,
might of maid, than of men in arms
when, hammer-forged, the falchion hard,
sword gore-stained, through swine of the helm,
crested, with keen blade carves amain.
Then was in hall the hard-edge drawn,
the swords on the settles, and shields a-many
124
firm held in hand: nor helmet minded
nor harness of mail, whom that horror seized.
Haste was hers; she would hie afar
and save her life when the liegemen saw her.
Yet a single atheling up she seized
fast and firm, as she fled to the moor.
He was for Hrothgar of heroes the dearest,
of trusty vassals betwixt the seas,
whom she killed on his couch, a clansman famous,
in battle brave. -- Nor was Beowulf there;
another house had been held apart,
after giving of gold, for the Geat renowned. -Uproar filled Heorot; the hand all had viewed,
blood-flecked, she bore with her; bale was returned,
dole in the dwellings: 'twas dire exchange
where Dane and Geat were doomed to give
the lives of loved ones. Long-tried king,
the hoary hero, at heart was sad
when he knew his noble no more lived,
and dead indeed was his dearest thane.
To his bower was Beowulf brought in haste,
dauntless victor. As daylight broke,
along with his earls the atheling lord,
with his clansmen, came where the king abode
waiting to see if the Wielder-of-All
would turn this tale of trouble and woe.
Strode o'er floor the famed-in-strife,
with his hand-companions, -- the hall resounded, -wishing to greet the wise old king,
Ingwines' lord; he asked if the night
had passed in peace to the prince's mind.
~ Anonymous Olde English,
55:The Legend Of King Arthur
Of Brutus' blood, in Brittaine borne,
King Arthur I am to name;
Through Christendome and Heathynesse
Well knowne is my worthy fame.
In Jesus Christ I doe beleeve;
I am a Christyan bore;
The Father, Sone, and Holy Gost,
One God, I doe adore.
In the four hundred ninetieth yeere,
Oer Brittaine I did rayne,
After my Savior Christ his byrth,
What time I did maintaine
The fellowshipp of the Table Round,
Soe famous in those dayes;
Whereatt a hundred noble knights
And thirty sat alwayes:
Who for their deeds and martiall feates,
As bookes done yett record,
Amongst all other nations
Wer feared through the world
And in the castle of Tyntagill
King Uther mee begate,
Of Agyana, a bewtyous ladye,
And come of hie estate.
And when I was fifteen yeere old,
Then was I crowned kinge:
All Brittaine, that was att an upròre,
I did to quiett bringe;
And drove the Saxons from the realme,
Who had opprest this land;
All Scotland then, throughe manly feates,
I conquered with my hand.
940
Ireland, Denmarke, Norwaye,
These countryes wan I all;
Iseland, Gotheland, and Swetheland;
And made their kings my thrall.
I conquered all Gallya,
That now is called France;
And slew the hardye Froll in feild,
My honor to advance.
And the ugly gyant Dynabus,
Soe terrible to vewe,
That in Saint Barnards mount did lye,
By force of armes I slew.
And Lucyus, the emperour of Rome,
I brought to deadly wracke;
And a thousand more of noble knightes
For feare did turne their backe.
Five kinges of paynims I did kill
Amidst that bloody strife;
Besides the Grecian emperour,
Who alsoe lost his liffe.
Whose carcasse I did send to Rome,
Cladd poorlye on a beere;
And afterward I past Mount-Joye
The next approaching yeere.
Then I came to Rome, where I was mett
Right as a conquerour,
And by all the cardinalls solempnelye
I was crowned an emperour.
One winter there I made abode,
Then word to mee was brought,
How Mordred had oppressd the crowne,
What treason he had wrought
Att home in Brittaine with my queene:
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Therfore I came with speede
To Brittaine backe, with all my power,
To quitt that traiterous deede;
And soone at Sandwiche I arrivde,
Where Mordred me withstoode:
But yett at last I landed there,
With effusion of much blood.
For there my nephew Sir Gawaine dyed,
Being wounded in that sore
The whiche Sir Launcelot in fight
Had given him before.
Then chased I Mordered away,
Who fledd to London right,
From London to Winchester, and
To Cornwalle tooke his flyght.
And still I him pursued with speed,
Till at the last wee mett;
Wherby an appointed day of fight
Was there agreed and set:
Where we did fight, of mortal life
Eche other to deprive,
Till of a hundred thousand men
Scarce one was left alive.
There all the noble chivalrye
Of Brittaine took their end.
O see how fickle is their state
That doe on fates depend!
There all the traiterous men were slaine,
Not one escapte away;
And there dyed all my vallyant knightes.
Alas! that woefull day!
Two and twenty yeere I ware the crowne
In honor and great fame,
And thus by death was suddenlye
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Deprived of the same.
~ Anonymous Olde English,
56:My dear Countess,” a fluting voice said at my right ear, and Lady Tamara’s soft hand slid along my arm, guiding me toward the lowest tier near the fireplace. Several people moved away, and we sank down onto the cushions there. Tamara gestured to one of the hovering foot-servants, and two glasses of wine were instantly brought. “Did I not predict that you would show us the way at the races as well?”
“I won only once,” I said, fighting against embarrassment.
Deric was grinning. “Beat me,” he said. “Nearly beat Renna.”
“I had the best horse,” I countered.
For a moment the conversation turned from me to the races the week before. It had been a sudden thing, arranged on the first really nice day we’d had, and though the course was purported to be rough, I had found it much easier than riding mountain trails.
As Deric described the last obstacles of the race in which I had beaten him, I saw the shy red-haired Lord Geral listening with a kind of ardent expression in his eyes. He was another who often sought me out for dances but rarely spoke otherwise. Might my rose and ring have come from him?
Tamara’s voice recalled my attention “…the way with swords as well, dear Countess?”
I glanced at her, sipping at my wine as I mentally reached for the subject.
“It transpires,” Tamara said with a glinting smile, “that our sharpest wits are also experts at the duel. Almost am I willing to rise at dawn, just to observe you at the cut and the thrust.”
I opened my mouth to disclaim any great prowess with the sword, then realized that I’d walk right into her little verbal trap if I did so. Now, maybe I’m not any kind of a sharp wit, but I wasn’t going to hand myself over for trimming so easily. So I just smiled and sipped at my wine.
Fialma’s faint, die-away voice was just audible on Tamara’s other side. “Tamara, my love, that is not dueling, but mere swordplay.”
Tamara’s blue eyes rounded with perplexity. “True, true, I had forgotten.” She smiled suddenly, her fan waving slowly in query mode. “An academic question: Is it a real duel when one is favored by the opponent?”
Fialma said, “Is it a real contest, say, in a race when the better rider does not ride?” She turned her thin smile to Shevraeth. “Your grace?”
The Marquis bowed slightly, his hands at an oblique angle. “If a stake is won,” he said, “it is a race. If the point draws blood, it is a duel.”
A murmur of appreciative laughter met this, and Fialma sighed ever so slightly. “You honor us,” she murmured, sweeping her fan gracefully in the half circle of Intimate Confidence, “with your liberality…” She seated herself at the other side of the fireplace and began a low-voiced conversation with Lady Dara, the heir to a northern duchy.
Just beyond Fialma’s waving fan, Lord Flauvic’s metal-gold eyes lifted from my face to Shevraeth’s to Tamara’s, then back to me.
What had I missed? Nee’s cheeks were glowing, but that could have been her proximity to the fire.
Branaric spoke then, saluting Shevraeth with his wineglass. “Duel or dabble, I’d hie me to those practices, except I just can’t stomach rough work at dawn. Now, make them at noon, and I’m your man!”
More laughter greeted this, and Bran turned to Flauvic. “How about you? Join me in agitating for a decent time?”
Lord Flauvic also had a fan, but he had not opened it. Holding it horizontally between his fingers in the mode of the neutral observer, he said, “Not at any time, Tlanth. You will forgive me if I am forced to admit that I am much too lazy? ~ Sherwood Smith,
57:The Angel In The House. Book Ii. Canto Ix.
Preludes.
I The Nursling of Civility
Lo, how the woman once was woo'd:
Forth leapt the savage from his lair,
And fell'd her, and to nuptials rude
He dragg'd her, bleeding, by the hair.
From that to Chloe's dainty wiles
And Portia's dignified consent,
What distance! But these Pagan styles
How far below Time's fair intent!
Siegfried sued Kriemhild. Sweeter life
Could Love's self covet? Yet 'tis sung
In what rough sort he chid his wife
For want of curb upon her tongue!
Shall Love, where last I leave him, halt?
Nay; none can fancy or foresee
To how strange bliss may time exalt
This nursling of civility.
II The Foreign Land
A woman is a foreign land,
Of which, though there he settle young,
A man will ne'er quite understand
The customs, politics, and tongue.
The foolish hie them post-haste through,
See fashions odd, and prospects fair,
Learn of the language, ‘How d'ye do,’
And go and brag they have been there.
The most for leave to trade apply,
For once, at Empire's seat, her heart,
Then get what knowledge ear and eye
Glean chancewise in the life-long mart.
And certain others, few and fit,
Attach them to the Court, and see
The Country's best, its accent hit,
And partly sound its polity.
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III Disappointment
‘The bliss which woman's charms bespeak,
‘I've sought in many, found in none!’
‘In many 'tis in vain you seek
‘What can be found in only one.’
The Friends.
Frank's long, dull letter, lying by
The gay sash from Honoria's waist,
Reproach'd me; passion spared a sigh
For friendship without fault disgraced.
How should I greet him? how pretend
I felt the love he once inspired?
Time was when either, in his friend,
His own deserts with joy admired;
We took one side in school-debate,
Like hopes pursued with equal thirst,
Were even-bracketed by Fate,
Twin-Wranglers, seventh from the First;
And either loved a lady's laugh
More than all music; he and I
Were perfect in the pleasant half
Of universal charity.
II
From pride of likeness thus I loved
Him, and he me, till love begot
The lowliness which now approved
Nothing but that which I was not.
Blest was the pride of feeling so
Subjected to a girl's soft reign.
She was my vanity, and, oh,
All other vanities how vain!
III
Frank follow'd in his letter's track,
And set my guilty heart at ease
By echoing my excuses back
With just the same apologies.
144
So he had slighted me as well!
Nor was my mind disburthen'd less
When what I sought excuse to tell
He of himself did first confess.
IV
Each, rapturous, praised his lady's worth;
He eloquently thus: ‘Her face
‘Is the summ'd sweetness of the earth,
‘Her soul the glass of heaven's grace,
‘To which she leads me by the hand;
‘Or, briefly all the truth to say
‘To you, who briefly understand,
‘She is both heaven and the way.
‘Displeasures and resentments pass
‘Athwart her charitable eyes
‘More fleetingly than breath from glass,
‘Or truth from foolish memories;
‘Her heart's so touch'd with others' woes
‘She has no need of chastisement;
‘Her gentle life's conditions close,
‘Like God's commandments, with content,
‘And make an aspect calm and gay,
‘Where sweet affections come and go,
‘Till all who see her, smile and say,
‘How fair, and happy that she's so!
‘She is so lovely, true, and pure,
‘Her virtue virtue so endears,
‘That often, when I think of her,
‘Life's meanness fills mine eyes with tears—’
‘You paint Miss Churchill! Pray go on—’
‘She's perfect, and, if joy was much
‘To think her nature's paragon,
‘'Tis more that there's another such!’
Praising and paying back their praise
With rapturous hearts, t'ward Sarum Spire
We walk'd, in evening's golden haze,
Friendship from passion stealing fire.
In joy's crown danced the feather jest,
145
And, parting by the Deanery door,
Clasp'd hands, less shy than words, confess'd
We had not been true friends before.
~ Coventry Patmore,
58:King Cophetua And The Beggar-Maid
I read that once in Affrica
A princely wight did raine,
Who had to name Cophetua,
As poets they did faine.
From natures lawes he did decline,
For sure he was not of my minde,
He cared not for women-kind,
But did them all disdaine.
But marke what hapned on a day;
As he out of his window lay,
He saw a beggar all in gray,
The which did cause his paine.
The blinded boy that shootes so trim
From heaven downe did hie,
He drew a dart and shot at him,
In place where he did lye:
Which soone did pierse him to the quicke,
And when he felt the arrow pricke,
Which in his tender heart did sticke,
He looketh as he would dye.
'What suden chance is this,' quoth he,
'That I to love must subject be,
Which never thereto would agree,
But still did it defie?'
Then from the window he did come,
And laid him on his bed;
A thousand heapes of care did runne
Without his troubled head.
For now he meanes to crave her love,
And now he seekes which way to proove
How he his fancie might remoove,
And not this beggar wed.
But Cupid had him so in snare,
That this poor beggar must prepare
A salve to cure him of his care,
Or els he would be dead.
331
And as he musing thus did lye,
He thought for to devise
How he might have her companye,
That so did 'maze his eyes.
'In thee,' quoth he, 'doth rest my life;
For surely thou shalt be my wife,
Or else this hand with bloody knife,
The Gods shall sure suffice.'
Then from his bed he soon arose,
And to his pallace gate he goes;
Full little then this begger knowes
When she the king espies.
'The gods preserve your majesty,'
The beggers all gan cry;
'Vouchsafe to give your charity,
Our childrens food to buy.'
The king to them his purse did cast,
And they to part it made great haste;
This silly woman was the last
That after them did hye.
The king he cal'd her back againe,
And unto her he gave his chaine;
And said, 'With us you shal remaine
Till such time as we dye.
'For thou,' quoth he, 'shalt be my wife,
And honoured for my queene;
With thee I meane to lead my life,
As shortly shall be seene:
Our wedding shall appointed be,
And every thing in its degree;
Come on,' quoth he, 'and follow me,
Thou shalt go shift thee cleane.
What is thy name, faire maid?' quoth he.
'Penelophon, O King,' quoth she;
With that she made a lowe courtsey;
A trim one as I weene.
Thus hand in hand along they walke
Unto the king's pallace:
The king with courteous, comly talke
332
This begger doth embrace.
The begger blusheth scarlet red,
And straight againe as pale as lead,
But not a word at all she said,
She was in such amaze.
As last she spake with trembling voyce,
And said, 'O King, I doe rejoyce
That you wil take me for your choyce,
And my degree so base.'
And when the wedding day was come,
The king commanded straight
The noblemen, both all and some,
Upon the queene to wait.
And she behaved herself that day
As if she had never walkt the way;
She had forgot her gowne of gray,
Which she did weare of late.
The proverbe old is come to passe,
The priest, when he begins his masse,
Forgets that ever clerke he was;
He knoweth not his estate.
Here you may read Cophetua,
Through long time fancie-fed,
Compelled by the blinded boy
The begger for to wed:
He that did lovers lookes disdaine,
To do the same was glad and faine,
Or else he would himselfe have slaine,
In storie, as we read.
Disdaine no whit, O lady deere,
But pitty now thy servant heere,
Least that it hap to thee this yeare,
As to that king it did.
And thus they led a quiet life
During their princely raine,
And in a tombe were buried both,
As writers sheweth plaine.
The lords they tooke it grievously,
The ladies tooke it heavily,
333
The commons cryed pitiously,
Their death to them was paine.
Their fame did sound so passingly,
That it did pierce the starry sky,
And throughout all the world did flye
To every princes realme.
~ Anonymous Olde English,
59:Edom O'Gordon
It fell about the Martinmas,
When the wind blew shrill and cauld,
Said Edom o' Gordon to his men,
'We maun draw to a hauld.
'And whatna hauld sall we draw to,
My merry men and me?
We will gae to the house of the Rodes,
To see that fair ladye.'
The lady stood on her castle wa',
Beheld baith dale and down;
There she was aware of a host of men
Came riding towards the town.
'O see ye not, my merry men a',
O see ye not what I see?
Methinks I see a host of men;
I marvel who they be.'
She ween'd it had been her lovely lord,
As he cam' riding hame;
It was the traitor, Edom o' Gordon,
Wha reck'd nor sin nor shame.
She had na sooner buskit hersell,
And putten on her gown,
Till Edom o' Gordon an' his men
Were round about the town.
They had nae sooner supper set,
Nae sooner said the grace,
But Edom o' Gordon an' his men
Were lighted about the place.
The lady ran up to her tower-head,
As fast as she could hie,
To see if by her fair speeches
She could wi' him agree.
43
'Come doun to me, ye lady gay,
Come doun, come doun to me;
This night sall ye lig within mine arms,
To-morrow my bride sall be.'
'I winna come down, ye fause Gordon,
I winna come down to thee;
I winna forsake my ain dear lord,-And he is na far frae me.'
'Gie owre your house, ye lady fair,
Gie owre your house to me;
Or I sall burn yoursell therein,
But an your babies three.'
'I winna gie owre, ye fause Gordon,
To nae sic traitor as thee;
And if ye burn my ain dear babes,
My lord sall mak' ye dree.
'Now reach my pistol, Glaud, my man,
And charge ye weel my gun;
For, but an I pierce that bluidy butcher,
My babes, we been undone!'
She
And
She
And
stood upon her castle wa',
let twa bullets flee:
miss'd that bluidy butcher's heart,
only razed his knee.
'Set fire to the house!' quo' fause Gordon,
Wud wi' dule and ire:
'Faus ladye, ye sall rue that shot
As ye burn in the fire!'
'Wae worth, wae worth ye, Jock, my man!
I paid ye weel your fee;
Why pu' ye out the grund-wa' stane,
Lets in the reek to me?
'And e'en wae worth ye, Jock, my man!
44
I paid ye weel your hire;
Why pu' ye out the grund-wa' stane,
To me lets in the fire?'
'Ye paid me weel my hire, ladye,
Ye paid me weel my fee:
But now I'm Edom o' Gordon's man,-Maun either do or dee.'
O then bespake her little son,
Sat on the nurse's knee:
Says, '`O mither dear, gie owre this house,
For the reek it smothers me.'
'I wad gie a' my goud, my bairn,
Sae wad I a' my fee,
For ae blast o' the western wind,
To blaw the reek frae thee.'
O then bespake the daughter dear,-She was baith jimp and sma':
'O row me in a pair o' sheets,
A tow me owre the wa'!'
They row'd her in a pair o' sheets,
And tow'd her owre the wa';
But on the point o' Gordon's spear
She gat a deadly fa'.
O bonnie, bonnie was her mouth,
And cherry were her cheeks,
And clear, clear was her yellow hair,
Whereon her red blood dreeps.
Then wi' his spear he turn'd her owre;
O gin her face was wan!
He said, 'Ye are the first that e'er
I wish'd alive again.'
He cam and lookit again at her;
O gin her skin was white!
'I might hae spared that bonnie face
45
To hae been some man's delight.'
'Busk and boun, my merry men a',
For ill dooms I do guess;-I cannot look on that bonnie face
As it lies on the grass.'
'Wha looks to freits, my master dear,
Its freits will follow them;
Let it ne'er be said that Edom o' Gordon
Was daunted by a dame.'
But when the ladye saw the fire
Come--flaming o'er her head,
She wept, and kiss'd her children twain,
Says, 'Bairns, we been but dead.'
The Gordon then his bugle blew,
And said, 'Awa', awa'!
This house o' the Rodes is a' in a flame;
I hauld it time to ga'.'
And this way lookit her ain dear lord,
As he came owre the lea;
He saw his castle a' in a lowe,
Sae far as he could see.
'Put on, put on, my wighty men,
As fast as ye can dri'e!
For he that's hindmost o' the thrang
Sall ne'er get good o' me.'
Then some they rade, and some they ran,
Out-owre the grass and bent;
But ere the foremost could win up,
Baith lady and babes were brent.
And after the Gordon he is gane,
Sae fast as he might dri'e;
And soon i' the Gordon's foul heart's blude
He's wroken his fair ladye.
46
~ Anonymous,
60:Edom O'Gordon
It fell about the Martinmas,
When the wind blew shrill and cauld,
Said Edom o' Gordon to his men,
'We maun draw to a hauld.
'And whatna hauld sall we draw to,
My merry men and me?
We will gae to the house of the Rodes,
To see that fair ladye.'
The lady stood on her castle wa',
Beheld baith dale and down;
There she was aware of a host of men
Came riding towards the town.
'O see ye not, my merry men a',
O see ye not what I see?
Methinks I see a host of men;
I marvel who they be.'
She ween'd it had been her lovely lord,
As he cam' riding hame;
It was the traitor, Edom o' Gordon,
Wha reck'd nor sin nor shame.
She had na sooner buskit hersell,
And putten on her gown,
Till Edom o' Gordon an' his men
Were round about the town.
They had nae sooner supper set,
Nae sooner said the grace,
But Edom o' Gordon an' his men
Were lighted about the place.
The lady ran up to her tower-head,
As fast as she could hie,
To see if by her fair speeches
She could wi' him agree.
'Come doun to me, ye lady gay,
114
Come doun, come doun to me;
This night sall ye lig within mine arms,
To-morrow my bride sall be.'
'I winna come down, ye fause Gordon,
I winna come down to thee;
I winna forsake my ain dear lord,And he is na far frae me.'
'Gie owre your house, ye lady fair,
Gie owre your house to me;
Or I sall burn yoursell therein,
But an your babies three.'
'I winna gie owre, ye fause Gordon,
To nae sic traitor as thee;
And if ye burn my ain dear babes,
My lord sall mak' ye dree.
'Now reach my pistol, Glaud, my man,
And charge ye weel my gun;
For, but an I pierce that bluidy butcher,
My babes, we been undone!'
She
And
She
And
stood upon her castle wa',
let twa bullets flee:
miss'd that bluidy butcher's heart,
only razed his knee.
'Set fire to the house!' quo' fause Gordon,
Wud wi' dule and ire:
'Faus ladye, ye sall rue that shot
As ye burn in the fire!'
'Wae worth, wae worth ye, Jock, my man!
I paid ye weel your fee;
Why pu' ye out the grund-wa' stane,
Lets in the reek to me?
'And e'en wae worth ye, Jock, my man!
I paid ye weel your hire;
Why pu' ye out the grund-wa' stane,
115
To me lets in the fire?'
'Ye paid me weel my hire, ladye,
Ye paid me weel my fee:
But now I'm Edom o' Gordon's man,Maun either do or dee.'
O then bespake her little son,
Sat on the nurse's knee:
Says, '`O mither dear, gie owre this house,
For the reek it smothers me.'
'I wad gie a' my goud, my bairn,
Sae wad I a' my fee,
For ae blast o' the western wind,
To blaw the reek frae thee.'
O then bespake the daughter dear,She was baith jimp and sma':
'O row me in a pair o' sheets,
A tow me owre the wa'!'
They row'd her in a pair o' sheets,
And tow'd her owre the wa';
But on the point o' Gordon's spear
She gat a deadly fa'.
O bonnie, bonnie was her mouth,
And cherry were her cheeks,
And clear, clear was her yellow hair,
Whereon her red blood dreeps.
Then wi' his spear he turn'd her owre;
O gin her face was wan!
He said, 'Ye are the first that e'er
I wish'd alive again.'
He cam and lookit again at her;
O gin her skin was white!
'I might hae spared that bonnie face
To hae been some man's delight.'
116
'Busk and boun, my merry men a',
For ill dooms I do guess;I cannot look on that bonnie face
As it lies on the grass.'
'Wha looks to freits, my master dear,
Its freits will follow them;
Let it ne'er be said that Edom o' Gordon
Was daunted by a dame.'
But when the ladye saw the fire
Come-flaming o'er her head,
She wept, and kiss'd her children twain,
Says, 'Bairns, we been but dead.'
The Gordon then his bugle blew,
And said, 'Awa', awa'!
This house o' the Rodes is a' in a flame;
I hauld it time to ga'.'
And this way lookit her ain dear lord,
As he came owre the lea;
He saw his castle a' in a lowe,
Sae far as he could see.
'Put on, put on, my wighty men,
As fast as ye can dri'e!
For he that's hindmost o' the thrang
Sall ne'er get good o' me.'
Then some they rade, and some they ran,
Out-owre the grass and bent;
But ere the foremost could win up,
Baith lady and babes were brent.
117
And after the Gordon he is gane,
Sae fast as he might dri'e;
And soon i' the Gordon's foul heart's blude
He's wroken his fair ladye.
~ Anonymous Americas,
61:A Border Burn
Where Autumn runnels fret and foam
Past banks of amber fern,
Since track was none I chanced to roam
Along a Border burn.
The rain was gone, the winds were furled,
No cloud was in the sky,
So that there seemed in all the world
Only the stream and I.
At length upon a grey-green stone
I sate me down to dream,
Till, with its flow familiar grown,
I thus addressed the stream:
``Dear Border Burn, that had your birth
Where hills stand bright and high,
Whose lowlier parent is the earth,
Whose loftier the sky;
``Half-heavenly therefore in your source,
Withal to man akin,
Betraying by your wayward course
Your mingled origin;
``Why, in a scene so fair as this,
Not linger while you may,
And lengthen out unchided bliss
In childlike holiday?
``Encircled here by native hills,
And fringed by wilding flowers,
With all your playmate sister rills
To wile away the hours,
``Past glowing heather, silvery sedge,
You hurry on, and on,
Rush at the rock, then leap the ledge,
All eager to be gone.
``For you the mavis thrills the brake,
For you the laverocks soar,
And even snow and sleet but make
You dance and sing the more.
``The water-ouzels dip and shoot
Amid your flashing spray,
Where flapping heron, skimming coot,
Forage, and pair, and play.
``The forest doe forsakes the hill,
Companioned by her fawn,
In your clear pools to drink her fill,
As darkness yields to dawn.
``When meadows gleam with burnished gold,
Some tender-bosomed maid
Comes down from far-off manse or fold,
And, under birchen shade,
``Trembles to tale of manhood brave,
Or courtship long and sweet,
And sometimes in your freshening wave
Will dip her dainty feet;
``And, deaf to sound from neighbouring glen
Of summer-cooing doves,
Hear but your voice, and deem it then
The voice of him she loves.
``And, be the season keen or kind,
Frowning or fair the sky,
The poet, with his musing mind,
Hither will ofttimes hie,
``And listening, lost among the fern,
To murmur sweet or strong,
Now not less strong than sweet, doth learn
To modulate his song.
``And, thus attuned to every string
Nature is skilled to strike,
Mellows the thoughts that comfort bring
To glad and sad alike.
``Friends fond and faithful such as these
Why do you long to leave,
For scenes that, since untried, can please,
But lure you to deceive?
``The forward quest, the feverish chase,
Foul city, venal mart,
Will cloud the fairness of your face,
And desecrate your heart.
``Here betwixt fern and flower you still
Can wind and wander free;
There granite banks will curb your will,
And chain your liberty.''
I ceased. But though I paused to learn,
No answer seemed to come,
And, save an onward-bickering burn,
All now again was dumb.
It rolled and rippled, swept and swirled,
No other sound was nigh;
So that there seemed, in all the world,
Only the stream and I.
But, like the babbled words that make
The mother's heart rejoice,
Slowly the stream's soul seemed to wake,
And find a human voice:
Till, waxing stronger and more clear
Still as it rushed along,
Its answer sounded on mine ear,
Lucid as poet's song:
``Here was I born, here nursed and bred,
From here shall carry still
Something of moor and bracken-bed,
Something of heath and hill.
``Yet, like to you, who suckled first
Where becks through boulders wind,
In youth from loving bondage burst,
And left your home behind,
``To seek the far-off larger life
Where mind with mind contends,
On peaceful fields, in generous strife,
To further loftier ends;
``So do I quit my native hills,
Red rowan, hawthorn pearled,
My brother braes, my sister rills,
To find a wider world,
``And, with a half-reluctant heart,
Leave dingle, dale, and wood,
To bear a meek but manly part
In burdened brotherhood.
``Why should I selfishly remain
A simple mountain stream,
Or shrink, because some earthy stain
Cloudeth each heavenly dream?
``Chide me not, then, nor seek to stay
The current of my soul,
Though conflict check or chafe my way,
The Ocean is my goal;
``Where I from sea to sea shall ride,
Shall roll from shore to shore,
And with the Universal Tide
Be one for evermore;
``Yet, by Heaven's Law of Love allowed,
Revolving, to return,
Wafted by wind, and borne on cloud,
Still be a Border Burn.''
10
~ Alfred Austin,
62:Edom O' Gordon
IT fell about the Martinmas,
When the wind blew shrill and cauld,
Said Edom o' Gordon to his men,
'We maun draw to a hauld.
'And what a hauld sall we draw to,
My merry men and me?
We will gae to the house o' the Rodes,
To see that fair ladye.'
The lady stood on her castle wa',
Beheld baith dale and down;
There she was ware of a host of men
Cam riding towards the town.
'O see ye not, my merry men a',
O see ye not what I see?
Methinks I see a host of men;
I marvel wha they be.'
She ween'd it had been her lovely lord,
As he cam riding hame;
It was the traitor, Edom o' Gordon,
Wha reck'd nae sin nor shame.
She had nae sooner buskit hersell,
And putten on her gown,
But Edom o' Gordon an' his men
Were round about the town.
They had nae sooner supper set,
Nae sooner said the grace,
But Edom o' Gordon an' his men
Were lighted about the place.
The lady ran up to her tower-head,
Sae fast as she could hie,
To see if by her fair speeches
She could wi' him agree.
38
'Come doun to me, ye lady gay,
Come doun, come doun to me;
This night sall ye lig within mine arms,
To-morrow my bride sall be.'
'I winna come down, ye fals Gordon,
I winna come down to thee;
I winna forsake my ain dear lord,
That is sae far frae me.'
'Gie owre your house, ye lady fair,
Gie owre your house to me;
Or I sall brenn yoursel therein,
But and your babies three.'
'I winna gie owre, ye fals Gordon,
To nae sic traitor as yee;
And if ye brenn my ain dear babes,
My lord sall mak ye dree.
'Now reach my pistol, Glaud, my man,
And charge ye weel my gun;
For, but an I pierce that bluidy butcher,
My babes, we been undone!'
She stood upon her castle wa',
And let twa bullets flee:
She miss'd that bluidy butcher's heart,
And only razed his knee.
'Set fire to the house!' quo' fals Gordon,
All wud wi' dule and ire:
'Fals lady, ye sall rue this deid
As ye brenn in the fire!'
Wae worth, wae worth ye, Jock, my man!
I paid ye weel your fee;
Why pu' ye out the grund-wa' stane,
Lets in the reek to me?
'And e'en wae worth ye, Jock, my man!
39
I paid ye weel your hire;
Why pu' ye out the grund-wa' stane,
To me lets in the fire?'
'Ye paid me weel my hire, ladye,
Ye paid me weel my fee:
But now I'm Edom o' Gordon's man-Maun either do or die.'
O then bespake her little son,
Sat on the nurse's knee:
Says, 'Mither dear, gie owre this house,
For the reek it smithers me.'
'I wad gie a' my gowd, my bairn,
Sae wad I a' my fee,
For ae blast o' the western wind,
To blaw the reek frae thee.'
O then bespake her dochter dear-She was baith jimp and sma':
'O row me in a pair o' sheets,
And tow me owre the wa'!'
They row'd her in a pair o' sheets,
And tow'd her owre the wa';
But on the point o' Gordon's spear
She gat a deadly fa'.
O bonnie, bonnie was her mouth,
And cherry were her cheiks,
And clear, clear was her yellow hair,
Whereon the red blood dreips.
Then wi' his spear he turn'd her owre;
O gin her face was wane!
He said, 'Ye are the first that e'er
I wish'd alive again.'
He turn'd her owre and owre again;
O gin her skin was white!
'I might hae spared that bonnie face
40
To hae been some man's delight.
'Busk and boun, my merry men a',
For ill dooms I do guess;
I canna look in that bonnie face
As it lies on the grass.'
'Wha looks to freits, my master dear,
It 's freits will follow them;
Let it ne'er be said that Edom o' Gordon
Was daunted by a dame.'
But when the lady saw the fire
Come flaming owre her head,
She wept, and kiss'd her children twain,
Says, 'Bairns, we been but dead.'
The Gordon then his bugle blew,
And said, 'Awa', awa'!
This house o' the Rodes is a' in a flame;
I hauld it time to ga'.'
And this way lookit her ain dear lord,
As he cam owre the lea;
He saw his castle a' in a lowe,
As far as he could see.
The sair, O sair, his mind misgave,
And all his heart was wae:
'Put on, put on, my wighty men,
Sae fast as ye can gae.
'Put on, put on, my wighty men,
Sae fast as ye can drie!
For he that 's hindmost o' the thrang
Sall ne'er get good o' me.'
Then some they rade, and some they ran,
Out-owre the grass and bent;
But ere the foremost could win up,
Baith lady and babes were brent.
41
And after the Gordon he is gane,
Sae fast as he might drie;
And soon i' the Gordon's foul heart's blude
He 's wroken his dear ladye.
~ Anonymous,
63:Robin Hood And The Butcher
Come, all you brave gallants, and listen awhile,
With hey down, down, an a down,
That are in the bowers within;
For of Robin Hood, that archer good,
A song I intend for to sing.
Upon a time it chanced so,
Bold Robin in forrest did 'spy
A jolly butcher, with a bonny fine mare,
With his flesh to the market did hye.
'Good morrow, good fellow,' said jolly Robin,
'What food hast [thou]? tell unto me;
Thy trade to me tell, and where thou dost dwell,
For I like well thy company.'
The butcher he answer'd jolly Robin,
'No matter where I dwell;
For a butcher I am, and to Nottingham
I am going, my flesh to sell.'
'What's [the] price of thy flesh?' said jolly Robin,
'Come, tell it soon unto me;
And the price of thy mare, be she never so dear,
For a butcher fain would I be.'
'The price of my flesh,' the butcher repli'd,
'I soon will tell unto thee;
With my bonny mare, and they are not too dear,
Four mark thou must give unto me.'
'Four mark I will give thee,' saith jolly Robin,
'Four mark it shall be thy fee;
The mony come count, and let me mount,
For a butcher I fain would be.'
Now Robin he is to Nottingham gone,
His butchers trade to begin;
With good intent to the sheriff he went,
138
And there he took up his inn.
When other butchers did open their meat,
Bold Robin he then begun;
But how for to sell he knew not well,
For a butcher he was but young.
When other butchers no meat could sell,
Robin got both gold and fee;
For he sold more meat for one peny
Then others could do for three.
But when he sold his meat so fast,
No butcher by him could thrive;
For he sold more meat for one peny
Than others could do for five.
Which made the butchers of Nottingham
To study as they did stand,
Saying, 'Surely he 'is' some prodigal,
That hath sold his fathers land.'
The butchers stepped to jolly Robin,
Acquainted with him for to be;
'Come, brother,' one said, 'we be all of one trade,
Come, will you go dine with me?'
'Accurst of his heart,' said jolly Robin,
'That a butcher doth deny;
I will go with you, my brethren true,
As fast as I can hie.'
But when to the sheriffs house they came,
To dinner they hied apace,
And Robin Hood he the man must be
Before them all to say grace.
'Pray God bless us all,' said jolly Robin,
'And our meat within this place;
A cup of sack so good will nourish our blood,
And so do I end my grace.'
139
'Come fill us more wine,' said jolly Robin,
'Let us be merry while we do stay;
For wine and good cheer, be it never so dear,
I vow I the reck'ning will pay.
'Come, 'brothers,' be merry,' said jolly Robin,
'Let us drink, and never give ore;
For the shot I will pay, ere I go my way,
If it cost me five pounds and more.'
'This is a mad blade,' the butchers then said;
Saies the sheriff, 'He is some prodigal,
That some land has sold for silver and gold,
And now he doth mean to spend all.
'Hast thou any horn beasts,' the sheriff repli'd,
'Good fellow, to sell unto me?'
'Yes, that I have, good master sheriff,
I have hundreds two or three;
'And a hundred aker of good free land,
If you please it to see:
And Ile make you as good assurance of it,
As ever my father made me.'
The sheriff he saddled his good palfrey,
And, with three hundred pound in gold,
Away he went with bold Robin Hood,
His horned beasts to behold.
Away then the sheriff and Robin did ride,
To the forrest of merry Sherwood;
Then the sheriff did say, 'God bless us this day
From a man they call Robin Hood!'
But when a little farther they came,
Bold Robin he chanced to spy
A hundred head of good red deer,
Come tripping the sheriff full nigh.
'How like you my horn'd beasts, good master sheriff?
They be fat and fair for to see;'
140
'I tell thee, good fellow, I would I were gone,
For I like not thy company.'
Then Robin set his horn to his mouth,
And blew but blasts three;
Then quickly anon there came Little John,
And all his company.
'What is your will, master?' then said Little John,
'Good master come tell unto me;'
'I have brought hither the sheriff of Nottingham
This day to dine with thee.'
'He is welcome to me,' then said Little John,
'I hope he will honestly pay;
I know he has gold, if it be but well told,
Will serve us to drink a whole day.'
Then Robin took his mantle from his back,
And laid it upon the ground:
And out of the sheriffs portmantle
He told three hundred pound.
Then Robin he brought him thorow the wood,
And set him on his dapple gray;
'O have me commanded to your wife at home;'
So Robin went laughing away.
~ Andrew Lang,
64:The Battle Of Otterburn
It feel about the Lammas tide,
When the muir-men win their hay,
The doughty Douglas bound him to ride
Into England, to drive a prey.
He chose the Gordons and the Graemes,
With them the Lindesays, light and gay;
But the Jardines wald not with him ride,
And they rue it to this day.
And he has burned the dales of Tyne,
And part of Bambrough shire,
And three good towers on Reidswire fells,
He left them all on fire.
And he marched up to Newcastle,
And rode it round about:
'O wha's the lord of this castle?
Or wha's the lady o't?'
But up spake proud Lord Percy then,
And O but he spake hie!
I am the lord of this castle,
My wife's the lady gay.
'If thou'rt the lord of this castle,
Sae weel it pleases me,
For, ere I cross the Border fells,
The tane of us shall die.'
He took a lang spear in his hand,
Shod with the metal free,
And for to meet the Douglas there
He rode right furiouslie.
But O how pale his lady looked,
Frae aff the castle-wa,
When down before the Scottish spear
She saw proud Percy fa.
714
'Had we twa been upon the green,
And never an eye to see,
I wad hae had you, flesh and fell;
But your sword sall gae wi me.'
'The Otterbourne's a bonnie burn;
'Tis pleasant there to be;
But there is nought at Otterbourne
To feed my men and me.
'The deer rins wild on hill and dale,
The birds fly wild frae tree to tree;
But there is neither bread nor kale
To fend my men and me.
'Yet I will stay at Otterbourne,
Where you shall welcome be;
And, if ye come not at three dayis end,
A fause lord I'll ca thee.
'Thither will I come,' proud Percy said,
'By the might of Our Ladye';
'There will I bide thee' said the Douglas,
'My troth I plight to thee.'
They lighted high on Otterbourne,
Upon the bent sae brown;
They lighted high on Otterbourne,
And threw their pallions down.
And he that had a bonnie boy
Sent out his horse to grass;
And he that had not a bonnie boy
His ain servant he was.
But up then spake a little page,
Before the peep of dawn:
'O waken ye, waken ye, my good lord,
For Percy's hard at hand.'
'Ye lie, ye lie, ye liar loud!
715
Sae loud I hear ye lie:
For Percy had not men yestreen
To dight my men and me.
'But I have dreamed a dreary dream,
Beyond the Isle of Skye;
I saw a dead man win a fight,
And I think that man was I.'
He belted on his guid braid sword,
And to the field he ran,
But he forgot the helmet good,
That should have kept his brain.
When Percy with the Douglas met,
I wat he was fu fain;
They swakked their swords, till sair they swat,
And the blood ran down like rain.
But Percy with his good broad sword,
That could so sharply wound,
has wounded Douglas on the brow,
Till he fel to the ground.
Then he call'd on his little foot-page,
And said, Run speedilie,
And fetch my ain dear sister's son,
Sir Hugh Montgomery.
'My nephew's good,' the Douglas said,
'What recks the death of ane!
Last night I dreamed a dreary dream,
And I ken the day's thy ain.
'My wound is deep; I fain would sleep;
Take thou the vanguard of the three,
And hide me by the braken-bush,
That grows on yonder lilye lee.
'O bury me by the braken-bush,
Beneath the blooming brier,
Let never a living mortal ken
716
That ere a kindly Scot lies here.'
He lifted up that noble lord,
Wi the saut tear in his ee;
He hid him in the braken-bush,
That his merrie men might not see.
The moon was clear, the day drew near,
The spears in flinders flew,
But mony a gallant Englishman
Ere day the Scotsmen slew.
The Gordons good, in English blood
They steepd their hose and shoon;
The Lindsays flew like fire about,
Till all the fray was done.
The Percy and Montgomery met,
That either of other were fain;
They swapped swords, and they twa swat,
And aye the blood ran down between.
'Now yield thee, yield thee, Percy,' he said,
'Or else I vow I'll lay thee low!'
'To whom must I yield,' quoth Earl Percy,
'Now that I see it must be so?'
'Thou shalt not yield to lord nor loun,
Nor shalt thou yield to me;
But yeild to the braken-bush,
That grows upon yon lilye lee.'
'I will not yield to a braken-bush,
Nor yet will I yield to a brier;
But I would yield to Earl Douglas,
Or Sir Hugh Montgomery, if he were here.'
As soon as he knew it was Montgomery,
He struck his sword's point in the gronde;
The Montgomery was a courteous knight,
And quickly took him by the honde.
717
This deed was done at the Otterbourne,
About the breaking of the day;
Earl Douglas was buried at the braken-bush,
And the Percy led captive away.
~ Anonymous Olde English,
65:Edom O' Gordon
It fell about the Martinmas,
Quhen the wind blew shril and cauld,
Said Edom o' Gordon to his men,
'We maun draw to a hauld.
'And quhat a hauld sall we draw till,
My mirry men and me?
We wul gae to the house o' the Rodes,
To see that fair ladie.'
The lady stude on hir castle wa',
Beheld baith dale and down,
There she was ware of a host of men,
Cum ryding towards the toun.
'O see ze nat, my mirry men a'?
O see ze nat quhat I see?
Methinks I see a host of men:
I marveil quha they be.'
She weend it had been hir luvely lord,
As he cam ryding hame;
It was the traitor Edom o' Gordon,
Quha reckt nae sin nor shame.
She had nae sooner buskit hirsel,
And putten on hir goun,
Till Edom o' Gordon and his men
Were round about the toun.
They had nae sooner supper sett,
Nae sooner said the grace,
Till Edom o' Gordon and his men
Were light about the place.
The lady ran up to hir towir head,
Sa fast as she could hie,
To see if by her fair speeches,
She could wi' him agree.
189
But quhan he see this lady saif,
And hir yates all locked fast,
He fell into a rage of wrath,
And his look was all aghast.
'Cum doun to me, ze lady gay,
Cum doun, cum doune to me;
This night sall ye lig within mine armes,
To-morrow my bride shall be.'
'I winnae cum doun, ze fals Gordon,
I winnae cum doun to thee;
I winnae forsake my ain dear lord,
That is sae far frae me.'
'Give owre zour house, ze lady fair,
Give owre zour house to me,
OR I sall brenn yoursel therein,
Bot and zour babies three.'
'I winnae give owre, ze fals Gordon,
To nae sik traitor as zee;
And if ze brenn my ain dear babes,
My lord sall make ze drie.
'But reach me hether my guid bend-bowe,
Mine arrows one by one;
For, but an I pierce that bluidy butcher,
My babes we been undone.'
She
And
She
And
stude upon her castle wa',
let twa arrows flee;
mist that bluidy butchers hart,
only raz'd his knee.
'Set fire to the house,' quo' fals Gordon,
All wood wi' dule and ire;
'Fals lady, ze sall rue this deid,
As ze brenn in the fire.'
'Wae worth, wae worth ze, Jock my man,
190
I paid ze weil zour fee;
Quhy pow ze out the ground-wa' stane,
Lets in the reek to me?
'And ein wae worth ze, Jock my man,
I paid e weil zour hire;
Quhy pow ze out the ground-wa' stane,
To me lets in the fire?'
'Ze paid me weil my hire, lady;
Ze paid me weil my fee;
But now I'm Edom o' Gordons man,
Maun either doe or die.'
O than bespaik hir little son,
Sate on the nourice' knee,
Sayes, 'Mither deare, gi owre this house,
For the reek it smithers me.'
'I wad gie a' my gowd, my childe,
Sae wad I a' my fee,
For ane blast o' the westlin wind,
To blaw the reek frae thee.'
O then bespaik hir dochter dear,
She was baith jim[ and sma:
'O row me in a pair o' sheits,
And tow me owre the wa.'
The rowd hir in a pair o' sheits,
And towd hir owre the wa;
But on the point of Gordons spear
She gat a deadly fa.
O bonnie, bonnie was hir mouth,
And cherry were hir cheiks,
And clear, clear was hir zellow hair,
Whereon the reid bluid dreips.
Then wi' his spear he turnd hir owre;
O gin her face was wan!
He sayd, 'Ze are the first that eir
191
I wisht alive again.'
He turnd hir owre and owre again;
O gin hir skin was whyte!
'I might ha spared that bonnie face,
To hae been sum mans delyte.
'Busk and boun, my merry man a',
For ill dooms I doe guess;
I cannae luik in that bonny face,
As it lyes on the grass.'
'Thame luiks to freits, my master deir,
Then freits wil follow thame;
Let it neir be said brave Edom o' Gordon
Was daunted by a dame.'
But quhen the ladye see the fire
Cum flaming owre hir head,
She wept and kist her children twain,
Sayd, 'Bairns, we been but dead.'
The Gordon then his bougill blew,
And said, 'Awa', awa';
This horse o' the Rodes is a' in flame,
I hauld it time to ga'.'
O then he spyed hir ain dear lord,
As hee cam owr the lee;
He sied his castle all in blaze
Sa far as he could see.
Then sair, O sair his mind misgave,
And all his hart was wae;
'Put on, put on, my wighty men,
So fast as ze can gae.
'Put on, put on, my wighty men,
So fast as ze can drie;
For he that is hindmost of the thrang,
Sall neir get guid o' me.'
192
Than sum they rade, and sum they rin,
Fou fast out-owr the bent;
But eir the foremost could get up,
Baith lady and babes were brent.
He wrang his hands, he rent his hair,
And wept in teenefu' muid:
'O traitors, for this cruel deid
Ze sall weep teirs o' bluid.'
And after the Gordon he is gane,
Sa fast as he might drie;
And soon i' the Gordon's foul hartis bluid
He's wroken his dear ladie.
~ Anonymous Olde English,
66:Johnny Armstrong (Original)
Sum speiks of lords, sum speiks of lairds,
And siclyke men of hie degrie;
Of a gentleman I sing a sang,
Sumtyme calld Laird of Giluockie.
The king he wrytes a laving letter,
With his ain hand see tenderly:
And he hath sent it to Johnnie Armstrang,
To cum and speik with him speidily.
The Eliots and Armstrangs did convene,
They were a gallant company:
'We'ill ryde and meit our lawful king,
And bring him safe to Gilnockiel'
'Make kinnen(1) and capon ready, then,
And venison in great plenty;
We'ill welcome hame our royal king;
I hope he'ill dyne at Gilnockiel'
They ran their horse on the Langum howm(2)
And brake their speirs with mekle main;
The ladys lukit free their loft-windows,
'God bring our men weil back again!'
When Johnnie came before the king,
With all his men see brave to see,
The King he movit his bonnet to him;
He weind he was a king as well as he.
'May I find grace, my sovereign liege,
Grace for my loyal men and me?
For my name it is Johnnie Armstrang,
And subject of yours, my liege,' said he.
'Away, away, thou traytor, strang!
Out of my sicht thou mayst sune be!
I grantit nevir a traytors lyfe,
And now I'll not begin with thee.'
318
'Grant me my lyfe, my liege, my king,
And a bony gift I will give to thee:
Full four-and-twenty milk-whyt steids.
Were a' foald in a yeir to me.
'I'll gie thee all these milk-whyt steids,
that prance and nicher at a speir,
With as mekle gude Inglis gilt
As four of their braid backs dow beir.'
'Away, away, thou traytor strang!
Out o' my sicht thou mayst sune be!
I grantit nevir a traytors Iyfe,
And now I'll not begin with thee.'
'Grant me my lyfe, my liege, my king,
And a bony gift I'll gie to thee;
Gude four-and-twenty ganging mills,
That gang throw a' the yeir to me.
'These four-and-twenty mills complete
Sall gang for thee throw all the yeir,
And as mekle of gude reid wheit
As all their trappers dow to bear.'
'Away, away, thou traytor, strang!
Out of my sicht thou mayst sune be!
I grantit nevir a traytors lyfe,
And now I'll not begin with thee.'
'Grant me my lyfe, my liege, my king,
And a great gift I'll gie to thee;
Bauld four-and-twenty sisters sons,
Sall for the fecht, tho all sould flee.'
'Away, away, thou traytor, strang!
Out of my sicht thou mayst sune be!
I grantit nevir a traytors lyfe,
And now I'll not begin with thee.'
'Grant me my lyfe, my liege, my king,
319
And a brave gift I'll gie to thee;
All betwene heir and Newcastle town
Sall pay chair yeirly rent to thee.'
Away, away, thou traytor, strang!
Out of my sicht thou mayst sune be!
I grantit nevir a traytors lyfe,
And now I'll not begin with thee.'
'Ye lied, ye lied, now, king,' he says,
'Althocht a king and prince ye be,
For I luid naithing in all my lyfe,
I dare well say it, but honesty;
'But a fat horse, and a fair woman,
Twa bony dogs to kill a deir:
But Ingland suld half found me meil and malt,
Gif I had livd this hundred yeir!
'Scho suld half found me meil and malt,
And beif and mutton in all plentie;
But neir a Scots wyfe could half said
That eir I skaithd her a pure flie.(3)
'To seik het water beneth cauld yce,
Surely it is a great folie;
I half asked grace at a graceless face,
But there is nane for my men and me.
'But had I kend, or I came free hame,
How thou unkynd wadst bene to me,
I wad half kept the border-syde,
In spyte of all they force and thee.
'Wist Englands king that I was tane,
O gin a blyth man wald he be!
For anes I slew his sisters son,
And on his breist-bane brak a tree.'
John wore a girdle about his midle,
Imbroidered owre with burning gold,
Bespangled with the same mettle,
320
Maist beautiful! was to behold.
Ther hang nine targets at Johnnies hat,
And ilk an worth three hundred pound:
'What wants that knave that a king suld haif,
But the sword of honour and the crown!
'O whair get thou these targets, Johnnie,
That blink see brawly abune thy brie?'
'I get them in the field fechting,
Wher, cruel king, thou durst not be.
'Had I my horse, and my harness gude,
And ryding as I wont to be,
It sould half bene tald this hundred yeir
The meiting of my king and me.
'God be withee, Kirsty, my brither,
Lang live thou Laird of Mangertoun!
Lang mayst thou live on the border-syde
Or thou se thy brither ryde up and doun.
'And God be withee, Kirsty, my son,
Whair thou sits on thy nurses knee!
But and thou live this hundred yeir,
Thy fathers better thoult never be.
'Farweil, my bonny Gilnock-Hall,
Whair on Esk-syde thou standest stout!
Gif I had lived but seven yeirs mair,
I wad haff gilt thee round about.'
John murdred was at Carlinrigg,
And all his galant companie,
But Scotlands heart was never sae wae,
To see sae mony brave men die.
Because they savd their country deir
Frae Englishmen; nane were sae bauld,
Whyle Johnnie livd on the border-syde,
Nane of them durst cum neir his hald.
321
~ Anonymous Olde English,
67:Edom O' Gordon
It fell about the Martinmas,
When the wind blew shrill and cauld,
Said Edom o' Gordon to his men,-'We maun draw to a hald.
'And whatna hald shall we draw to,
My merry men and me?
We will gae straight to Towie house,
To see that fair ladye.'
[The ladye stood on her castle wall,
Beheld baith dale and down;
There she was 'ware of a host of men
Came riding towards the town.
'Oh, see ye not, my merry men all,
Oh, see ye not what I see?
Methinks I see a host of men;
I marvel who they be.'
She thought it had been her own wed lord.
As he came riding hame;
It was the traitor, Edom o' Gordon,
Wha reck'd nae sin nor shame.]
She had nae sooner buskit hersel',
And putten on her gown,
Till Edom o' Gordon and his men
Were round about the town.
They had nae sooner supper set,
Nae sooner said the grace,
Till Edom o' Gordon and his men
Were round about the place.
The ladye ran to her tower head,
As fast as she cou'd hie,
To see if, by her fair speeches,
She cou'd with him agree.
70
As soon as he saw this ladye fair.
And her yetts all lockit fast,
He fell into a rage of wrath,
And his heart was all aghast.
'Come down to me, ye ladye gay,
Come down, come down to me;
This night ye shall lye within my arms,
The morn my bride shall be.'
'I winna come down, ye false Gordon,
I winna come down to thee;
I winna forsake my ain dear lord,
That is sae far frae me.'
'Gi'e up your house, ye ladye fair,
Gi'e up your house to me;
Or I shall burn yoursel' therein,
Bot and your babies three.'
'I winna gi'e up, ye false Gordon,
To nae sic traitor as thee;
Tho' you shou'd burn mysel' therein,
Bot and my babies three.
['But fetch to me my pistolette,
And charge to me my gun;
For, but if I pierce that bluidy butcher,
My babes we will be undone.'
She stiffly stood on her castle wall,
And let the bullets flee;
She miss'd that bluidy butcher's heart,
Tho' she slew other three.]
'Set fire to the house!' quo' the false Gordon,
'Since better may nae be;
And I will burn hersel' therein,
Bot and her babies three.'
'Wae worth, wae worth ye, Jock, my man,
71
I paid ye weel your fee;
Why pull ye out the grund-wa'-stance,
Lets in the reek to me?
'And e'en wae worth ye, Jock, my man,
I paid ye weel your hire;
Why pull ye out my grund-wa'-stane,
To me lets in the fire?'
'Ye paid me weel my hire, ladye,
Ye paid me weel my fee;
But now I'm Edom o' Gordon's man,
Maun either do or dee.'
Oh, then out spake her youngest son,
Sat on the nurse's knee:
Says--'Mither dear, gi'e o'er this house,
For the reek it smothers me.'
['I wou'd gi'e all my gold, my bairn,
Sae wou'd I all my fee,
For ae blast of the westlin' wind,
To blaw the reek frae thee.]
'But I winna gi'e up my house, my dear,
To nae sic traitor as he;
Come weal, come woe, my jewels fair,
Ye maun take share with me.'
Oh, then out spake her daughter dear,
She was baith jimp and small:
'Oh, row me in a pair of sheets,
And tow me o'er the wall.'
They row'd her in a pair of sheets,
And tow'd her o'er the wall;
But on the point of Gordon's spear
She got a deadly fall.
Oh, bonnie, bonnie was her mouth,
And cherry were her cheeks;
And clear, clear was her yellow hair,
72
Whereon the red bluid dreeps.
Then with his spear he turn'd her o'er,
Oh, gin her face was wan!
He said--'You are the first that e'er
I wish'd alive again.'
He turn'd her o'er and o'er again,
Oh, gin her skin was white!
'I might ha'e spared that bonnie face
To ha'e been some man's delight.
'Busk and boun, my merry men all,
For ill dooms I do guess;
I canna look on that bonnie face,
As it lyes on the grass!'
'Wha looks to freits, my master dear,
Their freits will follow them;
Let it ne'er be said brave Edom o' Gordon
Was daunted with a dame.'
[But when the ladye saw the fire
Come flaming o'er her head,
She wept, and kissed her children twain;
Said--'Bairns, we been but dead.'
The Gordon then his bugle blew,
And said--'Away, away!
The house of Towie is all in a flame,
I hald it time to gae.']
Oh, then he spied her ain dear lord,
As he came o'er the lea;
He saw his castle all in a flame,
As far as he could see.
Then sair, oh sair his mind misgave,
And oh, his heart was wae!
'Put on, put on, my wighty men,
As fast as ye can gae.
73
'Put on, put on, my wighty men,
As fast as ye can drie;
For he that is hindmost of the thrang
Shall ne'er get gude of me!'
Then some they rade, and some they ran,
Full fast out o'er the bent;
But ere the foremost could win up,
Baith ladye and babes were brent.
[He wrang his hands, he rent his hair,
And wept in tearful mood;
'Ah, traitors! for this cruel deed,
Ye shall weep tears of bluid.'
And after the Gordon he has gane,
Sae fast as he might drie;
And soon in the Gordon's foul heart's bluid
He's wroken his dear layde.]
And mony were the mudie men
Lay gasping on the green;
And mony were the fair ladyes
Lay lemanless at hame.
And mony were the mudie men
Lay gasping on the green;
For of fifty men the Gordon brocht,
There were but five gaed hame.
And round, and round the walls he went,
Their ashes for to view;
At last into the flames he flew,
And bade the world adieu.
~ Andrew Lang,
68:Hobbie Noble
Foul fa' the breast first treason bred in!
That Liddesdale may safely say:
For in it there was baith meat and drink,
And corn unto our geldings gay.
We were stout-hearted men and true,
As England it did often say;
But now we may turn our backs and fly,
Since brave Noble is seld away.
Now Hobie he was an English man,
And born into Bewcastle dale;
But his misdeeds they were sae great,
They banish'd him to Liddisdale.
At Kershope foot the tryst was set,
Kershope of the lilye lee;
And there was traitour Sim o' the Mains,
With him a private companie.
Then Hobie has graith'd his body weel,
I wat it was wi' baith good iron and steel;
And he has pull'd out his fringed grey,
And there, brave Noble, he rade him weel.
Then Hobie is down the water gane,
E'en as fast as he may drie;
Tho' they shoud a' brusten and broken their hearts,
Frae that tryst Noble he would na be.
'Weel may ye be, my feiries five!
And aye, what is your wills wi' me?'
Then they cry'd a' wi' ae consent,
'Thou'rt welcome here, brave Noble, to me.
'Wilt thou with us in England ride,
And thy safe warrand we will be?
If we get a horse worth a hundred punds,
Upon his back that thou shalt be.'
84
'I dare not with you into England ride;
The Land-sergeant has me at feid:
I know not what evil may betide,
For Peter of Whitfield, his brother, is dead.
'And Anton Shiel he loves not me,
For I gat twa drifts o his sheep;
The great Earl of Whitfield loves me not,
For nae gear frae me he e'er could keep.
'But will ye stay till the day gae down,
Until the night come o'er the grund,
And I'll be a guide worth ony twa,
That may in Liddesdale be fund?
'Tho' dark the night as pitch and tar,
I'll guide ye o'er yon hills fu' hie;
And bring ye a' in safety back,
If ye'll be true and follow me.'
He's guided them o'er moss and muir,
O'er hill and houp, and mony a down;
Til they came to the Foulbogshiel,
And there, brave Noble, he lighted down.
But word is gane to the Land-sergeant,
In Askirton where that he lay-'The deer that ye hae hunted lang,
Is seen into the Waste this day.'
'Then Hobbie Noble is that deer!
I wat he carries the style fu' hie;
Aft has he beat your slough-hounds back,
And set yourselves at little lee.
'Gar warn the bows of Hartlie-burn;
See they shaft their arrows on the wa'!
Warn Willeva and Spear Edom,
And see the morn they meet me a'.
'Gar meet me on the Rodric-haugh,
85
And see it be by break o' day;
And we will on to Conscowthart-Green,
For there, I think, we'll get our prey.'
Then Hobbie Noble has dream'd a dream,
In the Foulbogshiel, where that he lay;
He thought his horse was neath him shot,
And he himself got hard away.
The cocks could crow, the day could dawn,
And I wot so even down fell the rain;
If Hobbie had no waken'd at that time,
In the Foulbogshiel he had been tane or slain.
'Get up, get up, my feiries five!
For I wot here makes a fu' ill day;
Yet the warst cloak of this companie,
I hope, shall cross the Waste this day.'
Now Hobie thought the gates were clear;
But, ever alas! it was not sae:
They were beset wi' cruel men and keen,
That away brave Hobbie could not gae.
'Yet follow me, my feiries five,
And see of me ye keep good ray;
And the worst cloak o' this companie
I hope shall cross the Waste this day.'
There was heaps of men now Hobbie before,
And other heaps was him behind,
That had he wight as Wallace was,
Away brave Noble he could not win.
Then Hobie he had but a laddies sword;
But he did more than a laddies deed;
In the midst of Conscouthart-Green,
He brake it oer Jersawigham's head.
Now they have tane brave Hobie Noble,
Wi' his ain bowstring they band him sae;
And I wat heart was ne'er sae sair,
86
As when his ain five band him on the brae.
They have tane him on for West Carlisle;
They ask'd him if he knew the why?
Whate'er he thought, yet little he said;
He knew the way as well as they.
They hae ta'en him up the Ricker gate;
The wives they cast their windows wide;
And every wife to anither can say,
'That's the man loos'd Jock o' the Side!'
'Fye on ye, women! why ca' ye me man?
For it's nae man that I'm used like;
I am but like a forfoughen hound,
Has been fighting in a dirty syke.'
Then they hae tane him up thro' Carlisle town,
And set him by the chimney fire;
They gave brave Noble a wheat loaf to eat,
And that was little his desire.
Then they gave him a wheat loaf to eat,
And after that a can o beer;
Then they cried a' with ae consent,
'Eat, brave Noble, and make gude cheer!
'Confess my lord's horse, Hobie,' they said,
'And the morn in Carlisle thou's no die;'
'How shall I confess them,' Hobie says,
'For I never saw them with mine eye?'
Then Hobie has sworn a fu' great aith,
By the day that he was gotten and born,
He never had ony thing o' my lord's,
That either eat him grass or corn.
'Now fare thee weel, sweet Mangerton!
For I think again I'll ne'er thee see:
I wad betray nae lad alive,
For a' the goud in Christentie.
87
'And fare thee weel, sweet Liddesdale!
Baith the hie land and the law;
Keep ye weel frae traitor Mains!
For goud and gear he'll sell ye a'.
'Yet wad I rather be ca'd Hobie Noble,
In Carlisle where he suffers for his faut,
Before I'd be ca'd traitor Mains,
That eats and drinks of the meal and maut.'
~ Andrew Lang,
69:1112
Titus Andronicus's Complaint
The Lamentable and Tragical History of Titus Adronicus, &c.
You noble minds, and famous martiall wights,
That in defence of native country fights,
Give eare to me, that ten yeeres fought for Rome,
Yet reapt disgrace at my returning home.
In Rome I lived in fame fulle threescore yeeres,
My name beloved was of all my peeres;
Full five-and-twenty valiant soones I had,
Whose forwarde vertues made their father glad.
For when Romes foes their warlike forces bent,
Against them stille my sonnes and I were sent;
Agains the Goths full ten yeeres weary warre
We spent, receiving many a bloudy scarre.
Just two-and-twenty of my sonnes were slaine
Before we did returne to Rome againe:
Of five-and-twenty sonnes, I brought but three
Alive, the stately towers of Rome to see.
When wars were done, I conquest home did bring,
And did present my prisoners to the king,
The Queene of Goths, her sons, and eke a Moore,
Which did such murders, like was nere before.
The emperour did make this queene his wife,
Which bred in Rome debate and deadlie strife;
The Moore, with her two sonnes, did growe soe proud,
That none like them in Rome might bee allowd.
The Moore soe pleas'd this new-made empress' eie,
That she consented to him secretlye
For to abuse her husbands marriage-bed,
And soe in time a blackamore she bred.
Then she, whose thoughts to murder were inclinde,
1113
Consented with the Moore of bloody minde
Against myselfe, my kin, and all my friendes,
In cruell sort to bring them to their endes.
Soe when in age I thought to live in peace,
Both care and griefe began then to increase:
Amongst my sonnes I had one daughter bright,
Which joy'd and pleased best my sight.
My deare Lavinia was betrothed than
To Cesars sonne, a young and noble man:
Who, in a hunting by the emperours wife
And her two sonnes, bereaved was of life.
He, being slaine, was cast in cruel wise
Into a darksome den from light of skies:
The cruell Moore did come that way as then
With my three sonnes, who fell into the den.
The Moore then fetcht the emperour with speed,
For to accuse them of that murderous deed;
And when my sonnes within the den were found
In wrongfull prison they were cast and bound.
But nowe behold what wounded most my mind:
The empresses two sonnes, of savage kind,
My daughter ravished without remorse,
And took away her honour, quite perforce.
When they had tasted of soe sweete a flowre,
Fearing this sweete should shortly turn to sowre,
They cutt her tongue, whereby she could not tell
How that dishonoure unto her befell.
Then both her hands they basely cutt off quite,
Whereby their wickednesse she could not write,
Nor with her needle on her sampler sowe
The bloudye workers of her direfull woe.
My brother Marcus found her in the wood,
Staining the grassie ground with purple bloud,
That trickled from her stumpes and bloudlesse armes:
1114
Noe tongue at all she had to tell her harmes.
But when I sawe her in that woefull case,
With teares of bloud I wet mine aged face:
For my Lavinia I lamented more
Then for my two-and-twenty sonnes before.
When as I sawe she could not write nor speake,
With grief mine aged heart began to breake;
We spred an heape of sand upon the ground,
Whereby those bloudy tryants out we found.
For with a staffe, without the helpe of hand,
She writt these wordes upon the plat of sand:
'The lustfull sonnes of the proud emperesse
Are doers of this hateful wickednesse.'
I tore the milk-white hairs from off mine head,
I curst the houre wherein I first was bred;
I wisht this hand, that fought for countrie's fame,
In cradle rockt, had first been stroken lame.
The Moore, delighting still in villainy,
Did say, to sett my sonnes from prison free,
I should unto the king my right hand give,
And then my three imprisoned sonnes should live.
The Moore I caus'd to strike it off with speede,
Whereat I grieved not to see it bleed,
But for my sonnes would willingly impart,
And for their ransome send my bleeding heart.
But as my life did linger thus in paine,
They sent to me my bootlesse hand againe,
And therewithal the heades of my three sonnes,
Which filld my dying heart with fresher moanes.
Then, past reliefe, I upp and downe did goe,
And with my teares writ in the dust my woe:
I shot my arrowes towards heaven hie,
And for revenge to hell often did crye.
1115
The empresse then, thinking that I was mad,
Like Furies she and both her sonnes were clad,
(She nam'd Revenge, and Rape and Murder they)
To undermine and heare what I would say.
I fed their foolish veines a certaine space,
Untill my friendes did find a secret place,
Where both her sonnes unto a post were bound,
And just revenge in cruell sort was found.
I cut their throates, my daughter held the pan
Betwixt her stumpes, wherein the bloud it ran:
And then I ground their bones to powder small,
And made a paste for pyes streight therewithall.
Then with their fleshe I made two mighty pyes,
And at a banquet served in stately wise,
Before the empresse set this loathsome meat;
So of her sonnes own flesh she well did eat.
Myselfe bereav'd my daughter then of life,
The empresse then I slewe with bloudy knife,
And stabb'd the emperour immediatelie,
And then myself: even soe did Titus die.
Then this revenge against the Moore was found:
Alive they sett him halfe into the ground,
Whereas he stood untill such time he starv'd:
And soe God send all murderers may be serv'd.
~ Anonymous Olde English,
70:The Shepheardes Calender: October
OCTOBER: Ægloga DecimaPIERCE & CUDDIE
Cuddie, for shame hold up thy heavye head,
And let us cast with what delight to chace,
And weary thys long lingring Phoebus race.
Whilome thou wont the shepheards laddes to leade,
In rymes, in ridles, and in bydding base:
Now they in thee, and thou in sleepe art dead.
CUDDY
Piers, I have pyped erst so long with payne,
That all mine Oten reedes bene rent and wore:
And my poore Muse hath spent her spared store,
Yet little good hath got, and much lesse gayne,
Such pleasaunce makes the Grashopper so poore,
And ligge so layd, when Winter doth her straine.
The dapper ditties, that I wont devise,
To feede youthes fancie, and the flocking fry,
Delighten much: what I the bett for thy?
They han the pleasure, I a sclender prise.
I beate the bush, the byrds to them doe flye:
What good thereof to Cuddie can arise?
PIERS
Cuddie, the prayse is better, then the price,
The glory eke much greater then the gayne:
O what an honor is it, to restraine
The lust of lawlesse youth with good advice:
Or pricke them forth with pleasaunce of thy vaine,
Whereto thou list their trayned willes entice.
Soone as thou gynst to sette thy notes in frame,
O how the rurall routes to thee doe cleave:
Seemeth thou dost their soule of sence bereave,
All as the shepheard, that did fetch his dame
From Plutoes balefull bowre withouten leave:
His musicks might the hellish hound did tame.
CUDDIE
399
So praysen babes the Peacoks spotted traine,
And wondren at bright Argus blazing eye:
But who rewards him ere the more for thy?
Or feedes him once the fuller by a graine?
Sike prayse is smoke, that sheddeth in the skye,
Sike words bene wynd, and wasten soone in vayne.
PIERS
Abandon then the base and viler clowne,
Lyft up thy selfe out of the lowly dust:
And sing of bloody Mars, of wars, of giusts.
Turne thee to those, that weld the awful crowne,
To doubted Knights, whose woundlesse armour rusts,
And helmes unbruzed wexen dayly browne.
There may thy Muse display her fluttryng wing,
And stretch her selfe at large from East to West:
Whither thou list in fayre Elisa rest,
Or if thee please in bigger notes to sing,
Advaunce the worthy whome shee loveth best,
That first the white beare to the stake did bring.
And when the stubborne stroke of stronger stounds,
Has somewhat slackt the tenor of thy string:
Of love and lustihed tho mayst thou sing,
And carrol lowde, and leade the Myllers rownde,
All were Elisa one of thilke same ring.
So mought our Cuddies name to Heaven sownde.
CUDDYE
Indeed the Romish Tityrus, I heare,
Through his Mec{oe}nas left his Oaten reede,
Whereon he earst had taught his flocks to feede,
And laboured lands to yield the timely eare,
And eft did sing of warres and deadly drede,
So as the Heavens did quake his verse to here.
But ah Mec{oe}nas is yclad in claye,
And great Augustus long ygoe is dead:
And all the worthies liggen wrapt in leade,
That matter made for Poets on to play:
For ever, who in derring doe were dreade,
400
The loftie verse of hem was loved aye.
But after vertue gan for age to stoupe,
And mighty manhode brought a bedde of ease:
The vaunting Poets found nought worth a pease,
To put in preace emong the learned troupe.
Tho gan the streames of flowing wittes to cease,
And sonnebright honour pend in shamefull coupe.
And if that any buddes of Poesie,
Yet of the old stocke gan to shoote agayne:
Or it mens follies mote be forst to fayne,
And rolle with rest in rymes of rybaudrye:
Or as it sprong, it wither must agayne:
Tom Piper makes us better melodie.
PIERS
O pierlesse Poesye, where is then thy place?
If nor in Princes pallace thou doe sitt:
(And yet is Princes pallace the most fitt)
Ne brest of baser birth doth thee embrace.
Then make thee winges of thine aspyring wit,
And, whence thou camst, flye backe to heaven apace.
CUDDIE
Ah Percy it is all to weake and wanne,
So high to sore, and make so large a flight:
Her peeced pyneons bene not so in plight,
For Colin fittes such famous flight to scanne:
He, were he not with love so ill bedight,
Would mount as high, and sing as soote as Swanne.
PIERS
Ah fon, for love does teach him climbe so hie,
And lyftes him up out of the loathsome myre:
Such immortall mirrhor, as he doth admire,
Would rayse ones mynd above the starry skie.
And cause a caytive corage to aspire,
For lofty love doth loath a lowly eye.
CUDDIE
All otherwise the state of Poet stands,
401
For lordly love is such a Tyranne fell:
That where he rules, all power he doth expell.
The vaunted verse a vacant head demaundes,
Ne wont with crabbed care the Muses dwell.
Unwisely weaves, that takes two webbes in hand.
Who ever casts to compasse weightye prise,
And thinks to throwe out thondring words of threate:
Let powre in lavish cups and thriftie bitts of meate,
For Bacchus fruite is frend to Phoebus wise.
And when with Wine the braine begins to sweate,
The nombers flowe as fast as spring doth ryse.
Thou kenst not Percie howe the ryme should rage.
O if my temples were distaind with wine,
And girt in girlonds of wild Yvie twine,
How I could reare the Muse on stately stage,
And teache her tread aloft in buskin fine,
With queint Bellona in her equipage.
But ah my corage cooles ere it be warme,
For thy, content us in thys humble shade:
Where no such troublous tydes han us assayde,
Here we our slender pipes may safely charme.
PIERS
And when my Gates shall han their bellies layd:
Cuddie shall have a Kidde to store his IES EMBLEME
Agitante calescimus illo
|&c|.
~ Edmund Spenser,
71:Tam Lin
O I forbid you, maidens a',
That wear gowd on your hair,
To come or gae by Carterhaugh,
For young Tam Lin is there.
There's nane that gaes by Carterhaugh
But they leave him a wad,
Either their rings, or green mantles,
Or else their maidenhead.
Janet has kilted her green kirtle
A little aboon her knee,
And she has broded her yellow hair
A little aboon her bree,
And she's awa to Carterhaugh
As fast as she can hie.
When she came to carterhaugh
Tam Lin was at the well,
And there she fand his steed standing,
But away was himsel.
She had na pu'd a double rose,
A rose but only twa,
Till upon then started young Tam Lin,
Says, Lady, thou's pu nae mae.
Why pu's thou the rose, Janet,
And why breaks thou the wand?
Or why comes thou to Carterhaugh
Withoutten my command?
"Carterhaugh, it is my own,
My daddy gave it me,
I'll come and gang by Carterhaugh,
And ask nae leave at thee."
Janet has kilted her green kirtle
A little aboon her knee,
246
And she has broded her yellow hair
A little aboon her bree,
And she is to her father's ha,
As fast as she can hie.
Four and twenty ladies fair
Were playing at the ba,
And out then came the fair Janet,
The flower among them a'.
Four and twenty ladies fair
Were playing at the chess,
And out then came the fair Janet,
As green as onie glass.
Out then spake an auld grey knight,
Lay oer the castle wa,
And says, Alas, fair Janet, for thee,
But we'll be blamed a'.
"Haud your tongue, ye auld fac'd knight,
Some ill death may ye die!
Father my bairn on whom I will,
I'll father none on thee."
Out then spak her father dear,
And he spak meek and mild,
"And ever alas, sweet Janet," he says,
"I think thou gaest wi child."
"If that I gae wi child, father,
Mysel maun bear the blame,
There's neer a laird about your ha,
Shall get the bairn's name.
"If my love were an earthly knight,
As he's an elfin grey,
I wad na gie my ain true-love
For nae lord that ye hae.
"The steed that my true love rides on
Is lighter than the wind,
247
Wi siller he is shod before,
Wi burning gowd behind."
Janet has kilted her green kirtle
A little aboon her knee,
And she has broded her yellow hair
A little aboon her bree,
And she's awa to Carterhaugh
As fast as she can hie.
When she came to Carterhaugh,
Tam Lin was at the well,
And there she fand his steed standing,
But away was himsel.
She had na pu'd a double rose,
A rose but only twa,
Till up then started young Tam Lin,
Says, Lady, thou pu's nae mae.
"Why pu's thou the rose, Janet,
Amang the groves sae green,
And a' to kill the bonny babe
That we gat us between?"
"O tell me, tell me, Tam Lin," she says,
"For's sake that died on tree,
If eer ye was in holy chapel,
Or christendom did see?"
"Roxbrugh he was my grandfather,
Took me with him to bide
And ance it fell upon a day
That wae did me betide.
"And ance it fell upon a day
A cauld day and a snell,
When we were frae the hunting come,
That frae my horse I fell,
The Queen o' Fairies she caught me,
In yon green hill do dwell.
248
"And pleasant is the fairy land,
But, an eerie tale to tell,
Ay at the end of seven years,
We pay a tiend to hell,
I am sae fair and fu o flesh,
I'm feard it be mysel.
"But the night is Halloween, lady,
The morn is Hallowday,
Then win me, win me, an ye will,
For weel I wat ye may.
"Just at the mirk and midnight hour
The fairy folk will ride,
And they that wad their true-love win,
At Miles Cross they maun bide."
"But how shall I thee ken, Tam Lin,
Or how my true-love know,
Amang sa mony unco knights,
The like I never saw?"
"O first let pass the black, lady,
And syne let pass the brown,
But quickly run to the milk-white steed,
Pu ye his rider down.
"For I'll ride on the milk-white steed,
And ay nearest the town,
Because I was an earthly knight
They gie me that renown.
"My right hand will be gloved, lady,
My left hand will be bare,
Cockt up shall my bonnet be,
And kaimed down shall my hair,
And thae's the takens I gie thee,
Nae doubt I will be there.
"They'll turn me in your arms, lady,
Into an esk and adder,
But hold me fast, and fear me not,
249
I am your bairn's father.
"They'll turn me to a bear sae grim,
And then a lion bold,
But hold me fast, and fear me not,
And ye shall love your child.
"Again they'll turn me in your arms
To a red het gand of airn,
But hold me fast, and fear me not,
I'll do you nae harm.
"And last they'll turn me in your arms
Into the burning gleed,
Then throw me into well water,
O throw me in with speed.
"And then I'll be your ain true-love,
I'll turn a naked knight,
Then cover me wi your green mantle,
And hide me out o sight."
Gloomy, gloomy was the night,
And eerie was the way,
As fair Jenny in her green mantle
To Miles Cross she did gae.
At the mirk and midnight hour
She heard the bridles sing,
She was as glad at that
As any earthly thing.
First she let the black pass by,
And syne she let the brown,
But quickly she ran to the milk-white steed,
And pu'd the rider down.
Sae weel she minded what he did say,
And young Tam Lin did win,
Syne covered him wi her green mantle,
As blythe's a bird in spring
250
Out then spak the Queen o Fairies,
Out of a bush o broom,
"Them that has gotten young Tam Lin
Has gotten a stately-groom."
Out then spak the Queen o Fairies,
And an angry woman was she,
"Shame betide her ill-far'd face,
And an ill death may she die,
For she's taen awa the bonniest knight
In a' my companie.
"But had I kend, Tam Lin," said she,
"What now this night I see,
I wad hae taen out thy twa grey een,
And put in twa een o tree."
~ Anonymous,
72:Tam Lin
O I forbid you, maidens a',
That wear gowd on your hair,
To come or gae by Carterhaugh,
For young Tam Lin is there.
There's nane that gaes by Carterhaugh
But they leave him a wad,
Either their rings, or green mantles,
Or else their maidenhead.
Janet has kilted her green kirtle
A little aboon her knee,
And she has braided her yellow hair
A little aboon her bree,
And she's awa' to Carterhaugh,
As fast as she can hie.
When she came to Carterhaugh
Tam Lin was at the well,
And there she fand his steed standing,
But away was himsel.
She had na pu'd a double rose,
A rose but only twa,
Till up then started young Tam Lin,
Says, 'Lady, thou's pu nae mae.
'Why pu's thou the rose, Janet,
And why breaks thou the wand?
Or why comes thou to Carterhaugh
Withoutten my command?'
'Carterhaugh, it is my ain,
My daddie gave it me;
I'll come and gang by Carterhaugh,
And ask nae leave at thee.'
*****
184
Janet has kilted her green kirtle
A little aboon her knee,
And she has snooded her yellow hair
A little aboon her bree,
And she is to her father's ha,
As fast as she can hie.
Four and twenty ladies fair
Were playing at the ba,
And out then cam the fair Janet,
Ance the flower amang them a'.
Four and twenty ladies fair
Were playing at the chess,
And out then cam the fair Janet,
As green as onie grass.
Out then spak an auld grey knight,
Lay oer the castle wa,
And says, 'Alas, fair Janet, for thee
But we'll be blamed a'.'
'Haud your tongue, ye auld-fac'd knight,
Some ill death may ye die!
Father my bairn on whom I will,
I'll father nane on thee.'
Out then spak her father dear,
And he spak meek and mild;
'And ever alas, sweet Janet,' he says.
'I think thou gaes wi child.'
'If that I gae wi' child, father,
Mysel maun bear the blame;
There's neer a laird about your ha
Shall get the bairn's name.
'If my love were an earthly knight,
As he's an elfin grey,
I wad na gie my ain true-love
For nae lord that ye hae.
185
'The steed that my true-love rides on
Is lighter than the wind;
Wi siller he is shod before
Wi burning gowd behind.'
Janet has kilted her green kirtle
A little aboon her knee,
And she has snooded her yellow hair
A little aboon her bree,
And she's awa' to Carterhaugh,
As fast as she can hie.
When she cam to Carterhaugh,
Tam Lin was at the well,
And there she fand his steed standing,
But away was himsel.
She had na pu'd a double rose,
A rose but only twa,
Till up then started young Tam Lin,
Says, 'Lady, thou pu's nae mae.
'Why pu's thou the rose, Janet,
Amang the groves sae green,
And a' to kill the bonie babe
That we gat us between?'
'O tell me, tell me, Tam Lin,' she says,
'For's sake that died on tree,
If eer ye was in holy chapel,
Or christendom did see?'
'Roxbrugh he was my grandfather,
Took me with him to bide,
And ance it fell upon a day
That wae did me betide.
'And ance it fell upon a day,
A cauld day and a snell,
When we were frae the hunting come,
That frae my horse I fell;
The Queen o Fairies she caught me,
186
In yon green hill to dwell.
'And pleasant is the fairy land,
But, an eerie tale to tell,
Ay at the end of seven years
We pay a tiend to hell;
I am sae fair and fu' o flesh
I'm feared it be mysel.
'But the night is Halloween, lady,
The morn is Hallowday;
Then win me, win me, an ye will,
For weel I wat ye may.
'Just at the mirk and midnight hour
The fairy folk will ride,
And they that wad their true love win,
At Miles Cross they maun bide.'
'But how shall I thee ken, Tam Lin,
Or how my true-love know,
Amang sae mony unco knights
The like I never saw?'
'O first let pass the black, lady,
And syne let pass the brown,
But quickly run to the milk-white steed,
Pu ye his rider down.
'For I'll ride on the milk-white steed,
And ay nearest the town;
Because I was an earthly knight
They gie me that renown.
'My right hand will be gloyd, lady,
My left hand will be bare,
Cockt up shall my bonnet be,
And kaimd down shall my hair;
And thae's the takens I gie thee,
Nae doubt I will be there.
'They'll turn me in your arms, lady,
187
Into an esk and adder;
But hold me fast, and fear me not,
I am your bairn's father.
'They'll turn me to a bear sae grim,
And then a lion bold;
But hold me fast, and fear me not,
As ye shall love your child.
'Again they'll turn me in your arms
To a red het gaud of airn;
But hold me fast, and fear me not,
I'll do to you nae harm.
'And last they'll turn me in your arms
Into the burning gleed;
Then throw me into well water,
O throw me in wi speed.
'And then I'll be your ain true-love,
I'll turn a naked knight;
Then cover me wi your green mantle,
And cover me out o sight.'
Gloomy, gloomy was the night,
And eerie was the way,
As fair Jenny in her green mantle
To Miles Cross she did gae.
About the middle o' the night
She heard the bridles ring;
This lady was as glad at that
As any earthly thing.
First she let the black pass by,
And syne she let the brown;
But quickly she ran to the milk-white steed,
And pu'd the rider down,
Sae weel she minded whae he did say,
And young Tam Lin did win;
Syne coverd him wi her green mantle,
188
As blythe's a bird in spring.
Out then spak the Queen o Fairies,
Out of a bush o broom:
'Them that has gotten young Tam Lin
Has gotten a stately groom.'
Out then spak the Queen o Fairies,
And an angry woman was she;
'Shame betide her ill-far'd face,
And an ill death may she die,
For she's taen awa the bonniest knight
In a' my companie.
'But had I kend, Tam Lin,' she says,
'What now this night I see,
I wad hae taen out thy twa grey e'en,
And put in twa een o tree.'
~ Andrew Lang,
73:Jock O The Side
Now Liddisdale has ridden a raid,
But I wat they had better staid at hame;
For Mitchell o Winfield he is dead,
And my son Johnie is prisner tane?
With my fa ding diddle, la la dew diddle.
For Mangerton house auld Downie is gane,
Her coats she has kilted up to her knee;
And down the water wi speed she rins,
While tears in spaits fa fast frae her eie.
Then up and bespake the lord Mangerton:
'What news, what news, sister Downie, to me?'
'Bad news, bad news, my lord Mangerton;
Mitchel is killd, and tane they hae my son Johnie.'
'Neer fear, sister Downie,' quo Mangerton;
'I hae yokes of oxen, four-and-twentie,
My barns, my byres, and my faulds, a' weel filld,
And I'll part wi them a' ere Johnie shall die.
'Three men I'll take to set him free,
Weel harnessd a' wi best of steel;
The English rogues may hear, and drie
The weight o their braid swords to feel
'The Laird's Jock ane, the Laird's Wat twa,
O Hobie Noble, thou ane maun be!
Thy coat is blue, thou has been true,
Since England banishd thee, to me.'
Now, Hobie was an English man,
In Bewcastle-dale was bred and born;
But his misdeeds they were sae great,
They banished him neer to return.
Lord Mangerton then orders gave,-'Your horses the wrang way maun a' be shod;
Like gentlemen ye must not seem,
98
But look like corn-caugers gawn ae road.
'Your armour gude ye maunna shaw,
Nor ance appear like men o weir;
As country lads be all arrayd,
Wi branks and brecham on ilk mare.'
Sae now a' their horses are shod the wrang way,
And Hobie has mounted his grey sae fine,
Jock his lively bay, Wat's on his white horse behind,
And on they rode for the water o Tyne.
At the Cholerford they a' light down,
And there, wi the help o the light o the moon,
A tree they cut, wi fifteen naggs upon each side,
To climb up the wall of Newcastle toun.
But when they came to Newcastle toun,
And were alighted at the wa,
They fand their tree three ells oer laigh,
They fand their stick baith short aid sma.
Then up and spake the Laird's ain Jock,
'There's naething for't; the gates we maun force.'
But when they cam the gate unto,
A proud porter withstood baith men and horse.
His neck in twa I wat they hae wrung;
Wi foot or hand he neer play'd paw;
His life and his keys at anes they hae taen,
And cast his body ahind the wa.
Now soon they reached Newcastle jail,
And to the prisner thus they call:
'Sleips thou, wakes thou, Jock o the Side,
Or is thou wearied o thy thrall?'
Jock answers thus, wi dolefu tone:
'Aft, aft I wake, I seldom sleip;
But wha's this kens my name sae weel,
And thus to hear my waes does seek?'
99
Then up and spake the good Laird's Jock:
'Neer fear ye now, my billie,' quo he;
'For here's the Laird's Jock, the Laird's Wat,
And Hobie Noble, come to set thee free.'
'Oh, had thy tongue, and speak nae mair,
And o thy talk now let me be!
For if a' Liddesdale were here the night,
The morn's the day that I maun die.
'Full fifteen stane o Spanish iron,
They hae laid a' right sair on me;
Wi locks and keys I am fast bound
Into this dungeon mirk and drearie.'
'Fear ye no that,' quo the Laird's Jock;
'A faint heart neer wan a fair ladie;
Work thou within, we'll work without,
And I'll be sworn we set thee free.'
The first strong dore that they came at,
They loosed it without a key;
The next chaind dore that they cam at,
They gard it a' in flinders flee.
The prisner now, upo his back,
The Laird's Jock's gotten up fu hie;
And down the stair him, irons and a',
Wi nae sma speed and joy brings he.
'Now, Jock, I wat,' quo Hobie Noble,
'Part o the weight ye may lay on me,'
'I wat weel no,' quo the Laird's Jock
'I count him lighter than a flee.'
Sae out at the gates they a' are gane,
The prisner's set on horseback hie;
And now wi speed they've tane the gate;
While ilk ane jokes fu wantonlie.
'O Jock, sae winsomely's ye ride,
Wi baith your feet upo ae side!
100
Sae weel's ye're harnessd, and sae trig!
In troth ye sit like ony bride.'
The night, tho wat, they didna mind,
But hied them on fu mirrilie,
Until they cam to Cholerford brae,
Where the water ran like mountains hie.
But when they came to Cholerford,
There they met with an auld man;
Says, 'Honest man, will the water ride?
Tell us in haste, if that ye can.'
'I wat weel no,' quo the good auld man;
'Here I hae livd this threty yeirs and three,
And I neer yet saw the Tyne sae big,
Nor rinning ance sae like a sea.'
Then up and spake the Laird's saft Wat,
The greatest coward in the company;
'Now halt, now halt, we needna try't;
The day is comd we a' maun die!'
'Poor faint-hearted thief!' quo the Laird's Jock,
'There'll nae man die but he that's fie;
I'll lead ye a' right safely through;
Lift ye the prisner on ahint me.
Sae now the water they a' hae tane,
By anes and 'twas they a' swam through
'Here are we a' safe,' says the Laird's Jock,
'And, poor faint Wat, what think ye now?'
They scarce the ither side had won,
When twenty men they saw pursue;
Frae Newcastle town they had been sent,
A' English lads right good and true.
But when the land-sergeant the water saw,
'It winna ride, my lads,' quo he;
Then out he cries, 'Ye the prisner may take,
But leave the irons, I pray, to me.'
101
'I wat weel no,' cryd the Laird's Jock,
'I'll keep them a'; shoon to my mare they'll be;
My good grey mare; for I am sure,
She's bought them a' fu dear frae thee.'
Sae now they're away for Liddisdale,
Een as fast as they coud them hie;
The prisner's brought to his ain fireside,
And there o's airns they make him free.
'Now, Jock, my billie,' quo a' the three,
'The day was comd thou was to die;
But thou's as weel at thy ain fireside,
Now sitting, I think, 'tween thee and me.'
They hae gard fill up ae punch-bowl,
And after it they maun hae anither,
And thus the night they a' hae spent,
Just as they had been brither and brither.
~ Andrew Lang,
74:King Leir And His Three Daughters
A lamentable Song of the Death of King Leir and his Three Daughters
. To the tune of
When flying Fame.
King Leir once ruled in this land
With princely power and peace,
And had all things with hearts content,
That might his joys increase.
Amongst those things that nature gave,
Three daughters fair had he,
So princely seeming beautiful,
As fairer could not be.
So on a time it pleas'd the king
A question thus to move,
Which of his daughters to his grace
Could shew the dearest love:
'For to my age you bring content,'
Quoth he, 'then let me hear,
Which of you three in plighted troth
The kindest will appear.'
To whom the eldest thus began:
'Dear father, mind,' quoth she,
'Before your face, to do you good,
My blood shall render'd be.
And for your sake my bleeding heart
Shall here be cut in twain,
Ere that I see your reverend age
The smallest grief sustain.'
'And so will I,' the second said;
'Dear father, for your sake,
The worst of all extremities
I'll gently undertake:
And serve your highness night and day
With diligence and love;
That sweet content and quietness
354
Discomforts may remove.'
'In doing so, you glad my soul,'
The aged king reply'd;
'But what sayst thou, my youngest girl,
How is thy love ally'd?'
'My love (quoth young Cordelia then),
'Which to your grace I owe,
Shall be the duty of a child,
And that is all I'll show.'
'And wilt thou shew no more,' quoth he,
'Than doth thy duty bind?
I well perceive thy love is small,
When as no more I find.
Henceforth I banish thee my court;
Thou art no child of mine;
Nor any part of this my realm
By favour shall be thine.
'Thy elder sisters loves are more
Than well I can demand;
To whom I equally bestow
My kingdome and my land,
My pompal state and all my goods,
That lovingly I may
With those thy sisters be maintain'd
Until my dying day.'
Thus flattering speeches won renown,
By these two sisters here;
The third had causeless banishment,
Yet was her love more dear.
For poor Cordelia patiently
Went wandring up and down,
Unhelp'd, unpity'd, gentle maid,
Through many an English town:
Untill at last in famous France
She gentler fortunes found;
Though poor and bare, yet she was deem'd
The fairest on the ground:
355
Where when the king her virtues heard,
And this fair lady seen,
With full consent of all his court
He made his wife and queen.
Her father, old King Leir, this while
With his two daughters staid;
Forgetful of their promis'd loves,
Full soon the same decay'd;
And living in Queen Ragan's court,
The eldest of the twain,
She took from him his chiefest means,
And most of all his train.
For whereas twenty men were wont
To wait with bended knee,
She gave allowance but to ten,
And after scarce to three,
Nay, one she thought too much for him;
So took she all away,
In hope that in her court, good king,
He would no longer stay.
'Am I rewarded thus,' quoth he,
'In giving all I have
Unto my children, and to beg
For what I lately gave?
I'll go unto my Gonorell:
My second child, I know,
Will be more kind and pitiful,
And will relieve my woe.'
Full fast he hies then to her court;
Where when she heard his moan,
Return'd him answer, that she griev'd
That all his means were gone,
But no way could relieve his wants;
Yet if that he would stay
Within her kitchen, he should have
What scullions gave away.
When he had heard, with bitter tears,
356
He made his answer then;
'In what I did, let me be made
Example to all men.
I will return again,' quoth he,
'Unto my Ragan's court;
She will not use me thus, I hope,
But in a kinder sort.'
Where when he came, she gave command
To drive him thence away:
When he was well within her court,
(She said) he would not stay.
Then back again to Gonorell
The woeful king did hie,
That in her kitchen he might have
What scullion boys set by.
But there of that he was deny'd
Which she had promis'd late:
For once refusing, he should not,
Come after to her gate.
Thus twixt his daughters for relief
He wandred up and down,
Being glad to feed on beggars food
Than lately wore a crown.
And calling to remembrance then
His youngest daughters words,
That said, the duty of a child
Was all that love affords But doubting to repair to her,
Whom he had banish'd so,
Grew frantic mad; for in his mind
He bore the wounds of woe.
Which made him rend his milk-white locks
And tresses from his head,
And all with blood bestain his cheeks,
With age and honour spread.
To hills and woods and watry founts,
He made his hourly moan,
Till hills and woods and senseless things
357
Did seem to sigh and groan.
Even thus possest with discontents,
He passed o're to France,
In hopes from fair Cordelia there
To find some gentler chance.
Most virtuous dame! which, when she heard
Of this her father's grief,
As duty bound, she quickly sent
Him comfort and relief.
And by a train of noble peers,
In brave and gallant sort,
She gave in charge he should be brought
To Aganippus' court;
Whose royal king, with noble mind,
So freely gave consent
To muster up his knights at arms,
To fame and courage bent.
And so to England came with speed,
To repossesse King Leir,
And drive his daughters from their thrones
By his Cordelia dear.
Where she, true-hearted, noble queen,
Was in the battel slain;
Yet he, good king, in his old days,
Possest his crown again.
But when he heard Cordelia's death,
Who died indeed for love
Of her dear father, in whose cause
She did this battle move,
He swooning fell upon her breast,
From whence he never parted;
But on her bosom left his life
That was so truly hearted.
The lords and nobles, when they saw
The end of these events,
The other sisters unto death
358
They doomed by consents;
And being dead, their crowns they left
Unto the next of kin:
Thus have you seen the fall of pride,
And disobedient sin.
~ Anonymous Olde English,
75:The Ballad Of The Taylor Pup
Now lithe and listen, gentles all,
Now lithe ye all and hark
Unto a ballad I shall sing
About Buena Park.
Of all the wonders happening there
The strangest hap befell
Upon a famous Aprile morn,
As I you now shall tell.
It is about the Taylor pup
And of his mistress eke
And of the prankish time they had
That I am fain to speak.
FITTE THE FIRST
The pup was of as noble mien
As e'er you gazed upon;
They called his mother Lady
And his father was a Don.
And both his mother and his sire
Were of the race Bernard-The family famed in histories
And hymned of every bard.
His form was of exuberant mold,
Long, slim, and loose of joints;
There never yet was pointer-dog
So full as he of points.
His hair was like to yellow fleece,
His eyes were black and kind,
And like a nodding, gilded plume
His tail stuck up behind.
His bark was very, very fierce,
280
And fierce his appetite,
Yet was it only things to eat
That he was prone to bite.
But in that one particular
He was so passing true
That never did he quit a meal
Until he had got through.
Potatoes, biscuits, mush or hash,
Joint, chop, or chicken limb-So long as it was edible,
'T was all the same to him!
And frequently when Hunger's pangs
Assailed that callow pup,
He masticated boots and gloves
Or chewed a door-mat up.
So was he much beholden of
The folk that him did keep;
They loved him when he was awake
And better still asleep.
FITTE THE SECOND
Now once his master, lingering o'er
His breakfast coffee-cup,
Observed unto his doting spouse:
'You ought to wash the pup!'
'That shall I do this very day',
His doting spouse replied;
'You will not know the pretty thing
When he is washed and dried.
'But tell me, dear, before you go
Unto your daily work,
Shall I use Ivory soap on him,
Or Colgate, Pears' or Kirk?'
281
'Odzooks, it matters not a whit-They all are good to use!
Take Pearline, if it pleases you-Sapolio, if you choose!
'Take any soap, but take the pup
And also water take,
And mix the three discreetly up
Till they a lather make.
'Then mixing these constituent parts,
Let Nature take her way,'
With which advice that sapient sir
Had nothing more to say.
Then fared he to his daily toil
All in the Board of Trade,
While Mistress Taylor for that bath
Due preparation made.
FITTE THE THIRD
She whistled gayly to the pup
And called him by his name,
And presently the guileless thing
All unsuspecting came.
But when she shut the bath-room door,
And caught him as catch-can,
And hove him in that odious tub,
His sorrows then began.
How did that callow, yallow thing
Regret that Aprile morn-Alas! how bitterly he rued
The day that he was born!
Twice and again, but all in vain
He lifted up his wail;
His voice was all the pup could lift,
For thereby hangs this tale.
282
'Twas by that tail she held him down,
And presently she spread
The creamy lather on his back,
His stomach, and his head.
His ears hung down in sorry wise,
His eyes were, oh! so sad-He looked as though he just had lost
The only friend he had.
And higher yet the water rose,
The lather still increased,
And sadder still the countenance
Of that poor martyred beast!
Yet all the time his mistress spoke
Such artful words of cheer
As 'Oh, how nice!' and 'Oh, how clean!'
And 'There's a patient dear!'
At last the trial had an end,
At last the pup was free;
She threw aside the bath-room door-'Now get you gone!' quoth she.
FITTE THE FOURTH
Then from that tub and from that room
He gat with vast ado;
At every hop he gave a shake,
And--how the water flew!
He paddled down the winding stairs
And to the parlor hied,
Dispensing pools of foamy suds
And slop on every side.
Upon the carpet then he rolled
And brushed against the wall,
And, horror! whisked his lathery sides
283
On overcoat and shawl.
Attracted by the dreadful din,
His mistress came below-Who, who can speak her wonderment-Who, who can paint her woe!
Great smears of soap were here and there-Her startled vision met
With blobs of lather everywhere,
And everything was wet!
Then Mrs. Taylor gave a shriek
Like one about to die:
'Get out--get out, and don't you dare
Come in till you are dry!'
With that she opened wide the door
And waved the critter through;
Out in the circumambient air
With grateful yelps he flew.
FITTE THE FIFTH
He whisked into the dusty street
And to the Waller lot,
Where bonnie Annie Evans played
With charming Sissy Knott.
And with those pretty little dears
He mixed himself all up-Oh, fie upon such boisterous play-Fie, fie, you naughty pup!
Woe, woe on Annie's India mull,
And Sissy's blue percale!
One got that pup's belathered flanks,
And one his soapy tail!
Forth to the rescue of those maids
Rushed gallant Willie Clow;
284
His panties they were white and clean-Where are those panties now?
Where is the nicely laundered shirt
That Kendall Evans wore,
And Robbie James' tricot coat
All buttoned up before?
The leaven, which, as we are told,
Leavens a monstrous lump,
Hath far less reaching qualities
Than a wet pup on the jump.
This way and that he swung and swayed,
He gambolled far and near,
And everywhere he thrust himself
He left a soapy smear.
FITTE THE SIXTH
That noon a dozen little dears
Were spanked and put to bed
With naught to stay their appetites
But cheerless crusts of bread.
That noon a dozen hired girls
Washed out each gown and shirt
Which that exuberant Taylor pup
Had frescoed o'er with dirt.
That whole day long the Aprile sun
Smiled sweetly from above
On clotheslines flaunting to the breeze
The emblems mothers love.
That whole day long the Taylor pup
This way and that did hie
Upon his mad, erratic course,
Intent on getting dry.
That night when Mr. Taylor came
285
His vesper meal to eat,
He uttered things my pious pen
Would liefer not repeat.
Yet still that noble Taylor pup
Survives to romp and bark
And stumble over folks and things
In fair Buena Park.
Good sooth, I wot he should be called
Buena's favorite son
Who's sired of such a noble sire
And dammed by every one!
~ Eugene Field,
76:The Lass Of Lochroyan
'O WHA will shoe my bonny foot?
And wha will glove my hand?
And wha will bind my middle jimp
Wi' a lang, lang linen band?
'O wha will kame my yellow hair,
With a haw bayberry kame?
And wha will be my babe's father
Till Gregory come hame?'
'They father, he will shoe thy foot,
Thy brother will glove thy hand,
Thy mither will bind thy middle jimp
Wi' a lang, lang linen band.
'Thy sister will kame thy yellow hair,
Wi' a haw bayberry kame;
The Almighty will be thy babe's father
Till Gregory come hame.'
'And wha will build a bonny ship,
And set it on the sea?
For I will go to seek my love,
My ain love Gregory.'
Up then spak her father dear,
A wafu' man was he;
'And I will build a bonny ship,
And set her on the sea.
'And I will build a bonny ship,
And set her on the sea,
And ye sal gae and seek your love,
Your ain love Gregory.'
Then he 's gart build a bonny ship,
And set it on the sea,
Wi' four-and-twenty mariners,
To bear her company.
272
O he 's gart build a bonny ship,
To sail on the salt sea;
The mast was o' the beaten gold,
The sails o' cramoisie.
The sides were o' the gude stout aik,
The deck o' mountain pine,
The anchor o' the silver shene,
The ropes o' silken twine.
She hadna sail'd but twenty leagues,
But twenty leagues and three,
When she met wi' a rank reiver,
And a' his companie.
'Now are ye Queen of Heaven hie,
Come to pardon a' our sin?
Or are ye Mary Magdalane,
Was born at Bethlam?'
'I'm no the Queen of Heaven hie,
Come to pardon ye your sin,
Nor am I Mary Magdalane,
Was born in Bethlam.
'But I'm the lass of Lochroyan,
That 's sailing on the sea
To see if I can find my love,
My ain love Gregory.'
'O see na ye yon bonny bower?
It 's a' covered owre wi' tin;
When thou hast sail'd it round about,
Lord Gregory is within.'
And when she saw the stately tower,
Shining both clear and bright,
Whilk stood aboon the jawing wave,
Built on a rock of height,
Says, 'Row the boat, my mariners,
273
And bring me to the land,
For yonder I see my love's castle,
Close by the salt sea strand.'
She sail'd it round, and sail'd it round,
And loud and loud cried she,
'Now break, now break your fairy charms,
And set my true-love free.'
She 's ta'en her young son in her arms,
And to the door she 's gane,
And long she knock'd, and sair she ca'd.
But answer got she nane.
'O open, open, Gregory!
O open! if ye be within;
For here 's the lass of Lochroyan,
Come far fra kith and kin.
'O open the door, Lord Gregory!
O open and let me in!
The wind blows loud and cauld, Gregory,
The rain drops fra my chin.
'The shoe is frozen to my foot,
The glove unto my hand,
The wet drops fra my yellow hair,
Na langer dow I stand.'
O up then spak his ill mither,
--An ill death may she die!
'Ye're no the lass of Lochroyan,
She 's far out-owre the sea.
'Awa', awa', ye ill woman,
Ye're no come here for gude;
Ye're but some witch or wil' warlock,
Or mermaid o' the flood.'
'I am neither witch nor wil' warlock,
Nor mermaid o' the sea,
But I am Annie of Lochroyan,
274
O open the door to me!'
'Gin ye be Annie of Lochroyan,
As I trow thou binna she,
Now tell me of some love-tokens
That pass'd 'tween thee and me.'
'O dinna ye mind, love Gregory,
As we sat at the wine,
We changed the rings frae our fingers?
And I can shew thee thine.
'O yours was gude, and gude enough,
But ay the best was mine,
For yours was o' the gude red gowd,
But mine o' the diamond fine.
'Yours was o' the gude red gowd,
Mine o' the diamond fine;
Mine was o' the purest troth,
But thine was false within.'
'If ye be the lass of Lochroyan,
As I kenna thou be,
Tell me some mair o' the love-tokens
Pass'd between thee and me.'
'And dinna ye mind, love Gregory!
As we sat on the hill,
Thou twin'd me o' my maidenheid,
Right sair against my will?
'Now open the door, love Gregory!
Open the door! I pray;
For thy young son is in my arms,
And will be dead ere day.'
'Ye lie, ye lie, ye ill woman,
So loud I hear ye lie;
For Annie of the Lochroyan
Is far out-owre the sea.'
275
Fair Annie turn'd her round about:
'Weel, sine that it be sae,
May ne'er woman that has borne a son
Hae a heart sae fu' o' wae!
'Tak down, tak down that mast o' gowd,
Set up a mast of tree;
It disna become a forsaken lady
To sail sae royallie.'
When the cock has crawn, and the day did dawn,
And the sun began to peep,
Up than raise Lord Gregory,
And sair, sair did he weep.
'O I hae dream'd a dream, mither,
I wish it may bring good!
That the bonny lass of Lochroyan
At my bower window stood.
'O I hae dream'd a dream, mither,
The thought o't gars me greet!
That fair Annie of Lochroyan
Lay dead at my bed-feet.'
'Gin it be for Annie of Lochroyan
That ye mak a' this mane,
She stood last night at your bower-door,
But I hae sent her hame.'
'O wae betide ye, ill woman,
An ill death may ye die!
That wadna open the door yoursell
Nor yet wad waken me.'
O he 's gane down to yon shore-side,
As fast as he could dree,
And there he saw fair Annie's bark
A rowing owre the sea.
'O Annie, Annie,' loud he cried,
'O Annie, O Annie, bide!'
276
But ay the mair he cried 'Annie,'
The braider grew the tide.
'O Annie, Annie, dear Annie,
Dear Annie, speak to me!'
But ay the louder he gan call,
The louder roar'd the sea.
The wind blew loud, the waves rose hie
And dash'd the boat on shore;
Fair Annie's corpse was in the faem,
The babe rose never more.
Lord Gregory tore his gowden locks
And made a wafu' moan;
Fair Annie's corpse lay at his feet,
His bonny son was gone.
'O cherry, cherry was her cheek,
And gowden was her hair,
And coral, coral was her lips,
Nane might with her compare.'
Then first he kiss'd her pale, pale cheek,
And syne he kiss'd her chin,
And syne he kiss'd her wane, wane lips,
There was na breath within.
'O wae betide my ill mither,
An ill death may she die!
She turn'd my true-love frae my door,
Who cam so far to me.
'O wae betide my ill mither,
An ill death may she die!
She has no been the deid o' ane,
But she 's been the deid of three.'
Then he 's ta'en out a little dart,
Hung low down by his gore,
He thrust it through and through his heart,
And words spak never more.
277
~ Anonymous,
77:Once to the song and chariot-fight,
Where all the tribes of Greece unite
On Corinth's isthmus joyously,
The god-loved Ibycus drew nigh.
On him Apollo had bestowed
The gift of song and strains inspired;
So, with light staff, he took his road
From Rhegium, by the godhead fired.

Acrocorinth, on mountain high,
Now burns upon the wanderer's eye,
And he begins, with pious dread,
Poseidon's grove of firs to tread.
Naught moves around him, save a swarm
Of cranes, who guide him on his way;
Who from far southern regions warm
Have hither come in squadron gray.

"Thou friendly band, all hail to thee!
Who led'st me safely o'er the sea!
I deem thee as a favoring sign,
My destiny resembles thine.
Both come from a far distant coast,
Both pray for some kind sheltering place;
Propitious toward us be the host
Who from the stranger wards disgrace!"

And on he hastes, in joyous wood,
And reaches soon the middle wood
When, on a narrow bridge, by force
Two murderers sudden bar his course.
He must prepare him for the fray,
But soon his wearied hand sinks low;
Inured the gentle lyre to play,
It ne'er has strung the deadly bow.

On gods and men for aid he cries,
No savior to his prayer replies;
However far his voice he sends,
Naught living to his cry attends.
"And must I in a foreign land,
Unwept, deserted, perish here,
Falling beneath a murderous hand,
Where no avenger can appear?"

Deep-wounded, down he sinks at last,
When, lo! the cranes' wings rustle past.
He hears,though he no more can see,
Their voices screaming fearfully.
"By you, ye cranes, that soar on high,
If not another voice is heard,
Be borne to heaven my murder-cry!"
He speaks, and dies, too, with the word.

The naked corpse, ere long, is found,
And, though defaced by many a wound,
His host in Corinth soon could tell
The features that he loved so well.
"And is it thus I find thee now,
Who hoped the pine's victorious crown
To place upon the singer's brow,
Illumined by his bright renown?"

The news is heard with grief by all
Met at Poseidon's festival;
All Greece is conscious of the smart,
He leaves a void in every heart;
And to the Prytanis swift hie
The people, and they urge him on
The dead man's manes to pacify
And with the murderer's blood atone.

But where's the trace that from the throng
The people's streaming crowds among,
Allured there by the sports so bright,
Can bring the villain back to light?
By craven robbers was he slain?
Or by some envious hidden foe?
That Helios only can explain,
Whose rays illume all things below.

Perchance, with shameless step and proud,
He threads e'en now the Grecian crowd
Whilst vengeance follows in pursuit,
Gloats over his transgression's fruit.
The very gods perchance he braves
Upon the threshold of their fane,
Joins boldly in the human waves
That haste yon theatre to gain.

For there the Grecian tribes appear,
Fast pouring in from far and near;
On close-packed benches sit they there,
The stage the weight can scarcely bear.
Like ocean-billows' hollow roar,
The teaming crowds of living man
Toward the cerulean heavens upsoar,
In bow of ever-widening span.

Who knows the nation, who the name,
Of all who there together came?
From Theseus' town, from Aulis' strand
From Phocis, from the Spartan land,
From Asia's distant coast, they wend,
From every island of the sea,
And from the stage they hear ascend
The chorus's dread melody.

Who, sad and solemn, as of old,
With footsteps measured and controlled,
Advancing from the far background,
Circle the theatre's wide round.
Thus, mortal women never move!
No mortal home to them gave birth!
Their giant-bodies tower above,
High o'er the puny sons of earth.

With loins in mantle black concealed,
Within their fleshless bands they wield
The torch, that with a dull red glows,
While in their cheek no life-blood flows;
And where the hair is floating wide
And loving, round a mortal brow,
Here snakes and adders are descried,
Whose bellies swell with poison now.

And, standing in a fearful ring,
The dread and solemn chant they sing,
That through the bosom thrilling goes,
And round the sinner fetters throws.
Sense-robbing, of heart-maddening power,
The furies' strains resound through air
The listener's marrow they devour,
The lyre can yield such numbers ne'er.

"Happy the man who, blemish-free,
Preserves a soul of purity!
Near him we ne'er avenging come,
He freely o'er life's path may roam.
But woe to him who, hid from view,
Hath done the deed of murder base!
Upon his heels we close pursue,
We, who belong to night's dark race!"

"And if he thinks to 'scape by flight,
Winged we appear, our snare of might
Around his flying feet to cast,
So that he needs must fall at last.
Thus we pursue him, tiring ne'er,
Our wrath repentance cannot quell,
On to the shadows, and e'en there
We leave him not in peace to dwell!"

Thus singing, they the dance resume,
And silence, like that of the tomb,
O'er the whole house lies heavily,
As if the deity were nigh.
And staid and solemn, as of old,
Circling the theatre's wide round,
With footsteps measured and controlled,
They vanish in the far background.

Between deceit and truth each breast.
Now doubting hangs, by awe possessed,
And homage pays to that dread might,
That judges what is hid from sight,
That, fathomless, inscrutable,
The gloomy skein of fate entwines,
That reads the bosom's depths full well,
Yet flies away where sunlight shines.

When sudden, from the tier most high,
A voice is heard by all to cry:
"See there, see there, Timotheus!
Behold the cranes of Ibycus!"
The heavens become as black as night,
And o'er the theatre they see,
Far over-head, a dusky flight
Of cranes, approaching hastily.

"Of Ibycus!"That name so blest
With new-born sorrow fills each breast.
As waves on waves in ocean rise,
From mouth to mouth it swiftly flies:
"Of Ibycus, whom we lament?
Who fell beneath the murderer's hand?
What mean those words that from him went?
What means this cranes' advancing band?"

And louder still become the cries,
And soon this thought foreboding flies
Through every heart, with speed of light
"Observe in this the furies' might!
The poets manes are now appeased
The murderer seeks his own arrest!
Let him who spoke the word be seized,
And him to whom it was addressed!"

That word he had no sooner spoke,
Than he its sound would fain invoke;
In vain! his mouth, with terror pale,
Tells of his guilt the fearful tale.
Before the judge they drag them now
The scene becomes the tribunal;
Their crimes the villains both avow,
When neath the vengeance-stroke they fall.

~ Friedrich Schiller, The Cranes Of Ibycus
,
78:Kinmont Willie
O have ye na heard o the fause Sakelde?
O have ye na heard o the keen Lord Scroop?
How they hae taen bauld Kinmont Willie,
On Hairibee to hang him up?
Had Willie had but twenty men,
But twenty men as stout as be,
Fause Sakelde had never the Kinmont taen
Wi eight score in his companie.
They band his legs beneath the steed,
They tied his hands behind his back;
They guarded him, fivesome on each side,
And they brought him ower the Liddel-rack.
They led him thro the Liddel-rack.
And also thro the Carlisle sands;
They brought him to Carlisle castell.
To be at my Lord Scroope's commands.
'My hands are tied; but my tongue is free,
And whae will dare this deed avow?
Or answer by the border law?
Or answer to the bauld Buccleuch?'
'Now haud thy tongue, thou rank reiver!
There's never a Scot shall set ye free:
Before ye cross my castle-yate,
I trow ye shall take farewell o me.'
'Fear na ye that, my lord,' quo Willie:
'By the faith o my body, Lord Scroope,' he said,
'I never yet lodged in a hostelrie-But I paid my lawing before I gaed.'
Now word is gane to the bauld Keeper,
In Branksome Ha where that he lay,
That Lord Scroope has taen the Kinmont Willie,
Between the hours of night and day.
110
He has taen the table wi his hand,
He garrd the red wine spring on hie;
'Now Christ's curse on my head,' he said,
'But avenged of Lord Scroope I'll be!
'O is my basnet a widow's curch?
Or my lance a wand of the willow-tree?
Or my arm a lady's lilye hand,
That an English lord should lightly me?
'And have they taen him, Kinmont Willie,
Against the truce of Border tide?
And forgotten that the bauld Bacleuch
Is keeper here on the Scottish side?
'And have they een taen him, Kinmont Willie,
Withouten either dread or fear,
And forgotten that the bauld Bacleuch
Can back a steed, or shake a spear?
'O were there war between the lands,
As well I wot that there is none,
I would slight Carlisle castell high,
Tho it were builded of marble stone.
'I would set that castell in a low,
And sloken it with English blood;
There's nevir a man in Cumberland
Should ken where Carlisle castell stood.
'But since nae war's between the lands,
And there is peace, and peace should be;
I'll neither harm English lad or lass,
And yet the Kinmont freed shall be!'
He has calld him forty marchmen bauld,
I trow they were of his ain name,
Except Sir Gilbert Elliot, calld
The Laird of Stobs, I mean the same.
He has calld him forty marchmen bauld,
111
Were kinsmen to the bauld Buccleuch,
With spur on heel, and splent on spauld,
And gleuves of green, and feathers blue.
There were five and five before them a',
Wi hunting-horns and bugles bright;
And five and five came wi Buccleuch,
Like Warden's men, arrayed for fight.
And five and five, like a mason-gang,
That carried the ladders lang and hie;
And five and five, like broken men;
And so they reached the Woodhouselee.
And as we crossd the Bateable Land,
When to the English side we held,
The first o men that we met wi,
Whae sould it be but fause Sakelde!
'Where be ye gaun, ye hunters keen?'
Quo fause Sakelde; 'come tell to me!'
'We go to hunt an English stag,
Has trespassed on the Scots countrie.'
'Where be ye gaun, ye marshal-men?'
Quo fause Sakelde; 'come tell me true!'
'We go to catch a rank reiver,
Has broken faith wi the bauld Buccleuch.'
'Where are ye gaun, ye mason-lads,
Wi a' your ladders lang and hie?'
'We gang to herry a corbie's nest,
That wons not far frae Woodhouselee.'
'Where be ye gaun, ye broken men?'
Quo fause Sakelde; 'come tell to me?'
Now Dickie of Dryhope led that band,
And the nevir a word o lear had he.
'Why trespass ye on the English side?
Row-footed outlaws, stand!' quo he;
The neer a word had Dickie to say,
112
Sae he thrust the lance thro his fause bodie.
Then on we held for Carlisle toun,
And at Staneshaw-bank the Eden we crossd;
The water was great and meikle of spait,
But the nevir a horse nor man we lost.
And when we reachd the Staneshaw-bank,
The wind was rising loud and hie;
And there the laird garrd leave our steeds,
For fear that they should stamp and nie.
And when we left the Staneshaw-bank,
The wind began full loud to blaw;
But 'twas wind and weet, and fire and sleet,
When we came beneath the castell-wa.
We crept on knees, and held our breath,
Till we placed the ladders against the wa;
And sae ready was Buccleuch himsell
To mount she first, before us a'.
He has taen the watchman by the throat,
He flung him down upon the lead:
'Had there not been peace between our lands,
Upon the other side thou hadst gaed.
'Now sound out, trumpets!' quo Buccleuch;
'Let's waken Lord Scroope right merrilie!'
Then loud the warden's trumpet blew
'O whae dare meddle wi me?'
Then speedilie to wark we gaed,
And raised the slogan ane and a',
And cut a hole through a sheet of lead,
And so we wan to the castel-ha.
They thought King James and a' his men
Had won the house wi bow and speir;
It was but twenty Scots and ten
That put a thousand in sic a stear!
113
Wi coulters, and wi fore-hammers,
We garrd the bars bang merrilie,
Until we came to the inner prison,
Where Willie o Kinmont he did lie.
And when we came to the lower prison,
Where Willie o Kinmont he did lie,
'O sleep ye, wake ye, Kinmont Willie,
Upon the morn that thou's to die?'
'O I sleep saft, and I wake aft,
It's lang since sleeping was fley'd frae me;
Gie my service back to my wyfe and bairns
And a' gude fellows that speer for me.'
Then Red Rowan has hente him up,
The starkest man in Teviotdale:
'Abide, abide now, Red Rowan,
Till of my Lord Scroope I take farewell.
'Farewell, farewell, my gude Lord Scroope!
My gude Lord Scroope, farewell!' he cried;
'I'll pay you for my lodging-maill,
When first we meet on the border-side.'
Then shoulder high, with shout and cry,
We bore him down the ladder lang;
At every stride Red Rowan made,
I wot the Kinmont's airms playd clang!
'O mony a time,' quo Kinmont Willie.
'I have ridden horse baith wild and wood;
But a rougher beast than Red Rowan,
I ween my legs have neer bestrode.
'And mony a time,' quo Kinmont Willie,
'I've pricked a horse out oure the furs;
But since the day I backed a steed
I nevir wore sic cumbrous spurs!'
We scarce had won the Staneshaw-bank,
When a' the Carlisle bells were rung,
114
And a thousand men, in horse and foot,
Cam wi the keen Lord Scroope along.
Buccleuch has turned to Eden Water,
Even where it flowd frae bank to brim,
And he has plunged in wi a' his band,
And safely swam them thro the stream.
He turned him on the other side,
And at Lord Scroope his glove flung he:
'If ye like na my visit in merry England,
In fair Scotland come visit me!'
All sore astonished stood Lord Scroope,
He stood as still as rock of stane;
He scarcely dared to trew his eyes,
When thro the water they had gane.
'He is either himsell a devil frae hell,
Or else his mother a witch maun be;
I wad na have ridden that wan water
For a' the gowd in Christentie.'
~ Andrew Lang,
79:Jamie Telfer
It fell about the Martinmas tyde,
When our Border steeds get corn and hay
The captain of Bewcastle hath bound him to ryde,
And he's ower to Tividale to drive a prey.
The first ae guide that they met wi',
It was high up Hardhaughswire;
The second guide that we met wi',
It was laigh down in Borthwick water.
'What tidings, what tidings, my trusty guide?'
'Nae tidings, nae tidings, I hae to thee;
But, gin ye'll gae to the fair Dodhead,
Mony a cow's cauf I'll let thee see.'
And whan they cam to the fair Dodhead,
Right hastily they clam the peel;
They loosed the kye out, ane and a',
And ranshackled the house right weel.
Now Jamie Telfer's heart was sair,
The tear aye rowing in his e'e;
He pled wi' the captain to hae his gear,
Or else revenged he wad be.
The captain turned him round and leugh;
Said--'Man, there's naething in thy house,
But ae auld sword without a sheath,
That hardly now wad fell a mouse!'
The sun was na up, but the moon was down,
It was the gryming o' a new fa'n snaw,
Jamie Telfer has run three myles a-foot,
Between the Dodhead and the Stobs's Ha'
And whan he cam to the fair tower yate,
He shouted loud, and cried weel hie,
Till out bespak auld Gibby Elliot-'Wha's this that brings the fraye to me?'
92
'It's I, Jamie Telfer o' the fair Dodhead,
And a harried man I think I be!
There's naething left at the fair Dodhead,
But a waefu' wife and bairnies three.
'Gae seek your succour at Branksome Ha'.
For succour ye'se get nane frae me!
Gae seek your succour where ye paid black-mail,
For, man! ye ne'er paid money to me.'
Jamie has turned him round about,
I wat the tear blinded his e'e-'I'll ne'er pay mail to Elliot again,
And the fair Dodhead I'll never see!
'My hounds may a' rin masterless,
My hawks may fly frae tree to tree;
My lord may grip my vassal lands,
For there again maun I never be.'
He has turned him to the Tiviot side,
E'en as fast as he could drie,
Till he came to the Coultart Cleugh
And there he shouted baith loud and hie.
Then up bespak him auld Jock Grieve-'Wha's this that brings the fray to me?'
'It's I, Jamie Telfer o' the fair Dodhead,
A harried man I trow I be.
'There's naething left in the fair Dodhead,
But a greeting wife and bairnies three,
And sax poor ca's stand in the sta',
A' routing loud for their minnie.'
'Alack a wae!' quo' auld Jock Grieve,
'Alack! my heart is sair for thee!
For I was married on the elder sister,
And you on the youngest of a' the three.'
Then he has ta'en out a bonny black,
93
Was right weel fed wi' corn and hay,
And he's set Jamie Telfer on his back,
To the Catslockhill to tak' the fray.
And whan he cam to the Catslockhill,
He shouted loud and weel cried he,
Till out and spak him William's Wat-'O wha's this brings the fraye to me?'
'It's I, Jamie Telfer o' the fair Dodhead,
A harried man I think I be!
The captain of Bewcastle has driven my gear;
For God's sake rise, and succour me!'
'Alas for wae!' quo' William's Wat,
'Alack, for thee my heart is sair!
I never cam by the fair Dodhead,
That ever I fand thy basket bare.'
He's set his twa sons on coal-black steeds,
Himsel' upon a freckled gray,
And they are on wi, Jamie Telfer,
To Branksome Ha to tak the fray.
And whan they cam to Branksome Ha',
They shouted a' baith loud and hie,
Till up and spak him auld Buccleuch,
Said--'Wha's this brings the fray to me?
'It's I, Jamie Telfer o' the fair Dodhead,
And a harried man I think I be!
There's nought left in the fair Dodhead,
But a greeting wife and bairnies three.'
'Alack for wae!' quoth the gude auld lord,
'And ever my heart is wae for thee!
But fye gar cry on Willie, my son,
And see that he come to me speedilie!
'Gar warn the water, braid and wide,
Gar warn it soon and hastily!
They that winna ride for Telfer's kye,
94
Let them never look in the face o' me!
'Warn Wat o' Harden, and his sons,
Wi' them will Borthwick water ride;
Warn Gaudilands, and Allanhaugh,
And Gilmanscleugh, and Commonside.
'Ride by the gate at Priesthaughswire,
And warn the Currors o' the Lee;
As ye come down the Hermitage Slack,
Warn doughty Willie o' Gorrinbery.'
The Scots they rade, the Scots they ran,
Sae starkly and sae steadilie!
And aye the ower-word o' the thrang,
Was--'Rise for Branksome readilie!'
The gear was driven the Frostylee up,
Frae the Frostylee unto the plain,
Whan Willie has looked his men before,
And saw the kye right fast driving.
'Wha drives thir kye?' 'gan Willie say,
'To mak an outspeckle o' me?'
'It's I, the captain o' Bewcastle, Willie;
I winna layne my name for thee.'
'O will ye let Telfer's kye gae back,
Or will ye do aught for regard o' me?
Or, by the faith o' my body,' quo' Willie Scott,
'I se ware my dame's cauf's-skin on thee!'
'I winna let the kye gae back,
Neither for thy love, nor yet thy fear,
But I will drive Jamie Telfer's kye,
In spite of every Scot that's here.'
'Set on them, lads!' quo' Willie than,
'Fye, lads, set on them cruellie!
For ere they win to the Ritterford,
Mony a toom saddle there sall be!
95
But Willie was stricken ower the head,
And through the knapscap the sword has gane;
And Harden grat for very rage,
Whan Willie on the ground lay slain.
But he's ta'en aff his gude steel-cap,
And thrice he's waved it in the air-The Dinlay snaw was ne'er mair white,
Nor the lyart locks of Harden's hair.
'Revenge! revenge!' auld Wat 'gan cry;
'Fye, lads, lay on them cruellie!
We'll ne'er see Tiviotside again,
Or Willie's death revenged shall be.'
O mony a horse ran masterless,
The splintered lances flew on hie;
But or they wan to the Kershope ford,
The Scots had gotten the victory.
John o' Brigham there was slain,
And John o' Barlow, as I hear say;
And thirty mae o' the captain's men,
Lay bleeding on the grund that day.
The captain was run thro' the thick of the thigh-And broken was his right leg bane;
If he had lived this hundred year,
He had never been loved by woman again.
'Hae back thy kye!' the captain said;
'Dear kye, I trow, to some they be!
For gin I suld live a hundred years,
There will ne'er fair lady smile on me.'
Then word is gane to the captain's bride,
Even in the bower where that she lay,
That her lord was prisoner in enemy's land,
Since into Tividale he had led the way.
'I wad lourd have had a winding-sheet,
And helped to put it ower his head,
96
Ere he had been disgraced by the Border Scot,
When he ower Liddel his men did lead!'
There was a wild gallant amang us a',
His name was Watty wi' the Wudspurs,
Cried--'On for his house in Stanegirthside,
If ony man will ride with us!'
When they cam to the Stanegirthside,
They dang wi' trees, and burst the door;
They loosed out a' the captain's kye,
And set them forth our lads before.
There was an auld wife ayont the fire,
A wee bit o' the captain's kin-'Wha daur loose out the captain's kye,
Or answer to him and his men?'
'It's I, Watty Wudspurs, loose the kye,
I winna layne my name frae thee!
And I will loose out the captain's kye,
In scorn of a' his men and he.'
When they cam to the fair Dodhead,
They were a wellcum sight to see!
For instead of his ain ten milk-kye,
Jamie Telfer has gotten thirty and three.
And he has paid the rescue shot,
Baith wi' goud, and white monie;
And at the burial o' Willie Scott,
I wot was mony a weeping e'e.
~ Andrew Lang,
80:Disenchanted
Alas, I thought this forest must be true,
And would not change because of my changed eyes;
I thought the growing things were as I knew,
And not a mock; I thought at least the skies
Were honest and would keep that happy blue
They used to wear before I learned to see
.But woe the day!
Lo, I have wandered forth and thought to stay
Here where some gladness still might be for me,
Where some delight
Should still break on my now too faithful sight;
And, lo, not even here may I go free.
Oh, hateful knowledge, pass and let me be:
Why am I made thy slave? why am I wise
Who once beheld all life with glamoured eyes?
Ah, woe the day! this bleak and shrivelled wood,
These rotted leaves, and all the wild flowers dead:
And here the ferns lie bruised and brown that stood
My tall green shelter: and, above my head,
The naked creaking branches show the sky
Athwart their lattice one murk sunless grey
Ah, woe the day!
I see, and beauty has all passed away.
Woe for my desolate wisdom, woe! Ah why
Must the sweet spell be broken ere I die?
Dear glad-tongued lark, come down and talk with me;
Tell me, oh tell me, hast thou caught, maybe,
Some little word,
Some word from heaven to make the meaning plain
Of this great change, or change me back again?
And, chattering sparrow from the eaves, come here
And tell me, thou who seest men so near,
Canst thou have heard
Some talk among them, out of all their lore,
To teach me, who have learned to see as they,
To be like them still more
And smile at hateful things or pass them o'er?
74
Sky-bird and house-bird, do you know the way?
Come hither, let me tell you all my woe;
Have you not known me in my carelessness?
I was that joyous child, not long ago,
The fairies hid away from life's distress
And eager weariness of burdened men
To live their darling in the elfin glen;
I was that thing of mirth and fantasies,
More antic than young squirrels at their play,
More wilful wanton than coy butterflies
Teasing the flowers with make-believes to kiss,
More happy than the early thrush whose lay
Awakes the woodlands with spring melodies
And sings the year to summer with his bliss:
And now I am so sad:
For, listen, I am wise, my eyes see truth,
And nothing wears the brightness that it had,
Nothing is fair or glad;
All joy and grace were dreams, dead with my fairy youth.
Ah, had you seen our home!
For the great hall one amethyst clear dome
Fretted with silver or, who could say which,
With white pure moonbeams; and the floors made rich
With patens of all rare translucent gems
And musky flower-buds bending down their stems
For weight of diamonds that hung like dews;
And everywhere the radiance of carved gold,
And pearls' soft shimmer, and quick various hues
Of mystic opals glinting manifold;
And everywhere the music and the gleams
Of clear cool water's sparkling iris beams
In emerald and crystal fountains wrought
Like river lilies with their buds and leaves,
Or as late briar shoots caught
In the first glittering rime-webs blithe October weaves.
Ah me, so fair, so bright!
Had you but seen! But, lo, the other night
I was alone and watching how the sky
Made a new star each moment and grew dim,
75
And singing to the moon, when he came by,
The wise weird man—what need had I of him?—
The wise weird man who can see fairy folk
And break all spells, he saw me and he spoke
'Poor changeling child,
How is thy heart beguiled,
And thy blind eyes made foolish with false sight!
Let the spell end: be wise, and see aright.'
Then with a frozen salve that brought sharp tears
Signed both my eyes, and went. And from that hour
I am made weary with the cruel dower
Of sight for evil. For mine eyes before
Made beauty where they looked, and saw no more.
Ah happy eyes! Ah sweet, blind, cheated years!
Alas! the glories of our fairy halls:
Alas! the blossoms and the gems and gold:
Dreams, dreams, and lies.
Broken and clammy are the earthen walls,
The mildew is their silvering; where of old
The jewels shimmered shimmers moist and cold
The dew of oozing damps; and, for the dyes
And the fair shapes of diamond laden flowers,
Foul toadstool growths that never saw the skies;
And, for the fountains,pools; and, for the bowers,
Blank caves. Nought, nought in its old gracious guise.
And what is left for beauty is a mock:
Spangles and gilt and glass for precious things,
Bedraggled tinsel gauzes to enfrock
Unlovely nakedness of earth and rock,
And painted images and cozenings.
Ah me! ah me! the beauty, the delight:
Dreams, dreams, and lies.
Ah me! and a curse more has come with sight;
There is no sweetness left me for my ears:
For when they sing the fairy melodies,
Like voice of laughters and like voice of sighs
And voice of running brooks and voice of birds
And voice of lovers' wooing, and the words
Are those that fill the heart of each who hears,
I hate the song, for I hear all the while
'Dreams, dreams, and lies.'
76
Yea, and I see no loving in a smile;
For, when they soothe me tenderly, and praise,
And speak the soft words of the former days,
My heart is cold and wise as are mine eyes,
And I grow sick of pleasant flatteries
And talk of bliss and ancient merry ways:
For, lo, the hollow old content was vain, How shall it live again?
Dreams, dreams, and lies.
And even here is change. For not till now
Have I seen barrenness, and leaves lie dank.
For me the leaf was green upon the bough
The livelong year, my tall ferns never sank,
Some sweet and tender blossom always grew,
The summer and the winter skies were blue;
And when the snow came in a winter freak
To make the blossoms play me hide and seek
I laughed because I knew that they were there.
Ah woe is me!
I said 'I will steal forth and make my lair,
Like some strayed foxcub, in the sheltered wood,
For that will be as it was wont to be:
And I will live among the careless birds
And happy forest beasts and insect herds
Who in blithe wanderings find their easy food,
And feed and sport and rest in ceaseless glee,
Having their world all real and all fair.'
Alas! for it was falseness even here!
The beauty has gone by, it was my dream,
And all the black and dripping trees lie bare,
Soddening in fog and in dull mists that steam
From the unwholesome barren earth and where
The dead leaves fester that were born this year.
Ah me, I am grown wise, my sight is clear:
And to see clear is weeping, wisdom is despair.
Kind birds, oh tell me, whither shall I hie?
Dear lark, hast thou looked down out of thy sky
On the sweet quiet of some summer land
Where truth and beauty yet go hand in hand?—
Nay, but would'st thou be here!
77
Tell me, half human sparrow, hast thou seen,
Among the homes of men where thine has been,
A home where I might be among my kind
And love it, and love them, not being blind?
Tell me; draw near.
Oh answer me, for now I learn desires
For men's strong life to stir me, and were fain
To lose old dreams, warm by their hearthside fires.
Yea, and I must go, though it all were pain:
The doom of my new'wisdom is on me.
Woe for my fairy youth! Man among men
I must go forth and suffer, for I see.
Woe for the blind days in the happy glen!
And the lark answered 'Nay, I am not wise;
I can teach nought. Only, the other day,
I heard them singing who sing in the skies,
And ceaselessly I whisper low that lay,
To sing it when the summer comes again:
'In the world are Love and Pain:
Foes yet lovers they remain:
Pain strengthens Love till Love slay Pain.''
The sparrow said 'I could not hear thee plain,
For I was chirruping the merry rhyme
I heard men sing last night at supper-time:
'Reap the grain, and sow the grain,
To grow by sunshine and by rain.''
Then the sad fairies' foster-child arose,
And saw the grey day darkening to its close,
And passed out from the wood, and wandered down,
Along the misty hillside, to the town.
~ Augusta Davies Webster,
81:The Battle Of Harlaw--Evergreen Version
Frae Dunidier as I cam throuch,
Doun by the hill of Banochie,
Allangst the lands of Garioch.
Grit pitie was to heir and se
The noys and dulesum hermonie,
That evir that dreiry day did daw!
Cryand the corynoch on hie,
Alas! alas! for the Harlaw.
I marvlit what the matter meant;
All folks were in a fiery fariy:
I wist nocht wha was fae or freind,
Yet quietly I did me carrie.
But sen the days of auld King Hairy,
Sic slauchter was not hard nor sene,
And thair I had nae tyme to tairy,
For bissiness in Aberdene.
Thus as I walkit on the way,
To Inverury as I went,
I met a man, and bad him stay,
Requeisting him to mak me quaint
Of the beginning and the event
That happenit thair at the Harlaw;
Then he entreited me to tak tent,
And he the truth sould to me schaw.
Grit Donald of the Ysles did claim
Unto the lands of Ross sum richt,
And to the governour he came,
Them for to haif, gif that he micht,
Wha saw his interest was but slicht,
And thairfore answerit with disdain.
He hastit hame baith day and nicht,
And sent nae bodward back again.
But Donald richt impatient
Of that answer Duke Robert gaif,
He vow'd to God Omniyotent,
190
All the hale lands of Ross to half,
Or ells be graithed in his graif:
He wald not quat his richt for nocht,
Nor be abusit like a slaif;
That bargin sould be deirly bocht.
Then haistylie he did command
That all his weir-men should convene;
Ilk an well harnisit frae hand,
To melt and heir what he did mein.
He waxit wrath and vowit tein;
Sweirand he wald surpryse the North,
Subdew the brugh of Aberdene,
Mearns, Angus, and all Fyfe to Forth.
Thus with the weir-men of the yles,
Wha war ay at his bidding bown,
With money maid, with forss and wyls,
Richt far and neir, baith up and doun,
Throw mount and muir, frae town to town,
Allangst the lands of Ross he roars,
And all obey'd at his bandown,
Evin frae the North to Suthren shoars.
Then all the countrie men did yield;
For nae resistans durst they mak,
Nor offer batill in the feild,
Be forss of arms to beir him bak.
Syne they resolvit all and spak,
That best it was for thair behoif,
They sould him for thair chiftain tak,
Believing weil he did them luve.
Then he a proclamation maid,
All men to meet at Inverness,
Throw Murray land to mak a raid,
Frae Arthursyre unto Spey-ness.
And further mair, he sent express,
To schaw his collours and ensenzie,
To all and sindry, mair and less,
Throchout the bounds of Byne and Enzie.
191
And then throw fair Strathbogie land
His purpose was for to pursew,
And whatsoevir durst gainstand,
That race they should full sairly rew.
Then he bad all his men be trew,
And him defend by forss and slicht,
And promist them rewardis anew,
And mak them men of mekle micht.
Without resistans, as he said,
Throw all these parts he stoutly past,
Where sum war wae, and sum war glaid,
But Garioch was all agast.
Throw all these feilds be sped him fast,
For sic a sicht was never sene;
And then, forsuith, he langd at last
To se the bruch of Aberdene.
To hinder this prowd enterprise,
The stout and michty Erl of Marr
With all his men in arms did ryse,
Even frae Curgarf to Craigyvar:
And down the syde of Don richt far,
Angus and Mearns did all convene
To fecht, or Donald came sae nar
The ryall bruch of Aberdene.
And thus the martial Erle of Marr
Marcht with his men in richt array;
Befoir his enemis was aware,
His banner bauldly did display.
For weil enewch they kent the way,
And all their semblance well they saw:
Without all dangir or delay,
Come haistily to the Harlaw.
With him the braif Lord Ogilvy,
Of Angus sheriff principall,
The constable of gude Dunde,
The vanguard led before them all.
Suppose in number they war small,
Thay first richt bauldlie did pursew,
192
And maid thair faes befor them fall,
Wha then that race did sairly rew.
And then the worthy Lord Salton,
The strong undoubted Laird of Drum,
The stalwart Laird of Lawristone,
With ilk thair forces all and sum.
Panmuir with all his men, did cum,
The provost of braif Aberdene,
With trumpets and with tuick of drum,
Came schortly in thair armour schene.
These with the Earle of Marr came on,
In the reir-ward richt orderlie,
Thair enemies to sett upon;
In awfull manner hardilie,
Togither vowit to live and die,
Since they had marchit mony mylis,
For to suppress the tyrannie
Of douted Donald of the Ysles.
But he, in number ten to ane,
Right subtile alang did ryde,
With Malcomtosch, and fell Maclean,
With all thair power at thair syde;
Presumeand on their strenth and pryde,
Without all feir or ony aw,
Richt bauldie battil did abyde,
Hard by the town of fair Harlaw.
The armies met, the trumpet sounds,
The dandring drums alloud did touk,
Baith armies byding on the bounds,
Till ane of them the feild sould bruik.
Nae help was thairfor, nane wald jouk,
Ferss was the fecht on ilka syde,
And on the ground lay mony a bouk
Of them that thair did battil byd.
With doutsum victorie they dealt,
The bludy battil lastit lang;
Each man fits nibours forss thair felt,
193
The weakest aft-tymes gat the wrang:
Thair was nae mowis thair them amang,
Naithing was hard but heavy knocks,
That eccho mad a dulefull sang,
Thairto resounding frae the rocks.
But Donalds men at last gaif back,
For they war all out of array:
The Earl of Marris men throw them brak,
Pursewing shairply in thair way,
Thair enemys to tak or slay,
Be dynt of forss to gar them yield;
Wha war richt blyth to win away,
And sae for feirdness tint the feild.
Then Donald fled, and that full fast,
To mountains hich for all his micht;
For he and his war all agast,
And ran till they war out of sicht;
And sae of Ross he lost his richt,
Thocht mony men with hem he brocht;
Towards the yles fled day and nicht,
And all he wan was deirlie bocht.
This is (quod he) the richt report
Of all that I did heir and knaw;
Thocht my discourse be sumthing schort,
Tak this to be a richt suthe saw:
Contrairie God and the kings law,
Thair was spilt mekle Christian blude,
Into the battil of Harlaw:
This is the sum, sae I conclude.
But yet a bonnie while abide,
And I sall mak thee cleirly ken
What slaughter was on ilkay syde,
Of Lowland and of Highland men,
Wha for thair awin haif evir bene;
These lazie lowns micht weil be spared,
Chased like deers into their dens,
And gat their wages for reward.
194
Malcomtosh, of the clan heid-cheif,
Macklean with his grit hauchty heid,
With all thair succour and relief,
War dulefully dung to the deid;
And now we are freid of thair feid,
They will not lang to cum again;
Thousands with them, without remeid,
On Donald's syd, that day war slain.
And on the uther syde war lost,
Into the feild that dismal day,
Chief men of worth, of mekle cost,
To be lamentit sair for ay.
The Lord Saltoun of Rothemay,
A man of micht and mekle main;
Grit dolour was for his decay,
That sae unhappylie was slain.
Of the best men amang them was
The gracious gude Lord Ogilvy,
The sheriff-principal of Angus,
Renownit for truth and equitie,
For faith and magnanimitie;
He had few fallows in the field,
Yet fell by fatall destinie,
For he naeways wad grant to yield.
Sir James Scrimgeor of Duddap, knicht,
Grit constabill of fair Dunde,
Unto the dulefull deith was dicht;
The kingis cheif bannerman was he,
A valiant man of chevalrie,
Whose predecessors wan that place
At Spey, with gude King William frie
'Gainst Murray, and Macduncan's race.
Gude Sir Allexander Irving,
The much renowit laird of Drum,
Nane in his days was bettir sene
When they war semblit all and sum.
To praise him we sould not be dumm,
For valour, witt, and worthyness;
195
To end his days he ther did cum
Whose ransom is remeidyless.
And thair the knicht of Lawriston
Was slain into his armour schene,
And gude Sir Robert Davidson,
Wha provost was of Aberdene:
The knicht of Panmure, as was sene,
A mortall man in armour bricht,
Sir Thomas Murray, stout and kene,
Left to the warld thair last gude nicht.
Thair was not sen King Keneths days
Sic strange intestine crewel stryf
In Scotland sene, as ilk man says,
Whare mony liklie lost thair lyfe;
Whilk maid divorce twene man and wyfe,
And mony childrene fatherless,
Whilk in this realme has bene full ryfe:
Lord help these lands, our wrangs redress.
In July, on Saint James his even,
That four and twenty dismall day,
Twelve hundred, ten score and eleven
Of theirs sen Chryst, the suthe to say,
Men will remember, as they may,
When thus the ventie they knaw,
And mony a ane may murn for ay,
The brim battil of the Harlaw.
~ Andrew Lang,
82:1076
The Turnament Of Tottenham
The Turnament of Tottenham; or, the Wooeing, Winning, and Wedding of Tibbe,
the Reev's Davghter There.
Of all thes kene conquerours to carpe it were kynde;
Of fele feyztyng folk ferly we fynde;
The Turnament of Totenham have we in mynde;
It were harme sych hardynes were holden byhynde,
In story as we rede
Of Hawkyn, of Herry,
Of Tomkyn, of Terry,
Of them that were dughty
And stalworth in dede.
It befel in Totenham on a dere day,
Ther was mad a shurtyng be the hyway;
Theder com al the men of the contray,
Of Hyssylton, of Hy-gate, and of Hakenay,
And all the swete swynkers:
Ther hopped Hawkyn,
Ther daunsed Dawkyn,
Ther trumped Tomkyn,
And all were trewe drynkers.
Tyl the day was gon and evyn-song past,
That thay shuld reckyn ther scot and ther counts cast;
Perkyn, the potter, into the press past,
And sayd, 'Randol, the refe, a dozter thou hast,
Tyb the dere.
Therefor faine wyt wold I,
Whych of all thys bachelery
Were best worthye
To wed hur to hys fere.'
Upstyrt thos gadelyngys wyth ther lang staves,
And sayd, 'Randol, the refe, lo, thys lad raves;
Boldely amang us thy dozter he craves;
We er rycher men than he, and mor gode haves,
Of cattell and corn.'
1077
Then sayd Perkyn, 'To Tybbe I have hyzt,
That I schal be alway redy in my ryzt,
If that it schuld be thys day sevenyzt,
Or elles zet to morn.'
Then sayd Randolfe, the refe, 'Ever be he waryd
That about thys carpyng lenger wold be taryd:
I wold not my dozter, that scho were miscaryd,
But at hur most worschip I wold scho were maryd.
Therfor a Turnament schal begynne
Thys day sevenyzt,Wyth a flayl for to fyzt:
And 'he' that is of most myght
Schal brouke hur wyth wynne.
'Whoso berys hym best in the turnament,
Hym schal be granted the gre be the comon assent,
For to wynne my dozter wyth 'dughtynesse' of dent,
And 'Coppell' my brode-henne, 'that' was brozt out of Kent,
And my dunyd kowe.
For no spens wyl I spare,
For no cattell wyl I care;
He schal have my gray mare,
And my spottyd sowe.'
Ther was many 'a' bold lad ther bodyes to bede:
Than thay toke thayr leve and homward they zede,
And all the weke afterward graythed ther wede,
Tyll it come to the day, that thay suld do ther dede.
They armed tham in matts
Thay set on ther nollys,
For to hepe ther pollys,
Gode blake bollys,
For bateryng of bats.
Thay sowed tham in schepeskynnes, for thay schuld not brest,
Ilk-on toke a blak hat, insted of a crest,
'A basket or a panyer before on ther brest,'
And a flayle in ther hande; for to fyght prest,
Furth gon thay fare.
Ther was kyd mekyl fors,
Who schuld best fend hys cors;
1078
He that had no gode hors,
He gat hym a mare.
Sych another gadryng have I not sene oft,
When all the gret company com rydand to the croft;
Tyb on a gray mare was set up on loft
On a sek ful of fedyrs, for scho sculd syt soft,
And led 'till the gap.'
For cryeng of the men
Forther wold not Tyb then,
Tyl scho had hur brode hen
Set in hur Lap.
A gay gyrdyl Tyb had on, borowed for the nonys,
And a garland on hur hed, ful of rounde bonys,
And a broche on hur brest, ful of 'sapphyre' stonys,
Wyth the holy-rode tokenyng, was wrotyn for the nonys;
For no 'spendings' thay had spared.
When joly Gyb saw hur thare,
He gyrd so hys gray mare,
'That scho lete a fowkin' fare
At the rereward.
'I wow to God,' quoth Herry, 'I schal not lefe behynde;
May I mete wyth Bernard on Bayard the blynde.
Ich man kepe hym out of my wynde,
For whatsoever that he be, before me I fynde,
I wot I schall hym greve.'
'Wele sayd,' quoth Hawkyn,
'And I wow,' quoth Dawkyn,
'May I mete wyth Tomkyn,
Hys flayle I schal hym reve.'
'I make a vow,' quoth Hud, 'Tyb, son schal thou se,
Whych of all thys bachelery 'granted' is the gre.
I schal scomfet thaym all, for the love of the;
In what place so I come thay schal have dout of me,
Myn armes ar so clere:
I bere a reddyl, and a rake,
Poudred wyth a brenand drake,
And three cantells of a cake
In ycha cornere.'
1079
'I vow to God,' quoth Hawkyn, 'yf 'I' have the gowt,
Al that I fynde in the felde 'thrustand' here aboute,
Have I twyes or thryes redyn thurgh the route,
In ycha stede ther thay me se, of me thay schal have doute.
When I begyn to play,
I make avowe that I ne schall,
But yf Tybbe wyl me call,
Or I be thryes don fall,
Ryzt onys com away.'
Then sayd Terry, and swore be hys crede:
'Saw thou never yong boy forther hys body bede,
For when thay fyzt fastest and most ar in drede,
I schall take Tyb by the hand and hur away lede.
I am armed at the full;
In myn armys I bere wele
A doz trogh and a pele,
A sadyll wythout a panell,
Wyth a fles of woll.'
'I make a vow,' quoth Dudman, and swor be the stra,
'Whyls me ys left my 'mare,' thou gets hurr not swa;
For scho ys wele schapen and lizt as the rae,
Ther is no capul in thys myle befor hr schal ga.
Sche wul ne nozt begyle;
Sche wyl me bere, I dar say,
On a lang somerys day,
Fro Hyssylton to Hackenay,
Nozt other half myle.'
'I make a vow,' quoth Perkyn, 'thow speks of cold rost,
I schal wyrch 'wyselyer' without any bost.
Five of the best capulys that ar in thys ost,
I wot I schal thaym wynne, and bryng thaym to my cost,
And here I grant tham Tybbe.
Wele boyes here ys he,
That wyl fyzt and not fle,
For I am in my jolyte,
Wyth so forth, Gybbe.'
When thay had ther vowes made, furth can thay hie,
1080
Wyth flayles and hornes and trumpes mad of tre.
Ther were all the bachelerys of that contre:
Thay were dyzt in aray, as thaymselfes wold be.
Thayr baners were ful bryzt,
Of an old rotten fell;
The cheveron of a plow-mell,
And the schadow of a bell,
'Quartred' wyth the mone lyst.
I wot yt 'was' no chylder game whan thay togedyr met,
When icha freke in the feld on hys feloy bet,
And layd on styfly, for nothyng wold thay let,
And foght ferly fast, tyll ther horses swet.
And few wordys spoken.
Ther were flayles al so slatred,
Ther were scheldys al to flatred,
Bollys and dysches al to schatred,
And many hedys brokyn.
Ther was clynkyng of cart-sadelys, and clatteryng of cannes;
Of fele frekys in the feld brokyn were their fannes;
Of sum were the hedys brokyn, of sum the brayn-pannes,
And yll were thay besene or thay went thanns,
Wyth swyppyng of swepyls.
Thay were so wery for-foght,
Thay myzt not fyzt mare oloft,
But creped about in the 'croft,'
As thay were croked crepyls.
Perkyn was so wery, that he began to loute:
'Help, Hud, I am ded in thys ylk rowte;
An hors, for forty pens, a gode and a stoute,
That I may lyztly come of my noye oute.
For no cost wyl I spare.'
Hy styrt up as a snayle,
And hent a capul be the tayle,
And 'reft' Dawkin hys flayle,
And wan there a mare.
Perkyn wan five, and Hud wan twa.
Glad and blythe thay ware that thay had don sa;
Thay wold have tham to Tyb, and present hur with tha;
1081
The Capulls were so wery that thay myzt not ga,
But styl gon thay stond.
'Alas!' quoth Hudde, 'my joye I lese:
Mee had lever then a ston of chese
That dere Tyb had al these,
And wyst it were my sond.'
Perkyn turnyd hym about in that ych thrang;
Among those wery boyes he wrest and he wrang,
He threw tham doun to the erth, and thrast tham amang,
When he saw Tyrry away wyth Tyb fang,
And after hym ran.
Off his horse he hym drogh,
And gag hym of hys flayl inogh.
'We te he!' quoth Tyb, and lugh:
'Ye er a dughty man.'
'Thus' thay tugged and rugged, tyl yt was nere nyzt,
All the wyves of Totenham came to see that syzt
Wyth wyspes and kexis and ryschys there lyxt,
To fetch hom ther husbandes that were tham trouth plyzt.
And some brozt gret harwos,
Ther husbandes hom to fetch,
Som on dores, and sum on hech,
Sum on hyrdyllys, and som on crech,
And sum on whelebarrows.
Thay gaderyd Perkyn about 'on' everych syde,
And grant hym ther 'the gre,' the more was hys pryde.
Tyb and he wyth gret 'mirth' homeward con thay ryde,
And were al nyzt togedyr tyl the morn tyde.
And thay 'to church went.'
So wele hys nedys he has sped,
That dere Tyb he 'hath' wed;
The prayse-folk, that hur led,
Were of the Turnament.
To that ylk fest com many for the mones;
Some come hyphalte, and some trippand 'thither' on the stonys;
Sum a staf in hys hand, and sum two at onys;
Of sum where the hedes broken, of some the schulder bonys.
With sorrow come thay thedyr.
1082
Wo was Hawkyn, wo was Herry,
Wo was Tomkyn, wo was Terry,
And so was all the bachelary,
When thay met togedyr.
At that fest thay wer servyd with a ryche aray:
Every fyve and fyve had a cokenay.
And so thay sat in jolyte al the lung day;
And at the last thay went to bed with ful gret deray.
Mekyl myrth was them among:
In every corner of the hous
Was melody delycyous,
For to here precyus,
Of six menys song.
~ Anonymous Olde English,
83:The Kalevala - Rune V
WAINAVOINEN'S LAMENTATION.
Far and wide the tidings travelled,
Far away men heard the story
Of the flight and death of Aino,
Sister dear of Youkahainen,
Fairest daughter of creation.
Wainamoinen, brave and truthful,
Straightway fell to bitter weeping,
Wept at morning, wept at evening,
Sleepless, wept the dreary night long,
That his Aino had departed,
That the maiden thus had vanished,
Thus had sunk upon the bottom
Of the blue-sea, deep and boundless.
Filled with grief, the ancient singer,
Wainamoinen of the Northland,
Heavy-hearted, sorely weeping,
Hastened to the restless waters,
This the suitor's prayer and question:
'Tell, Untamo, tell me, dreamer,
Tell me, Indolence, thy visions,
Where the water-gods may linger,
Where may rest Wellamo's maidens?'
Then Untamo, thus made answer,
Lazily he told his dreamings:
'Over there, the mermaid-dwellings,
Yonder live Wellamo's maidens,
On the headland robed in verdure,
On the forest-covered island,
In the deep, pellucid waters,
On the purple-colored sea-shore;
Yonder is the home or sea-maids,
There the maidens of Wellamo,
Live there in their sea-side chambers,
Rest within their water-caverns,
On the rocks of rainbow colors,
On the juttings of the sea-cliffs.'
83
Straightway hastens Wainamoinen
To a boat-house on the sea-shore,
Looks with care upon the fish-hooks,
And the lines he well considers;
Lines, and hooks, and poles, arid fish-nets,
Places in a boat of copper,
Then begins he swiftly rowing
To the forest-covered island,
To the point enrobed In verdure,
To the purple-colored headland,
Where the sea-nymphs live and linger.
Hardly does he reach the island
Ere the minstrel starts to angle;
Far away he throws his fish-hook,
Trolls it quickly through the waters,
Turning on a copper swivel
Dangling from a silver fish-line,
Golden is the hook he uses.
Now he tries his silken fish-net,
Angles long, and angles longer,
Angles one day, then a second,
In the morning, in the evening,
Angles at the hour of noontide,
Many days and nights he angles,
Till at last, one sunny morning,
Strikes a fish of magic powers,
Plays like salmon on his fish-line,
Lashing waves across the waters,
Till at length the fish exhausted
Falls a victim to the angler,
Safely landed in the bottom
Of the hero's boat of copper.
Wainamoinen, proudly viewing,
Speaks these words in wonder guessing:
'This the fairest of all sea-fish,
Never have I seen its equal,
Smoother surely than the salmon,
Brighter-spotted than the trout is,
Grayer than the pike of Suomi,
Has less fins than any female,
Not the fins of any male fish,
Not the stripes of sea-born maidens,
84
Not the belt of any mermaid,
Not the ears of any song-bird,
Somewhat like our Northland salmon
From the blue-sea's deepest caverns.'
In his belt the ancient hero
Wore a knife insheathed with silver;
From its case he drew the fish-knife,
Thus to carve the fish in pieces,
Dress the nameless fish for roasting,
Make of it a dainty breakfast,
Make of it a meal at noon-day,
Make for him a toothsome supper,
Make the later meal at evening.
Straightway as the fish he touches,
Touches with his knife of silver,
Quick it leaps upon the waters,
Dives beneath the sea's smooth surface,
From the boat with copper bottom,
From the skiff of Wainamoinen.
In the waves at goodly distance,
Quickly from the sea it rises
On the sixth and seventh billows,
Lifts its head above the waters,
Out of reach of fishing-tackle,
Then addresses Wainamoinen,
Chiding thus the ancient hero:
'Wainamoinen, ancient minstrel,
Do not think that I came hither
To be fished for as a salmon,
Only to be chopped in pieces,
Dressed and eaten like a whiting
Make for thee a dainty breakfast,
Make for thee a meal at midday,
Make for thee a toothsome supper,
Make the fourth meal of the Northland.'
Spake the ancient Wainamoinen:
'Wherefore didst thou then come hither,
If it be not for my dinner?'
Thus the nameless fish made answer:
'Hither have I come, O minstrel,
In thine arms to rest and linger,
And thyself to love and cherish,
85
At thy side a life-companion,
And thy wife to be forever;
Deck thy couch with snowy linen,
Smooth thy head upon the pillow,
Sweep thy rooms and make them cheery,
Keep thy dwelling-place in order,
Build a fire for thee when needed,
Bake for thee the honey-biscuit,
Fill thy cup with barley-water,
Do for thee whatever pleases.
'I am not a scaly sea-fish,
Not a trout of Northland rivers,
Not a whiting from the waters,
Not a salmon of the North-seas,
I, a young and merry maiden,
Friend and sister of the fishes,
Youkahainen's youngest sister,
I, the one that thou dost fish for,
I am Aino whom thou lovest.
'Once thou wert the wise-tongued hero,
Now the foolish Wainamoinen,
Scant of insight, scant of judgment,
Didst not know enough to keep me,
Cruel-hearted, bloody-handed,
Tried to kill me with thy fish-knife,
So to roast me for thy dinner;
I, a mermaid of Wellamo,
Once the fair and lovely Aino,
Sister dear of Youkahainen.'
Spake the ancient Wainamoinen,
Filled with sorrow, much regretting:
'Since thou'rt Youkahainen's sister,
Beauteous Aino of Pohyola,
Come to me again I pray thee!'
Thus the mermaid wisely answered;
Nevermore will Aino's spirit
Fly to thee and be ill-treated.'
Quickly dived the water-maiden
From the surface of the billow
To the many-colored pebbles,
To the rainbow-tinted grottoes
Where the mermaids live and linger.
86
Wainamoinen, not discouraged,
Thought afresh and well reflected,
How to live, and work, and win her;
Drew with care his silken fish-net,
To and fro through foam and billow,
Through the bays and winding channels,
Drew it through the placid waters,
Drew it through the salmon-dwellings,
Through the homes of water-maidens,
Through the waters of Wainola,
Through the blue-back of the ocean,
Through the lakes of distant Lapland,
Through the rivers of Youkola,
Through the seas of Kalevala,
Hoping thus to find his Aino.
Many were the fish be landed,
Every form of fish-like creatures,
But be did not catch the sea-maid,
Not Wellamo's water-maiden,
Fairest daughter of the Northland.
Finally the ancient minstrel,
Mind depressed, and heart discouraged,
Spake these words, immersed in sorrow:
'Fool am I, and great my folly,
Having neither wit nor judgment;
Surely once I had some knowledge,
Had some insight into wisdom,
Had at least a bit of instinct;
But my virtues all have left me
In these mournful days of evil,
Vanished with my youth and vigor,
Insight gone, and sense departed,
All my prudence gone to others!
Aino, whom I love and cherish,
All these years have sought to honor,
Aino, now Wellamo's maiden,
Promised friend of mine when needed,
Promised bride of mine forever,
Once I had within my power,
Caught her in Wellamo's grottoes,
Led her to my boat of copper,
With my fish-line made of silver;
87
But alas! I could not keep her,
Did not know that I had caught her
Till too late to woo and win her;
Let her slip between my fingers
To the home of water-maidens,
To the kingdom of Wellamo.'
Wainamoinen then departed,
Empty-handed, heavy-hearted,
Straightway hastened to his country,
To his home in Kalevala,
Spake these words upon his journey:
'What has happened to the cuckoo,
Once the cuckoo bringing gladness,
In the morning, in the evening,
Often bringing joy at noontide?
What has stilled the cuckoo's singing,
What has changed the cuckoo's calling?
Sorrow must have stilled his singing,
And compassion changed his calling,
As I hear him sing no longer,
For my pleasure in the morning,
For my happiness at evening.
Never shall I learn the secret,
How to live and how to prosper,
How upon the earth to rest me,
How upon the seas to wander!
Only were my ancient mother
Living on the face of Northland,
Surely she would well advise me,
What my thought and what my action,
That this cup of grief might pass me,
That this sorrow might escape me,
And this darkened cloud pass over.'
In the deep awoke his mother,
From her tomb she spake as follows:
'Only sleeping was thy mother,
Now awakes to give thee answer,
What thy thought and what thine action,
That this cup of grief may pass thee,
That this sorrow may escape thee,
And this darkened cloud pass over.
Hie thee straightway to the Northland,
88
Visit thou the Suomi daughters;
Thou wilt find them wise and lovely,
Far more beautiful than Aino,
Far more worthy of a husband,
Not such silly chatter-boxes,
As the fickle Lapland maidens.
Take for thee a life-companion,
From the honest homes of Suomi,
One of Northland's honest daughters;
She will charm thee with her sweetness,
Make thee happy through her goodness,
Form perfection, manners easy,
Every step and movement graceful,
Full of wit and good behavior,
Honor to thy home and kindred.'
~ Elias Lönnrot,
84:Mementos
ARRANGING long-locked drawers and shelves
Of cabinets, shut up for years,
What a strange task we've set ourselves !
How still the lonely room appears !
How strange this mass of ancient treasures,
Mementos of past pains and pleasures;
These volumes, clasped with costly stone,
With print all faded, gilding gone;
These fans of leaves, from Indian trees­
These crimson shells, from Indian seas­
These tiny portraits, set in rings­
Once, doubtless, deemed such precious things;
Keepsakes bestowed by Love on Faith,
And worn till the receiver's death,
Now stored with cameos, china, shells,
In this old closet's dusty cells.
I scarcely think, for ten long years,
A hand has touched these relics old;
And, coating each, slow-formed, appears,
The growth of green and antique mould.
All in this house is mossing over;
All is unused, and dim, and damp;
Nor light, nor warmth, the rooms discover­
Bereft for years of fire and lamp.
The sun, sometimes in summer, enters
The casements, with reviving ray;
But the long rains of many winters
Moulder the very walls away.
And outside all is ivy, clinging
To chimney, lattice, gable grey;
Scarcely one little red rose springing
Through the green moss can force its way.
Unscared, the daw, and starling nestle,
32
Where the tall turret rises high,
And winds alone come near to rustle
The thick leaves where their cradles lie.
I sometimes think, when late at even
I climb the stair reluctantly,
Some shape that should be well in heaven,
Or ill elsewhere, will pass by me.
I fear to see the very faces,
Familiar thirty years ago,
Even in the old accustomed places
Which look so cold and gloomy now.
I've come, to close the window, hither,
At twilight, when the sun was down,
And Fear, my very soul would wither,
Lest something should be dimly shown.
Too much the buried form resembling,
Of her who once was mistress here;
Lest doubtful shade, or moonbeam trembling,
Might take her aspect, once so dear.
Hers was this chamber; in her time
It seemed to me a pleasant room,
For then no cloud of grief or crime
Had cursed it with a settled gloom;
I had not seen death's image laid
In shroud and sheet, on yonder bed.
Before she married, she was blest­
Blest in her youth, blest in her worth;
Her mind was calm, its sunny rest
Shone in her eyes more clear than mirth.
And when attired in rich array,
Light, lustrous hair about her brow,
She yonder sat­a kind of day
Lit up­what seems so gloomy now.
These grim oak walls, even then were grim;
That old carved chair, was then antique;
33
But what around looked dusk and dim
Served as a foil to her fresh cheek;
Her neck, and arms, of hue so fair,
Eyes of unclouded, smiling, light;
Her soft, and curled, and floating hair,
Gems and attire, as rainbow bright.
Reclined in yonder deep recess,
Ofttimes she would, at evening, lie
Watching the sun; she seemed to bless
With happy glance the glorious sky.
She loved such scenes, and as she gazed,
Her face evinced her spirit's mood;
Beauty or grandeur ever raised
In her, a deep-felt gratitude.
But of all lovely things, she loved
A cloudless moon, on summer night;
Full oft have I impatience proved
To see how long, her still delight
Would find a theme in reverie.
Out on the lawn, or where the trees
Let in the lustre fitfully,
As their boughs parted momently,
To the soft, languid, summer breeze.
Alas ! that she should e'er have flung
Those pure, though lonely joys away­
Deceived by false and guileful tongue,
She gave her hand, then suffered wrong;
Oppressed, ill-used, she faded young,
And died of grief by slow decay.
Open that casket­look how bright
Those jewels flash upon the sight;
The brilliants have not lost a ray
Of lustre, since her wedding day.
But see­upon that pearly chain­
How dim lies time's discolouring stain !
I've seen that by her daughter worn:
For, e'er she died, a child was born;
A child that ne'er its mother knew,
That lone, and almost friendless grew;
34
For, ever, when its step drew nigh,
Averted was the father's eye;
And then, a life impure and wild
Made him a stranger to his child;
Absorbed in vice, he little cared
On what she did, or how she fared.
The love withheld, she never sought,
She grew uncherished­learnt untaught;
To her the inward life of thought
Full soon was open laid.
I know not if her friendlessness
Did sometimes on her spirit press,
But plaint she never made.
The book-shelves were her darling treasure,
She rarely seemed the time to measure
While she could read alone.
And she too loved the twilight wood,
And often, in her mother's mood,
Away to yonder hill would hie,
Like her, to watch the setting sun,
Or see the stars born, one by one,
Out of the darkening sky.
Nor would she leave that hill till night
Trembled from pole to pole with light;
Even then, upon her homeward way,
Long­long her wandering steps delayed
To quit the sombre forest shade,
Through which her eerie pathway lay.
You ask if she had beauty's grace ?
I know not­but a nobler face
My eyes have seldom seen;
A keen and fine intelligence,
And, better still, the truest sense
Were in her speaking mien.
But bloom or lustre was there none,
Only at moments, fitful shone
An ardour in her eye,
That kindled on her cheek a flush,
Warm as a red sky's passing blush
And quick with energy.
35
Her speech, too, was not common speech,
No wish to shine, or aim to teach,
Was in her words displayed:
She still began with quiet sense,
But oft the force of eloquence
Came to her lips in aid;
Language and voice unconscious changed,
And thoughts, in other words arranged,
Her fervid soul transfused
Into the hearts of those who heard,
And transient strength and ardour stirred,
In minds to strength unused.
Yet in gay crowd or festal glare,
Grave and retiring was her air;
'Twas seldom, save with me alone,
That fire of feeling freely shone;
She loved not awe's nor wonder's gaze,
Nor even exaggerated praise,
Nor even notice, if too keen
The curious gazer searched her mien.
Nature's own green expanse revealed
The world, the pleasures, she could prize;
On free hill-side, in sunny field,
In quiet spots by woods concealed,
Grew wild and fresh her chosen joys,
Yet Nature's feelings deeply lay
In that endowed and youthful frame;
Shrined in her heart and hid from day,
They burned unseen with silent flame;
In youth's first search for mental light,
She lived but to reflect and learn,
But soon her mind's maturer might
For stronger task did pant and yearn;
And stronger task did fate assign,
Task that a giant's strength might strain;
To suffer long and ne'er repine,
Be calm in frenzy, smile at pain.
Pale with the secret war of feeling,
Sustained with courage, mute, yet high;
The wounds at which she bled, revealing
Only by altered cheek and eye;
36
She bore in silence­but when passion
Surged in her soul with ceaseless foam,
The storm at last brought desolation,
And drove her exiled from her home.
And silent still, she straight assembled
The wrecks of strength her soul retained;
For though the wasted body trembled,
The unconquered mind, to quail, disdained.
She crossed the sea­now lone she wanders
By Seine's, or Rhine's, or Arno's flow;
Fain would I know if distance renders
Relief or comfort to her woe.
Fain would I know if, henceforth, ever,
These eyes shall read in hers again,
That light of love which faded never,
Though dimmed so long with secret pain.
She will return, but cold and altered,
Like all whose hopes too soon depart;
Like all on whom have beat, unsheltered,
The bitter blasts that blight the heart.
No more shall I behold her lying
Calm on a pillow, smoothed by me;
No more that spirit, worn with sighing,
Will know the rest of infancy.
If still the paths of lore she follow,
'Twill be with tired and goaded will;
She'll only toil, the aching hollow,
The joyless blank of life to fill.
And oh ! full oft, quite spent and weary,
Her hand will pause, her head decline;
That labour seems so hard and dreary,
On which no ray of hope may shine.
Thus the pale blight of time and sorrow
37
Will shade with grey her soft, dark hair
Then comes the day that knows no morrow,
And death succeeds to long despair.
So speaks experience, sage and hoary;
I see it plainly, know it well,
Like one who, having read a story,
Each incident therein can tell.
Touch not that ring, 'twas his, the sire
Of that forsaken child;
And nought his relics can inspire
Save memories, sin-defiled.
I, who sat by his wife's death-bed,
I, who his daughter loved,
Could almost curse the guilty dead,
For woes, the guiltless proved.
And heaven did curse­they found him laid,
When crime for wrath was rife,
Cold­with the suicidal blade
Clutched in his desperate gripe.
'Twas near that long deserted hut,
Which in the wood decays,
Death's axe, self-wielded, struck his root,
And lopped his desperate days.
You know the spot, where three black trees,
Lift up their branches fell,
And moaning, ceaseless as the seas,
Still seem, in every passing breeze,
The deed of blood to tell.
They named him mad, and laid his bones
Where holier ashes lie;
Yet doubt not that his spirit groans,
In hell's eternity.
But, lo ! night, closing o'er the earth,
Infects our thoughts with gloom;
38
Come, let us strive to rally mirth,
Where glows a clear and tranquil hearth
In some more cheerful room.
~ Charlotte Brontë,
85:Charades
I.
She stood at Greenwich, motionless amid
The ever-shifting crowd of passengers.
I marked a big tear quivering on the lid
Of her deep-lustrous eye, and knew that hers
Were days of bitterness. But, 'Oh! what stirs'
I said 'such storm within so fair a breast?'
Even as I spoke, two apoplectic curs
Came feebly up: with one wild cry she prest
Each singly to her heart, and faltered, 'Heaven be blest!'
Yet once again I saw her, from the deck
Of a black ship that steamed towards Blackwall.
She walked upon MY FIRST. Her stately neck
Bent o'er an object shrouded in her shawl:
I could not see the tears--the glad tears--fall,
Yet knew they fell. And 'Ah,' I said, 'not puppies,
Seen unexpectedly, could lift the pall
From hearts who KNOW what tasting misery's cup is,
As Niobe's, or mine, or Mr. William Guppy's.'
***
Spake John Grogblossom the coachman to Eliza Spinks the cook:
'Mrs. Spinks,' says he, 'I've foundered: 'Liza dear, I'm overtook.
Druv into a corner reglar, puzzled as a babe unborn;
Speak the word, my blessed 'Liza; speak, and John the coachman's yourn.'
Then Eliza Spinks made answer, blushing, to the coachman John:
'John, I'm born and bred a spinster: I've begun and I'll go on.
Endless cares and endless worrits, well I knows it, has a wife:
Cooking for a genteel family, John, it's a goluptious life!
'I gets 20 pounds per annum--tea and things o' course not reckoned, There's a cat that eats the butter, takes the coals, and breaks MY
SECOND:
There's soci'ty--James the footman;--(not that I look after him;
But he's aff'ble in his manners, with amazing length of limb -
'Never durst the missis enter here until I've said 'Come in':
If I saw the master peeping, I'd catch up the rolling-pin.
Christmas-boxes, that's a something; perkisites, that's something too;
And I think, take all together, John, I won't be on with you.'
John the coachman took his hat up, for he thought he'd had enough;
Rubbed an elongated forehead with a meditative cuff;
Paused before the stable doorway; said, when there, in accents mild,
'She's a fine young 'oman, cook is; but that's where it is, she's
spiled.'
***
I have read in some not marvellous tale,
(Or if I have not, I've dreamed)
Of one who filled up the convivial cup
Till the company round him seemed
To be vanished and gone, tho' the lamps upon
Their face as aforetime gleamed:
And his head sunk down, and a Lethe crept
O'er his powerful brain, and the young man slept.
Then they laid him with care in his moonlit bed:
But first--having thoughtfully fetched some tar Adorned him with feathers, aware that the weather's
Uncertainty brings on at nights catarrh.
They staid in his room till the sun was high:
But still did the feathered one give no sign
Of opening a peeper--he might be a sleeper
Such as rests on the Northern or Midland line.
At last he woke, and with profound
Bewilderment he gazed around;
Dropped one, then both feet to the ground,
But never spake a word:
Then to my WHOLE he made his way;
Took one long lingering survey;
And softly, as he stole away,
10
Remarked, 'By Jove, a bird!'
II.
If you've seen a short man swagger tow'rds the footlights at Shoreditch,
Sing out 'Heave aho! my hearties,' and perpetually hitch
Up, by an ingenious movement, trousers innocent of brace,
Briskly flourishing a cudgel in his pleased companion's face;
If he preluded with hornpipes each successive thing he did,
From a sun-browned cheek extracting still an ostentatious quid;
And expectorated freely, and occasionally cursed:Then have you beheld, depicted by a master's hand, MY FIRST.
O my countryman! if ever from thy arm the bolster sped,
In thy school-days, with precision at a young companion's head;
If 'twas thine to lodge the marble in the centre of the ring,
Or with well-directed pebble make the sitting hen take wing:
Then do thou--each fair May morning, when the blue lake is as glass,
And the gossamers are twinkling star-like in the beaded grass;
When the mountain-bee is sipping fragrance from the bluebell's lip,
And the bathing-woman tells you, Now's your time to take a dip:
When along the misty valleys fieldward winds the lowing herd,
And the early worm is being dropped on by the early bird;
And Aurora hangs her jewels from the bending rose's cup,
And the myriad voice of Nature calls thee to MY SECOND up:Hie thee to the breezy common, where the melancholy goose
Stalks, and the astonished donkey finds that he is really loose;
There amid green fern and furze-bush shalt thou soon MY WHOLE behold,
Rising 'bull-eyed and majestic'--as Olympus queen of old:
Kneel,--at a respectful distance,--as they kneeled to her, and try
With judicious hand to put a ball into that ball-less eye:
Till a stiffness seize thy elbows, and the general public wake Then return, and, clear of conscience, walk into thy well-earned steak.
11
III.
Ere yet 'knowledge for the million'
Came out 'neatly bound in boards;'
When like Care upon a pillion
Matrons rode behind their lords:
Rarely, save to hear the Rector,
Forth did younger ladies roam;
Making pies, and brewing nectar
From the gooseberry-trees at home.
They'd not dreamed of Pan or Vevay;
Ne'er should into blossom burst
At the ball or at the levee;
Never come, in fact, MY FIRST:
Nor illumine cards by dozens
With some labyrinthine text,
Nor work smoking-caps for cousins
Who were pounding at MY NEXT.
Now have skirts, and minds, grown ampler;
Now not all they seek to do
Is create upon a sampler
Beasts which Buffon never knew:
But their venturous muslins rustle
O'er the cragstone and the snow,
Or at home their biceps muscle
Grows by practising the bow.
Worthier they those dames who, fable
Says, rode 'palfreys' to the war
With gigantic Thanes, whose 'sable
Destriers caracoled' before;
Smiled, as--springing from the war-horse
As men spring in modern 'cirques' They plunged, ponderous as a four-horse
Coach, among the vanished Turks:In the good times when the jester
Asked the monarch how he was,
And the landlady addrest her
12
Guests as 'gossip' or as 'coz';
When the Templar said, 'Gramercy,'
Or, ''Twas shrewdly thrust, i' fegs,'
To Sir Halbert or Sir Percy
As they knocked him off his legs:
And, by way of mild reminders
That he needed coin, the Knight
Day by day extracted grinders
From the howling Israelite:
And MY WHOLE in merry Sherwood
Sent, with preterhuman luck,
Missiles--not of steel but firwood Thro' the two-mile-distant buck.
IV.
Evening threw soberer hue
Over the blue sky, and the few
Poplars that grew just in the view
Of the hall of Sir Hugo de Wynkle:
'Answer me true,' pleaded Sir Hugh,
(Striving to woo no matter who,)
'What shall I do, Lady, for you?
'Twill be done, ere your eye may twinkle.
Shall I borrow the wand of a Moorish enchanter,
And bid a decanter contain the Levant, or
The brass from the face of a Mormonite ranter?
Shall I go for the mule of the Spanish Infantar (That _R_, for the sake of the line, we must grant her,) And race with the foul fiend, and beat in a canter,
Like that first of equestrians Tam o' Shanter?
I talk not mere banter--say not that I can't, or
By this MY FIRST--(a Virginia planter
Sold it me to kill rats)--I will die instanter.'
The Lady bended her ivory neck, and
Whispered mournfully, 'Go for--MY SECOND.'
She said, and the red from Sir Hugh's cheek fled,
And 'Nay,' did he say, as he stalked away
The fiercest of injured men:
13
'Twice have I humbled my haughty soul,
And on bended knee I have pressed MY WHOLE But I never will press it again!'
V.
On pinnacled St. Mary's
Lingers the setting sun;
Into the street the blackguards
Are skulking one by one:
Butcher and Boots and Bargeman
Lay pipe and pewter down;
And with wild shout come tumbling out
To join the Town and Gown.
And now the undergraduates
Come forth by twos and threes,
From the broad tower of Trinity,
From the green gate of Caius:
The wily bargeman marks them,
And swears to do his worst;
To turn to impotence their strength,
And their beauty to MY FIRST.
But before Corpus gateway
MY SECOND first arose,
When Barnacles the freshman
Was pinned upon the nose:
Pinned on the nose by Boxer,
Who brought a hobnailed herd
From Barnwell, where he kept a van,
Being indeed a dogsmeat man,
Vendor of terriers, blue or tan,
And dealer in MY THIRD.
'Twere long to tell how Boxer
Was 'countered' on the cheek,
And knocked into the middle
Of the ensuing week:
How Barnacles the Freshman
14
Was asked his name and college;
And how he did the fatal facts
Reluctantly acknowledge.
He called upon the Proctor
Next day at half-past ten;
Men whispered that the Freshman cut
A different figure then:That the brass forsook his forehead,
The iron fled his soul,
As with blanched lip and visage wan
Before the stony-hearted Don
He kneeled upon MY WHOLE.
VI.
Sikes, housebreaker, of Houndsditch,
Habitually swore;
But so surpassingly profane
He never was before,
As on a night in winter,
When--softly as he stole
In the dim light from stair to stair,
Noiseless as boys who in her lair
Seek to surprise a fat old hare He barked his shinbone, unaware
Encountering MY WHOLE.
As pours the Anio plainward,
When rains have swollen the dykes,
So, with such noise, poured down MY FIRST,
Stirred by the shins of Sikes.
The Butler Bibulus heard it;
And straightway ceased to snore,
And sat up, like an egg on end,
While men might count a score:
Then spake he to Tigerius,
A Buttons bold was he:
'Buttons, I think there's thieves about;
Just strike a light and tumble out;
15
If you can't find one, go without,
And see what you may see.'
But now was all the household,
Almost, upon its legs,
Each treading carefully about
As if they trod on eggs.
With robe far-streaming issued
Paterfamilias forth;
And close behind him,--stout and true
And tender as the North, Came Mrs. P., supporting
On her broad arm her fourth.
Betsy the nurse, who never
From largest beetle ran,
And--conscious p'raps of pleasing caps The housemaids, formed the van:
And Bibulus the Butler,
His calm brows slightly arched;
(No mortal wight had ere that night
Seen him with shirt unstarched
And Bob, the shockhaired knifeboy,
Wielding two Sheffield blades,
And James Plush of the sinewy legs,
The love of lady's maids:
And charwoman and chaplain
Stood mingled in a mass,
And 'Things,' thought he of Houndsditch,
'Is come to a pretty pass.'
Beyond all things a Baby
Is to the schoolgirl dear;
Next to herself the nursemaid loves
Her dashing grenadier;
Only with life the sailor
Parts from the British flag;
While one hope lingers, the cracksman's fingers
Drop not his hard-earned 'swag.'
But, as hares do MY SECOND
Thro' green Calabria's copses,
16
As females vanish at the sight
Of short-horns and of wopses;
So, dropping forks and teaspoons,
The pride of Houndsditch fled,
Dumbfoundered by the hue and cry
He'd raised up overhead.
***
They gave him--did the Judges As much as was his due.
And, Saxon, should'st thou e'er be led
To deem this tale untrue;
Then--any night in winter,
When the cold north wind blows,
And bairns are told to keep out cold
By tallowing the nose:
When round the fire the elders
Are gathered in a bunch,
And the girls are doing crochet,
And the boys are reading Punch:Go thou and look in Leech's book;
There haply shalt thou spy
A stout man on a staircase stand,
With aspect anything but bland,
And rub his right shin with his hand,
To witness if I lie.
~ Charles Stuart Calverley,
86:The Faerie Queene, Book Vi, Canto X
THE SIXTE BOOKE OF THE FAERIE QUEENE
Contayning
THE LEGEND OF S. CALIDORE
OR OF COURTESIECANTO X
Calidore sees the Graces daunce,
To Colins melody:
The whiles his Pastorell is led,
Into captivity.
Who now does follow the foule Blatant Beast,
Whilest Calidore does follow that faire Mayd,
Unmyndfull of his vow and high beheast,
Which by the Faery Queene was on him layd,
That he should never leave, nor be delayd
From chacing him, till he had it attchieved?
But now entrapt of love, which him betrayd,
He mindeth more, how he may be relieved
With grace from her, whose love his heart hath sore engrieved.
ii
That from henceforth he meanes no more to sew
His former quest, so full of toile and paine;
Another quest, another game in vew
He hath, the guerdon of his love to gaine:
With whom he myndes for ever to remaine,
And set his rest amongst the rusticke sort,
Rather then hunt still after shadowes vaine
Of courtly favour, fed with light report
Of every blaste, and sayling alwaies on the port.
iii
Ne certes mote he greatly blamed be,
From so high step to stoupe unto so low.
For who had tasted once (as oft did he)
The happy peace, which there doth overthow,
310
And prov'd the perfect pleasures, which doe grow
Amongst poore hyndes, in hils, in woods, in dales,
Would never more delight in painted show
Of such false blisse, as there is set for stales,
T'entrap unwary fooles in their eternall bales.
iv
For what hath all that goodly glorious gaze
Like to one sight, which Calidore did vew?
The glaunce whereof their dimmed eies would daze,
That never more they should endure the shew
Of that sunne-shine, that makes them looke askew.
Ne ought in all that world of beauties rare,
(Save onely Glorianaes heavenly hew
To which what can compare?) can it compare;
The which as commeth now, by course I will declare.
One day as he did raunge the fields abroad,
Whilest his faire Pastorella was elsewhere,
He chaunst to come, far from all peoples troad,
Unto a place, whose pleasaunce did appere
To passe all others, on the earth which were:
For all that ever was by natures skill
Devized to worke delight, was gathered there,
And there by her were poured forth at fill,
As if this to adorne, she all the rest did pill.
vi
It was an hill plaste in an open plaine,
That round about was bordered with a wood
Of matchlesse hight, that seem'd th'earth to disdaine,
In which all trees of honour stately stood,
And did all winter as in sommer bud,
Spredding pavilions for the birds to bowre,
Which in their lower braunches sung aloud;
And in their tops the soring hauke did towre,
Sitting like King of fowles in majesty and powre.
311
vii
And at the foote thereof, a gentle flud
His silver waves did softly tumble downe,
Unmard with ragged mosse or filthy mud,
Ne mote wylde beastes, ne mote the ruder clowne
Thereto approch, ne filth mote therein drowne:
But Nymphes and Faeries bythe bancks did sit,
In the woods shade, which did the waters crowne,
Keeping all noysome things away from it,
And to the waters fall tuning their accents fit.
viii
And on the top thereof a spacious plaine
Did spred it selfe, to serve to all delight,
Either to daunce, when they to daunce would faine,
Or else to course about their bases light;
Ne ought there wanted, which for pleasure might
Desired be, or thence to banish bale:
So pleasauntly the hill with equall hight,
Did seeme to overlooke the lowly vale;
Therefore it rightly cleeped was mount Acidale.
ix
They say that Venus, when she did dispose
Her selfe to pleasaunce, used to resort
Unto this place, and therein to repose
And rest her selfe, as in a gladsome port,
Or with the Graces there to play and sport;
That even her owne Cytheron, though in it
She used most to keepe her royall court,
And in her soveraine Majesty to sit,
She in regard thereof refusde and thought unfit.
Unto this place when as the Elfin Knight
Approcht, him seemed that the merry sound
Of a shrill pipe he playing heard on hight,
And many feete fast thumping th'hollow ground,
312
That through the woods their Eccho did rebound.
He nigher drew, to weete what mote it be;
There he a troupe of Ladies dauncing found
Full merrily, and making gladfull glee,
And in the midst a Shepheard piping he did see.
xi
He durst not enter into th'open greene,
For dread of them unwares to be descryde,
For breaking of their daunce, if he were seene;
But in the covert of the wood did byde,
Beholding all, yet of them unespyde.
There he did see, that pleased much his sight,
That even he him selfe his eyes envyde,
An hundred naked maidens lilly white,
All raunged in a ring, and dauncing in delight.
xii
All they without were raunged in a ring,
And daunced round; but in the midst of them
Three other Ladies did both daunce and sing,
The whilest the rest them round about did hemme,
And like a girlond did in compasse stemme:
And in the middest of those same three, was placed
Another Damzell, as a precious gemme,
Amidst a ring most richly well enchaced,
That with her goodly presence all the rest much graced.
xiii
Looke how the Crowne, which Ariadne wore
Upon her yvory forehead that same day,
That Theseus her unto his bridale bore,
When the bold Centaures made that bloudy fray
With the fierce Lapithes, which did them dismay;
Being now placed in the firmament,
Through the bright heaven doth her beams display,
And is unto the starres an ornament,
313
Which round about her move in order excellent.
xiv
Such was the beauty of this goodly band,
Whose sundry parts were here too long to tell:
But she that in the midst of them did stand,
Seem'd all the rest in beauty to excell,
Crownd with a rosie girlond, that right well
Did her beseeme. And ever, as the crew
About her daunst, sweet flowres, that far did smell,
And fragrant odours they uppon her threw;
But most of all, those three did her with gifts endew.
xv
Those were the Graces, daughters of delight,
Handmaides of Venus, which are wont to haunt
Uppon this hill, and daunce there day and night:
Those three to men all gifts of grace do graunt,
And all, that Venus in her selfe doth vaunt,
Is borrowed of them. But that faire one,
That in the midst was placed paravaunt,
Was she to whom that shepheard pypt alone,
That made him pipe so merrily, as never none.
xvi
She was to weete that jolly Shepheards lasse,
Which piped there unto that merry rout,
That jolly shepheard, which there piped, was
Poore Colin Clout (who knowes not Colin Clout?)
He pypt apace, whilest they him daunst about.
Pype jolly shepheard, pype thou now apace
Unto thy love, that made thee low to lout;
Thy love is present there with thee in place,
Thy love is there advaunst to be another Grace.
xvii
314
Much wondred Calidore at this straunge sight,
Whose like before his eye had never seene,
And standing long astonished in spright,
And rapt with pleasaunce, wist not what to weene;
Whether it were the traine of beauties Queene,
Or Nymphes, or Faeries, or enchaunted show,
With which his eyes mote have deluded beene.
Therefore resolving, what it was, to know,
Out of the wood he rose, and toward them did go.
xviii
But soone as he appeared to their vew,
They vanisht all away out of his sight,
And cleane were gone, which way he never knew;
All save the shepheard, who for fell despight
Of that displeasure, broke his bagpipe quight,
And made great mone for that unhappy turne.
But Calidore, though no lesse sory wight,
For that mishap, yet seeing him to mourne,
Drew neare, that he the truth of all by him mote learne.
xix
And first him greeting, thus unto him spake,
Haile jolly shepheard, which thy joyous dayes
Here leadest in this goodly merry make,
Frequented of these gentle Nymphes alwayes,
Which to thee flocke, to heare thy lovely layes;
Tell me, what mote these dainty Damzels be,
Which here with thee doe make their pleasant playes?
Right happy thou, that mayst them freely see:
But why when I them saw, fled they away from me?
xx
Not I so happy, answerd then that swaine,
315
As thou unhappy, which them thence didst chace,
Whom by no meanes thou canst recall againe,
For being gone, none can them bring in place,
But whom they of them selves list so to grace.
Right sory I, (said then Sir Calidore,)
That my ill fortune did them hence displace.
But since all things passed none may now restore,
Tell me, what were they all, whose lacke thee grieves so sore.
xxi
Tho gan that shepheard thus for to dilate;
Then wote thou shepheard, whatsoever thou bee,
That all those Ladies, which thou sawest late,
Are Venus Damzels, all within her fee,
But differing in honour and degree:
They all are Graces, which on her depend,
Besides a thousand more, which ready bee
Her to adorne, when so she forth doth wend:
But those three in the midst, doe chiefe on her attend.
xxii
They are the daughters of sky-ruling Jove,
By him begot of faire Eurynome,
The Oceans daughter, in this pleasant grove,
As he this way comming from feastfull glee,
Of Thetis wedding with {AE}acidee,
In sommers shade him selfe here rested weary.
The first of them hight mylde Euphrosyne,
Next faire Aglaia, last Thalia merry:
Sweete Goddesses all three which me in mirth do cherry.
xxiii
These three on men all gracious gifts bestow,
Which decke the body or adorne the mynde,
To make them lovely or well favourd show,
As comely carriage, entertainment kynde,
316
Sweete semblaunt. friendly offices that bynde,
And all the complements of curtesie:
They teach us, how to each degree and kynde
should our selves demeane, to low, to hie;
To friends, to foes, which skill men call Civility.
xxiv
Therefore they alwaies smoothly seeme to smile,
That we likewise should mylde and gentle be,
And also naked are, that without guile
Or false dissemblaunce all them plaine may see,
Simple and true from covert malice free:
And eeke them selves so in their daunce they bore,
That two of them still froward seem'd to bee,
But one still towards shew'd her selfe afore;
That good should from us goe, then come in greater store.
xxv
Such were those Goddesses, which ye did see;
But that fourth Mayd, which there amidst them traced,
Who can aread, what creature mote she bee,
Whether a creature, or a goddesse graced
With heavenly gifts from heven first enraced?
But what so sure she was, she worthy was
To be the fourth with those three other placed:
Yet was she certes but a countrey lasse,
Yet she all other countrey lasses farre did passe.
xxvi
So farre as doth the daughter of the day,
All other lesser lights in light excell,
So farre doth she in beautyfull array,
Above all other lasses beare the bell,
Ne lesse in vertue that beseemes her well,
Doth she exceede the rest of all her race,
For which the Graces that here wont to dwell,
317
Have for more honor brought her to this place,
And graced her so much to be another Grace.
xxvii
Another Grace she well deserves to be,
In whom so many Graces gathered are,
Excelling much the meane of her degree;
Divine resemblaunce, beauty soveraine rare,
Firme Chastity, that spight ne blemish dare;
All which she with such courtesie doth grace,
That all her peres cannot with her compare,
But quite are dimmed, when she is in place.
She made me often pipe and now to pipe apace.
xxviii
Sunne of the world, great glory of the sky,
That all the earth doest lighten with thy rayes,
Great Gloriana, greatest Majesty,
Pardon thy shepheard, mongst so many layes,
As he hath sung of thee in all his dayes,
To make one minime of thy poore handmayd,
And underneath thy feete to place her prayse,
That when thy glory shall be farre displayd
To future age of her this mention may be made.
xxix
When thus that shepherd ended had his speach,
Sayd Calidore: Now sure it yrketh mee,
That to thy blisse I made this luckelesse breach,
As now the author of thy bale to be,
Thus to bereave thy loves deare sight from thee:
But gentle Shepheard pardon thou my shame,
Who rashly sought that, which I mote not see.
Thus did the courteous Knight excuse his blame,
And to recomfort him, all comely meanes did frame....
318
~ Edmund Spenser,
87:The Kalevala - Rune Xxi
ILMARINEN'S WEDDING-FEAST.
Louhi, hostess of the Northland,
Ancient dame of Sariola,
While at work within her dwelling,
Heard the whips crack on the fenlands,
Heard the rattle of the sledges;
To the northward turned her glances,
Turned her vision to the sunlight,
And her thoughts ran on as follow:
'Who are these in bright apparel,
On the banks of Pohya-waters,
Are they friends or hostile armies?'
Then the hostess of the Northland
Looked again and well considered,
Drew much nearer to examine,
Found they were not hostile armies,
Found that they were friends and suitors.
In the midst was Ilmarinen,
Son-in-law to ancient Louhi.
When the hostess of Pohyola
Saw the son-in-law approaching
She addressed the words that follow:
'I had thought the winds were raging,
That the piles of wood were falling,
Thought the pebbles in commotion,
Or perchance the ocean roaring;
Then I hastened nearer, nearer,
Drew still nearer and examined,
Found the winds were not in battle,
Found the piles of wood unshaken,
Found the ocean was not roaring,
Nor the pebbles in commotion,
Found my son-in-law was coming
With his heroes and attendants,
Heroes counted by the hundreds.
'Should you ask of me the question,
How I recognized the bridegroom
351
Mid the hosts of men and heroes,
I should answer, I should tell you:
'As the hazel-bush in copses,
As the oak-tree in the forest,
As the Moon among the planets;
Drives the groom a coal-black courser,
Running like the famished black-dog,
Flying like the hungry raven,
Graceful as the lark at morning,
Golden cuckoos, six in number,
Twitter on the birchen cross-bow;
There are seven bluebirds singing
On the racer's hame and collar.'
Noises hear they in the court-yard,
On the highway hear the sledges,
To the court comes Ilmarinen,
With his body-guard of heroes;
In the midst the chosen suitor,
Not too far in front of others,
Not too far behind his fellows.
Spake the hostess of Pohyola:
'Hie ye hither, men and heroes,
Haste, ye watchers, to the stables,
There unhitch the suitor's stallion,
Lower well the racer's breast-plate,
There undo the straps and buckles,
Loosen well the shafts and traces,
And conduct the suitor hither,
Give my son-in-law good welcome!'
Ilmarinen turned his racer
Into Louhi's yard and stables,
And descended from his snow-sledge.
Spake the hostess of Pohyola:
'Come, thou servant of my bidding,
Best of all my trusted servants,
Take at once the bridegroom's courser
From the shafts adorned with silver,
From the curving arch of willow,
Lift the harness trimmed in copper,
Tie the white-face to the manger,
Treat the suitor's steed with kindness,
Lead him carefully to shelter
352
By his soft and shining bridle,
By his halter tipped with silver;
Let him roll among the sand-hills,
On the bottoms soft and even,
On the borders of the snow-banks,
In the fields of milky color.
'Lead the hero's steed to water,
Lead him to the Pohya-fountains,
Where the living streams are flowing,
Sweet as milk of human kindness,
From the roots of silvery birches,
Underneath the shade of aspens.
'Feed the courser of the suitor,
On the sweetest corn and barley,
On the summer-wheat and clover,
In the caldron steeped in sweetness;
Feed him at the golden manger,
In the boxes lined with copper,
At my manger richly furnished,
In the warmest of the stables;
Tie him with a silk-like halter,
To the golden rings and staples,
To the hooks of purest silver,
Set in beams of birch and oak-wood;
Feed him on the hay the sweetest,
Feed him on the corn nutritious,
Give the best my barns can furnish.
'Curry well the suitor's courser
With the curry-comb of fish-bone,
Brush his hair with silken brushes,
Put his mane and tail in order,
Cover well with flannel blankets,
Blankets wrought in gold and silver,
Buckles forged from shining copper.
'Come, ye small lads of the village,
Lead the suitor to my chambers,
With your auburn locks uncovered,
From your hands remove your mittens,
See if ye can lead the hero
Through the door without his stooping,
Lifting not the upper cross-bar,
Lowering not the oaken threshold,
353
Moving not the birchen casings,
Great the hero who must enter.
'Ilmarinen is too stately,
Cannot enter through the portals,
Not the son-in-law and bridegroom,
Till the portals have been heightened;
Taller by a head the suitor
Than the door-ways of the mansion.'
Quick the servants of Pohyola
Tore away the upper cross-bar,
That his cap might not be lifted;
Made the oaken threshold lower
That the hero might not stumble;
Made the birch-wood portals wider,
Opened full the door of welcome,
Easy entrance for the suitor.
Speaks the hostess of the Northland
As the bridegroom freely passes
Through the doorway of her dwelling:
'Thanks are due to thee, O Ukko,
That my son-in-law has entered!
Let me now my halls examine;
Make the bridal chambers ready,
Finest linen on my tables,
Softest furs upon my benches,
Birchen flooring scrubbed to whiteness,
All my rooms in perfect order.'
Then the hostess of Pohyola
Visited her spacious dwelling,
Did not recognize her chambers;
Every room had been remodeled,
Changed by force of mighty magic;
All the halls were newly burnished,
Hedge-hog bones were used for ceilings,
Bones of reindeer for foundations,
Bones of wolverine for door-sills,
For the cross-bars bones of roebuck,
Apple-wood were all the rafters,
Alder-wood, the window-casings,
Scales of trout adorned the windows,
And the fires were set in flowers.
All the seats were made of silver,
354
All the floors of copper-tiling,
Gold-adorned were all the tables,
On the floor were silken mattings,
Every fire-place set in copper,
Every hearth-stone cut from marble,
On each shelf were colored sea-shells,
Kalew's tree was their protection.
To the court-room came the hero,
Chosen suitor from Wainola,
These the words of Ilmarinen:
'Send, O Ukko, health and pleasure
To this ancient home and dwelling,
To this mansion richly fashioned!'
Spake the hostess of Pohyola:
'Let thy coming be auspicious
To these halls of thee unworthy,
To the home of thine affianced,
To this dwelling lowly fashioned,
Mid the lindens and the aspens.
'Come, ye maidens that should serve me,
Come, ye fellows from the village,
Bring me fire upon the birch-bark,
Light the fagots of the fir-tree,
That I may behold the bridegroom,
Chosen suitor of my daughter,
Fairy Maiden of the Rainbow,
See the color of his eyeballs,
Whether they are blue or sable,
See if they are warm and faithful.'
Quick the young lads from the village
Brought the fire upon the birch-bark,
Brought it on the tips of pine-wood;
And the fire and smoke commingled
Roll and roar about the hero,
Blackening the suitor's visage,
And the hostess speaks as follows;
'Bring the fire upon a taper,
On the waxen tapers bring it!'
Then the maidens did as bidden,
Quickly brought the lighted tapers,
Made the suitor's eyeballs glisten,
Made his cheeks look fresh and ruddy;
355
Made his eyes of sable color
Sparkle like the foam of waters,
Like the reed-grass on the margin,
Colored as the ocean jewels,
Iridescent as the rainbow.
'Come, ye fellows of the hamlet,
Lead my son-in-law and hero
To the highest seat at table,
To the seat of greatest honor,
With his back upon the blue-wall,
Looking on my bounteous tables,
Facing all the guests of Northland.'
Then the hostess of Pohyola
Served her guests in great abundance,
Richest drinks and rarest viands,
First of all she, served the bridegroom
On his platters, honeyed biscuit,
And the sweetest river salmon,
Seasoned butter, roasted bacon,
All the dainties of Pohyola.
Then the helpers served the others,
Filled the plates of all invited
With the varied food of Northland.
Spake the hostess of Pohyola:
'Come, ye maidens from the village,
Hither bring the beer in pitchers,
In the urns with double handles,
To the many guests in-gathered,
Ere all others, serve the bridegroom.'
Thereupon the merry maidens
Brought the beer in silver pitchers
From the copper-banded vessels,
For the wedding-guests assembled;
And the beer, fermenting, sparkled
On the beard of Ilmarinen,
On the beards of many heroes.
When the guests had all partaken
Of the wondrous beer of barley,
Spake the beer in merry accents
Through the tongues of the magicians,
Through the tongue of many a hero,
Through the tongue of Wainamoinen,
356
Famed to be the sweetest singer
Of the Northland bards and minstrels,
These the words of the enchanter:
'O thou beer of honeyed flavor,
Let us not imbibe in silence,
Let some hero sing thy praises,
Sing thy worth in golden measures;
Let the hostess start the singing,
Let the bridegroom sound thy virtues!
Have our songs thus quickly vanished,
Have our joyful tongues grown silent?
Evil then has been the brewing,
Then the beer must be unworthy,
That it does not cheer the singer,
Does not move the merry minstrel,
That the golden guests are joyless,
And the cuckoo is not singing.
Never will these benches echo
Till the bench-guests chant thy virtues;
Nor the floor resound thy praises
Till the floor-guests sing in concord;
Nor the windows join the chorus
Till the window-guests have spoken;
All the tables will keep silence
Till the heroes toast thy virtues;
Little singing from the chimney
Till the chimney-guests have chanted.'
On the floor a child was sitting,
Thus the little boy made answer:
'I am small and young in singing,
Have perchance but little wisdom;
Be that as it may, my seniors,
Since the elder minstrels sing not,
Nor the heroes chant their legends,
Nor the hostess lead the singing,
I will sing my simple stories,
Sing my little store of knowledge,
To the pleasure of the evening,
To the joy of the invited.'
Near the fire reclined an old man,
And the gray-beard thus made answer:
'Not the time for children's singing,
357
Children's wisdom is too ready,
Children's songs are filled with trifles,
Filled with shrewd and vain deceptions,
Maiden-songs are full of follies;
Leave the songs and incantations
To the ancient wizard-singers;
Leave the tales of times primeval
To the minstrel of Wainola,
To the hero of the Northland,
To the, ancient Wainamoinen.'
Thereupon Osmoinen answered:
'Are there not some sweeter singers
In this honored congregation,
That will clasp their hands together,
Sing the ancient songs unbroken,
Thus begin the incantations,
Make these ancient halls re-echo
For the pleasure of the evening,
For the joy of the in-gathered?'
From the hearth-stone spake, the gray-beard
'Not a singer of Pohyola,
Not a minstrel, nor magician,
That was better skilled in chanting
Legends of the days departed,
Than was I when I was singing,
In my years of vain ambition;
Then I chanted tales of heroes,
On the blue back of the waters,
Sang the ballads of my people,
In the vales and on the mountains,
Through the verdant fields and forests;
Sweet my voice and skilled my singing,
All my songs were highly lauded,
Rippled like the quiet rivers,
Easy-flowing like the waters,
Easy-gliding as the snow-shoes,
Like the ship upon the ocean.
'Woe is me, my days are ended,
Would not recognize my singing,
All its sweetness gone to others,
Flows no more like rippling waters,
Makes no more the hills re-echo!
358
Now my songs are full of discord,
Like the rake upon the stubble,
Like the sledge upon the gravel,
Like the boat upon the sea-shore!'
Then the ancient Wainamoinen
Spake these words in magic measures:
'Since no other bard appeareth
That will clasp my hand in singing,
I will sing some simple legends,
Sing my, garnered store of wisdom,
Make these magic halls re-echo
With my tales of ancient story,
Since a bard I was created,
Born an orator and singer;
Do not ask the ways of others,
Follow not the paths of strangers.'
Wainamoinen, famous minstrel,
Song's eternal, wise supporter,
Then began the songs of pleasure,
Made the halls resound with joyance,
Filled the rooms with wondrous singing;
Sang the ancient bard-magician
All the oldest wisdom-sayings,
Did not fail in voice nor legends,
All the wisest thoughts remembered.
Thus the ancient Wainamoinen
Sang the joy of all assembled,
To the pleasure of the evening,
To the merriment of maidens,
To the happiness of heroes;
All the guests were stilled in wonder
At the magic of his singing,
At the songs of the magician.
Spake again wise Wainamoinen,
When his wonder-tales had ended:
'l have little worth or power,
Am a bard of little value,
Little consequence my singing,
Mine abilities as nothing,
If but Ukko, my Creator,
Should intone his wisdom-sayings,
Sing the source of good and evil,
359
Sing the origin of matter,
Sing the legends of omniscience,
Sing his songs in full perfection.
God could sing the floods to honey,
Sing the sands to ruddy berries,
Sing the pebbles into barley,
Sing to beer the running waters,
Sing to salt the rocks of ocean,
Into corn-fields sing the forests,
Into gold the forest-fruitage,
Sing to bread the hills and mountains,
Sing to eggs the rounded sandstones;
He could touch the springs of magic,
He could turn the keys of nature,
And produce within thy pastures,
Hurdles filled with sheep and reindeer,
Stables filled with fleet-foot stallions,
Kine in every field and fallow;
Sing a fur-robe for the bridegroom,
For the bride a coat of ermine,
For the hostess, shoes of silver,
For the hero, mail of copper.
'Grant O Ukko, my Creator,
God of love, and truth, and justice,
Grant thy blessing on our feasting,
Bless this company assembled,
For the good of Sariola,
For the happiness of Northland!
May this bread and beer bring joyance,
May they come in rich abundance,
May they carry full contentment
To the people of Pohyola,
To the cabin and the mansion;
May the hours we spend in singing,
In the morning, in the evening,
Fill our hearts with joy and gladness!
Hear us in our supplications,
Grant to us thy needed blessings,
Send enjoyment, health, and comfort,
To the people here assembled,
To the host and to the hostess,
To the bride and to the bridegroom,
360
To the sons upon the waters,
To the daughters at their weavings,
To the hunters on the mountains,
To the shepherds in the fenlands,
That our lives may end in honor,
That we may recall with pleasure
Ilmarinen's magic marriage
To the Maiden of the Rainbow,
Snow-white virgin of the Northland.'
~ Elias Lönnrot,
88:The Faerie Queene, Book I, Canto Iv (Excerpts)
CANTO IIII
To sinfull house of Pride, Duessa
guides the faithfull knight,
Where brothers death to wreak Sansjoy
doth chalenge him to fight.
Young knight, what ever that dost armes professe,
And through long labours huntest after fame,
Beware of fraud, beware of ficklenesse,
In choice, and change of thy deare loved Dame,
Least thou of her beleeve too lightly blame,
And rash misweening doe thy hart remove:
For unto knight there is no greater shame,
Then lightnesse and inconstancie in love;
That doth this Redcrosse knights ensample plainly prove.
ii
Who after that he had faire Una lorne,
Through light misdeeming of her loialtie,
And false Duessa in her sted had borne,
Called Fidess', and so supposd to bee;
Long with her traveild, till at last they see
A goodly building, bravely garnished,
The house of mightie Prince it seemd to bee:
And towards it a broad high way that led,
All bare through peoples feet, which thither traveiled.
iii
Great troupes of people traveild thitherward
Both day and night, of each degree and place,
But few returned, having scaped hard,
With balefull beggerie, or foule disgrace,
Which ever after in most wretched case,
Like loathsome lazars, by the hedges lay.
Thither Duessa bad him bend his pace:
For she is wearie of the toilesome way,
282
And also nigh consumed is the lingring day.
iv
A stately Pallace built of squared bricke,
Which cunningly was without morter laid,
Whose wals were high, but nothing strong, nor thick,
And golden foile all over them displaid,
That purest skye with brightnesse they dismaid:
High lifted up were many loftie towres,
And goodly galleries farre over laid,
Full of faire windowes, and delightfull bowres;
And on the top a Diall told the timely howres.
It was a goodly heape for to behould,
And spake the praises of the workmans wit;
But full great pittie, that so faire a mould
Did on so weake foundation ever sit:
For on a sandie hill, that still did flit,
And fall away, it mounted was full hie,
That every breath of heaven shaked it:
And all the hinder parts, that few could spie,
Were ruinous and old, but painted cunningly.
vi
Arrived there they passed in forth right;
For still to all the gates stood open wide,
Yet charge of them was to a Porter hight
Cald Malven{'u}, who entrance none denide:
Thence to the hall, which was on every side,
With rich array and costly arras dight:
Infinite sorts of people did abide
There waiting long, to win the wished sight
Of her, that was the Lady of that Pallace bright.
vii
By them they passe, all gazing on them round,
And to the Presence mount; whose glorious vew
283
Their frayle amazed senses did confound:
In living Princes court none ever knew
Such endlesse richesse, and so sumptuous shew;
Ne Persia selfe, the nourse of pompous pride
Like ever saw. And there a noble crew
Of Lordes and Ladies stood on every side
Which with their presence faire, the place much beautifide.
viii
High above all a cloth of State was spred,
And a rich throne, as bright as sunny day,
On which there sate most brave embellished
With royall robes and gorgeous array,
A mayden Queene, that shone as Titans ray,
In glistring gold, and peerelesse pretious stone:
Yet her bright blazing beautie did assay
To dim the brightnesse of her glorious throne,
As envying her selfe, that too exceeding shone.
ix
Exceeding shone, like Phoebus fairest childe,
That did presume his fathers firie wayne,
And flaming mouthes of steedes unwonted wilde
Through highest heaven with weaker hand to rayne;
Proud of such glory and advancement vaine,
While flashing beames do daze his feeble eyen,
He leaves the welkin way most beaten plaine,
And rapt with whirling wheels, inflames the skyen,
With fire not made to burne, but fairely for to shyne.
So proud she shyned in her Princely state,
Looking to heaven; for earth she did disdayne,
And sitting high; for lowly she did hate:
Lo underneath her scornefull feete, was layne
A dreadfull Dragon with an hideous trayne,
And in her hand she held a mirrhour bright,
Wherein her face she often vewed fayne,
And in her selfe-lov'd semblance tooke delight;
284
For she was wondrous faire, as any living wight.
xi
Of griesly Pluto she the daughter was,
And sad Proserpina the Queene of hell;
Yet did she thinke her pearelesse worth to pas
That parentage, with pride so did she swell,
And thundring Jove, that high in heaven doth dwell,
And wield the world, she claymed for her syre,
Or if that any else did Jove excell:
For to the highest she did still aspyre,
Or if ought higher were then that, did it desyre.
xii
And proud Lucifera men did her call,
That made her selfe a Queene, and crownd to be,
Yet rightfull kingdome she had none at all,
Ne heritage of native soveraintie,
But did usurpe with wrong and tyrannie
Upon the scepter, which she now did hold:
Ne ruld her Realme with lawes, but pollicie,
And strong advizement of six wisards old,
That with their counsels bad her kingdome did uphold.
xiii
Soone as the Elfin knight in presence came,
And false Duessa seeming Lady faire,
A gentle Husher, Vanitie by name
Made rowme, and passage for them did prepaire:
So goodly brought them to the lowest stair
Of her high throne, where they on humble knee
Making obeyssance, did the cause declare,
Why they were come, her royall state to see,
To prove the wide report of her great Majestee.
xiv
285
With loftie eyes, halfe loth to looke so low,
She thanked them in her disdainefull wise,
Ne other grace vouchsafed them to show
Of Princesse worthy, scarse them bad arise.
Her Lordes and Ladies all this while devise
Themselves to setten forth to straungers sight:
Some frounce their curled haire in courtly guise,
Some prancke their ruffes, and others trimly dight
Their gay attire: each others greater pride does spight.
xv
Goodly they all that knight do entertaine,
Right glad with him to have increast their crew:
But to Duess' each one himselfe did paine
All kindnesse and faire courtesie to shew;
For in that court whylome her well they knew:
Yet the stout Faerie mongst the middest crowd
Thought all their glorie vaine in knightly vew,
And that great Princesse too exceeding prowd,
That to strange knight no better countenance allowd.
xvi
Suddein upriseth from her stately place
The royall Dame, and for her coche doth call:
All hurtlen forth, and she with Princely pace,
As faire Aurora in her purple pall,
Out of the East the dawning day doth call:
So forth she comes: her brightnesse brode doth blaze;
The heapes of people thronging in the hall,
Do ride each other, upon her to gaze:
Her glorious glitterand light doth all mens eyes amaze.
xvii
So forth she comes, and to her coche does clyme,
Adorned all with gold, and girlonds gay,
286
That seemd as fresh as Flora in her prime,
And strove to match, in royall rich array,
Great Junoes golden chaire, the which they say
The Gods stand gazing on, when she does ride
To Joves high house through heavens bras-paved way
Drawne of faire Pecocks, that excell in pride,
And full of Argus eyes their tailes dispredden wide.
xviii
But this was drawne of six unequall beasts,
On which her six sage Counsellours did ryde,
Taught to obay thelr bestiall beheasts,
With like conditions to their kinds applyde:
Of which the first, that all the rest did guyde,
Was sluggish Idlenesse the nourse of sin;
Upon a slouthfull Asse he chose to ryde,
Arayd in habit blacke, and amis thin,
Like to an holy Monck, the service to begin.
xix
And in his hand his Portesse still he bare,
That much was worne, but therein little red,
For of devotion he had little care,
Still drownd in sleepe, and most of his dayes ded;
Scarse could he once uphold his heavie hed,
To looken, whether it were night or day:
May seeme the wayne was very evill led,
When such an one had guiding of the way,
That knew not, whether right he went, or else astray.
xx
From worldly cares himselfe he did esloyne.
And greatly shunned manly exercise,
From every worke he chalenged essoyne.
For contemplation sake: yet otherwise,
His life he led in lawlesse riotise;
287
By which he grew to grievous malady;
For in his lustlesse limbs through evill guise
A shaking fever raignd continually:
Such one was Idlenesse, first of this company.
xxi
And by his side rode loathsome Gluttony,
Deformed creature, on a filthie swyne,
His belly was up-blowne with luxury,
And eke with fatnesse swollen were his eyne,
And like a Crane his necke was long and fyne,
With which he swallowd up excessive feast,
For want whereof poore people oft did pyne;
And all the way, most like a brutish beast,
He spued up his gorge, that all did him deteast.
xxii
In greene vine leaves he was right fitly clad;
For other clothes he could not weare for heat,
And on his head an yvie girland had,
From under which fast trickled downe the sweat:
Still as he rode, he somewhat still did eat,
And in his hand did beare a bouzing can,
Of which he supt so oft, that on his seat
His dronken corse he scarse upholden can,
In shape and life more like a monster, than man.
xxiii
Unfit he was for any worldly thing,
And eke unhable once to stirre or go,
Not meet to be of counsell to a king,
Whose mind in meat and drinke was drowned so,
That from his friend he seldome knew his fo:
Full of diseases was his carcas blew,
And a dry dropsie through his flesh did flow,
Which by misdiet daily greater grew:
288
Such one was Gluttony, the second of that crew.
xxiv
And next to him rode lustfull Lechery,
Upon a bearded Goat, whose rugged haire,
And whally eyes (the signe of gelosy,)
Was like the person selfe, whom he did beare:
Who rough, and blacke, and filthy did appeare,
Unseemely man to please faire Ladies eye;
Yet he of Ladies oft was loved deare,
When fairer faces were bid standen by:
O who does know the bent of womens fantasy?
xxv
In a greene gowne he clothed was full faire,
Which underneath did hide his filthinesse,
And in his hand a burning hart he bare,
Full of vaine follies, and new fanglenesse:
For he was false, and fraught with ficklenesse,
And learned had to love with secret lookes,
And well could daunce, and sing with ruefulnesse,
And fortunes tell, and read in loving bookes,
And thousand other wayes, to bait his fleshly hookes.
xxvi
Inconstant man, that loved all he saw,
And lusted after all, that he did love,
Ne would his looser life be tide to law,
But joyd weake wemens hearts to tempt, and prove
If from their loyall loves he might them move;
Which lewdnesse fild him with reprochfull paine
Of that fowle evill, which all men reprove,
That rots the marrow, and consumes the braine:
Such one was Lecherie, the third of all this traine.
xxvii
289
And greedy Avarice by him did ride,
Upon a Camell loaden all with gold;
Two iron coffers hong on either side,
With precious mettall full, as they might hold,
And in his lap an heape of coine he told;
For of his wicked pelfe his God he made,
And unto hell him selfe for money sold;
Accursed usurie was all his trade,
And right and wrong ylike in equall ballaunce waide.
xxviii
His life was nigh unto deaths doore yplast,
And thred-bare cote, and cobled shoes he ware,
Ne scarse good morsell all his life did tast,
But both from backe and belly still did spare,
To fill his bags, and richesse to compare;
Yet chylde ne kinsman living had he none
To leave them to; but thorough daily care
To get, and nightly feare to lose his owne,
He led a wretched life unto him selfe unknowne.
xxix
Most wretched wight, whom nothing might suffise,
Whose greedy lust did lacke in greatest store,
Whose need had end, but no end covetise,
Whose wealth was want, whose plenty made him pore,
Who had enough, yet wished ever more;
A vile disease, and eke in foote and hand
A grievous gout tormented him full sore,
That well he could not touch, nor go, nor stand:
Such one was Avarice, the fourth of this faire band.
xxx
And next to him malicious Envie rode,
290
Upon a ravenous wolfe, and still did chaw
Betweene his cankred teeth a venemous tode,
That all the poison ran about his chaw;
But inwardly he chawed his owne maw
At neighbours wealth, that made him ever sad;
For death it was, when any good he saw,
And wept, that cause of weeping none he had,
But when he heard of harme, he wexed wondrous glad.
xxxi
All in a kirtle of discolourd say
He clothed was, ypainted full of eyes;
And in his bosome secretly there lay
An hatefull Snake, the which his taile uptyes
In many folds, and mortall sting implyes.
Still as he rode, he gnasht his teeth, to see
Those heapes of gold with griple Covetyse,
And grudged at the great felicitie
Of proud Lucifera, and his owne companie.
xxxii
He hated all good workes and vertuous deeds,
And him no lesse, that any like did use,
And who with gracious bread the hungry feeds,
His almes for want of faith he doth accuse;
So every good to bad he doth abuse:
And eke the verse of famous Poets witt
He doth backebite, and spightfull poison spues
From leprous mouth on all, that ever writt:
Such one vile Envie was, that fifte in row did sitt.
xxxiii
And him beside rides fierce revenging Wrath,
Upon a Lion, loth for to be led;
And in his hand a burning brond he hath,
The which he brandisheth about his hed;
291
His eyes did hurle forth sparkles fiery red,
And stared sterne on all, that him beheld,
As ashes pale of hew and seeming ded;
And on his dagger still his hand he held,
Trembling through hasty rage, when choler in him sweld.
xxxiv
His ruffin raiment all was staind with blood,
Which he had spilt, and all to rags yrent,
Through unadvized rashnesse woxen wood;
For of his hands he had no governement,
Ne car'd for bloud in his avengement:
But when the furious fit was overpast,
His cruell facts he often would repent;
Yet wilfull man he never would forecast,
How many mischieves should ensue his heedlesse hast.
xxxv
Full many mischiefes follow cruell Wrath;
Abhorred bloudshed, and tumultuous strife,
Unmanly murder, and unthrifty scath,
Bitter despight, with rancours rusty knife,
And fretting griefe the enemy of life;
All these, and many evils moe haunt ire,
The swelling Splene, and Frenzy raging rife,
The shaking Palsey, and Saint Fraunces fire:
Such one was Wrath, the last of this ungodly tire.
xxxvi
And after all, upon the wagon beame
Rode Sathan, with a smarting whip in hand,
With which he forward lasht the laesie teme,
So oft as Slowth still in the mire did stand.
Huge routs of people did about them band,
Showting for joy, and still before their way
A foggy mist had covered all the land;
292
And underneath their feet, all scattered lay
Dead sculs and bones of men, whose life had gone astray.
~ Edmund Spenser,
89:Al Aaraaf
PART I
O! nothing earthly save the ray
(Thrown back from flowers) of Beauty's eye,
As in those gardens where the day
Springs from the gems of CircassyO! nothing earthly save the thrill
Of melody in woodland rillOr (music of the passion-hearted)
Joy's voice so peacefully departed
That like the murmur in the shell,
Its echo dwelleth and will dwellOh, nothing of the dross of oursYet all the beauty- all the flowers
That list our Love, and deck our bowersAdorn yon world afar, afarThe wandering star.
'Twas a sweet time for Nesace- for there
Her world lay lolling on the golden air,
Near four bright suns- a temporary restAn oasis in desert of the blest.
Away- away- 'mid seas of rays that roll
Empyrean splendor o'er th' unchained soulThe soul that scarce (the billows are so dense)
Can struggle to its destin'd eminence,To distant spheres, from time to time, she rode
And late to ours, the favor'd one of GodBut, now, the ruler of an anchor'd realm,
She throws aside the sceptre- leaves the helm,
And, amid incense and high spiritual hymns,
Laves in quadruple light her angel limbs.
Now happiest, loveliest in yon lovely Earth,
Whence sprang the 'Idea of Beauty' into birth,
(Falling in wreaths thro' many a startled star,
Like woman's hair 'mid pearls, until, afar,
It lit on hills Achaian, and there dwelt)
She looked into Infinity- and knelt.
15
Rich clouds, for canopies, about her curledFit emblems of the model of her worldSeen but in beauty- not impeding sight
Of other beauty glittering thro' the lightA wreath that twined each starry form around,
And all the opal'd air in color bound.
All hurriedly she knelt upon a bed
Of flowers: of lilies such as rear'd the head
On the fair Capo Deucato, and sprang
So eagerly around about to hang
Upon the flying footsteps of- deep prideOf her who lov'd a mortal- and so died.
The Sephalica, budding with young bees,
Upreared its purple stem around her knees:And gemmy flower, of Trebizond misnam'dInmate of highest stars, where erst it sham'd
All other loveliness:- its honied dew
(The fabled nectar that the heathen knew)
Deliriously sweet, was dropp'd from Heaven,
And fell on gardens of the unforgiven
In Trebizond- and on a sunny flower
So like its own above that, to this hour,
It still remaineth, torturing the bee
With madness, and unwonted reverie:
In Heaven, and all its environs, the leaf
And blossom of the fairy plant in grief
Disconsolate linger- grief that hangs her head,
Repenting follies that full long have Red,
Heaving her white breast to the balmy air,
Like guilty beauty, chasten'd and more fair:
Nyctanthes too, as sacred as the light
She fears to perfume, perfuming the night:
And Clytia, pondering between many a sun,
While pettish tears adown her petals run:
And that aspiring flower that sprang on Earth,
And died, ere scarce exalted into birth,
Bursting its odorous heart in spirit to wing
Its way to Heaven, from garden of a king:
And Valisnerian lotus, thither flown'
From struggling with the waters of the Rhone:
And thy most lovely purple perfume, Zante!
16
Isola d'oro!- Fior di Levante!
And the Nelumbo bud that floats for ever
With Indian Cupid down the holy riverFair flowers, and fairy! to whose care is given
To bear the Goddess' song, in odors, up to Heaven:
'Spirit! that dwellest where,
In the deep sky,
The terrible and fair,
In beauty vie!
Beyond the line of blueThe boundary of the star
Which turneth at the view
Of thy barrier and thy barOf the barrier overgone
By the comets who were cast
From their pride and from their throne
To be drudges till the lastTo be carriers of fire
(The red fire of their heart)
With speed that may not tire
And with pain that shall not partWho livest- that we knowIn Eternity- we feelBut the shadow of whose brow
What spirit shall reveal?
Tho' the beings whom thy Nesace,
Thy messenger hath known
Have dream'd for thy Infinity
A model of their ownThy will is done, O God!
The star hath ridden high
Thro' many a tempest, but she rode
Beneath thy burning eye;
And here, in thought, to theeIn thought that can alone
Ascend thy empire and so be
A partner of thy throneBy winged Fantasy,
My embassy is given,
Till secrecy shall knowledge be
In the environs of Heaven.'
17
She ceas'd- and buried then her burning cheek
Abash'd, amid the lilies there, to seek
A shelter from the fervor of His eye;
For the stars trembled at the Deity.
She stirr'd not- breath'd not- for a voice was there
How solemnly pervading the calm air!
A sound of silence on the startled ear
Which dreamy poets name 'the music of the sphere.'
Ours is a world of words: Quiet we call
'Silence'- which is the merest word of all.
All Nature speaks, and ev'n ideal things
Flap shadowy sounds from visionary wingsBut ah! not so when, thus, in realms on high
The eternal voice of God is passing by,
And the red winds are withering in the sky:'What tho 'in worlds which sightless cycles run,
Linked to a little system, and one sunWhere all my love is folly and the crowd
Still think my terrors but the thunder cloud,
The storm, the earthquake, and the ocean-wrath(Ah! will they cross me in my angrier path?)
What tho' in worlds which own a single sun
The sands of Time grow dimmer as they run,
Yet thine is my resplendency, so given
To bear my secrets thro' the upper Heaven!
Leave tenantless thy crystal home, and fly,
With all thy train, athwart the moony skyApart- like fire-flies in Sicilian night,
And wing to other worlds another light!
Divulge the secrets of thy embassy
To the proud orbs that twinkle- and so be
To ev'ry heart a barrier and a ban
Lest the stars totter in the guilt of man!'
Up rose the maiden in the yellow night,
The single-mooned eve!- on Earth we plight
Our faith to one love- and one moon adoreThe birth-place of young Beauty had no more.
As sprang that yellow star from downy hours
Up rose the maiden from her shrine of flowers,
18
And bent o'er sheeny mountains and dim plain
Her way, but left not yet her Therasaean reign.
PART II
High on a mountain of enamell'd headSuch as the drowsy shepherd on his bed
Of giant pasturage lying at his ease,
Raising his heavy eyelid, starts and sees
With many a mutter'd 'hope to be forgiven'
What time the moon is quadrated in HeavenOf rosy head that, towering far away
Into the sunlit ether, caught the ray
Of sunken suns at eve- at noon of night,
While the moon danc'd with the fair stranger lightUprear'd upon such height arose a pile
Of gorgeous columns on th' unburthen'd air,
Flashing from Parian marble that twin smile
Far down upon the wave that sparkled there,
And nursled the young mountain in its lair.
Of molten stars their pavement, such as fall
Thro' the ebon air, besilvering the pall
Of their own dissolution, while they dieAdorning then the dwellings of the sky.
A dome, by linked light from Heaven let down,
Sat gently on these columns as a crownA window of one circular diamond, there,
Look'd out above into the purple air,
And rays from God shot down that meteor chain
And hallow'd all the beauty twice again,
Save, when, between th' empyrean and that ring,
Some eager spirit Flapp'd his dusky wing.
But on the pillars Seraph eyes have seen
The dimness of this world: that greyish green
That Nature loves the best Beauty's grave
Lurk'd in each cornice, round each architraveAnd every sculptur'd cherub thereabout
That from his marble dwelling peered out,
Seem'd earthly in the shadow of his nicheAchaian statues in a world so rich!
Friezes from Tadmor and PersepolisFrom Balbec, and the stilly, clear abyss
19
Of beautiful Gomorrah! O, the wave
Is now upon thee- but too late to save!
Sound loves to revel in a summer night:
Witness the murmur of the grey twilight
That stole upon the ear, in Eyraco,
Of many a wild star-gazer long agoThat stealeth ever on the ear of him
Who, musing, gazeth on the distance dim,
And sees the darkness coming as a cloudIs not its form- its voice- most palpable and loud?
But what is this?- it cometh, and it brings
A music with it- 'tis the rush of wingsA pause- and then a sweeping, falling strain
And Nesace is in her halls again.
From the wild energy of wanton haste
Her cheeks were flushing, and her lips apart;
And zone that clung around her gentle waist
Had burst beneath the heaving of her heart.
Within the centre of that hall to breathe,
She paused and panted, Zanthe! all beneath,
The fairy light that kiss'd her golden hair
And long'd to rest, yet could but sparkle there.
Young flowers were whispering in melody
To happy flowers that night- and tree to tree;
Fountains were gushing music as they fell
In many a star-lit grove, or moon-lit dell;
Yet silence came upon material thingsFair flowers, bright waterfalls and angel wingsAnd sound alone that from the spirit sprang
Bore burthen to the charm the maiden sang:
''Neath the blue-bell or streamerOr tufted wild spray
That keeps, from the dreamer,
The moonbeam awayBright beings! that ponder,
With half closing eyes,
On the stars which your wonder
Hath drawn from the skies,
20
Till they glance thro' the shade, and
Come down to your brow
Like- eyes of the maiden
Who calls on you nowArise! from your dreaming
In violet bowers,
To duty beseeming
These star-litten hoursAnd shake from your tresses
Encumber'd with dew
The breath of those kisses
That cumber them too(O! how, without you, Love!
Could angels be blest?)
Those kisses of true Love
That lull'd ye to rest!
Up!- shake from your wing
Each hindering thing:
The dew of the nightIt would weigh down your flight
And true love caressesO, leave them apart!
They are light on the tresses,
But lead on the heart.
Ligeia! Ligeia!
My beautiful one!
Whose harshest idea
Will to melody run,
O! is it thy will
On the breezes to toss?
Or, capriciously still,
Like the lone Albatros,
Incumbent on night
(As she on the air)
To keep watch with delight
On the harmony there?
Ligeia! wherever
Thy image may be,
No magic shall sever
Thy music from thee.
21
Thou hast bound many eyes
In a dreamy sleepBut the strains still arise
Which thy vigilance keepThe sound of the rain,
Which leaps down to the flowerAnd dances again
In the rhythm of the showerThe murmur that springs
From the growing of grass
Are the music of thingsBut are modell'd, alas!Away, then, my dearest,
Oh! hie thee away
To the springs that lie clearest
Beneath the moon-rayTo lone lake that smiles,
In its dream of deep rest,
At the many star-isles
That enjewel its breastWhere wild flowers, creeping,
Have mingled their shade,
On its margin is sleeping
Full many a maidSome have left the cool glade, and
Have slept with the beeArouse them, my maiden,
On moorland and leaGo! breathe on their slumber,
All softly in ear,
Thy musical number
They slumbered to hearFor what can awaken
An angel so soon,
Whose sleep hath been taken
Beneath the cold moon,
As the spell which no slumber
Of witchery may test,
The rhythmical number
Which lull'd him to rest?'
Spirits in wing, and angels to the view,
22
A thousand seraphs burst th' Empyrean thro',
Young dreams still hovering on their drowsy flightSeraphs in all but 'Knowledge,' the keen light
That fell, refracted, thro' thy bounds, afar,
O Death! from eye of God upon that star:
Sweet was that error- sweeter still that deathSweet was that error- even with us the breath
Of Science dims the mirror of our joyTo them 'twere the Simoom, and would destroyFor what (to them) availeth it to know
That Truth is Falsehood- or that Bliss is Woe?
Sweet was their death- with them to die was rife
With the last ecstasy of satiate lifeBeyond that death no immortalityBut sleep that pondereth and is not 'to be'!And there- oh! may my weary spirit dwellApart from Heaven's Eternity- and yet how far from Hell!
What guilty spirit, in what shrubbery dim,
Heard not the stirring summons of that hymn?
But two: they fell: for Heaven no grace imparts
To those who hear not for their beating hearts.
A maiden-angel and her seraph-loverO! where (and ye may seek the wide skies over)
Was Love, the blind, near sober Duty known?
Unguided Love hath fallen- 'mid 'tears of perfect moan.'
He was a goodly spirit- he who fell:
A wanderer by moss-y-mantled wellA gazer on the lights that shine aboveA dreamer in the moonbeam by his love:
What wonder? for each star is eye-like there,
And looks so sweetly down on Beauty's hairAnd they, and ev'ry mossy spring were holy
To his love-haunted heart and melancholy.
The night had found (to him a night of woe)
Upon a mountain crag, young AngeloBeetling it bends athwart the solemn sky,
And scowls on starry worlds that down beneath it lie.
Here sat he with his love- his dark eye bent
With eagle gaze along the firmament:
Now turn'd it upon her- but ever then
It trembled to the orb of EARTH again.
23
'Ianthe, dearest, see- how dim that ray!
How lovely 'tis to look so far away!
She seem'd not thus upon that autumn eve
I left her gorgeous halls- nor mourn'd to leave.
That eve- that eve- I should remember wellThe sun-ray dropp'd in Lemnos, with a spell
On th' arabesque carving of a gilded hall
Wherein I sate, and on the draperied wallAnd on my eyelids- O the heavy light!
How drowsily it weigh'd them into night!
On flowers, before, and mist, and love they ran
With Persian Saadi in his Gulistan:
But O that light!- I slumber'd- Death, the while,
Stole o'er my senses in that lovely isle
So softly that no single silken hair
Awoke that slept- or knew that he was there.
'The last spot of Earth's orb I trod upon
Was a proud temple call'd the Parthenon;
More beauty clung around her column'd wall
Than ev'n thy glowing bosom beats withal,
And when old Time my wing did disenthral
Thence sprang I- as the eagle from his tower,
And years I left behind me in an hour.
What time upon her airy bounds I hung,
One half the garden of her globe was flung
Unrolling as a chart unto my viewTenantless cities of the desert too!
Ianthe, beauty crowded on me then,
And half I wish'd to be again of men.'
'My Angelo! and why of them to be?
A brighter dwelling-place is here for theeAnd greener fields than in yon world above,
And woman's loveliness- and passionate love.'
'But, list, Ianthe! when the air so soft
Fail'd, as my pennon'd spirit leapt aloft,
Perhaps my brain grew dizzy- but the world
I left so late was into chaos hurl'dSprang from her station, on the winds apart.
And roll'd, a flame, the fiery Heaven athwart.
24
Methought, my sweet one, then I ceased to soar
And fell- not swiftly as I rose before,
But with a downward, tremulous motion thro'
Light, brazen rays, this golden star unto!
Nor long the measure of my falling hours,
For nearest of all stars was thine to oursDread star! that came, amid a night of mirth,
A red Daedalion on the timid Earth.'
'We came- and to thy Earth- but not to us
Be given our lady's bidding to discuss:
We came, my love; around, above, below,
Gay fire-fly of the night we come and go,
Nor ask a reason save the angel-nod
She grants to us, as granted by her GodBut, Angelo, than thine grey Time unfurl'd
Never his fairy wing O'er fairier world!
Dim was its little disk, and angel eyes
Alone could see the phantom in the skies,
When first Al Aaraaf knew her course to be
Headlong thitherward o'er the starry seaBut when its glory swell'd upon the sky,
As glowing Beauty's bust beneath man's eye,
We paused before the heritage of men,
And thy star trembled- as doth Beauty then!'
Thus, in discourse, the lovers whiled away
The night that waned and waned and brought no day.
They fell: for Heaven to them no hope imparts
Who hear not for the beating of their hearts.
~ Edgar Allan Poe,
90:Raschi In Prague
Raschi of Troyes, the Moon of Israel,
The authoritative Talmudist, returned
From his wide wanderings under many skies,
To all the synagogues of the Orient,
Through Spain and Italy, the isles of Greece,
Beautiful, dolorous, sacred Palestine,
Dead, obelisked Egypt, floral, musk-breathed Persia,
Laughing with bloom, across the Caucasus,
The interminable sameness of bare steppes,
Through dark luxuriance of Bohemian woods,
And issuing on the broad, bright Moldau vale,
Entered the gates of Prague. Here, too, his fame,
Being winged, preceded him. His people swarmed
Like bees to gather the rich honey-dew
Of learning from his lips. Amazement filled
All eyes beholding him. No hoary sage,
He who had sat in Egypt at the feet
Of Moses ben-Maimuni, called him friend;
Raschi the scholiast, poet, and physician,
Who bore the ponderous Bible's storied wisdom,
The Mischna's tangled lore at tip of tongue,
Light as a garland on a lance, appeared
In the just-ripened glory of a man.
From his clear eye youth flamed magnificent;
Force, masked by grace, moved in his balanced frame;
An intellectual, virile beauty reigned
Dominant on domed brow, on fine, firm lips,
An eagle profile cut in gilded bronze,
Strong, delicate as a head upon a coin,
While, as an aureole crowns a burning lamp,
Above all beauty of the body and brain
Shone beauty of a soul benign with love.
Even as a tawny flock of huddled sheep,
Grazing each other's heels, urged by one will,
With bleat and baa following the wether's lead,
Or the wise shepherd, so o'er the Moldau bridge
Trotted the throng of yellow-caftaned Jews,
Chattering, hustling, shuffling. At their head
Marched Rabbi Jochanan ben-Eleazar,
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High priest in Prague, oldest and most revered,
To greet the star of Israel. As a father
Yearns toward his son, so toward the noble Raschi
Leapt at first sight the patriarch's fresh old heart.
'My home be thine in Prague! Be thou my son,
Who have no offspring save one simple girl.
See, glorious youth, who dost renew the days
Of David and of Samuel, early graced
With God's anointing oil, how Israel
Delights to honor who hath honored him.'
Then Raschi, though he felt a ball of fire
Globe itself in his throat, maintained his calm,
His cheek's opaque, swart pallor while he kissed
Silent the Rabbi's withered hand, and bowed
Divinely humble, his exalted head
Craving the benison.
For each who asked
He had the word of counsel, comfort, help;
For all, rich eloquence of thanks. His voice,
Even and grave, thrilled secret chords and set
Plain speech to music. Certain folk were there
Sick in the body, dragging painful limbs,
To the physician. These he solaced first,
With healing touch, with simples from his pouch,
Warming and lulling, best with promises
Of constant service till their ills were cured.
And some, gray-bearded, bald, and curved with age,
Blear-eyed from poring over lines obscure
And knotty riddles of the Talmud, brought
Their problems to this youth, who cleared and solved,
Yielding prompt answer to a lifetime's search.
Then, followed, pushed by his obsequious tribe,
Who fain had pedestaled him on their backs,
Hemming his steps, choking the airs of heaven
With their oppressive honors, he advanced,
Midst shouts, tumultuous welcomes, kisses showered
Upon his road-stained garments, through Prague's streets,
Gaped at by Gentiles, hissed at and reviled,
But no whit altering his majestic mien
For overwhelming plaudits or contempt.
Glad tidings Raschi brought from West and East
Of thriving synagogues, of famous men,
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And flourishing academies. In Rome
The Papal treasurer was a pious Jew,
Rabbi Jehiel, neath whose patronage
Prospered a noble school. Two hundred Jews
Dwelt free and paid no tributary mark.
Three hundred lived in peace at Capua,
Shepherded by the learned Rabbi David,
A prince of Israel. In Babylon
The Jews established their Academy.
Another still in Bagdad, from whose chair
Preached the great rabbi, Samuel Ha-levi,
Versed in the written and the oral law,
Who blindfold could repeat the whole vast text
Of Mischna and Gemara. On the banks
Of Eden-born Euphrates, one day's ride
From Bagdad, Raschi found in the wilderness,
Which once was Babylon, Ezekiel's tomb.
Thrice ten perpetual lamps starred the dim shrine,
Two hundred sentinels held the sleepless vigil,
Receiving offerings. At the Feast of Booths
Here crowded Jews by thousands, out of Persia,
From all the neighboring lands, to celebrate
The glorious memories of the golden days.
Ten thousand Jews with their Academy
Damascus boasted, while in Cairo shone
The pearl, the crown of Israel, ben-Maimuni,
Physician at the Court of Saladin,
The second Moses, gathering at his feet
Sages from all the world.
As Raschi spake,
Forgetting or ignoring the chief shrine,
The Exile's Home, whereunto yearned all hearts,
All ears were strained for tidings. Some one asked:
'What of Jerusalem? Speak to us of Zion.'
The light died from his eyes. From depths profound
Issued his grave, great voice: 'Alas for Zion!
Verily is she fallen! Where our race
Dictated to the nations, not a handful,
Nay, not a score, not ten, not two abide!
One, only one, one solitary Jew,
The Rabbi Abraham Haceba, flits
Ghostlike amid the ruins; every year
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Beggars himself to pay the idolaters
The costly tax for leave to hold a-gape
His heart's live wound; to weep, a mendicant,
Amidst the crumbled stones of palaces
Where reigned his ancestors, upon the graves
Where sleep the priests, the prophets, and the kings
Who were his forefathers. Ask me no more!'
Now, when the French Jew's advent was proclaimed,
And his tumultuous greeting, envious growls
And ominous eyebeams threatened storm in Prague.
'Who may this miracle of learning be?
The Anti-Christ! The century-long-awaited,
The hourly-hoped Messiah, come at last!
Else dared they never wax so arrogant,
Flaunting their monstrous joy in Christian eyes,
And strutting peacock-like, with hideous screams,
Who are wont to crawl, mute reptiles underfoot.'
A stone or two flung at some servile form,
Liveried in the yellow gaberdine
(With secret happiness but half suppressed
On features cast for misery), served at first
For chance expression of the rabble's hate;
But, swelling like a snow-ball rolled along
By mischief-plotting boys, the rage increased,
Grew to a mighty mass, until it reached
The palace of Duke Vladislaw. He heard
With righteous wrath his injured subjects' charge
Against presumptuous aliens: how these blocked
His avenues, his bridges; bared to the sun
The canker-taint of Prague's obscurest coigne;
Paraded past the churches of the Lord
One who denied Him, one by them hailed Christ.
Enough! This cloud, no bigger than one's hand,
Gains overweening bulk. Prague harbored, first,
Out of contemptuous ruth, a wretched band
Of outcast paupers, gave them leave to ply
Their money-lending trade, and leased them land
On all too facile terms. Behold! to-day,
Like leeches bloated with the people's blood,
They batten on Bohemia's poverty;
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They breed and grow; like adders, spit back hate
And venomed perfidy for Christian love.
Thereat the Duke, urged by wise counsellorsNarzerad the statesman (half whose wealth was pledged
To the usurers), abetted by the priest,
Bishop of Olmutz, who had visited
The Holy Sepulchre, whose long, full life
Was one clean record of pure pietyThe Duke, I say, by these persuasive tongues,
Coaxed to his darling aim, forbade his guards
To hinder the just anger of his town,
And ordered to be led in chains to him
The pilgrim and his host.
At noontide meal
Raschi sat, full of peace, with Jochanan,
And the sole daughter of the house, Rebekah,
Young, beautiful as her namesake when she brought
Her firm, frail pitcher balanced on her neck
Unto the well, and gave the stranger drink,
And gave his camels drink. The servant set
The sparkling jar's refreshment from his lips,
And saw the virgin's face, bright as the moon,
Beam from the curled luxuriance of black locks,
And cast-back linen veil's soft-folded cloud,
Then put the golden ear-ring by her cheek,
The bracelets on her hands, his master's pledge,
Isaac's betrothal gift, whom she should wed,
And be the mother of millions-one whose seed
Dwells in the gates of those which hate them.
So
Yearned Raschi to adorn the radiant girl
Who sat at board before him, nor dared lift
Shy, heavy lids from pupils black as grapes
That dart the imprisoned sunshine from their core.
But in her ears keen sense was born to catch,
And in her heart strange power to hold, each tone
O' the low-keyed, vibrant voice, each syllable
O' the eloquent discourse, enriched with tales
Of venturous travel, brilliant with fine points
Of delicate humor, or illustrated
With living portraits of world-famoused men,
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Jews, Saracens, Crusaders, Islamites,
Whose hand he had grasped-the iron warrior,
Godfrey of Bouillon, the wise infidel
Who in all strength, wit, courtesy excelled
The kings his foes-imperial Saladin.
But even as Raschi spake an abrupt noise
Of angry shouts, of battering staves that shook
The oaken portal, stopped the enchanted voice,
The uplifted wine spilled from the nerveless hand
Of Rabbi Jochanan. 'God pity us!
Our enemies are upon us once again.
Hie thee, Rebekah, to the inmost chamber,
Far from their wanton eyes' polluting gaze,
Their desecrating touch! Kiss me! Begone!
Raschi, my guest, my son'-But no word more
Uttered the reverend man. With one huge crash
The strong doors split asunder, pouring in
A stream of soldiers, ruffians, armed with pikes,
Lances, and clubs-the unchained beast, the mob.
'Behold the town's new guest!' jeered one who tossed
The half-filled golden wine-cup's contents straight
In the noble pure young face. 'What, master Jew!
Must your good friends of Prague break bolts and bars
To gain a peep at this prodigious pearl
You bury in your shell? Forth to the day!
Our Duke himself claims share of your new wealth;
Summons to court the Jew philosopher!'
Then, while some stuffed their pokes with baubles snatched
From board and shelf, or with malignant sword
Slashed the rich Orient rugs, the pictured woof
That clothed the wall; others had seized and bound,
And gagged from speech, the helpless, aged man;
Still others outraged, with coarse, violent hands,
The marble-pale, rigid as stone, strange youth,
Whose eye like struck flint flashed, whose nether lip
Was threaded with a scarlet line of blood,
Where the compressed teeth fixed it to forced calm.
He struggled not while his free limbs were tied,
His beard plucked, torn and spat upon his robeSeemed scarce to know these insults were for him;
But never swerved his gaze from Jochanan.
Then, in God's language, sealed from these dumb brutes,
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Swiftly and low he spake: 'Be of good cheer,
Reverend old man. I deign not treat with these.
If one dare offer bodily hurt to thee,
By the ineffable Name! I snap my chains
Like gossamer, and in his blood, to the hilt,
Bathe the prompt knife hid in my girdle's folds.
The Duke shall hear me. Patience. Trust in me.'
Somewhat the authoritative voice abashed,
Even hoarse and changed, the miscreants, who feared
Some strong curse lurked in this mysterious tongue,
Armed with this evil eye. But brief the spell.
With gibe and scoff they dragged their victims forth,
The abused old man, the proud, insulted youth,
O'er the late path of his triumphal march,
Befouled with mud, with raiment torn, wild hair
And ragged beard, to Vladislaw. He sat
Expectant in his cabinet. On one side
His secular adviser, Narzerad,
Quick-eyed, sharp-nosed, red-whiskered as a fox;
On the other hand his spiritual guide,
Bishop of Olmutz, unctuous, large, and bland.
'So these twain are chief culprits!' sneered the Duke,
Measuring with the noble's ignorant scorn
His masters of a lesser caste. 'Stand forth!
Rash, stubborn, vain old man, whose impudence
Hath choked the public highways with thy brood
Of nasty vermin, by our sufferance hid
In lanes obscure, who hailed this charlatan
With sky-flung caps, bent knees, and echoing shouts,
Due to ourselves alone in Prague; yea, worse,
Who offered worship even ourselves disclaim,
Our Lord Christ's meed, to this blaspheming JewThy crimes have murdered patience. Thou hast wrecked
Thy people's fortune with thy own. But first
(For even in anger we are just) recount
With how great compensation from thy store
Of hoarded gold and jewels thou wilt buy
Remission of the penalty. Be wise.
Hark how my subjects, storming through the streets,
Vent on thy tribe accursed their well-based wrath.'
And, truly, through closed casements roared the noise
Of mighty surging crowds, derisive cries,
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And victims' screams of anguish and affright.
Then Raschi, royal in his rags, began:
'Hear me, my liege!' At that commanding voice,
The Bishop, who with dazed eyes had perused
The grieved, wise, beautiful, pale face, sprang up,
Quick recognition in his glance, warm joy
Aflame on his broad cheeks. 'No more! No more!
Thou art the man! Give me the hand to kiss
That raised me from the shadow of the grave
In Jaffa's lazar-house! Listen, my liege!
During my pilgrimage to Palestine
I, sickened with the plague and nigh to death,
Languished 'midst strangers, all my crumbling flesh
One rotten mass of sores, a thing for dogs
To shy from, shunned by Christian as by Turk,
When lo! this clean-breathed, pure-souled, blessed youth,
Whom I, not knowing for an infidel,
Seeing featured like the Christ, believed a saint,
Sat by my pillow, charmed the sting from pain,
Quenched the fierce fever's heat, defeated Death;
And when I was made whole, had disappeared,
No man knew whither, leaving no more trace
Than a re-risen angel. This is he!'
Then Raschi, who had stood erect, nor quailed
From glances of hot hate or crazy wrath,
Now sank his eagle gaze, stooped his high head,
Veiling his glowing brow, returned the kiss
Of brother-love upon the Christian's hand,
And dropping on his knees implored the three,
'Grace for my tribe! They are what ye have made.
If any be among them fawning, false,
Insatiable, revengeful, ignorant, meanAnd there are many such-ask your own hearts
What virtues ye would yield for planted hate,
Ribald contempt, forced, menial servitude,
Slow centuries of vengeance for a crime
Ye never did commit? Mercy for these!
Who bear on back and breast the scathing brand
Of scarlet degradation, who are clothed
In ignominious livery, whose bowed necks
Are broken with the yoke. Change these to men!
That were a noble witchcraft simply wrought,
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God's alchemy transforming clods to gold.
If there be one among them strong and wise,
Whose lips anoint breathe poetry and love,
Whose brain and heart served ever Christian needAnd there are many such-for his dear sake,
Lest ye chance murder one of God's high priests,
Spare his thrice-wretched tribe! Believe me, sirs,
Who have seen various lands, searched various hearts,
I have yet to touch that undiscovered shore,
Have yet to fathom that impossible soul,
Where a true benefit's forgot; where one
Slight deed of common kindness sown yields not
As now, as here, abundant crop of love.
Every good act of man, our Talmud says,
Creates an angel, hovering by his side.
Oh! what a shining host, great Duke, shall guard
Thy consecrated throne, for all the lives
Thy mercy spares, for all the tears thy ruth
Stops at the source. Behold this poor old man,
Last of a line of princes, stricken in years,
As thy dead father would have been to-day.
Was that white beard a rag for obscene hands
To tear? a weed for lumpish clowns to pluck?
Was that benignant, venerable face
Fit target for their foul throats' voided rheum?
That wrinkled flesh made to be pulled and pricked,
Wounded by flinty pebbles and keen steel?
Behold the prostrate, patriarchal form,
Bruised, silent, chained. Duke, such is Israel!'
'Unbind these men!' commanded Vladislaw.
'Go forth and still the tumult of my town.
Let no Jew suffer violence. Raschi, rise!
Thou who hast served the Christ-with this priest's life,
Who is my spirit's counselor-Christ serves thee.
Return among thy people with my seal,
The talisman of safety. Let them know
The Duke's their friend. Go, publish the glad news!'
Raschi the Saviour, Raschi the Messiah,
Back to the Jewry carried peace and love.
But Narzerad fed his venomed heart with gall,
Vowing to give his fatal hatred vent,
Despite a world of weak fantastic Dukes
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And heretic bishops. He fulfilled his vow.
~ Emma Lazarus,
91:The Kalevala - Rune Xxii
THE BRIDE'S FAREWELL.
When the marriage was completed,
When the many guests had feasted,
At the wedding of the Northland,
At the Dismal-land carousal,
Spake the hostess of Pohyola
To the blacksmith, Ilmarinen:
'Wherefore, bridegroom, dost thou linger,
Why art waiting, Northland hero?
Sittest for the father's pleasure,
For affection of the mother,
For the splendor of the maidens,
For the beauty of the daughter?
Noble son-in-law and brother,
Wait thou longer, having waited
Long already for the virgin,
Thine affianced is not ready,
Not prepared, thy life-companion,
Only are her tresses braided.
'Chosen bridegroom, pride of Pohya,
Wait thou longer, having waited
Long already for the virgin,
Thy beloved is preparing,
Only is one hand made ready.
'Famous artist, Ilmarinen,
Wait still longer, having waited
Long already for the virgin,
Thy beloved is not ready,
Only is one foot in fur-shoes,'
Spake again the ancient Louhi:
'Chosen suitor of my daughter,
Thou hast thrice in kindness waited,
Wait no longer for the virgin,
Thy beloved now is ready,
Well prepared thy life-companion,
Fairy Maiden of the Rainbow.
'Beauteous daughter, join thy suitor,
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Follow him, thy chosen husband,
Very near is the uniting,
Near indeed thy separation.
At thy hand the honored bridegroom,
Near the door he waits to lead thee,
Guide thee to his home and kindred;
At the gate his steed is waiting,
Restless champs his silver bridle,
And the sledge awaits thy presence.
'Thou wert anxious for a suitor,
Ready to accept his offer,
Wert in haste to take his jewels,
Place his rings upon thy fingers;
Now, fair daughter, keep thy promise;
To his sledge, with happy footsteps,
Hie in haste to join the bridegroom,
Gaily journey to the village
With thy chosen life-companion,
With thy suitor, Ilmarinen.
Little hast thou looked about thee,
Hast not raised thine eyes above thee,
Beauteous maiden of the Northland,
Hast thou made a rueful bargain,
Full of wailing thine engagement,
And thy marriage full of sorrow,
That thy father's ancient cottage
Thou art leaving now forever,
Leaving also friends and kindred,
For the, blacksmith, Ilmarinen?
'O how beautiful thy childhood,
In thy father's dwelling-places,
Nurtured like a tender flower,
Like the strawberry in spring-time
Soft thy couch and sweet thy slumber,
Warm thy fires and rich thy table;
From the fields came corn in plenty,
From the highlands, milk and berries,
Wheat and barley in abundance,
Fish, and fowl, and hare, and bacon,
From thy father's fields and forests.
'Never wert thou, child, in sorrow,
Never hadst thou grief nor trouble,
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All thy cares were left to fir-trees,
All thy worry to the copses,
All thy weeping to the willows,
All thy sighing to the lindens,
All thy thinking to the aspens
And the birches on the mountains,
Light and airy as the leaflet,
As a butterfly in summer,
Ruddy as a mountain-berry,
Beautiful as vernal flowers.
'Now thou leavest home and kindred,
Wanderest to other firesides,
Goest to another mother,
Other sisters, other brothers,
Goest to a second father,
To the servant-folk of strangers,
From thy native hills and lowlands.
There and here the homes will differ,
Happier thy mother's hearth-stone;
Other horns will there be sounded,
Other portals there swing open,
Other hinges there be creaking;
There the doors thou canst not enter
Like the daughters of Wainola,
Canst not tend the fires and ovens
As will please the minds of strangers.
'Didst thou think, my fairest maiden,
Thou couldst wed and on the morrow
Couldst return, if thou shouldst wish it,
To thy father's court and dwelling?
Not for one, nor two, nor three days,
Wilt thou leave thy mother's chambers,
Leave thy sisters and thy brothers,
Leave thy father's hills and lowlands.
Long the time the wife must wander,
Many months and years must wander,
Work, and struggle, all her life long,
Even though the mother liveth.
Great, indeed, must be the changes
When thou comest back to Pohya,
Changed, thy friends and nearest kindred,
Changed, thy father's ancient dwellings,
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Changed, the valleys and the mountains,
Other birds will sing thy praises!'
When the mother thus had spoken,
Then the daughter spake, departing:
'In my early days of childhood
Often I intoned these measures:
'Art a virgin, yet no virgin,
Guided by an aged mother,
In a brother's fields and forests,
In the mansion of a father!
Only wilt become a virgin,
Only when thou hast a suitor,
Only when thou wedst a hero,
One foot on the father's threshold,
And the other for the snow-sledge
That will speed thee and thy husband
To his native vales and highlands!'
'I have wished thus many summers,
Sang it often in my childhood,
Hoped for this as for the flowers,
Welcome as the birds of spring-time.
Thus fulfilled are all my wishes,
Very near is my departure,
One foot on my father's threshold,
And the, other for the journey
With my husband to his people;
Cannot understand the reason
That has changed my former feelings,
Cannot leave thee now with gladness,
Cannot go with great rejoicing
From my dear, old home and kindred,
Where as maiden I have lingered,
From the courts where I was nurtured,
From my father's band and guidance,
From my faithful mother's counsel.
Now I go, a maid of sorrow,
Heavy-hearted to the bridegroom,
Like the bride of Night in winter,
Like the ice upon the rivers.
'Such is not the mind of others,
Other brides of Northland heroes;
Others do not leave unhappy,
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Have no tears, nor cares, nor sorrows,
I alas! must weep and murmur,
Carry to my grave great sadness,
Heart as dark as Death's black river.
'Such the feelings of the happy,
Such the minds of merry maidens:
Like the early dawn of spring-time,
Like the rising Sun in summer
No such radiance awaits me,
With my young heart filled with terror;
Happiness is not my portion,
Like the flat-shore of the ocean,
Like the dark rift of the storm-cloud,
Like the cheerless nights of winter!
Dreary is the day in autumn,
Dreary too the autumn evening,
Still more dreary is my future!'
An industrious old maiden,
Ever guarding home and kindred,
Spake these words of doubtful comfort:
'Dost thou, beauteous bride, remember,
Canst thou not recall my counsels?
These the words that I have taught thee:
'Look not joyfully for suitors,
Never heed the tongues of wooers,
Look not in the eyes of charmers,
At their feet let fall thy vision.
He that hath a mouth for sweetness,
He that hath an eye for beauty,
Offers little that will comfort;
Lempo sits upon his forehead,
In his mouth dwells dire Tuoni.'
'Thus, fair bride, did I advise thee,
Thus advised my sister's daughter:
Should there come the best of suitors,
Noblest wooers, proudest lovers,
Give to all these wisdom-sayings,
Let thine answer be as follows:
'Never will I think it wisdom,
Never will it be my pleasure,
To become a second daughter,
Linger with my husband's mother;
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Never shall I leave my father,
Never wander forth to bondage,
At the bidding of a bridegroom:
Never shall I be a servant,
Wife and slave to any hero,
Never will I be submissive
To the orders of a husband.'
'Fairest bride, thou didst not heed me,
Gav'st no thought to my advices,
Didst not listen to my counsel;
Wittingly thy feet have wandered
Into boiling tar and water,
Hastened to thy suitor's snow-sledge,
To the bear-dens of thy husband,
On his sledge to be ill-treated,
Carried to his native country,
To the bondage of his people,
There, a subject to his mother.
Thou hast left thy mother's dwelling,
To the schooling of the master;
Hard indeed the master's teachings,
Little else than constant torture;
Ready for thee are his bridles,
Ready for thy bands the shackles,
Were not forged for any other;
Soon, indeed, thou'lt feel the hardness,
Feel the weight of thy misfortune,
Feel thy second father's censure,
And his wife's inhuman treatment,
Hear the cold words or thy brother,
Quail before thy haughty sister.
'Listen, bride, to what I tell thee:
In thy home thou wert a jewel,
Wert thy father's pride and pleasure,
'Moonlight,' did thy father call thee,
And thy mother called thee 'Sunshine,'
'Sea-foam' did thy brother call thee,
And thy sister called thee 'Flower.'
When thou leavest home and kindred
Goest to a second mother,
Often she will give thee censure,
Never treat thee as her daughter,
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Rarely will she give thee counsel,
Never will she sound thy praises.
'Brush-wood,' will the father call thee,
'Sledge of Rags,' thy husband's mother,
'Flight of Stairs,' thy stranger brother,
'Scare-crow,' will the sister call thee,
Sister of thy blacksmith-husband;
Then wilt think of my good counsels,
Then wilt wish in tears and murmurs,
That as steam thou hadst ascended,
That as smoke thy soul had risen,
That as sparks thy life had vanished.
As a bird thou canst not wander
From thy nest to circle homeward,
Canst not fall and die like leaflets,
As the sparks thou canst not perish,
Like the smoke thou canst not vanish.
'Youthful bride, and darling sister,
Thou hast bartered all thy friendships,
Hast exchanged thy loving father,
Thou hast left thy faithful mother
For the mother of thy husband;
Hast exchanged thy loving brother,
Hast renounced thy gentle sister,
For the kindred of thy suitor;
Hast exchanged thy snow-white covers
For the rocky couch of sorrow;
Hast exchanged these crystal waters
For the waters of Wainola;
Hast renounced these sandy sea-shores
For the muddy banks of Kalew;
Northland glens thou hast forsaken
For thy husband's barren meadows;
Thou hast left thy berry-mountains
For the stubble-fields and deserts.
'Thou, O maiden, hast been thinking
Thou wouldst happy be in wedlock;
Neither work, nor care, nor sorrow,
From this night would be thy portion,
With thy husband for protection.
Not to sleep art thou conducted,
Not to happiness, nor joyance,
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Wakefulness, thy night-companion,
And thy day-attendant, trouble;
Often thou wilt drink of sorrow,
Often long for vanished pleasures.
'When at home thou hadst no head-gear,
Thou hadst also little sadness;
When thy couch was not of linen,
No unhappiness came nigh thee;
Head-gear brings but pain and sorrow,
Linen breeds bad dispositions,
Linen brings but deeps of anguish,
And the flax untimely mourning.
'Happy in her home, the maiden,
Happy at her father's fireside,
Like the master in his mansion,
Happy with her bows and arrows.
'Tis not thus with married women;
Brides of heroes may be likened
To the prisoners of Moskva,
Held in bondage by their masters.
'As a wife, must weep and labor,
Carry trouble on both shoulders;
When the next hour passes over,
Thou must tend the fire and oven,
Must prepare thy husband's dinner,
Must direct thy master's servants.
When thine evening meal is ready,
Thou must search for bidden wisdom
In the brain of perch and salmon,
In the mouths of ocean whiting,
Gather wisdom from the cuckoo,
Canst not learn it from thy mother,
Mother dear of seven daughters;
Cannot find among her treasures
Where were born the human instincts,
Where were born the minds of heroes,
Whence arose the maiden's beauty,
Whence the beauty of her tresses,
Why all life revives in spring-time.
'Weep, O weep, my pretty young bride.
When thou weepest, weep sincerely,
Weep great rivers from thine eyelids,
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Floods of tears in field and fallow,
Lakelets in thy father's dwelling;
Weep thy rooms to overflowing,
Shed thy tears in great abundance,
Lest thou weepest on returning
To thy native hills and valleys,
When thou visitest thy father
In the smoke of waning glory,
On his arm a withered tassel.
'Weep, O weep, my lovely maiden,
When thou weepest, weep in earnest,
Weep great rivers from thine eyelids;
If thou dost not weep sincerely,
Thou wilt weep on thy returning
To thy Northland home and kindred,
When thou visitest thy mother
Old and breathless near the hurdles,
In her arms a barley-bundle.
'Weep, O weep, sweet bride of beauty,
When thou weepest, weep profusely;
If thou dost not weep in earnest,
Thou wilt weep on thy returning
To thy native vales and highlands,
When thou visitest thy brother
Lying wounded by the way-side,
In his hand but empty honors.
'Weep, O weep, my sister's daughter,
Weep great rivers from thine eyelids;
If thou dost not weep sufficient,
Thou wilt weep on thy returning
To the scenes of happy childhood,
When thou visitest thy sister
Lying, prostrate in the meadow,
In her hand a birch-wood mallet.'
When the ancient maid had ended,
Then the young bride sighed in anguish,
Straightway fell to bitter weeping,
Spake these words in deeps of sorrow:
'O, ye sisters, my beloved,
Ye companions of my childhood,
Playmates of my early summers,
Listen to your sister's counsel:
370
Cannot comprehend the reason,
Why my mind is so dejected,
Why this weariness and sadness,
This untold and unseen torture,
Cannot understand the meaning
Of this mighty weight of sorrow!
Differently I had thought it,
I had hoped for greater pleasures,
I had hoped to sing as cuckoos,
On the hill-tops call and echo,
When I had attained this station,
Reached at last the goal expectant;
But I am not like the cuckoo,
Singing, merry on the hill-tops;
I am like the songless blue-duck,
As she swims upon the waters,
Swims upon the cold, cold ocean,
Icicles upon her pinions.
'Ancient father, gray-haired mother,
Whither do ye wish to lead me,
Whither take this bride, thy daughter,
That this sorrow may pass over,
Where this heavy heart may lighten,
Where this grief may turn to gladness?
Better it had been, O mother,
Hadst thou nursed a block of birch-wood,
Hadst thou clothed the colored sandstone,
Rather than this hapless maiden,
For the fulness of these sorrows,
For this keen and killing trouble.
Many sympathizers tell me:
'Foolish bride, thou art ungrateful,
Do not grieve, thou child of sorrow,
Thou hast little cause for weeping.'
'O, deceive me not, my people,
Do not argue with me falsely,
For alas! I have more troubles
Than the waterfalls have pebbles,
Than the Ingerland has willows,
Than the Suomi-hills have berries;
Never could the Pohya plow-horse
Pull this mighty weight of sorrow,
371
Shaking not his birchen cross-bar,
Breaking not his heavy collar;
Never could the Northland reindeer
Heavy shod and stoutly harnessed,
Draw this load of care and trouble.'
By the stove a babe was playing,
And the young child spake as follows:
'Why, O fair bride, art thou weeping,
Why these tears of pain and sadness?
Leave thy troubles to the elk-herds,
And thy grief to sable fillies,
Let the steeds of iron bridles
Bear the burden of thine anguish,
Horses have much larger foreheads,
Larger shoulders, stronger sinews,
And their necks are made for labor,
Stronger are their bones and muscles,
Let them bear thy heavy burdens.
There is little good in weeping,
Useless are thy tears of sorrow;
Art not led to swamps and lowlands,
Nor to banks of little rivers;
Thou art led to fields of flowers,
Led to fruitful trees and forests,
Led away from beer of Pohya
To the sweeter mead of Kalew.
At thy shoulder waits thy husband,
On thy right side, Ilmarinen,
Constant friend and life-protector,
He will guard thee from all evil;
Husband ready, steed in waiting,
Gold-and-silver-mounted harness,
Hazel-birds that sing and flutter
On the courser's yoke and cross-bar;
Thrushes also sing and twitter
Merrily on hame and collar,
Seven bluebirds, seven cuckoos,
Sing thy wedding-march in concord.
'Be no longer full of sorrow,
Dry thy tears, thou bride of beauty,
Thou hast found a noble husband,
Better wilt thou fare than ever,
372
By the side of Ilmarinen,
Artist husband, metal-master,
Bread-provider of thy table,
On the arm of the fish-catcher,
On the breast of the elk-hunter,
By the side of the bear-killer.
Thou hast won the best of suitors,
Hast obtained a mighty hero;
Never idle is his cross-bow,
On the nails his quivers hang not,
Neither are his dogs in kennel,
Active agents is his bunting.
Thrice within the budding spring-time
In the early hours of morning
He arises from his fare-couch,
From his slumber in the brush-wood,
Thrice within the sowing season,
On his eyes the deer has fallen,
And the branches brushed his vesture,
And his locks been combed by fir-boughs.
Hasten homeward with thy husband,
Where thy hero's friends await thee,
Where his forests sing thy welcome.
'Ilmarinen there possesses
All the birds that fly in mid-air,
All the beasts that haunt the woodlands,
All that feed upon the mountains,
All that graze on hill and valley,
Sheep and cattle by the thousands;
Sweet the grass upon his meadows,
Sweet the barley in his uplands,
In the lowlands corn abundant,
Wheat upon the elm-wood fallows,
Near the streamlets rye is waving,
Waving grain on many acres,
On his mountains gold and silver,
Rich his mines of shining copper,
Highlands filled with magic metals,
Chests of jewels in his store-house,
All the wealth of Kalevala.'
373
~ Elias Lönnrot,
92:I.
St. Agnes' Eve--Ah, bitter chill it was!
  The owl, for all his feathers, was a-cold;
  The hare limp'd trembling through the frozen grass,
  And silent was the flock in woolly fold:
  Numb were the Beadsman's fingers, while he told
  His rosary, and while his frosted breath,
  Like pious incense from a censer old,
  Seem'd taking flight for heaven, without a death,
Past the sweet Virgin's picture, while his prayer he saith.

II.
  His prayer he saith, this patient, holy man;
  Then takes his lamp, and riseth from his knees,
  And back returneth, meagre, barefoot, wan,
  Along the chapel aisle by slow degrees:
  The sculptur'd dead, on each side, seem to freeze,
  Emprison'd in black, purgatorial rails:
  Knights, ladies, praying in dumb orat'ries,
  He passeth by; and his weak spirit fails
To think how they may ache in icy hoods and mails.

III.
  Northward he turneth through a little door,
  And scarce three steps, ere Music's golden tongue
  Flatter'd to tears this aged man and poor;
  But no--already had his deathbell rung
  The joys of all his life were said and sung:
  His was harsh penance on St. Agnes' Eve:
  Another way he went, and soon among
  Rough ashes sat he for his soul's reprieve,
And all night kept awake, for sinners' sake to grieve.

IV.
  That ancient Beadsman heard the prelude soft;
  And so it chanc'd, for many a door was wide,
  From hurry to and fro. Soon, up aloft,
  The silver, snarling trumpets 'gan to chide:
  The level chambers, ready with their pride,
  Were glowing to receive a thousand guests:
  The carved angels, ever eager-eyed,
  Star'd, where upon their heads the cornice rests,
With hair blown back, and wings put cross-wise on their breasts.

V.
  At length burst in the argent revelry,
  With plume, tiara, and all rich array,
  Numerous as shadows haunting fairily
  The brain, new-stuff'd, in youth, with triumphs gay
  Of old romance. These let us wish away,
  And turn, sole-thoughted, to one lady there,
  Whose heart had brooded, all that wintry day,
  On love, and wing'd St Agnes' saintly care,
As she had heard old dames full rnany times declare.

VI.
  They told her how, upon St Agnes' Eve,
  Young virgins might have visions of delight,
  And soft adorings from their loves receive
  Upon the honey'd middle of the night,
  If ceremonies due they did aright;
  As, supperless to bed they must retire,
  And couch supine their beauties, lily white;
  Nor look behind, nor sideways, but require
Of Heaven with upward eyes for all that they desire.

VII.
  Full of this whim was thoughtful Madeline:
  The music, yearning like a God in pain,
  She scarcely heard: her maiden eyes divine,
  Fix'd on the floor, saw many a sweeping train
  Pass by--she heeded not at all: in vain
  Came many a tiptoe, amorous cavalier,
  And back retir'd; not cool'd by high disdain,
  But she saw not: her heart was otherwhere;
She sigh'd for Agnes' dreams, the sweetest of the year.

VIII.
  She danc'd along with vague, regardless eyes,
  Anxious her lips, her breathing quick and short:
  The hallow'd hour was near at hand: she sighs
  Amid the timbrels, and the throng'd resort
  Of whisperers in anger, or in sport;
  'Mid looks of love, defiance, hate, and scorn,
  Hoodwink'd with faery fancy; all amort,
  Save to St Agnes and her lambs unshorn,
And all the bliss to be before to-morrow morn.

IX.
  So, purposing each moment to retire,
  She linger'd still. Meantime, across the moors,
  Had come young Porphyro, with heart on fire
  For Madeline. Beside the portal doors,
  Buttress'd from moonlight, stands he, and implores
  All saints to give him sight of Madeline,
  But for one moment in the tedious hours,
  That he might gaze and worship all unseen;
Perchance speak, kneel, touch, kiss-in sooth such things have been.

X.
  He ventures in: let no buzz'd whisper tell:
  All eyes be muffled, or a hundred swords
  Will storm his heart, Love's fev'rous citadel:
  For him, those chambers held barbarian hordes,
  Hyena foemen, and hot-blooded lords,
  Whose very dogs would execrations howl
  Against his lineage: not one breast affords
  Him any mercy, in that mansion foul,
Save one old beldame, weak in body and in soul.

XI.
  Ah, happy chance! the aged creature came,
  Shuffling along with ivory-headed wand,
  To where he stood, hid from the torch's flame,
  Behind a broad hall-pillar, far beyond
  The sound of merriment and chorus bland.
  He startled her; but soon she knew his face,
  And grasp'd his fingers in her palsied hand,
  Saying, "Mercy, Porphyro! hie thee from this place;
"They are all here to-night, the whole blood-thirsty race!

XII.
  "Get hence! get hence! there's dwarfish Hildebrand;
  He had a fever late, and in the fit
  He cursed thee and thine, both house and land:
  Then there's that old Lord Maurice, not a whit
  More tame for his gray hairs--Alas me! flit!
  Flit like a ghost away."--Ah, gossip dear,
  We're safe enough; here in this arm-chair sit,
  And tell me how"--"Good saints! not here, not here;
Follow me, child, or else these stones will be thy bier."

XIII.
  He follow'd through a lowly arched way,
  Brushing the cobwebs with his lofty plume,
  And as she mutter'd "Well-a-well-a-day!"
  He found him in a little moonlight room,
  Pale, lattic'd, chill, and silent as a tomb.
  "Now tell me where is Madeline", said he,
  "O tell me, Angela, by the holy loom
  Which none but secret sisterhood may see,
"When they St Agnes' wool are weaving piously."

XIV.
  "St Agnes! Ah! it is St Agnes' Eve--
  Yet men will murder upon holy days:
  Thou must hold water in a witch's sieve,
  And be liege-lord of all the Elves and Fays
  To venture so: it fills me with amaze
  To see thee, Porphyro!--St Agnes' Eve!
  God's help! my lady fair the conjuror plays
  This very night: good angels her deceive!
But let me laugh awhile, I've mickle time to grieve."

XV.
  Feebly she laugheth in the languid moon,
  While Porphyro upon her face doth look,
  Like puzzled urchin on an aged crone
  Who keepeth clos'd a wondrous riddle-book,
  As spectacled she sits in chimney nook.
  But soon his eyes grew brilliant, when she told
  His lady's purpose; and he scarce could brook
  Tears, at the thought of those enchantments cold
And Madeline asleep in lap of legends old.

XVI.
  Sudden a thought came like a full-blown rose,
  Flushing his brow, and in his pained heart
  Made purple riot: then doth he propose
  A stratagem, that makes the beldame start:
  "A cruel man and impious thou art:
  Sweet lady, let her pray, and sleep, and dream
  Alone with her good angels, far apart
  From wicked men like thee. Go, go!--I deem
Thou canst not surely be the same that thou didst seem."

XVII.
  "I will not harm her, by all saints I swear,"
  Quoth Porphyro: "O may I ne'er find grace
  When my weak voice shall whisper its last prayer,
  If one of her soft ringlets I displace,
  Or look with ruffian passion in her face:
  Good Angela, believe me by these tears;
  Or I will, even in a moment's space,
  Awake, with horrid shout, my foemen's ears,
And beard them, though they be more fang'd than wolves and bears."

XVIII.
  "Ah! why wilt thou affright a feeble soul?
  A poor, weak, palsy-stricken, churchyard thing,
  Whose passing-bell may ere the midnight toll;
  Whose prayers for thee, each morn and evening,
  Were never miss'd." Thus plaining, doth she bring
  A gentler speech from burning Porphyro;
  So woeful, and of such deep sorrowing,
  That Angela gives promise she will do
Whatever he shall wish, betide her weal or woe.

XIX.
  Which was, to lead him, in close secrecy,
  Even to Madeline's chamber, and there hide
  Him in a closet, of such privacy
  That he might see her beauty unespied,
  And win perhaps that night a peerless bride,
  While legion'd fairies pac'd the coverlet,
  And pale enchantment held her sleepy-eyed.
  Never on such a night have lovers met,
Since Merlin paid his Demon all the monstrous debt.

XX.
  "It shall be as thou wishest," said the Dame:
  "All cates and dainties shall be stored there
  Quickly on this feast-night: by the tambour frame
  Her own lute thou wilt see: no time to spare,
  For I am slow and feeble, and scarce dare
  On such a catering trust my dizzy head.
  Wait here, my child, with patience; kneel in prayer
  The while: Ah! thou must needs the lady wed,
Or may I never leave my grave among the dead."

XXI.
  So saying, she hobbled off with busy fear.
  The lover's endless minutes slowly pass'd;
  The Dame return'd, and whisper'd in his ear
  To follow her; with aged eyes aghast
  From fright of dim espial. Safe at last
  Through many a dusky gallery, they gain
  The maiden's chamber, silken, hush'd and chaste;
  Where Porphyro took covert, pleas'd amain.
His poor guide hurried back with agues in her brain.

XXII.
  Her falt'ring hand upon the balustrade,
  Old Angela was feeling for the stair,
  When Madeline, St Agnes' charmed maid,
  Rose, like a mission'd spirit, unaware:
  With silver taper's light, and pious care,
  She turn'd, and down the aged gossip led
  To a safe level matting. Now prepare,
  Young Porphyro, for gazing on that bed;
She comes, she comes again, like dove fray'd and fled.

XXIII.
  Out went the taper as she hurried in;
  Its little smoke, in pallid moonshine, died:
  She closed the door, she panted, all akin
  To spirits of the air, and visions wide:
  No utter'd syllable, or, woe betide!
  But to her heart, her heart was voluble,
  Paining with eloquence her balmy side;
  As though a tongueless nightingale should swell
Her throat in vain, and die, heart-stifled, in her dell.

XXIV.
  A casement high and triple-arch'd there was,
  All garlanded with carven imag'ries
  Of fruits, and flowers, and bunches of knot-grass,
  And diamonded with panes of quaint device,
  Innumerable of stains and splendid dyes,
  As are the tiger-moth's deep-damask'd wings;
  And in the midst, 'mong thousand heraldries,
  And twilight saints, and dim emblazonings,
A shielded scutcheon blush'd with blood of queens and kings.

XXV.
  Full on this casement shone the wintry moon,
  And threw warm gules on Madeline's fair breast,
  As down she knelt for heaven's grace and boon;
  Rose-bloom fell on her hands, together prest,
  And on her silver cross soft amethyst,
  And on her hair a glory, like a saint:
  She seem'd a splendid angel, newly drest,
  Save wings, for heaven:--Porphyro grew faint:
She knelt, so pure a thing, so free from mortal taint.

XXVI.
  Anon his heart revives: her vespers done,
  Of all its wreathed pearls her hair she frees;
  Unclasps her warmed jewels one by one;
  Loosens her fragrant bodice; by degrees
  Her rich attire creeps rustling to her knees:
  Half-hidden, like a mermaid in sea-weed,
  Pensive awhile she dreams awake, and sees,
  In fancy, fair St Agnes in her bed,
But dares not look behind, or all the charm is fled.

XXVII.
  Soon, trembling in her soft and chilly nest,
  In sort of wakeful swoon, perplex'd she lay,
  Until the poppied warmth of sleep oppress'd
  Her soothed limbs, and soul fatigued away;
  Flown, like a thought, until the morrow-day;
  Blissfully haven'd both from joy and pain;
  Clasp'd like a missal where swart Paynims pray;
  Blinded alike from sunshine and from rain,
As though a rose should shut, and be a bud again.

XXVIII.
  Stol'n to this paradise, and so entranced,
  Porphyro gazed upon her empty dress,
  And listen'd to her breathing, if it chanced
  To wake into a slumbrous tenderness;
  Which when he heard, that minute did he bless,
  And breath'd himself: then from the closet crept,
  Noiseless as fear in a wide wilderness,
  And over the hush'd carpet, silent, stept,
And 'tween the curtains peep'd, where, lo!--how fast she slept!

XXIX.
  Then by the bed-side, where the faded moon
  Made a dim, silver twilight, soft he set
  A table, and, half anguish'd, threw thereon
  A doth of woven crimson, gold, and jet:--
  O for some drowsy Morphean amulet!
  The boisterous, midnight, festive clarion,
  The kettle-drum, and far-heard clarinet,
  Affray his ears, though but in dying tone:--
The hall door shuts again, and all the noise is gone.

XXX.
  And still she slept an azure-lidded sleep,
  In blanched linen, smooth, and lavender'd,
  While he from forth the closet brought a heap
  Of candied apple, quince, and plum, and gourd
  With jellies soother than the creamy curd,
  And lucent syrops, tinct with cinnamon;
  Manna and dates, in argosy transferr'd
  From Fez; and spiced dainties, every one,
From silken Samarcand to cedar'd Lebanon.

XXXI.
  These delicates he heap'd with glowing hand
  On golden dishes and in baskets bright
  Of wreathed silver: sumptuous they stand
  In the retired quiet of the night,
  Filling the chilly room with perfume light.--
  "And now, my love, my seraph fair, awake!
  Thou art my heaven, and I thine eremite:
  Open thine eyes, for meek St Agnes' sake,
Or I shall drowse beside thee, so my soul doth ache."

XXXII.
  Thus whispering, his warm, unnerved arm
  Sank in her pillow. Shaded was her dream
  By the dusk curtains:--'twas a midnight charm
  Impossible to melt as iced stream:
  The lustrous salvers in the moonlight gleam;
  Broad golden fringe upon the carpet lies:
  It seem'd he never, never could redeem
  From such a stedfast spell his lady's eyes;
So mus'd awhile, entoil'd in woofed phantasies.

XXXIII.
  Awakening up, he took her hollow lute,--
  Tumultuous,--and, in chords that tenderest be,
  He play'd an ancient ditty, long since mute,
  In Provence call'd, "La belle dame sans mercy:"
  Close to her ear touching the melody:--
  Wherewith disturb'd, she utter'd a soft moan:
  He ceased--she panted quick--and suddenly
  Her blue affrayed eyes wide open shone:
Upon his knees he sank, pale as smooth-sculptured stone.

XXXIV.
  Her eyes were open, but she still beheld,
  Now wide awake, the vision of her sleep:
  There was a painful change, that nigh expell'd
  The blisses of her dream so pure and deep,
  At which fair Madeline began to weep,
  And moan forth witless words with many a sigh;
  While still her gaze on Porphyro would keep;
  Who knelt, with joined hands and piteous eye,
Fearing to move or speak, she look'd so dreamingly.

XXXV.
  "Ah, Porphyro!" said she, "but even now
  Thy voice was at sweet tremble in mine ear,
  Made tuneable with every sweetest vow;
  And those sad eyes were spiritual and clear:
  How chang'd thou art! how pallid, chill, and drear!
  Give me that voice again, my Porphyro,
  Those looks immortal, those complainings dear!
  Oh leave me not in this eternal woe,
For if thou diest, my Love, I know not where to go."

XXXVI.
  Beyond a mortal man impassion'd far
  At these voluptuous accents, he arose,
  Ethereal, flush'd, and like a throbbing star
  Seen mid the sapphire heaven's deep repose
  Into her dream he melted, as the rose
  Blendeth its odour with the violet,--
  Solution sweet: meantime the frost-wind blows
  Like Love's alarum pattering the sharp sleet
Against the window-panes; St Agnes' moon hath set.

XXXVII.
  Tis dark: quick pattereth the flaw-blown sleet:
  "This is no dream, my bride, my Madeline!"
  'Tis dark: the iced gusts still rave and beat:
  "No dream, alas! alas! and woe is mine!
  Porphyro will leave me here to fade and pine.--
  Cruel! what traitor could thee hither bring?
  I curse not, for my heart is lost in thine
  Though thou forsakest a deceived thing;--
A dove forlorn and lost with sick unpruned wing."

XXXVIII.
  "My Madeline! sweet dreamer! lovely bride!
  Say, may I be for aye thy vassal blest?
  Thy beauty's shield, heart-shap'd and vermeil dyed?
  Ah, silver shrine, here will I take my rest
  After so many hours of toil and quest,
  A famish'd pilgrim,--saved by miracle.
  Though I have found, I will not rob thy nest
  Saving of thy sweet self; if thou think'st well
  To trust, fair Madeline, to no rude infidel.

XXXIX.
  "Hark! 'tis an elfin-storm from faery land,
  Of haggard seeming, but a boon indeed:
  Arise--arise! the morning is at hand;--
  The bloated wassailers will never heed:--
  Let us away, my love, with happy speed;
  There are no ears to hear, or eyes to see,--
  Drown'd all in Rhenish and the sleepy mead:
  Awake! arise! my love, and fearless be,
For o'er the southern moors I have a home for thee."

XL.
  She hurried at his words, beset with fears,
  For there were sleeping dragons all around,
  At glaring watch, perhaps, with ready spears--
  Down the wide stairs a darkling way they found.--
  In all the house was heard no human sound.
  A chain-droop'd lamp was flickering by each door;
  The arras, rich with horseman, hawk, and hound,
  Flutter'd in the besieging wind's uproar;
And the long carpets rose along the gusty floor.

XLI.
  They glide, like phantoms, into the wide hall;
  Like phantoms, to the iron porch, they glide;
  Where lay the Porter, in uneasy sprawl,
  With a huge empty flagon by his side:
  The wakeful bloodhound rose, and shook his hide,
  But his sagacious eye an inmate owns:
  By one, and one, the bolts fill easy slide:--
  The chains lie silent on the footworn stones,--
The key turns, and the door upon its hinges groans.

XLII.
  And they are gone: ay, ages long ago
  These lovers fled away into the storm.
  That night the Baron dreamt of many a woe,
  And all his warrior-guests, with shade and form
  Of witch, and demon, and large coffin-worm,
  Were long be-nightmar'd. Angela the old
  Died palsy-twitch'd, with meagre face deform;
  The Beadsman, after thousand aves told,
For aye unsought for slept among his ashes cold.
In a letter to George Keats and his wife dated the 14th of February [1819], Keats says that he took with him to Chichester, where he had been staying in January, "some of the thin paper, and wrote on it a little poem called 'St. Agnes' Eve,' which you will have as it is, when I have finished the blank part of the rest for you." Lord Houghton says the poem "was begun on a visit in Hampshire, at the commencement of this year [1819], and finished on his return to Hampstead."

(stanza II.): Leigh Hunt says "The germ of the thought, or something like it, is in Dante, where he speaks of the figures that perform the part of sustaining columns in architecture. Keats had read Dante in Mr. Carey's translation, for which he had a great respect. He began to read him afterwards in Italian, which language he was mastering with surprising quickness.

(stanza XV): Hunt's comment is as follows: "He almost shed tears - of sympathy, to think how his treasure is exposed to the cold - and of delight and pride to think of her sleeping beauty, and her love for himself. THis passage 'asleep in lap of legends old' is in the highest imaginative taste, fusing together the imaginative and the spiritual, the remote and the near."
~ Poetical Works of John Keats, ed. H. Buxton Forman, Crowell publ. 1895. by owner. provided at no charge for educational purposes
~ John Keats, The Eve Of St. Agnes
,
93:The Kalevala - Rune Iv
THE FATE OF AINO.
When the night had passed, the maiden,
Sister fair of Youkahainen,
Hastened early to the forest,
Birchen shoots for brooms to gather,
Went to gather birchen tassels;
Bound a bundle for her father,
Bound a birch-broom for her mother,
Silken tassels for her sister.
Straightway then she hastened homeward,
By a foot-path left the forest;
As she neared the woodland border,
Lo! the ancient Wainamoinen,
Quickly spying out the maiden,
As she left the birchen woodland,
Trimly dressed in costly raiment,
And the minstrel thus addressed her:
'Aino, beauty of the Northland,
Wear not, lovely maid, for others,
Only wear for me, sweet maiden,
Golden cross upon thy bosom,
Shining pearls upon thy shoulders;
Bind for me thine auburn tresses,
Wear for me thy golden braidlets.'
Thus the maiden quickly answered:
'Not for thee and not for others,
Hang I from my neck the crosslet,
Deck my hair with silken ribbons;
Need no more the many trinkets
Brought to me by ship or shallop;
Sooner wear the simplest raiment,
Feed upon the barley bread-crust,
Dwell forever with my mother
In the cabin with my father.'
Then she threw the gold cross from her,
Tore the jewels from her fingers,
Quickly loosed her shining necklace,
39
Quick untied her silken ribbons,
Cast them all away indignant
Into forest ferns and flowers.
Thereupon the maiden, Aino,
Hastened to her mother's cottage.
At the window sat her father
Whittling on an oaken ax-helve:
'Wherefore weepest, beauteous Aino,
Aino, my beloved daughter?
'Cause enough for weeping, father,
Good the reasons for my mourning,
This, the reason for my weeping,
This, the cause of all my sorrow:
From my breast I tore the crosslet,
From my belt, the clasp of copper,
From my waist, the belt of silver,
Golden was my pretty crosslet.'
Near the door-way sat her brother,
Carving out a birchen ox-bow:
'Why art weeping, lovely Aino,
Aino, my devoted sister?'
'Cause enough for weeping, brother,
Good the reasons for my mourning
Therefore come I as thou seest,
Rings no longer on my fingers,
On my neck no pretty necklace;
Golden were the rings thou gavest,
And the necklace, pearls and silver!'
On the threshold sat her sister,
Weaving her a golden girdle:
'Why art weeping, beauteous Aino,
Aino, my beloved sister?'
'Cause enough for weeping, sister,
Good the reasons for my sorrow:
Therefore come I as thou seest,
On my head no scarlet fillet,
In my hair no braids of silver,
On mine arms no purple ribbons,
Round my neck no shining necklace,
On my breast no golden crosslet,
In mine ears no golden ear-rings.'
Near the door-way of the dairy,
40
Skimming cream, sat Aino's mother.
'Why art weeping, lovely Aino,
Aino, my devoted daughter?'
Thus the sobbing maiden answered;
'Loving mother, all-forgiving,
Cause enough for this my weeping,
Good the reasons for my sorrow,
Therefore do I weep, dear mother:
I have been within the forest,
Brooms to bind and shoots to gather,
There to pluck some birchen tassels;
Bound a bundle for my father,
Bound a second for my mother,
Bound a third one for my brother,
For my sister silken tassels.
Straightway then I hastened homeward,
By a foot-path left the forest;
As I reached the woodland border
Spake Osmoinen from the cornfield,
Spake the ancient Wainamoinen:
'Wear not, beauteous maid, for others,
Only wear for me, sweet maiden,
On thy breast a golden crosslet,
Shining pearls upon thy shoulders,
Bind for me thine auburn tresses,
Weave for me thy silver braidlets.'
Then I threw the gold-cross from me,
Tore the jewels from my fingers,
Quickly loosed my shining necklace,
Quick untied my silken ribbons,
Cast them all away indignant,
Into forest ferns and flowers.
Then I thus addressed the singer:
'Not for thee and not for others,
Hang I from my neck the crosslet,
Deck my hair with silken ribbons;
Need no more the many trinkets,
Brought to me by ship and shallop;
Sooner wear the simplest raiment,
Feed upon the barley bread-crust,
Dwell forever with my mother
In the cabin with my father.''
41
Thus the gray-haired mother answered
Aino, her beloved daughter:
'Weep no more, my lovely maiden,
Waste no more of thy sweet young-life;
One year eat thou my sweet butter,
It will make thee strong and ruddy;
Eat another year fresh bacon,
It will make thee tall and queenly;
Eat a third year only dainties,
It will make thee fair and lovely.
Now make haste to yonder hill-top,
To the store-house on the mountain,
Open there the large compartment,
Thou will find it filled with boxes,
Chests and cases, trunks and boxes;
Open thou the box, the largest,
Lift away the gaudy cover,
Thou will find six golden girdles,
Seven rainbow-tinted dresses,
Woven by the Moon's fair daughters,
Fashioned by the Sun's sweet virgins.
In my young years once I wandered,
As a maiden on the mountains,
In the happy days of childhood,
Hunting berries in the coppice;
There by chance I heard the daughters
Of the Moon as they were weaving;
There I also heard the daughters
Of the Sun as they were spinning
On the red rims of the cloudlets,
O'er the blue edge of the forest,
On the border of the pine-wood,
On a high and distant mountain.
I approached them, drawing nearer,
Stole myself within their hearing,
Then began I to entreat them,
Thus besought them, gently pleading:
'Give thy silver, Moon's fair daughters,
To a poor, but worthy maiden;
Give thy gold, O Sun's sweet virgins,
To this maiden, young and needy.'
Thereupon the Moon's fair daughters
42
Gave me silver from their coffers;
And the Sun's sweet shining virgins
Gave me gold from their abundance,
Gold to deck my throbbing temples,
For my hair the shining silver.
Then I hastened joyful homeward,
Richly laden with my treasures,
Happy to my mother's cottage;
Wore them one day, than a second,
Then a third day also wore them,
Took the gold then from my temples,
From my hair I took the silver,
Careful laid them in their boxes,
Many seasons have they lain there,
Have not seen them since my childhood.
Deck thy brow with silken ribbon,
Trim with gold thy throbbing temples,
And thy neck with pearly necklace,
Hang the gold-cross on thy bosom,
Robe thyself in pure, white linen
Spun from flax of finest fiber;
Wear withal the richest short-frock,
Fasten it with golden girdle;
On thy feet, put silken stockings,
With the shoes of finest leather;
Deck thy hair with golden braidlets,
Bind it well with threads of silver;
Trim with rings thy fairy fingers,
And thy hands with dainty ruffles;
Come bedecked then to thy chamber,
Thus return to this thy household,
To the greeting of thy kindred,
To the joy of all that know thee,
Flushed thy cheeks as ruddy berries,
Coming as thy father's sunbeam,
Walking beautiful and queenly,
Far more beautiful than moonlight.'
Thus she spake to weeping Aino,
Thus the mother to her daughter;
But the maiden, little bearing,
Does not heed her mother's wishes;
Straightway hastens to the court-yard,
43
There to weep in bitter sorrow,
All alone to weep in anguish.
Waiting long the wailing Aino
Thus at last soliloquizes:
'Unto what can I now liken
Happy homes and joys of fortune?
Like the waters in the river,
Like the waves in yonder lakelet,
Like the crystal waters flowing.
Unto what, the biting sorrow
Of the child of cold misfortune?
Like the spirit of the sea-duck,
Like the icicle in winter,
Water in the well imprisoned.
Often roamed my mind in childhood,
When a maiden free and merry,
Happily through fen and fallow,
Gamboled on the meads with lambkins,
Lingered with the ferns and flowers,
Knowing neither pain nor trouble;
Now my mind is filled with sorrow,
Wanders though the bog and stubble,
Wanders weary through the brambles,
Roams throughout the dismal forest,
Till my life is filled with darkness,
And my spirit white with anguish.
Better had it been for Aino
Had she never seen the sunlight,
Or if born had died an infant,
Had not lived to be a maiden
In these days of sin and sorrow,
Underneath a star so luckless.
Better had it been for Aino,
Had she died upon the eighth day
After seven nights had vanished;
Needed then but little linen,
Needed but a little coffin,
And a grave of smallest measure;
Mother would have mourned a little,
Father too perhaps a trifle,
Sister would have wept the day through,
Brother might have shed a tear-drop,
44
Thus had ended all the mourning.'
Thus poor Aino wept and murmured,
Wept one day, and then a second,
Wept a third from morn till even,
When again her mother asked her:
'Why this weeping, fairest daughter,
Darling daughter, why this grieving?
Thus the tearful maiden answered:
Therefore do I weep and sorrow,
Wretched maiden all my life long,
Since poor Aino, thou hast given,
Since thy daughter thou hast promised
To the aged Wainamoinen,
Comfort to his years declining
Prop to stay him when he totters,
In the storm a roof above him,
In his home a cloak around him;
Better far if thou hadst sent me
Far below the salt-sea surges,
To become the whiting's sister,
And the friend of perch and salmon;
Better far to ride the billows,
Swim the sea-foam as a mermaid,
And the friend of nimble fishes,
Than to be an old man's solace,
Prop to stay him when be totters,
Hand to aid him when he trembles,
Arm to guide him when he falters,
Strength to give him when he weakens;
Better be the whiting's sister
And the friend of perch and salmon,
Than an old man's slave and darling.'
Ending thus she left her mother,
Straightway hastened to the mountain?
To the store-house on the summit,
Opened there the box the largest,
From the box six lids she lifted,
Found therein six golden girdles,
Silken dresses seven in number.
Choosing such as pleased her fancy,
She adorned herself as bidden,
Robed herself to look her fairest,
45
Gold upon her throbbing temples,
In her hair the shining silver,
On her shoulders purple ribbons,
Band of blue around her forehead,
Golden cross, and rings, and jewels,
Fitting ornaments to beauty.
Now she leaves her many treasures,
Leaves the store-house on the mountain,
Filled with gold and silver trinkets,
Wanders over field and meadow,
Over stone-fields waste and barren,
Wanders on through fen and forest,
Through the forest vast and cheerless,
Wanders hither, wanders thither,
Singing careless as she wanders,
This her mournful song and echo:
'Woe is me, my life hard-fated!
Woe to Aino, broken-hearted!
Torture racks my heart and temples,
Yet the sting would not be deeper,
Nor the pain and anguish greater,
If beneath this weight of sorrow,
In my saddened heart's dejection,
I should yield my life forever,
Now unhappy, I should perish!
Lo! the time has come for Aino
From this cruel world to hasten,
To the kingdom of Tuoni,
To the realm of the departed,
To the isle of the hereafter.
Weep no more for me, O Father,
Mother dear, withhold thy censure,
Lovely sister, dry thine eyelids,
Do not mourn me, dearest brother,
When I sink beneath the sea-foam,
Make my home in salmon-grottoes,
Make my bed in crystal waters,
Water-ferns my couch and pillow.'
All day long poor Aino wandered,
All the next day, sad and weary,
So the third from morn till evening,
Till the cruel night enwrapped her,
46
As she reached the sandy margin,
Reached the cold and dismal sea-shore,
Sat upon the rock of sorrow,
Sat alone in cold and darkness,
Listened only to the music
Of the winds and rolling billows,
Singing all the dirge of Aino.
All that night the weary maiden
Wept and wandered on the border
Through the sand and sea-washed pebbles.
As the day dawns, looking round her,
She beholds three water-maidens,
On a headland jutting seaward,
Water-maidens four in number,
Sitting on the wave-lashed ledges,
Swimming now upon the billows,
Now upon the rocks reposing.
Quick the weeping maiden, Aino,
Hastens there to join the mermaids,
Fairy maidens of the waters.
Weeping Aino, now disrobing,
Lays aside with care her garments,
Hangs her silk robes on the alders,
Drops her gold-cross on the sea-shore,
On the aspen hangs her ribbons,
On the rocks her silken stockings,
On the grass her shoes of deer-skin,
In the sand her shining necklace,
With her rings and other jewels.
Out at sea a goodly distance,
Stood a rock of rainbow colors,
Glittering in silver sunlight.
Toward it springs the hapless maiden,
Thither swims the lovely Aino,
Up the standing-stone has clambered,
Wishing there to rest a moment,
Rest upon the rock of beauty;
When upon a sudden swaying
To and fro among the billows,
With a crash and roar of waters
Falls the stone of many colors,
Falls upon the very bottom
47
Of the deep and boundless blue-sea.
With the stone of rainbow colors,
Falls the weeping maiden, Aino,
Clinging to its craggy edges,
Sinking far below the surface,
To the bottom of the blue-sea.
Thus the weeping maiden vanished.
Thus poor Aino sank and perished,
Singing as the stone descended,
Chanting thus as she departed:
Once to swim I sought the sea-side,
There to sport among the billows;
With the stone or many colors
Sank poor Aino to the bottom
Of the deep and boundless blue-sea,
Like a pretty son-bird. perished.
Never come a-fishing, father,
To the borders of these waters,
Never during all thy life-time,
As thou lovest daughter Aino.
'Mother dear, I sought the sea-side,
There to sport among the billows;
With the stone of many colors,
Sank poor Aino to the bottom
Of the deep and boundless blue-sea,
Like a pretty song-bird perished.
Never mix thy bread, dear mother,
With the blue-sea's foam and waters,
Never during all thy life-time,
As thou lovest daughter Aino.
Brother dear, I sought the sea-side,
There to sport among the billows;
With the stone of many colors
Sank poor Aino to the bottom
Of the deep and boundless blue-sea,
Like a pretty song-bird perished.
Never bring thy prancing war-horse,
Never bring thy royal racer,
Never bring thy steeds to water,
To the borders of the blue-sea,
Never during all thy life-time,
As thou lovest sister Aino.
48
'Sister dear, I sought the sea-side,
There to sport among the billows;
With the stone of many colors
Sank poor Aino to the bottom
Of the deep and boundless blue-sea,
Like a pretty song-bird perished.
Never come to lave thine eyelids
In this rolling wave and sea-foam,
Never during all thy life-time,
As thou lovest sister Aino.
All the waters in the blue-sea
Shall be blood of Aino's body;
All the fish that swim these waters
Shall be Aino's flesh forever;
All the willows on the sea-side
Shall be Aino's ribs hereafter;
All the sea-grass on the margin
Will have grown from Aino's tresses.'
Thus at last the maiden vanished,
Thus the lovely Aino perished.
Who will tell the cruel story,
Who will bear the evil tidings
To the cottage of her mother,
Once the home of lovely Aino?
Will the bear repeat the story,
Tell the tidings to her mother?
Nay, the bear must not be herald,
He would slay the herds of cattle.
Who then tell the cruel story,
Who will bear the evil tidings
To the cottage of her father,
Once the home of lovely Aino?
Shall the wolf repeat the story,
Tell the sad news to her father?
Nay, the wolf must not be herald,
He would eat the gentle lambkins.
Who then tell the cruel story,
Who will bear the evil tidings.
To the cottage of her sister?
'Will the fox repeat the story
Tell the tidings to her sister?
Nay, the fox must not be herald,
49
He would eat the ducks and chickens.
Who then tell the cruel story,
Who will bear the evil tidings
To the cottage of her brother,
Once the home of lovely Aino?
Shall the hare repeat the story,
Bear the sad news to her brother?
Yea, the hare shall be the herald,
Tell to all the cruel story.
Thus the harmless hare makes answer:
'I will bear the evil tidings
To the former home of Aino,
Tell the story to her kindred.'
Swiftly flew the long-eared herald,
Like the winds be hastened onward,
Galloped swift as flight of eagles;
Neck awry he bounded forward
Till he gained the wished-for cottage,
Once the home of lovely Aino.
Silent was the home, and vacant;
So he hastened to the bath-house,
Found therein a group of maidens,
Working each upon a birch-broom.
Sat the hare upon the threshold,
And the maidens thus addressed him:
'Hie e there, Long-legs, or we'll roast thee,
Hie there, Big-eye, or we'll stew thee,
Roast thee for our lady's breakfast,
Stew thee for our master's dinner,
Make of thee a meal for Aino,
And her brother, Youkahainen!
Better therefore thou shouldst gallop
To thy burrow in the mountains,
Than be roasted for our dinners.'
Then the haughty hare made answer,
Chanting thus the fate of Aino:
'Think ye not I journey hither,
To be roasted in the skillet,
To be stewed in yonder kettle
Let fell Lempo fill thy tables!
I have come with evil tidings,
Come to tell the cruel story
50
Of the flight and death of Aino,
Sister dear of Youkahainen.
With the stone of many colors
Sank poor Aino to the bottom
Of the deep and boundless waters,
Like a pretty song-bird perished;
Hung her ribbons on the aspen,
Left her gold-cross on the sea-shore,
Silken robes upon the alders,
On the rocks her silken stockings,
On the grass her shoes of deer-skin,
In the sand her shining necklace,
In the sand her rings and jewels;
In the waves, the lovely Aino,
Sleeping on the very bottom
Of the deep and boundless blue-sea,
In the caverns of the salmon,
There to be the whiting's sister
And the friend of nimble fishes.'
Sadly weeps the ancient mother
From her blue-eyes bitter tear-drops,
As in sad and wailing measures,
Broken-hearted thus she answers:
'Listen, all ye mothers, listen,
Learn from me a tale of wisdom:
Never urge unwilling daughters
From the dwellings of their fathers,
To the bridegrooms that they love not,
Not as I, inhuman mother,
Drove away my lovely Aino,
Fairest daughter of the Northland.'
Sadly weeps the gray-haired mother,
And the tears that fall are bitter,
Flowing down her wrinkled visage,
Till they trickle on her bosom;
Then across her heaving bosom,
Till they reach her garment's border;
Then adown her silken stockings,
Till they touch her shoes of deer-skin;
Then beneath her shoes of deer-skin,
Flowing on and flowing ever,
Part to earth as its possession,
51
Part to water as its portion.
As the tear-drops fall and mingle,
Form they streamlets three in number,
And their source, the mother's eyelids,
Streamlets formed from pearly tear-drops,
Flowing on like little rivers,
And each streamlet larger growing,
Soon becomes a rushing torrent
In each rushing, roaring torrent
There a cataract is foaming,
Foaming in the silver sunlight;
From the cataract's commotion
Rise three pillared rocks in grandeur;
From each rock, upon the summit,
Grow three hillocks clothed in verdure;
From each hillock, speckled birches,
Three in number, struggle skyward;
On the summit of each birch-tree
Sits a golden cuckoo calling,
And the three sing, all in concord:
'Love! O Love! the first one calleth;
Sings the second, Suitor! Suitor!
And the third one calls and echoes,
'Consolation! Consolation!'
He that 'Love! O Love!' is calling,
Calls three moons and calls unceasing,
For the love-rejecting maiden
Sleeping in the deep sea-castles.
He that 'Suitor! Suitor!' singeth,
Sings six moons and sings unceasing
For the suitor that forever
Sings and sues without a hearing.
He that sadly sings and echoes,
'Consolation! Consolation!'
Sings unceasing all his life long
For the broken-hearted mother
That must mourn and weep forever.
When the lone and wretched mother
Heard the sacred cuckoo singing,
Spake she thus, and sorely weeping:
'When I hear the cuckoo calling,
Then my heart is filled with sorrow;
52
Tears unlock my heavy eyelids,
Flow adown my, furrowed visage,
Tears as large as silver sea pearls;
Older grow my wearied elbows,
Weaker ply my aged fingers,
Wearily, in all its members,
Does my body shake in palsy,
When I hear the cuckoo singing,
Hear the sacred cuckoo calling.'
~ Elias Lönnrot,
94:Ruins Of Rome, By Bellay
Ye heavenly spirits, whose ashy cinders lie
Under deep ruins, with huge walls opprest,
But not your praise, the which shall never die
Through your fair verses, ne in ashes rest;
If so be shrilling voice of wight alive
May reach from hence to depth of darkest hell,
Then let those deep Abysses open rive,
That ye may understand my shreiking yell.
Thrice having seen under the heavens' vail
Your tomb's devoted compass over all,
Thrice unto you with loud voice I appeal,
And for your antique fury here do call,
The whiles that I with sacred horror sing,
Your glory, fairest of all earthly thing.
Great Babylon her haughty walls will praise,
And sharpèd steeples high shot up in air;
Greece will the old Ephesian buildings blaze;
And Nylus' nurslings their Pyramids fair;
The same yet vaunting Greece will tell the story
Of Jove's great image in Olympus placed,
Mausolus' work will be the Carian's glory,
And Crete will boast the Labybrinth, now 'rased;
The antique Rhodian will likewise set forth
The great Colosse, erect to Memory;
And what else in the world is of like worth,
Some greater learnèd wit will magnify.
But I will sing above all monuments
Seven Roman Hills, the world's seven wonderments.
Thou stranger, which for Rome in Rome here seekest,
170
And nought of Rome in Rome perceiv'st at all,
These same old walls, old arches, which thou seest,
Old Palaces, is that which Rome men call.
Behold what wreak, what ruin, and what waste,
And how that she, which with her mighty power
Tam'd all the world, hath tam'd herself at last,
The prey of time, which all things doth devour.
Rome now of Rome is th' only funeral,
And only Rome of Rome hath victory;
Ne ought save Tyber hastening to his fall
Remains of all: O world's inconstancy.
That which is firm doth flit and fall away,
And that is flitting, doth abide and stay.
She, whose high top above the stars did soar,
One foot on Thetis, th' other on the Morning,
One hand on Scythia, th' other on the Moor,
Both heaven and earth in roundness compassing,
Jove fearing, lest if she should greater grow,
The old Giants should once again uprise,
Her whelm'd with hills, these seven hills, which be now
Tombs of her greatness, which did threat the skies:
Upon her head he heaped Mount Saturnal,
Upon her belly th' antique Palatine,
Upon her stomach laid Mount Quirinal,
On her left hand the noisome Esquiline,
And Cælian on the right; but both her feet
Mount Viminall and Aventine do meet.
Who lists to see, what ever nature, art,
And heaven could do, O Rome, thee let him see,
In case thy greatness he can guess in heart,
By that which but the picture is of thee.
Rome is no more: but if the shade of Rome
May of the body yield a seeming sight,
It's like a corse drawn forth out of the tomb
171
By Magick skill out of eternal night:
The corpse of Rome in ashes is entombed,
And her great sprite rejoinèd to the sprite
Of this great mass, is in the same enwombed;
But her brave writings, which her famous merit
In spite of time, out of the dust doth rear,
Do make her idol through the world appear.
Such as the Berecynthian Goddess bright
In her swift chariot with high turrets crowned,
Proud that so many Gods she brought to light;
Such was this City in her good days found:
This city, more than the great Phrygian mother
Renowned for fruit of famous progeny,
Whose greatness by the greatness of none other,
But by herself her equal match could see:
Rome only might to Rome comparèd be,
And only Rome could make great Rome to tremble:
So did the Gods by heavenly doom decree,
That other deathly power should not resemble
Her that did match the whole earth's puissaunce,
And did her courage to the heavens advance.
Ye sacred ruins, and ye tragic sights,
Which only do the name of Rome retain,
Old monuments, which of so famous sprites
The honour yet in ashes do maintain:
Triumphant arcs, spires neighbors to the sky,
That you to see doth th' heaven itself appall,
Alas, by little ye to nothing fly,
The people's fable, and the spoil of all:
And though your frames do for a time make war
'Gainst time, yet time in time shall ruinate
Your works and names, and your last relics mar.
My sad desires, rest therefore moderate:
For if that time make ends of things so sure,
172
It also will end the pain, which I endure.
Through arms and vassals Rome the world subdued,
That one would ween, that one sole City's strength
Both land and sea in roundess had surview'd,
To be the measure of her breadth and length:
This people's virtue yet so fruitful was
Of virtuous nephews that posterity
Striving in power their grandfathers to pass,
The lowest earth join'd to the heaven high;
To th' end that having all parts in their power
Nought from the Roman Empire might be 'quite,
And that though time doth Commonwealths devour,
Yet no time should so low embase their height,
That her head earth'd in her foundations deep,
Should not her name and endless honour keep.
Ye cruel stars, and eke ye Gods unkind,
Heaven envious, and bitter stepdame Nature,
Be it by fortune, or by course of kind
That ye do weld th' affairs of earthly creature:
Why have your hands long sithence troubled
To frame this world, that doth endure so long?
Or why were not these Roman palaces
Made of some matter no less firm and strong?
I say not, as the common voice doth say,
That all things which beneath the moon have being
Are temporal, and subject to decay:
But I say rather, though not all agreeing
With some, that ween the contrary in thought:
That all this whole shall one day come to nought.
10
As that brave son of Aeson, which by charms
173
Achieved the golden fleece in Colchid land,
Out of the earth engendered men of arms
Of Dragons' teetch, sown in the sacred sand;
So this brave town, that in her youthly days
An Hydra was of warriors glorious,
Did fill with her renownéd nurslings praise
The firey sun's both one and other house:
But they at last, there being then not living
An Hercules, so rank seed to repress,;
Amongst themselves with cruel fury striving,
Mow'd down themselves with slaughter merciless;
Renewing in themselves that rage unkind,
Which whilom did those searthborn brethren blind.
11
Mars shaming to have given so great head
To his off-spring, that mortal puissance
Puffed up with pride of Roman hardy head,
Seem'd above heaven's power itself to advance;
Cooling again his former kindled heat,
With which he had those Roman spirits filled;
Did blow new fire, and with enflaméd breath,
Into the Gothic cold hot rage instill'd:
Then 'gan that Nation, th' earth's new Giant brood,
To dart abroad the thunder bolts of war,
And beating down these walls with furious mood
Into her mother's bosom, all did mar;
To th' end that none, all were if Jove his sire
Should boast himself of the Roman Empire.
12
Like as whilome the children of the earth
Heaped hills on hills, to scale the starry sky,
And fight against the Gods of heavenly birth,
Whilst Jove at them his thunderbolts let fly;
All suddenly with lightning overthrown,
The furious squadrons down the ground did fall,
That th' earth under her children's weight did groan,
174
And th' heavens in glory triumphed over all:
So did that haughty front which heapéd was
On these seven Roman hills, itself uprear
Over the world, and lift her lofty face
Against the heaven, that 'gan her force to fear.
But now these scorned fields bemoan her fall,
And Gods secure fear not her force at all.
13
Nor the swift fury of the flames aspiring,
Nor the deep wounds of victor's raging blade,
Nor ruthless spoil of soldiers blood-desiring,
The which so oft thee, Rome, their conquest made;
Ne stroke on stroke of fortune variable,
Ne rust of age hating continuance,
Nor wrath of Gods, nor spite of men unstable,
Nor thou oppos'd against thine own puissance;
Nor th' horrible uproar of winds high blowing,
Nor swelling streams of that God snaky-paced,
Which hath so often with his overflowing
Thee drenched, have thy pride so much abased;
But that this nothing, which they have thee left,
Makes the world wonder, what they from thee reft.
14
As men in summer fearless pass the ford,
Which is in winter lord of all the plain,
And with his tumbling streams doth bear aboard
The plowman's hope, and shepherd's labor vain;
And as the coward beasts use to despise
The noble lion after his life's end
Whetting their teeth, and with vain foolhardise
Daring the foe, that cannot him defend:
And as at Troy most dastards of the Greeks
Did brave about the corpse of Hector cold;
So those which whilome wont with pallid cheeks
The Roman triumphs glory to behold,
Now on these ashy tombs show boldness vain,
175
And conquer'd dare the Conqueror disdain.
15
Ye pallid spirits, and ye ashy ghosts,
Which joying in the brightness of your day,
Brought forth those signs of your premptuous boasts
Which now their dusty relics do bewray;
Tell me ye spirits (sith the darksome river
Of Styx not passable to souls returning,
Enclosing you in thrice three wards forever,
Do not restrain your images still mourning)
Tell me then (for perhaps some one of you
Yet here above him secretly doth hide)
Do ye not feel your torments to accrue,
When ye sometimes behold the ruin'd pride
Of these old Roman works built with your hands,
Now to become nought else, but heaped sands?
16
Like as ye see the wrathful sea from far,
In a great mountain heap'd with hideous noise,
Eftsoons of thousand bilows shouldered narre,
Against a rock to break with dreadful poise;
Like as ye see fell Boreas with sharp blast,
Tossing huge tempests through the troubled sky,
Eftsoons having his wide wings spent in vast,
To stop his wearie carrier suddenly;
And as ye see huge flames spread diversly,
Gathered in one up to the heavens to spire,
Eftsoons consum'd to fall down feebily:
So whilom did this Monarchy aspire
As waves, as wind, as fire spread over all,
Till it by fatal doom adown did fall.
17
So long as Jove's great bird did make his flight,
176
Bearing the fire with which heaven doth us fray,
Heaven had not fear of that presumptuous might,
With which the Giants did the Gods assay.
But all so soon, as scorching Sun had brent
His wings, which wont to the earth to overspread,
The earth out of her massy womb forth sent
That antique horror, which made heaven adread.
Then was the German raven in disguise
That Roman eagle seen to cleave asunder,
And towards heaven freshly to arise
Out of these mountains, not consum'd to powder.
In which the fowl that serves to bear the lightning,
Is now no more seen flying, nor alighting.
18
These heaps of stones, these old walls which ye see,
Were first enclosures but of savage soil;
And these brave palaces which mastered be
Of time, were shepherds cottages somewhile.
Then took the shepherd kingly ornamnets
And the stout hynde arm'd his right hand with steel:
Eftsoones their rule of yearly presidents
Grew great, and six months greater a great deal;
Which made perpetual, rose to so great might,
That thence th' imperial Eagle rooting took,
Till th' heaven itself opposing 'gainst her might,
Her power to Peter's successor betook;
Who shepherdlike, (as fates the same forseeing)
Doth show, that all things turn to their first being.
19
All that is perfect, which th' heaven beautifies;
All that's imperfect, born below the moon;
All that doth feed our spriits and our eyes;
And all that doth consume our pleasures soon;
All the mishap, the which our days outwears,
All the good hap of th' oldest times afore,
Rome in the time of her great ancesters,
177
Like a Pandora, locked long in store.
But destiny this huge Chaos turmoiling,
In which all good and evil was enclosed,
Their heavenly virtues from these woes absolving,
Carried to heaven, from sinful bondage loosed:
But their great sins, the causers of their pain,
Under these antique ruins yet remain.
20
No otherwise than rainy cloud, first fed
With earthly vapors gathered in the air,
Eftsoones in compass arch'd, to steep his head,
Doth plunge himself in Tethys' bosom fair;
And mounting up again, from whence he came,
With his great belly spreads the dimmed world,
Till at last the last dissolving his moist frame,
In rain, or snow, or hail he forth is hurl'd;
This City, which was first but shepherds' shade,
Uprising by degrees, grew to such height,
That queen of land and sea herself she made.
At last not able to bear so great weight.
Her power dispers'd, through all the world did vade;
To show that all in th' end to nought shall fade.
21
The same which Pyrrhus, and the puissance
Of Afric could not tame, that same brave city,
Which with stout courage arm'd against mischance,
Sustain'd the shock of common enmity;
Long as her ship tossed with so many freaks,
Had all the world in arms against her bent,
Was never seen, that any fortune's wreaks
Could break her course begun with brave intent.
But when the object of her virtue failed,
Her power itself agains itself did arm;
As he that having long in tempest sailed,
Fain would arrive, but cannot for the storm,
If too great wind against the port him drive,
178
Doth in the port itself his vessel rive.
22
When that brave honour of the Latin name,
Which bound her rule with Africa, and Byze,
With Thames' inhabitants of noble fame,
And they which see the dawning day arise;
Her nurslings did with mutinous uproar
Hearten against herself, her conquer'd spoil,
Which she had won from all the world afore,
Of all the world was spoil'd within a while.
So when the compass'd course of the universe
In six and thirty thousand years is run,
The bands of th' elements shall back reverse
To their first discord, and be quite undone:
The seeds, of which all things at first were bred,
Shall in great Chaos' womb again be hid.
23
O wary wisdom of the man, that would
That Carthage towers from spoil should be forborn,
To th' end that his victorious people should
With cankering leisure not be overworn;
He well foresaw, how that the Roman courage,
Impatient of pleasure's faint desires,
Through idleness would turn to civil rage,
And be herself the matter of her fires.
For in a people given all to ease,
Ambition is engend'red easily;
As in a vicious body, gross disease
Soon grows through humours' superfluity.
That came to pass, when swoll'n with plentious pride,
Nor prince, nor peer, nor kin they would abide.
24
If the blind fury, which wars breedeth oft,
179
Wonts not t' enrage the hearts of equal beasts,
Whether they fare on foot, or fly aloft,
Or arméd be with claws, or scaly crests;
What fell Erynnis with hot burning tongs,
Did grip your hearts, with noisome rage imbew'd,
That each to other working cruel wrongs,
You blades in your own bowels you embrew'd?
Was this (ye Romans) your hard destiny?
Or some old sin, whose unappeased guilt
Power'd vengeance forth on you eternally?
Or brother's blood, the which at first was spilt
Upon your walls, that God might not endure,
Upon the same to set foundation sure?
25
O that I had the Thracian Poet's harp,
For to awake out of th' infernal shade
Those antique Cæsars, sleeping long in dark,
The which this ancient City whilome made:
Or that I had Amphion's instrument,
To quicken with his vital note's accord,
The stony joints of these old walls now rent,
By which th' Ausonian light might be restor'd:
Or that at least I could with pencil fine,
Fashion the portraits of these palaces,
By pattern of great Virgil's spirit divine;
I would assay with that which in me is,
To build with level of my lofty style,
That which no hands can evermore compile.
26
Who list the Roman greatness forth to figure,
Him needeth not to seek for usage right
Of line, or lead, or rule, or square, to measure
Her length, her breadth, her deepness, or her height:
But him behooves to view in compass round
All that the ocean grasps in his long arms;
Be it where the yearly star doth scorch the ground,
180
Or where cold Boreas blows his bitter storms.
Rome was th' whole world, and all the world was Rome,
And if things nam'd their names do equalize,
When land and sea ye name, then name ye Rome;
And naming Rome ye land and sea comprise:
For th' ancient plot of Rome displayéd plain,
The map of all the wide world doth contain.
27
Thou that at Rome astonish'd dost behold
The antique pride, which menaced the sky,
These haughty heaps, these palaces of old,
These walls, these arcs, these baths, these temples hie;
Judge by these ample ruins' view, the rest
The which injurious time hath quite outworne,
Since of all workmen held in reck'ning best,
Yet these old fragments are for patterns born:
Then also mark, how Rome from day to day,
Repairing her decayéd fashion,
Renews herself with buildings rich and gay;
That one would judge, that the Roman dæmon
Doth yet himself with fatal hand enforce,
Again on foot to rear her pouldred corse.
28
He that hath seen a great oak dry and dead,
Yet clad with relics of some trophies old,
Lifting to heaven her agéd hoary head,
Whose foot in ground hath left but feeble hold;
But half disbowel'd lies above the ground,
Showing her wreathéd roots, and naked arms,
And on her trunk all rotten and unsound
Only supports herself for meat of worms;
And though she owe her fall to the first wind,
Yet of the devout people is ador'd,
And many young plants spring out of her rind;
Who such an oak hath seen let him record
That such this city's honor was of yore,
181
And 'mongst all cities flourishéd much more.
29
All that which Egypt whilome did devise,
All that which Greece their temples to embrave,
After th' Ionic, Attic, Doric guise,
Or Corinth skill'd in curious works to 'grave;
All that Lysippus' practick art could form,
Appeles' wit, or Phidias his skill,
Was wont this ancient city to adorn,
And the heaven itself with her wide wonders fill;
All that which Athens ever brought forth wise,
All that which Africa ever brought forth strange,
All that which Asia ever had of prize,
Was here to see. O marvelous great change:
Rome living, was the world's sole ornament,
And dead, is now the world's sole monument.
30
Like as the seeded field green grass first shows,
Then from green grass into a stalk doth spring,
And from a stalk into an ear forth grows,
Which ear the fruitfull grain doth shortly bring;
And as in season due the husband mows
The waving locks of those fair yellow hairs,
Which bound in sheaves, and laid in comely rows,
Upon the naked fields in stacks he rears:
So grew the Roman Empire by degree,
Till that barbarian hands it quite did spill,
And left of it but these old marks to see,
Of which all passersby do somewhat pill:
As they which glean, the relics use to gather,
Which th' husbandman behind him chanced to scatter.
31
That same is now nought but a campion wide,
182
Where all this world's pride once was situate.
No blame to thee, whosoever dost abide
By Nile, or Ganges, or Tigris, or Euphrate,
Ne Africa thereof guilty is, nor Spain,
Nor the bold people by the Thame's brinks,
Nor the brave, warlike brood of Alemagne,
Nor the born soldier which Rhine running drinks;
Thou only cause, O civil fury, art
Which sowing in the Aemathian fields thy spite,
Didst arm thy hand against thy proper heart;
To th' end that when thou wast in greatest height
To greatness grown, through long prosperity,
Thou then adown might'st fall more horribly.
32
Hope ye, my verses, that posterity
Of age ensuing shall you ever read?
Hope ye that ever immortality
So mean harp's work may challenge for her mead?
If under heaven any endurance were,
These monuments, which not in paper writ,
Put in porphyry and marble do appear,
Might well have hop'd to have obtained it.
Na th' less my lute, whom Phoebus deigned to give,
Cease not to sound these old antiquities:
For if that time do let thy glory live,
Well mayst thou boast, how ever base thou be,
That thou art first, which of thy Nation sung
Th' old nonor of the people gowné long.
L' Envoi
Bellay, first garland of free Poesy
That France brought forth, though fruitful of brave wits,
Well worthy thou of immorality,
That long hast travail'd by thy learned writs,
Old Rome out of her ashes to revive,
And give a second life to dead decays:
Needs must he all eternity survive,
183
That can to other give eternal days.
Thy days therefore are endless, and thy praise
Excelling all, that ever went before;
And after thee, 'gins Bartas high to raise
His heavenly Muse, th' Almighty to adore.
Live, happy spirits, th' honour of your name,
And fill the world with never dying fame.
~ Edmund Spenser,
95:The Kalevala - Rune Iii
WAINAMOINEN AND YOUKAHAINEN.
Wainamoinen, ancient minstrel,
Passed his years in full contentment,
On the meadows of Wainola,
On the plains of Kalevala,
Singing ever wondrous legends,
Songs of ancient wit and wisdom,
Chanting one day, then a second,
Singing in the dusk of evening,
Singing till the dawn of morning,
Now the tales of old-time heroes,
Tales of ages long forgotten,
Now the legends of creation,
Once familiar to the children,
By our children sung no longer,
Sung in part by many heroes,
In these mournful days of evil,
Evil days our race befallen.
Far and wide the story travelled,
Far away men spread the knowledge
Of the chanting of the hero,
Of the song of Wainamoinen;
To the South were heard the echoes,
All of Northland heard the story.
Far away in dismal Northland,
Lived the singer, Youkahainen,
Lapland's young and reckless minstrel,
Once upon a time when feasting,
Dining with his friends and fellows,
Came upon his ears the story
That there lived a sweeter singer,
On the meadows of Wainola,
On the plains of Kalevala,
Better skilled in chanting legends,
Better skilled than Youkahainen,
Better than the one that taught him.
Straightway then the bard grew angry,
23
Envy rose within his bosom,
Envy of this Wainamoinen,
Famed to be a sweeter singer;
Hastes he angry to his mother,
To his mother, full of wisdom,
Vows that he will southward hasten,
Hie him southward and betake him
To the dwellings of Wainola,
To the cabins of the Northland,
There as bard to vie in battle,
With the famous Wainamoinen.
'Nay,' replies the anxious father,
'Do not go to Kalevala.'
'Nay,' replies the fearful mother,
'Go not hence to Wainamoinen,
There with him to offer battle;
He will charm thee with his singing
Will bewitch thee in his anger,
He will drive thee back dishonored,
Sink thee in the fatal snow-drift,
Turn to ice thy pliant fingers,
Turn to ice thy feet and ankles.'
These the words of Youkahainen:
Good the judgement of a father,
Better still, a mother's counsel,
Best of all one's own decision.
I will go and face the minstrel,
Challenge him to sing in contest,
Challenge him as bard to battle,
Sing to him my sweet-toned measures,
Chant to him my oldest legends,
Chant to him my garnered wisdom,
That this best of boasted singers,
That this famous bard of Suomi,
Shall be worsted in the contest,
Shall become a hapless minstrel;
By my songs shall I transform him,
That his feet shall be as flint-stone,
And as oak his nether raiment;
And this famous, best of singers,
Thus bewitched, shall carry ever,
In his heart a stony burden,
24
On his shoulder bow of marble,
On his hand a flint-stone gauntlet,
On his brow a stony visor.'
Then the wizard, Youkahainen,
Heeding not advice paternal,
Heeding not his mother's counsel,
Leads his courser from his stable,
Fire outstreaming from his nostrils,
From his hoofs, the sparks outshooting,
Hitches to his sledge, the fleet-foot,
To his golden sledge, the courser,
Mounts impetuous his snow-sledge,
Leaps upon the hindmost cross-bench,
Strikes his courser with his birch-whip,
With his birch-whip, pearl-enamelled.
Instantly the prancing racer
Springs away upon his journey;
On he, restless, plunges northward,
All day long be onward gallops,
All the next day, onward, onward,
So the third from morn till evening,
Till the third day twilight brings him
To the meadows of Wainola,
To the plains of Kalevala.
As it happened, Wainamoinen,
Wainamoinen, the magician,
Rode that sunset on the highway,
Silently for pleasure driving
Down Wainola's peaceful meadows,
O'er the plains of Kalevala.
Youkahainen, young and fiery,
Urging still his foaming courser,
Dashes down upon the singer,
Does not turn aside in meeting,
Meeting thus in full collision;
Shafts are driven tight together,
Hames and collars wedged and tangled,
Tangled are the reins and traces.
Thus perforce they make a stand-still,
Thus remain and well consider;
Water drips from hame and collar,
Vapors rise from both their horses.
25
Speaks the minstrel, Wainamoinen:
'Who art thou, and whence? Thou comest
Driving like a stupid stripling,
Wainamoinen and Youkahainen.
Careless, dashing down upon me.
Thou hast ruined shafts and traces;
And the collar of my racer
Thou hast shattered into ruin,
And my golden sleigh is broken,
Box and runners dashed to pieces.'
Youkahainen then make answer,
Spake at last the words that follow:
'I am youthful Youkahainen,
But make answer first, who thou art,
Whence thou comest, where thou goest,
From what lowly tribe descended?'
Wainamolinen, wise and ancient,
Answered thus the youthful minstrel:
'If thou art but Youkahainen,
Thou shouldst give me all the highway;
I am many years thy senior.'
Then the boastful Youkahainen
Spake again to Wainamoinen:
'Young or ancient, little matter,
Little consequence the age is;
He that higher stands in wisdom,
He whose knowledge is the greater,
He that is the sweeter singer,
He alone shall keep the highway,
And the other take the roadside.
Art thou ancient Wainamoinen,
Famous sorcerer and minstrel?
Let us then begin our singing,
Let us sing our ancient legends,
Let us chant our garnered wisdom,
That the one may hear the other,
That the one may judge the other,
In a war of wizard sayings.'
Wainamoinen, wise and ancient,
Thus replied in modest accents:
'What I know is very little,
Hardly is it worth the singing,
26
Neither is my singing wondrous:
All my days I have resided
In the cold and dreary Northland,
In a desert land enchanted,
In my cottage home for ayes;
All the songs that I have gathered,
Are the cuckoo's simple measures,
Some of these I may remember;
But since thou perforce demandest,
I accept thy boastful challenge.
Tell me now, my golden youngster,
What thou knowest more than others,
Open now thy store of wisdom.'
Thus made answer Youkahainen,
Lapland's young and fiery minstrel:
'Know I many bits of learning
This I know in perfect clearness:
Every roof must have a chimney,
Every fire-place have a hearth-stone;
Lives of seal are free and merry,
Merry is the life of walrus,
Feeding on incautious salmon,
Daily eating perch and whiting;
Whitings live in quiet shallows,
Salmon love the level bottoms;
Spawns the pike in coldest weather,
And defies the storms of winter.
Slowly perches swim in Autumn,
Wry-backed, hunting deeper water,
Spawn in shallows in the summer,
Bounding on the shore of ocean.
Should this wisdom seem too little,
I can tell thee other matters,
Sing thee other wizard sayings:
All the Northmen plow with reindeer,
Mother-horses plow the Southland,
Inner Lapland plows with oxen;
All the trees on Pisa-mountain,
Know I well in all their grandeur;
On the Horna-rock are fir-trees,
Fir-trees growing tall and slender;
Slender grow the trees on mountains.
27
Three, the water-falls in number,
Three in number, inland oceans,
Three in number, lofty mountains,
Shooting to the vault of heaven.
Hallapyora's near to Yaemen,
Katrakoski in Karyala;
Imatra, the falling water,
Tumbles, roaring, into Wuoksi.'
Then the ancient Wainimoinen:
'Women's tales and children's wisdom
Do not please a bearded hero,
Hero, old enough for wedlock;
Tell the story of creation,
Tell me of the world's beginning,
Tell me of the creatures in it,
And philosophize a little.'
Then the youthful Youkahainen
Thus replied to Wainamoinen:
'Know I well the titmouse-fountains,
Pretty birdling is the titmouse;
And the viper, green, a serpent;
Whitings live in brackish waters;
Perches swim in every river;
Iron rusts, and rusting weakens;
Bitter is the taste of umber;
Boiling water is malicious;
Fire is ever full of danger;
First physician, the Creator;
Remedy the oldest, water;
Magic is the child of sea-foam;
God the first and best adviser;
Waters gush from every mountain;
Fire descended first from heaven;
Iron from the rust was fashioned;
Copper from the rocks created;
Marshes are of lands the oldest;
First of all the trees, the willow;
Fir-trees were the first of houses;
Hollowed stones the first of kettles.'
Now the ancient Wainamoinen
Thus addresses Youkahainen:
'Canst thou give me now some wisdom,
28
Is this nonsense all thou knowest?'
Youkahainen thus made answer:
'I can tell thee still a trifle,
Tell thee of the times primeval,
When I plowed the salt-sea's bosom,
When I raked the sea-girt islands,
When I dug the salmon-grottoes,
Hollowed out the deepest caverns,
When I all the lakes created,
When I heaped the mountains round them,
When I piled the rocks about them.
I was present as a hero,
Sixth of wise and ancient heroes,
Seventh of all primeval heroes,
When the heavens were created,
When were formed the ether-spaces,
When the sky was crystal-pillared,
When was arched the beauteous rainbow,
When the Moon was placed in orbit,
When the silver Sun was planted,
When the Bear was firmly stationed,
And with stars the heavens were sprinkled.'
Spake the ancient Wainamoinen:
'Thou art surely prince of liars,
Lord of all the host of liars;
Never wert thou in existence,
Surely wert thou never present,
When was plowed the salt-sea's bosom,
When were raked the sea-girt islands,
When were dug the salmon-grottoes,
When were hollowed out the caverns,
When the lakes were all created,
When were heaped the mountains round them,
When the rocks were piled about them.
Thou wert never seen or heard of
When the earth was first created,
When were made the ether-spaces,
When the air was crystal-pillared,
When the Moon was placed in orbit,
When the silver Sun was planted,
When the Bear was firmly stationed,
When the skies with stars were sprinkled.'
29
Then in anger Youkahainen
Answered ancient Wainamoinen:
'Then, sir, since I fail in wisdom,
With the sword I offer battle;
Come thou, famous bard and minstrel,
Thou the ancient wonder-singer,
Let us try our strength with broadswords,
let our blades be fully tested.'
Spake the ancient Wainamoinen:
'Not thy sword and not thy wisdom,
Not thy prudence, nor thy cunning,
Do I fear a single moment.
Let who may accept thy challenge,
Not with thee, a puny braggart,
Not with one so vain and paltry,
Will I ever measure broadswords.'
Then the youthful Youkahainen,
Mouth awry and visage sneering,
Shook his golden locks and answered:
'Whoso fears his blade to measure,
Fears to test his strength at broadswords,
Into wild-boar of the forest,
Swine at heart and swine in visage,
Singing I will thus transform him;
I will hurl such hero-cowards,
This one hither, that one thither,
Stamp him in the mire and bedding,
In the rubbish of the stable.'
Angry then grew Wainamoinen,
Wrathful waxed, and fiercely frowning,
Self-composed he broke his silence,
And began his wondrous singing.
Sang he not the tales of childhood,
Children's nonsense, wit of women,
Sang he rather bearded heroes,
That the children never heard of,
That the boys and maidens knew not
Known but half by bride and bridegroom,
Known in part by many heroes,
In these mournful days of evil,
Evil times our race befallen.
Grandly sang wise Wainamoinen,
30
Till the copper-bearing mountains,
And the flinty rocks and ledges
Heard his magic tones and trembled;
Mountain cliffs were torn to pieces,
All the ocean heaved and tumbled;
And the distant hills re-echoed.
Lo! the boastful Youkahainen
Is transfixed in silent wonder,
And his sledge with golden trimmings
Floats like brushwood on the billows;
Sings his braces into reed-grass,
Sings his reins to twigs of willow,
And to shrubs his golden cross-bench.
Lo! his birch-whip, pearl-enameled,
Floats a reed upon the border;
Lo! his steed with golden forehead,
Stands a statue on the waters;
Hames and traces are as fir-boughs,
And his collar, straw and sea-grass.
Still the minstrel sings enchantment,
Sings his sword with golden handle,
Sings it into gleam of lightning,
Hangs it in the sky above him;
Sings his cross-bow, gaily painted,
To a rainbow o'er the ocean;
Sings his quick and feathered arrows
Into hawks and screaming eagles;
Sings his dog with bended muzzle,
Into block of stone beside him;
Sings his cap from off his forehead,
Sings it into wreaths of vapor;
From his hands he sings his gauntlets
Into rushes on the waters;
Sings his vesture, purple-colored,
Into white clouds in the heavens;
Sings his girdle, set with jewels,
Into twinkling stars around him;
And alas! for Youkahainen,
Sings him into deeps of quick-sand;
Ever deeper, deeper, deeper,
In his torture, sinks the wizard,
To his belt in mud and water.
31
Now it was that Youkahainen
Comprehended but too clearly
What his folly, what the end was,
Of the journey he had ventured,
Vainly he had undertaken
For the glory of a contest
With the grand, old Wainamoinen.
When at last young Youkahainen,
Pohyola's old and sorry stripling,
Strives his best to move his right foot,
But alas! the foot obeys not;
When he strives to move his left foot,
Lo! he finds it turned to flint-stone.
Thereupon sad Youkahainen,
In the deeps of desperation,
And in earnest supplication,
Thus addresses Wainamoinen:
'O thou wise and worthy minstrel,
Thou the only true, magician,
Cease I pray thee thine enchantment,.
Only turn away thy magic,
Let me leave this slough of horror,
Loose me from this stony prison,
Free me from this killing torment,
I will pay a golden ransom.'
Spake the ancient Wainamoinen:
'What the ransom thou wilt give me
If I cease from mine enchantment,
If I turn away my magic,
Lift thee from thy slough of horror,
Loose thee from thy stony prison,
Free thee from thy killing torment?'
Answered youthful Youkahainen:
'Have at home two magic cross-bows,
Pair of bows of wondrous power,
One so light a child can bend it,
Only strength can bend the other,
Take of these the one that pleases.'
Then the ancient Wainamoinen:
'Do not wish thy magic cross-bows,
Have a few of such already,
Thine to me are worse than useless
32
I have bows in great abundance,
Bows on every nail and rafter,
Bows that laugh at all the hunters,
Bows that go themselves a-hunting.'
Then the ancient Wainamoinen
Sang alas! poor Youkahainen
Deeper into mud and water,
Deeper in the slough of torment.
Youkahainen thus made answer:
'Have at home two magic shallops,
Beautiful the boats and wondrous;
One rides light upon the ocean,
One is made for heavy burdens;
Take of these the one that pleases.'
Spake the ancient Wainamoinen:
'Do not wish thy magic shallops,
Have enough of such already;
All my bays are full of shallops,
All my shores are lined with shallops,
Some before the winds are sailors,
Some were built to sail against them.'
Still the Wainola bard and minstrel
Sings again poor Youkahainen
Deeper, deeper into torment,
Into quicksand to his girdle,
Till the Lapland bard in anguish
Speaks again to Wainamoinen:
'Have at home two magic stallions,
One a racer, fleet as lightning,
One was born for heavy burdens;
Take of these the one that pleases.'
Spake the ancient Wainamoinen:
'Neither do I wish thy stallions,
Do not need thy hawk-limbed stallions,
Have enough of these already;
Magic stallions swarm my stables,
Eating corn at every manger,
Broad of back to hold the water,
Water on each croup in lakelets.'
Still the bard of Kalevala
Sings the hapless Lapland minstrel
Deeper, deeper into torment,
33
To his shoulders into water.
Spake again young Youkahainen:
'O thou ancient Wainamoinen,
Thou the only true magician,
Cease I pray thee thine enchantment,
Only turn away thy magic,
I will give thee gold abundant,
Countless stores of shining silver;
From the wars my father brought it,
Brought it from the hard-fought battles.'
Spake the wise, old Wainamoinen:
'For thy gold I have no longing,
Neither do I wish thy silver,
Have enough of each already;
Gold abundant fills my chambers,
On each nail hang bags of silver,
Gold that glitters in the sunshine,
Silver shining in the moonlight.'
Sank the braggart, Youkahainen,
Deeper in his slough of torment,
To his chin in mud and water,
Ever praying, thus beseeching:
'O thou ancient Wainamoinen,
Greatest of the old magicians,
Lift me from this pit of horror,
From this prison-house of torture;
I will give thee all my corn-fields,
Give thee all my corn in garners,
Thus my hapless life to ransom,
Thus to gain eternal freedom.'
Wainamoinen thus made answer:
'Take thy corn to other markets,
Give thy garners to the needy;
I have corn in great abundance,
Fields have I in every quarter,
Corn in all my fields is growing;
One's own fields are always richer,
One's own grain is much the sweeter.'
Lapland's young and reckless minstrel,
Sorrow-laden, thus enchanted,
Deeper sinks in mud and water,
Fear-enchained and full of anguish,
34
In the mire, his beard bedrabbled,
Mouth once boastful filled with sea-weed,
In the grass his teeth entangled,
Youkahainen thus beseeches:
'O thou ancient Wainamoinen,
Wisest of the wisdom-singers,
Cease at last thine incantations,
Only turn away thy magic,
And my former life restore me,
Lift me from this stifling torment,
Free mine eyes from sand and water,
I will give thee sister, Aino,
Fairest daughter of my mother,
Bride of thine to be forever,
Bride of thine to do thy pleasure,
Sweep the rooms within thy cottage,
Keep thy dwelling-place in order,
Rinse for thee the golden platters,
Spread thy couch with finest linens,
For thy bed, weave golden covers,
Bake for thee the honey-biscuit.'
Wainamoinen, old and truthful,
Finds at last the wished-for ransom,
Lapland's young and fairest daughter,
Sister dear of Youkahainen;
Happy he, that he has won him,
In his age a beauteous maiden,
Bride of his to be forever,
Pride and joy of Kalevala.
Now the happy Wainamoinen,
Sits upon the rock of gladness,
Joyful on the rock of music,
Sings a little, sings and ceases,
Sings again, and sings a third time,
Thus to break the spell of magic,
Thus to lessen the enchantment,
Thus the potent charm to banish.
As the magic spell is broken,
Youkahainen, sad, but wiser,
Drags his feet from out the quicksand,
Lifts his beard from out the water,
From the rocks leads forth his courser,
35
Brings his sledge back from the rushes,
Calls his whip back from the ocean,
Sets his golden sledge in order,
Throws himself upon the cross-bench,
Snaps his whip and hies him homeward,
Hastens homeward, heavy-hearted,
Sad indeed to meet his mother,
Aino's mother, gray and aged.
Careless thus be hastens homeward,
Nears his home with noise and bustle,
Reckless drives against the pent-house,
Breaks the shafts against the portals,
Breaks his handsome sledge in pieces.
Then his mother, quickly guessing,
Would have chided him for rashness,
But the father interrupted:
'Wherefore dost thou break thy snow-sledge,
Wherefore dash thy thills in fragments,
Wherefore comest home so strangely,
Why this rude and wild behavior?'
Now alas! poor Youkahainen,
Cap awry upon his forehead,
Falls to weeping, broken-hearted,
Head depressed and mind dejected,
Eyes and lips expressing sadness,
Answers not his anxious father.
Then the mother quickly asked him,
Sought to find his cause for sorrow:
'Tell me, first-born, why thou weepest,
Why thou weepest, heavy-hearted,
Why thy mind is so dejected,
Why thine eyes express such sadness.'
Youkahainen then made answer:
'Golden mother, ever faithful,
Cause there is to me sufficient,
Cause enough in what has happened,
Bitter cause for this my sorrow,
Cause for bitter tears and murmurs:
All my days will pass unhappy,
Since, O mother of my being,
I have promised beauteous Aino,
Aino, thy beloved daughter,
36
Aino, my devoted sister,
To decrepit Wainamoinen,
Bride to be to him forever,
Roof above him, prop beneath him,
Fair companion at his fire-side.'
Joyful then arose the mother,
Clapped her hands in glee together,
Thus addressing Youkahainen:
'Weep no more, my son beloved,
Thou hast naught to cause thy weeping,
Hast no reason for thy sorrow,
Often I this hope have cherished;
Many years have I been praying
That this mighty bard and hero,
Wise and valiant Wainamoinen,
Spouse should be to beauteous Aino,
Son-in-law to me, her mother.'
But the fair and lovely maiden,
Sister dear of Youkahainen,
Straightway fell to bitter weeping,
On the threshold wept and lingered,
Wept all day and all the night long,
Wept a second, then a third day,
Wept because a bitter sorrow
On her youthful heart had fallen.
Then the gray-haired mother asked her:
'Why this weeping, lovely Aino?
Thou hast found a noble suitor,
Thou wilt rule his spacious dwelling,
At his window sit and rest thee,
Rinse betimes his golden platters,
Walk a queen within his dwelling.'
Thus replied the tearful Aino:
'Mother dear, and all-forgiving,
Cause enough for this my sorrow,
Cause enough for bitter weeping:
I must loose my sunny tresses,
Tresses beautiful and golden,
Cannot deck my hair with jewels,
Cannot bind my head with ribbons,
All to be hereafter hidden
Underneath the linen bonnet
37
That the wife. must wear forever;
Weep at morning, weep at evening,
Weep alas! for waning beauty,
Childhood vanished, youth departed,
Silver sunshine, golden moonlight,
Hope and pleasure of my childhood,
Taken from me now forever,
And so soon to be forgotten
At the tool-bench of my brother,
At the window of my sister,
In the cottage of my father.'
Spake again the gray-haired mother
To her wailing daughter Aino:
'Cease thy sorrow, foolish maiden,
By thy tears thou art ungrateful,
Reason none for thy repining,
Not the slightest cause for weeping;
Everywhere the silver sunshine
Falls as bright on other households;
Not alone the moonlight glimmers
Through thy father's open windows,
On the work-bench of thy brother;
Flowers bloom in every meadow,
Berries grow on every mountain;
Thou canst go thyself and find them,
All the day long go and find them;
Not alone thy brother's meadows
Grow the beauteous vines and flowers;
Not alone thy father's mountains
Yield the ripe, nutritious berries;
Flowers bloom in other meadows,
Berries grow on other mountains,
There as here, my lovely Aino.'
~ Elias Lönnrot,
96:I.
Fair Isabel, poor simple Isabel!
Lorenzo, a young palmer in Love's eye!
They could not in the self-same mansion dwell
Without some stir of heart, some malady;
They could not sit at meals but feel how well
It soothed each to be the other by;
They could not, sure, beneath the same roof sleep
But to each other dream, and nightly weep.

II.
With every morn their love grew tenderer,
With every eve deeper and tenderer still;
He might not in house, field, or garden stir,
But her full shape would all his seeing fill;
And his continual voice was pleasanter
To her, than noise of trees or hidden rill;
Her lute-string gave an echo of his name,
She spoilt her half-done broidery with the same.

III.
He knew whose gentle hand was at the latch,
Before the door had given her to his eyes;
And from her chamber-window he would catch
Her beauty farther than the falcon spies;
And constant as her vespers would he watch,
Because her face was turn'd to the same skies;
And with sick longing all the night outwear,
To hear her morning-step upon the stair.

IV.
A whole long month of May in this sad plight
Made their cheeks paler by the break of June:
"To morrow will I bow to my delight,
"To-morrow will I ask my lady's boon."
"O may I never see another night,
"Lorenzo, if thy lips breathe not love's tune."
So spake they to their pillows; but, alas,
Honeyless days and days did he let pass;

V.
Until sweet Isabella's untouch'd cheek
Fell sick within the rose's just domain,
Fell thin as a young mother's, who doth seek
By every lull to cool her infant's pain:
"How ill she is," said he, "I may not speak,
"And yet I will, and tell my love all plain:
"If looks speak love-laws, I will drink her tears,
"And at the least 'twill startle off her cares."

VI.
So said he one fair morning, and all day
His heart beat awfully against his side;
And to his heart he inwardly did pray
For power to speak; but still the ruddy tide
Stifled his voice, and puls'd resolve away
Fever'd his high conceit of such a bride,
Yet brought him to the meekness of a child:
Alas! when passion is both meek and wild!

VII.
So once more he had wak'd and anguished
A dreary night of love and misery,
If Isabel's quick eye had not been wed
To every symbol on his forehead high;
She saw it waxing very pale and dead,
And straight all flush'd; so, lisped tenderly,
"Lorenzo!"here she ceas'd her timid quest,
But in her tone and look he read the rest.

VIII.
"O Isabella, I can half perceive
"That I may speak my grief into thine ear;
"If thou didst ever any thing believe,
"Believe how I love thee, believe how near
"My soul is to its doom: I would not grieve
"Thy hand by unwelcome pressing, would not fear
"Thine eyes by gazing; but I cannot live
"Another night, and not my passion shrive.

IX.
"Love! thou art leading me from wintry cold,
"Lady! thou leadest me to summer clime,
"And I must taste the blossoms that unfold
"In its ripe warmth this gracious morning time."
So said, his erewhile timid lips grew bold,
And poesied with hers in dewy rhyme:
Great bliss was with them, and great happiness
Grew, like a lusty flower in June's caress.

X.
Parting they seem'd to tread upon the air,
Twin roses by the zephyr blown apart
Only to meet again more close, and share
The inward fragrance of each other's heart.
She, to her chamber gone, a ditty fair
Sang, of delicious love and honey'd dart;
He with light steps went up a western hill,
And bade the sun farewell, and joy'd his fill.

XI.
All close they met again, before the dusk
Had taken from the stars its pleasant veil,
All close they met, all eves, before the dusk
Had taken from the stars its pleasant veil,
Close in a bower of hyacinth and musk,
Unknown of any, free from whispering tale.
Ah! better had it been for ever so,
Than idle ears should pleasure in their woe.

XII.
Were they unhappy then?It cannot be
Too many tears for lovers have been shed,
Too many sighs give we to them in fee,
Too much of pity after they are dead,
Too many doleful stories do we see,
Whose matter in bright gold were best be read;
Except in such a page where Theseus' spouse
Over the pathless waves towards him bows.

XIII.
But, for the general award of love,
The little sweet doth kill much bitterness;
Though Dido silent is in under-grove,
And Isabella's was a great distress,
Though young Lorenzo in warm Indian clove
Was not embalm'd, this truth is not the less
Even bees, the little almsmen of spring-bowers,
Know there is richest juice in poison-flowers.

XIV.
With her two brothers this fair lady dwelt,
Enriched from ancestral merchandize,
And for them many a weary hand did swelt
In torched mines and noisy factories,
And many once proud-quiver'd loins did melt
In blood from stinging whip;with hollow eyes
Many all day in dazzling river stood,
To take the rich-ored driftings of the flood.

XV.
For them the Ceylon diver held his breath,
And went all naked to the hungry shark;
For them his ears gush'd blood; for them in death
The seal on the cold ice with piteous bark
Lay full of darts; for them alone did seethe
A thousand men in troubles wide and dark:
Half-ignorant, they turn'd an easy wheel,
That set sharp racks at work, to pinch and peel.

XVI.
Why were they proud? Because their marble founts
Gush'd with more pride than do a wretch's tears?
Why were they proud? Because fair orange-mounts
Were of more soft ascent than lazar stairs?
Why were they proud? Because red-lin'd accounts
Were richer than the songs of Grecian years?
Why were they proud? again we ask aloud,
Why in the name of Glory were they proud?

XVII.
Yet were these Florentines as self-retired
In hungry pride and gainful cowardice,
As two close Hebrews in that land inspired,
Paled in and vineyarded from beggar-spies,
The hawks of ship-mast foreststhe untired
And pannier'd mules for ducats and old lies
Quick cat's-paws on the generous stray-away,
Great wits in Spanish, Tuscan, and Malay.

XVIII.
How was it these same ledger-men could spy
Fair Isabella in her downy nest?
How could they find out in Lorenzo's eye
A straying from his toil? Hot Egypt's pest
Into their vision covetous and sly!
How could these money-bags see east and west?
Yet so they didand every dealer fair
Must see behind, as doth the hunted hare.

XIX.
O eloquent and famed Boccaccio!
Of thee we now should ask forgiving boon,
And of thy spicy myrtles as they blow,
And of thy roses amorous of the moon,
And of thy lilies, that do paler grow
Now they can no more hear thy ghittern's tune,
For venturing syllables that ill beseem
The quiet glooms of such a piteous theme.

XX.
Grant thou a pardon here, and then the tale
Shall move on soberly, as it is meet;
There is no other crime, no mad assail
To make old prose in modern rhyme more sweet:
But it is donesucceed the verse or fail
To honour thee, and thy gone spirit greet;
To stead thee as a verse in English tongue,
An echo of thee in the north-wind sung.

XXI.
These brethren having found by many signs
What love Lorenzo for their sister had,
And how she lov'd him too, each unconfines
His bitter thoughts to other, well nigh mad
That he, the servant of their trade designs,
Should in their sister's love be blithe and glad,
When 'twas their plan to coax her by degrees
To some high noble and his olive-trees.

XXII.
And many a jealous conference had they,
And many times they bit their lips alone,
Before they fix'd upon a surest way
To make the youngster for his crime atone;
And at the last, these men of cruel clay
Cut Mercy with a sharp knife to the bone;
For they resolved in some forest dim
To kill Lorenzo, and there bury him.

XXIII.
So on a pleasant morning, as he leant
Into the sun-rise, o'er the balustrade
Of the garden-terrace, towards him they bent
Their footing through the dews; and to him said,
"You seem there in the quiet of content,
"Lorenzo, and we are most loth to invade
"Calm speculation; but if you are wise,
"Bestride your steed while cold is in the skies.

XXIV.
"To-day we purpose, ay, this hour we mount
"To spur three leagues towards the Apennine;
"Come down, we pray thee, ere the hot sun count
"His dewy rosary on the eglantine."
Lorenzo, courteously as he was wont,
Bow'd a fair greeting to these serpents' whine;
And went in haste, to get in readiness,
With belt, and spur, and bracing huntsman's dress.

XXV.
And as he to the court-yard pass'd along,
Each third step did he pause, and listen'd oft
If he could hear his lady's matin-song,
Or the light whisper of her footstep soft;
And as he thus over his passion hung,
He heard a laugh full musical aloft;
When, looking up, he saw her features bright
Smile through an in-door lattice, all delight.

XXVI.
"Love, Isabel!" said he, "I was in pain
"Lest I should miss to bid thee a good morrow:
"Ah! what if I should lose thee, when so fain
"I am to stifle all the heavy sorrow
"Of a poor three hours' absence? but we'll gain
"Out of the amorous dark what day doth borrow.
"Good bye! I'll soon be back.""Good bye!" said she:
And as he went she chanted merrily.

XXVII.
So the two brothers and their murder'd man
Rode past fair Florence, to where Arno's stream
Gurgles through straiten'd banks, and still doth fan
Itself with dancing bulrush, and the bream
Keeps head against the freshets. Sick and wan
The brothers' faces in the ford did seem,
Lorenzo's flush with love.They pass'd the water
Into a forest quiet for the slaughter.

XXVIII.
There was Lorenzo slain and buried in,
There in that forest did his great love cease;
Ah! when a soul doth thus its freedom win,
It aches in lonelinessis ill at peace
As the break-covert blood-hounds of such sin:
They dipp'd their swords in the water, and did tease
Their horses homeward, with convulsed spur,
Each richer by his being a murderer.

XXIX.
They told their sister how, with sudden speed,
Lorenzo had ta'en ship for foreign lands,
Because of some great urgency and need
In their affairs, requiring trusty hands.
Poor Girl! put on thy stifling widow's weed,
And 'scape at once from Hope's accursed bands;
To-day thou wilt not see him, nor to-morrow,
And the next day will be a day of sorrow.

XXX.
She weeps alone for pleasures not to be;
Sorely she wept until the night came on,
And then, instead of love, O misery!
She brooded o'er the luxury alone:
His image in the dusk she seem'd to see,
And to the silence made a gentle moan,
Spreading her perfect arms upon the air,
And on her couch low murmuring, "Where? O where?"

XXXI.
But Selfishness, Love's cousin, held not long
Its fiery vigil in her single breast;
She fretted for the golden hour, and hung
Upon the time with feverish unrest
Not longfor soon into her heart a throng
Of higher occupants, a richer zest,
Came tragic; passion not to be subdued,
And sorrow for her love in travels rude.

XXXII.
In the mid days of autumn, on their eves
The breath of Winter comes from far away,
And the sick west continually bereaves
Of some gold tinge, and plays a roundelay
Of death among the bushes and the leaves,
To make all bare before he dares to stray
From his north cavern. So sweet Isabel
By gradual decay from beauty fell,

XXXIII.
Because Lorenzo came not. Oftentimes
She ask'd her brothers, with an eye all pale,
Striving to be itself, what dungeon climes
Could keep him off so long? They spake a tale
Time after time, to quiet her. Their crimes
Came on them, like a smoke from Hinnom's vale;
And every night in dreams they groan'd aloud,
To see their sister in her snowy shroud.

XXXIV.
And she had died in drowsy ignorance,
But for a thing more deadly dark than all;
It came like a fierce potion, drunk by chance,
Which saves a sick man from the feather'd pall
For some few gasping moments; like a lance,
Waking an Indian from his cloudy hall
With cruel pierce, and bringing him again
Sense of the gnawing fire at heart and brain.

XXXV.
It was a vision.In the drowsy gloom,
The dull of midnight, at her couch's foot
Lorenzo stood, and wept: the forest tomb
Had marr'd his glossy hair which once could shoot
Lustre into the sun, and put cold doom
Upon his lips, and taken the soft lute
From his lorn voice, and past his loamed ears
Had made a miry channel for his tears.

XXXVI.
Strange sound it was, when the pale shadow spake;
For there was striving, in its piteous tongue,
To speak as when on earth it was awake,
And Isabella on its music hung:
Languor there was in it, and tremulous shake,
As in a palsied Druid's harp unstrung;
And through it moan'd a ghostly under-song,
Like hoarse night-gusts sepulchral briars among.

XXXVII.
Its eyes, though wild, were still all dewy bright
With love, and kept all phantom fear aloof
From the poor girl by magic of their light,
The while it did unthread the horrid woof
Of the late darken'd time,the murderous spite
Of pride and avarice,the dark pine roof
In the forest,and the sodden turfed dell,
Where, without any word, from stabs he fell.

XXXVIII.
Saying moreover, "Isabel, my sweet!
"Red whortle-berries droop above my head,
"And a large flint-stone weighs upon my feet;
"Around me beeches and high chestnuts shed
"Their leaves and prickly nuts; a sheep-fold bleat
"Comes from beyond the river to my bed:
"Go, shed one tear upon my heather-bloom,
"And it shall comfort me within the tomb.

XXXIX.
"I am a shadow now, alas! alas!
"Upon the skirts of human-nature dwelling
"Alone: I chant alone the holy mass,
"While little sounds of life are round me knelling,
"And glossy bees at noon do fieldward pass,
"And many a chapel bell the hour is telling,
"Paining me through: those sounds grow strange to me,
"And thou art distant in Humanity.

XL.
"I know what was, I feel full well what is,
"And I should rage, if spirits could go mad;
"Though I forget the taste of earthly bliss,
"That paleness warms my grave, as though I had
"A Seraph chosen from the bright abyss
"To be my spouse: thy paleness makes me glad;
"Thy beauty grows upon me, and I feel
"A greater love through all my essence steal."

XLI.
The Spirit mourn'd "Adieu!"dissolv'd, and left
The atom darkness in a slow turmoil;
As when of healthful midnight sleep bereft,
Thinking on rugged hours and fruitless toil,
We put our eyes into a pillowy cleft,
And see the spangly gloom froth up and boil:
It made sad Isabella's eyelids ache,
And in the dawn she started up awake;

XLII.
"Ha! ha!" said she, "I knew not this hard life,
"I thought the worst was simple misery;
"I thought some Fate with pleasure or with strife
"Portion'd ushappy days, or else to die;
"But there is crimea brother's bloody knife!
"Sweet Spirit, thou hast school'd my infancy:
"I'll visit thee for this, and kiss thine eyes,
"And greet thee morn and even in the skies."

XLIII.
When the full morning came, she had devised
How she might secret to the forest hie;
How she might find the clay, so dearly prized,
And sing to it one latest lullaby;
How her short absence might be unsurmised,
While she the inmost of the dream would try.
Resolv'd, she took with her an aged nurse,
And went into that dismal forest-hearse.

XLIV.
See, as they creep along the river side,
How she doth whisper to that aged Dame,
And, after looking round the champaign wide,
Shows her a knife."What feverous hectic flame
"Burns in thee, child?What good can thee betide,
"That thou should'st smile again?"The evening came,
And they had found Lorenzo's earthy bed;
The flint was there, the berries at his head.

XLV.
Who hath not loiter'd in a green church-yard,
And let his spirit, like a demon-mole,
Work through the clayey soil and gravel hard,
To see skull, coffin'd bones, and funeral stole;
Pitying each form that hungry Death hath marr'd,
And filling it once more with human soul?
Ah! this is holiday to what was felt
When Isabella by Lorenzo knelt.

XLVI.
She gaz'd into the fresh-thrown mould, as though
One glance did fully all its secrets tell;
Clearly she saw, as other eyes would know
Pale limbs at bottom of a crystal well;
Upon the murderous spot she seem'd to grow,
Like to a native lily of the dell:
Then with her knife, all sudden, she began
To dig more fervently than misers can.

XLVII.
Soon she turn'd up a soiled glove, whereon
Her silk had play'd in purple phantasies,
She kiss'd it with a lip more chill than stone,
And put it in her bosom, where it dries
And freezes utterly unto the bone
Those dainties made to still an infant's cries:
Then 'gan she work again; nor stay'd her care,
But to throw back at times her veiling hair.

XLVIII.
That old nurse stood beside her wondering,
Until her heart felt pity to the core
At sight of such a dismal labouring,
And so she kneeled, with her locks all hoar,
And put her lean hands to the horrid thing:
Three hours they labour'd at this travail sore;
At last they felt the kernel of the grave,
And Isabella did not stamp and rave.

XLIX.
Ah! wherefore all this wormy circumstance?
Why linger at the yawning tomb so long?
O for the gentleness of old Romance,
The simple plaining of a minstrel's song!
Fair reader, at the old tale take a glance,
For here, in truth, it doth not well belong
To speak:O turn thee to the very tale,
And taste the music of that vision pale.

L.
With duller steel than the Persan sword
They cut away no formless monster's head,
But one, whose gentleness did well accord
With death, as life. The ancient harps have said,
Love never dies, but lives, immortal Lord:
If Love impersonate was ever dead,
Pale Isabella kiss'd it, and low moan'd.
'Twas love; cold,dead indeed, but not dethroned.

LI.
In anxious secrecy they took it home,
And then the prize was all for Isabel:
She calm'd its wild hair with a golden comb,
And all around each eye's sepulchral cell
Pointed each fringed lash; the smeared loam
With tears, as chilly as a dripping well,
She drench'd away:and still she comb'd, and kept
Sighing all dayand still she kiss'd, and wept.

LII.
Then in a silken scarf,sweet with the dews
Of precious flowers pluck'd in Araby,
And divine liquids come with odorous ooze
Through the cold serpent pipe refreshfully,
She wrapp'd it up; and for its tomb did choose
A garden-pot, wherein she laid it by,
And cover'd it with mould, and o'er it set
Sweet Basil, which her tears kept ever wet.

LIII.
And she forgot the stars, the moon, and sun,
And she forgot the blue above the trees,
And she forgot the dells where waters run,
And she forgot the chilly autumn breeze;
She had no knowledge when the day was done,
And the new morn she saw not: but in peace
Hung over her sweet Basil evermore,
And moisten'd it with tears unto the core.

LIV.
And so she ever fed it with thin tears,
Whence thick, and green, and beautiful it grew,
So that it smelt more balmy than its peers
Of Basil-tufts in Florence; for it drew
Nurture besides, and life, from human fears,
From the fast mouldering head there shut from view:
So that the jewel, safely casketed,
Came forth, and in perfumed leafits spread.

LV.
O Melancholy, linger here awhile!
O Music, Music, breathe despondingly!
O Echo, Echo, from some sombre isle,
Unknown, Lethean, sigh to usO sigh!
Spirits in grief, lift up your heads, and smile;
Lift up your heads, sweet Spirits, heavily,
And make a pale light in your cypress glooms,
Tinting with silver wan your marble tombs.

LVI.
Moan hither, all ye syllables of woe,
From the deep throat of sad Melpomene!
Through bronzed lyre in tragic order go,
And touch the strings into a mystery;
Sound mournfully upon the winds and low;
For simple Isabel is soon to be
Among the dead: She withers, like a palm
Cut by an Indian for its juicy balm.

LVII.
O leave the palm to wither by itself;
Let not quick Winter chill its dying hour!
It may not bethose Baalites of pelf,
Her brethren, noted the continual shower
From her dead eyes; and many a curious elf,
Among her kindred, wonder'd that such dower
Of youth and beauty should be thrown aside
By one mark'd out to be a Noble's bride.

LVIII.
And, furthermore, her brethren wonder'd much
Why she sat drooping by the Basil green,
And why it flourish'd, as by magic touch;
Greatly they wonder'd what the thing might mean:
They could not surely give belief, that such
A very nothing would have power to wean
Her from her own fair youth, and pleasures gay,
And even remembrance of her love's delay.

LIX.
Therefore they watch'd a time when they might sift
This hidden whim; and long they watch'd in vain;
For seldom did she go to chapel-shrift,
And seldom felt she any hunger-pain;
And when she left, she hurried back, as swift
As bird on wing to breast its eggs again;
And, patient as a hen-bird, sat her there
Beside her Basil, weeping through her hair.

LX.
Yet they contriv'd to steal the Basil-pot,
And to examine it in secret place:
The thing was vile with green and livid spot,
And yet they knew it was Lorenzo's face:
The guerdon of their murder they had got,
And so left Florence in a moment's space,
Never to turn again.Away they went,
With blood upon their heads, to banishment.

LXI.
O Melancholy, turn thine eyes away!
O Music, Music, breathe despondingly!
O Echo, Echo, on some other day,
From isles Lethean, sigh to usO sigh!
Spirits of grief, sing not your "Well-a-way!"
For Isabel, sweet Isabel, will die;
Will die a death too lone and incomplete,
Now they have ta'en away her Basil sweet.

LXII.
Piteous she look'd on dead and senseless things,
Asking for her lost Basil amorously:
And with melodious chuckle in the strings
Of her lorn voice, she oftentimes would cry
After the Pilgrim in his wanderings,
To ask him where her Basil was; and why
'Twas hid from her: "For cruel 'tis," said she,
"To steal my Basil-pot away from me."

LXIII.
And so she pined, and so she died forlorn,
Imploring for her Basil to the last.
No heart was there in Florence but did mourn
In pity of her love, so overcast.
And a sad ditty of this story born
From mouth to mouth through all the country pass'd:
Still is the burthen sung"O cruelty,
"To steal my Basil-pot away from me!"
(stanza XXIV): Leigh Hunt cites the "exquisite metaphor" of lines 3 and 4 as an instance in which Keats "over-informs the occasion or the speaker." But I doubt whether it is fair to class this kind of "over-informing" as an error. If poeple of this kind are to be denied one element of poetry, they must be denied another; and it is scarcely more strange to find the vile brethren of Isabella talking in metaphor than to find them talking in rhyme and metre. For the rest, a common-place Italian, even a villainous Italian, feels so intensely the sunlight of his land, that we need not object to the metaphor even on dramatic grounds.

(stanza XXXIII): For Hinnom's Vale see Second Book of Chronicles of the Kings of Israel, Chapter XXVIII, verse 3: "Moreover he burnt incense in the valley of the son of Hinnom, and burnt his children in the fire, after the abominations of the heathen whom the Lord had cast out before the children of Israel."

(stanza XLVII): The sixth line has been a topic of censure; but I think wrongly. Taken in itself apart from the poem, it might be held to be an inopportune description; but in the context of this most tragic and pathetic story, it has to me a surpassing fitness -- a fitness astonishing in the work of a youth of Keats's age in 1818. The idea of maternity thus connected as it were by chance with the image of this widowed girl on the borders of insanity emphasizes in the most beautiful way the helpless misery of a life wrecked by the wickedness of others, and throws into ghastly contrast the joy of what should have been and the agony of what was.

(stanza XLVIII): Hunt observes here - "It is curious to see how the simple pathos of Boccaccio, or (which is the same thing) the simple intensity of the heroine's feelings, suffices our author more and more, as he gets to the end of his story. And he has related it as happily, as if he had never written any poetry but that of the heart."

(stanza LIV): Whether the "savage and tartarly" assailants of Keats's day availed themselves of the word "leafits" in the 8th line for an accusation of word-coining, I do not know; but as far as I have been able to ascertain this diminutive of "leaf" is peculiar to the present passage.

(stanza LXII): Hunt says - "The passage about the tone of her voice, -- the poor lost-witted coaxing, -- the 'chuckle,' in which she asks after her Pilgrim and her Basil,-- is as true and touching an instance of the effect of a happy familiar word, as any in all poetry." It is difficult to imagine that these sentences of Hunt's were not somehow misprinted; but, as the review occurs only in the original issue of The Indicator, one has no means of testing this passage by comparison with later editions. It can hardly be supposed that Hunt really thought the Pilgrim meant Lorenzo; and it ought not to be necessary to explain that the poor lost girl called after any pilgrim whom chance sent her way, enquiring of him where her Basil was.
~ Poetical Works of John Keats, ed. H. Buxton Forman, Crowell publ. 1895. by owner. provided at no charge for educational purposes
~ John Keats, Isabella; Or, The Pot Of Basil - A Story From Boccaccio
,
97:The Teares Of The Muses
Rehearse to me ye sacred Sisters nine:
The golden brood of great Apolloes wit,
Those piteous plaints and sorrowful sad tine,
Which late ye powred forth as ye did sit
Beside the siluer Springs of Helicone,
Making your musick of hart-breaking mone.
For since the time that Phoebus foolish sonne
Ythundered through Ioues auengefull wrath,
For trauersing the charret of the Sunne
Beyond the compasse of his pointed path,
Of you his mournfull Sisters was lamented,
Such mournfull tunes were neuer since inuented.
Nor since that faire Calliope did lose
Her loued Twinnes, the dearlings of her ioy,
Her Palici, whom her vnkindly foes
The fatall Sisters, did for spight destroy,
Whom all the Muses did bewaile long space;
Was euer heard such wayling in this place.
For all their groues, which with the heauenly noyses,
Of their sweete instruments were wont to sound,
And th' hollow hills, from which their siluer voyces
Were wont redoubled Echoes to rebound,
Did now rebound with nought but rufull cries,
And yelling shrieks throwne vp into the skies.
The trembling streames, which wont in chanels cleare
To romble gently downe with murmur soft,
And were by them right tunefull taught to beare
A Bases part amongst their consorts oft;
Now forst to ouerflowe with brackish teares,
With troublous noyse did dull their daintie eares.
The ioyous Nymphes and lightfoote Faeries
Which thether came to heare their musick sweet,
And to the measure of their melodies
Did learne to moue their nimble shifting feete;
Now hearing them so heauily lament,
412
Like heauily lamenting from them went.
And all that els was wont to worke delight
Through the diuine infusion of their skill,
And all that els seemd faire and fresh in sight,
So made by nature for to serue their will,
Was turned now to dismall heauinesse,
Was turned now to dreadfull vglinesse.
Ay me, what thing on earth that all thing breeds,
Might be the cause of so impatient plight?
What furie, or what feend with felon deeds
Hath stirred vp so mischieuous despight?
Can griefe then enter into heauenly harts,
And pierce immortall breasts with mortall smarts?
Vouchsafe ye then, whom onely it concernes,
To me those secret causes to display;
For none but you, or who of you it learnes
Can rightfully aread so dolefull lay.
Begin thou eldest Sister of the crew,
And let the rest in order thee ensew.
Clio.
HEARE thou great Father of the Gods on hie
That most art dreaded for thy thunder darts
And thou our Syre that raignst in Castalie
And mount Parnasse, the God of goodly Arts:
Heare and behold the miserable state
Of vs thy daughters, dolefull desolate.
Behold the fowle reproach and open shame,
The which is day by day vnto vs wrought
By such as hate the honour of our name,
The foes of learning, and each gentle thought;
They not contented vs themselues to scorne,
Doo seeke to make vs of the world forlorne.
Ne onely they that dwell in lowly dust,
The sonnes of darknes and of ignoraunce;
But they whom thou, great Iove, by doome vniust
413
Didst to the type of honour earst aduaunce;
They now puft vp with sdeignfull insolence,
Despite the brood of blessed Sapience.
The sectaries of my celestiall skill,
That wont to be the worlds cheife ornament,
And learned Impes that wont to shoot vp still,
And grow to hight of kingdomes gouernment
They vnderkeep, and with their spredding armes
Do beat their buds, that perish through their harmes.
It most behoues the honorable race
Of mightie Peeres, true wisedome to sustaine,
And with their noble countenaunce to grace
The learned forheads, without gifts or gaine:
Or rather learnd themselues behooues to bee;
That is the girlond of Nobilitie.
But (ah) all otherwise they doo esteeme
Of th'heauenly gift of wisedomes influence,
And to be learned it a base thing deeme;
Base minded they that want intelligence:
For God himselfe for wisedome most is praised,
And men to God thereby are nighest raised.
But they doo onely striue themselues to raise
Through pompous pride, and foolish vanitie;
In th'eyes of people they put all their praise,
And onely boast of Armes and Auncestrie:
But vertuous deeds, which did those Armes first giue
To their Grandsyres, they care not to atchiue.
So I, that doo all noble feates professe,
To register, and sound in trump of gold;
Through their bad dooings, or base slothfulnesse,
Finde nothing worthie to be writ, or told:
For better farre it were to hide their names,
Than telling them to blazon out their blames.
So shall succeeding ages haue no light
Of things forepast, nor moniments of time,
And all that in this world is worthie hight
414
Shall die in darknesse, and lie hid in slime:
Therefore I mourne with deep harts sorrowing,
Because I nothing noble haue to sing.
With that she raynd such store of streaming teares,
That could haue made a stonie heart to weep,
And all her Sisters rent their golden heares,
And their faire faces with salt humour steep.
So ended shee: and then the next [in rew],
Began her greiuous plaint as doth ensew.
Melpomene
O WHO shall powre into my swollen eyes
A sea of teares that neuer may be dryde,
A brasen voice that many with shrilling cryes
Pierce the dull heauens and fill the ayer wide,
And yron sides that sighing may endure,
To waile the wretchednes of world impure?
Ah, wretched world the den of wickednesse,
Deformd with filth and fowle iniquitie;
Ah wretched world the house of heauinesse,
Fild with the wreaks of mortall miserie:
Ah wretched world, and all that is therein,
The vassals of Gods wrath, amd slaues of sin.
Most miserable creature vnder sky
Man without vnderstanding doth appeare;
For all this worlds affliction he thereby,
And Fortunes freakes is wisely taught to beare:
Of wretched life the onely ioy shee is,
And th'only comfort in calamities.
She armes the brest with constant patience
Against the bitter throwes of dolours darts,
She solaceth with rules of Sapience
The gentle minds, in midst of worldlie smarts:
When he is sad, shee seeks to make him merie,
And doth refresh his sprights when they be werie.
But he that is of reasons skill bereft,
415
And wants the staffe of wisedome him to stay,
Is like a ship in midst of tempest left
Withouten helme or Pilot her to sway,
Full sad and dreadfull is that ships euent:
So is the man that wants intendiment.
Whie then doo foolish men so much despize
The precious store of this celestiall riches?
Why doo they banish vs, that patronize
The name of learning? Most vnhappie wretches,
The which lie drowned in deep wretchednes,
Yet doo not see their owne vnhappines.
My part it is and my professed skill
The Stage with Tragick buskin to adorne,
And fill the Scene with plaint, and outcries shrill
Of wretched persons, to misfortune borne:
But none more tragick matter I can finde
Then this, of men depriu'd of sense and minde.
For all mans life me seemes a Tragedy,
Full of sad sights and sore Catastrophees;
First comming to the world with weeping eye,
Where all his dayes like dolorous Trophees,
Are heapt with spyles of fortune and of feare,
And he at last laid forth on balefull beare.
So all with rufull spectacles is fild,
Fit for Megara or Persephone;
But I, that in true Tragedies am skild,
The flowre of wit, finde nought to busie me:
Therefore I mourne, and pitifully mone,
Because that mourning matter I haue none.
Then gan she wofully to waile, and wring
Her wretched hands in lamentable wise:
And all her Sisters thereto answering,
Threw forth lowd shrieks and drerie dolefull cries.
So rested she: and then the next in rew,
Began her grieuous plaint as doth ensew.
416
Thalia.
WHERE be the sweete delights of learnings treasure,
That wont with Comick sock to beautefie
The painted Theaters, and fill with pleasure
The listners eyes, and eares with melodie;
In which I late was wont to raine as Queene,
And maske in mirth with Graces well beseene?
O all is gone, and all that goodly glee,
Which wont to be the glorie of gay wits,
Is layd abed, and no where now to see;
And in her roome vnseemly Sorrow sits,
With hollow browes and greisly countenaunce,
Marring my ioyous gentle dalliaunce.
And him beside sits ugly Barbarisme,
And brutish Ignorance, ycrept of late
Out of dredd darknes of the deepe Abysme,
Where being bredd, he light and heauen does hate:
They in the mindes of men now tyrannize,
And the faire Scene with rudenes foule disguize.
All places they with follie haue possest,
And with vaine toyes the vulgare entertaine;
But me haue banished, with all the rest
That whilome wont to wait vpon my traine,
Fine Counterfesaunce, and vnhurtfull Sport,
Delight, and Laughter deckt in seemly sort.
All these and all that els the Comick Stage
With season'd wit and goodly pleasance graced;
By which mans life in his likest image
Was limned forth, are wholly now defaced;
And those sweete wits which wont the like to frame,
Are now despizd, and made a laughing game.
And he the man, whom Nature selfe had made
To mock her selfe, and Truth to imitate,
With kindly counter vnder Mimick shade,
Our pleasant Willy, ah is dead of late:
With whom all ioy and iolly meriment
Is also deaded, and in dolour drent.
417
In stead thereof scoffing Scurrilitie,
And scornfull Follie with Contempt is crept,
Rolling in rymes of shameles ribaudrie
Without regard, or due Decorum kept,
Each idle wit at will presumes to make,
And doth the Learneds taske vpon him take.
But that same gentle Spirit, from whose pen
Large streames of honnie and sweete Nectar flowe,
Scorning the boldnes of such base-borne men,
Which dare their follies forth so rashlie throwe;
Doth rather choose to sit in idle Cell,
Than so himselfe to mockerie to sell.
So am I made the seruant of the manie,
And laughing stocke of all that list to scorne,
Not honored nor cared for of anie;
But loath'd of losels as a thing forlorne:
Therefore I mourne and sorrow with the rest,
Vntill my cause of sorrow be redrest.
There with she lowdly did lament and shrike,
Pouring forth stremes of teares abundantly,
And all her Sisters with compassion like,
The breaches of her singul[t]s did supply.
So rested she: and then the next in rew
Began her grieuous plaint, as doth ensew.
Euterpe.
LIKE as the Dearling of the Summers pryde,
Faire Philomele, when winters stormie wrath
The goodly fields, that earst so gay were dyde
In colours diuers, quite despoyled hath,
All comfortlesse doth hide her chearlesse head
During the time of that her widowhead:
So we, that earst were wont in sweet accord
All places with our pleasant notes to fill,
Whilest fauourable times did vs afford
Free libertie to chaunt our charmes at will:
418
All comfortlesse vpon the bared bow,
Like wofull Culuers doo sit wayling now.
For far more bitter storme than winters stowre
The beautie of the world hath lately wasted,
And those fresh buds, which wont so faire to flowre,
Hath marred quite, and all their blossoms blasted:
And those yong plants, which wont with fruit t' abound,
Now without fruite or leaues are to be found.
A stonie coldnesse hath benumbd the sence
And liuelie spirits of each liuing wight,
And dimd with darknesse their intelligence,
Darknesse more than Cymerians daylie night?
And monstrous error flying in the ayre,
Hath mard the face of all that semed fayre.
Image of hellish horrour Ignorance,
Borne in the bosome of the black Abysse,
And fed with furies milke, for sustenaunce
Of his weake infancie, begot amisse
By yawning Sloth on his owne mother Night;
So hee his sonnes both Syre and brother hight.
Her armd with blindnesse and with boldnes stout,
(For blind is bold) hath our fayre light defaced;
And, gathering vnto him a ragged rout
Of Faunes and Satyres, hath our dwellings raced
And our chast bowers, in which all vertue rained,
With brutishnesse and beastlie filth hath stained.
The sacred springs of horsefoot Helicon,
So oft bedeawed with our learned layes,
And speaking streames of pure Castalion,
The famous witnesse of our wonted praise,
They trampled haue their fowle footings trade,
And like to troubled puddles haue them made.
Our pleasant groues, which planted were with paines,
That with our musick wont so oft to ring,
And arbors sweet, in which the Shepheards swaines
Were wont so oft their Pastoralls to sing,
419
They haue cut downe, and all their pleasaunce mard,
That now no pastorall is to bee hard.
In stead of them fowle Goblins and Shreikowles
With fearfull howling do all places fill;
And feeble Eccho now laments and howles,
The dreadfull accents of their outcries shrill.
So all is turned into wildernesse,
Whilest Ignorance the Muses doth oppresse.
And I whose ioy was earst with Spirit full
To teach the warbling pipe to sound aloft,
My spirits now dismayd with sorrow dull,
Doo mone my miserie with silence soft.
Therefore I mourne and waile incessantly,
Till please the heauens afford me remedy.
Therewith she wayled with exceeding woe,
And piteous lamentation did make,
And all her sisters seeing her doo soe,
With equall plaints her sorrowe did partake.
So rested shee: and then the next in rew,
Began her grieuous plaint, as doth ensew.
Terpsichore.
WHO so hath in the lap of soft delight
Beene long time luld, and fed with pleasures sweet,
Feareles through his owne fault or Fortunes spight,
To tumble into sorrow and regreet,
Yf chaunce him fall into calamitie,
Finds greater burthen of his miserie.
So wee that earst in ioyance did abound
And in the bosome of all blis did sit,
Like virgin Queenes with laurell garlands cround
For vertues meed and ornament of wit,
Sith ignorance our kingdome did confound,
Bee now become most wretched wightes on ground:
And in our royall thrones which lately stood
In th' hearts of men to rule them carefully,
420
He now hath placed his accursed brood,
By him begotten of fowle infamy;
Blind Error, scornefull Follie, and base Spight,
Who hold by wrong, that wee should haue by right.
They to the vulgar sort now pipe and sing,
And make them merrie with their fooleries,
They cherelie chaunt and rymes at randon fling,
The fruitfull spawne of their ranke fantasies:
They feede the eares of fooles with flattery,
And good men blame, and losels magnify:
All places they doo with their toyes possesse,
And raigne in liking of the multitude,
The schooles they fill with fond new fanglenesse,
And sway in Court with pride and rashnes rude;
Mongst simple shepheards they do boast their skill,
And say their musicke matches Phoebus quill.
The noble hearts to pleasures they allure,
And tell their Prince that learning is but vaine,
Faire Ladies loues they spot with thoughts impure,
And gentle mindes with lewd delights distaine:
Clerks they to loathly idlenes entice,
And fill their bookes with discipline of vice.
So euery where they rule and tyrannize,
For their vsurped kingdomes maintenaunce,
The whiles we silly Maides, whom they dispize,
And with reproachfull scorne discountenance,
From our owne natiue heritage exilde,
Walk through the world of euery one reuilde.
Nor anie one doth care to call vs in,
Or once vouchsafeth vs to entertaine,
Vnlesse some one perhaps of gentle kin,
For pitties sake compassion our paine:
And yeeld vs some reliefe in this distresse:
Yet to be so relieu'd is wretchednesse.
So wander we all carefull comfortlesse,
Yet none doth care to comfort vs at all;
421
So seeke we helpe our sorrow to redresse,
Yet none vouchsafes to answere to our call:
Therefore we mourne and pittilesse complaine,
Because none liuing pittieth our paine.
With that she wept and wofullie waymented,
That naught on earth her griefe might pacifie;
And all the rest her dolefull din augmented
With shrikes and goanes and grieuous agonie.
So ended shee: and then the next in rew,
Began her piteous plaint as doth ensew.
Erato.
YE gentle Spirits breathing from aboue,
Where ye in Venus siluer bowre were bred,
Thoughts halfe deuine, full of the fire of loue,
With beawtie kindled and with pleasure fed,
Which ye now in securitie possesse,
Forgetfull of your former heauinesse:
Now change the tenor of your ioyous layes,
With which ye vse your loues to deifie,
And blazon foorth an earthlie beauties praise,
Aboue the compasse of the arched skie:
Now change your praises into piteous cries,
And Eulogies turne into Elegies:
Such as ye wont whenas those bitter stounds
Of raging loue first gan you to torment,
And launch your hearts with lamentable wounds
Of secret sorrow and sad languishment,
Before your Loues did take you vnto grace;
Those now renew as fitter for this place.
For I that rule in measure moderate
The tempest of that stormie passion,
And vse to paint in rimes the troublous state
Of Louers life in likest fashion,
Am put from practise of my kindlie skill,
Banisht by those that Loue with leawdnes fill.
422
Loue wont to be schoolmaster of my skill,
And the sweet deuicefull matter of my song;
Sweete Loue deuoyd of villanie or ill,
But pure and spotles, as at first he sprong
Out of th'Almighties bosome, where he nests;
From thence infused into mortall brests.
Such high conceipt of that celstiall fire,
The base-borne brood of blindnes cannot gesse,
Ne euer dare their dunghill thoughts aspire
Vnto so loftie pitch of perfectnesse,
But rime at riot, and doo rage in loue;
Yet little wot what doth thereto behoue.
Faire Cytheree the Mother of delight,
And Queene of beautie, now thou maist go pack;
For lo thy Kingdome is defaced quight,
Thy scepter rent, and power put to wrack;
And thy gay Sonne, that winged God of Loue,
May now goe prune his plumes like ruffed Doue.
And ye three Twins to light by Venus brought,
The sweete companions of the Muses late,
From whom what euer thing is goodly thought
Doth borrow grace, the fancie to aggrate;
Go beg with vs, and be companions still
As heretofore of good, so now of ill.
For neither you nor we shall anie more
Find entertainment, or in Court or Schoole:
For that which was accounted heretofore
The learneds meed, is now lent to the foole,
He sings of loue, and maketh louing layes,
And they him heare, and they him highly prayse.
With that she powred foorth a brackish flood
Of bitter teares, and made exceeding mone;
And all her Sisters seeing her sad mood,
With lowd laments her answered all at one.
So ended she: and then the next in rew
Began her grieuous plaint, as doth ensew.
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Calliope.
TO whom shall I my euill case complaine,
Or tell the anguish of my inward smart,
Sith none is left to remedie my paine,
Or deignes to pitie a perplexed hart;
But rather seekes my sorrow to augment
With fowle reproach, and cruell banishment.
For they, to whom I vsed to applie
The faithfull seruice of my learned skill,
The goodly off-spring of Ioues progenie,
That wont the world with famous acts to fill;
Whose liuing praises in heroick style,
It is my cheife posession to compyle.
They, all corrupted through the rust of time,
That doth all fairest things on earth deface,
Or through vnnoble sloth, or sinfull crime,
That doth degenerate the noble race;
Haue both desire of worthie deeds forlorne,
And name of learning vtterly doo scorne.
Ne doo they care to haue the auncestrie
Of th' old Heroës memorizde anew,
Ne doo they care that late posteritie
Should know their names, or speak their praises dew:
But die forgot from whence at first they sprong,
As they themselues shalbe forgot ere long.
What bootes it then to come from glorious
Forefathers, or to haue been nobly bredd?
What oddes twixt Irus and old Inachus,
Twixt best and worst, when both alike are dedd;
If none of neither mention should make,
Nor out of dust their memories awake?
Or who would euer care to doo braue deed,
Or striue in vertue others to excell;
If none should yeeld him his deserued meed,
Due praise, that is the spur of dooing well?
For if good were not praised more than ill,
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None would choose goodnes of his owne freewill.
Therefore the nurse of vertue I am hight,
And golden Trompet of eternitie,
That lowly thoughts lift vp to heauens hight,
And mortall men haue powre to deifie:
Bacchus and Hercules I raisd to heauen,
And Charlemaine, amongst the Starris seauen.
But now I will my golden Clarion rend,
And will henceforth immortalize no more:
Sith I no more find worthie to commend
For prize of value, or for learned lore:
For noble Peeres whom I was wont to raise,
Now onely seeke for pleasure, nought for praise.
Their great reuenues all in sumptuous pride
They spend, that nought to learning they may spare;
And the rich fee which Poets wont diuide,
Now Parasites and Sycophants doo share:
Therefore I mourne and endlesse sorrow make,
Both for my selfe and for my Sisters sake.
With that she lowdly gan to waile and shrike,
And from her eyes a sea of teares did powre,
And all her sisters with compassion like,
Did more increase the sharpnes of her showre.
So ended she: and then the next in rew
Began her plaint, as doth herein ensew.
Urania.
What wrath of Gods, or wicked influence
Of Starres conspiring wretched men t' afflict,
Hath powrd on earth this noyous pestilence,
That mortall mindes doth inwardly infect
With loue of blindnesse and of ignorance,
To dwell in darknesse without souerance?
What difference twixt man and beast is left,
When th' heauenlie light of knowledge is put out,
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And th' ornaments of wisdome are bereft?
Then wandreth he in error and in doubt,
Vnweeting of the danger hee is in,
Through fleshes frailtie, and deceit of sin.
In this wide world in which they wretches stray,
It is the onelie comfort which they haue,
It is their light, their loadstarre and their day;
But hell, and darknesse and the grislie graue,
Is ignorance, the enemie of grace,
That mindes of men borne heauenlie doth debace.
Through knowledge we behold the worlds creation,
How in his cradle first he fostred was:
And iudge of Natures cunning operation,
How things she formed of a formlesse mas:
By knowledge wee doo learne our selues to knowe,
And what to man, and what to God wee owe.
From hence wee mount aloft vnto the skie,
And looke into the Christall firmament,
There we behold the heauens great Hierarchie,
The Starres pure light, the Spheres swift mouement,
The Spirites and Intelligences fayre,
And Angels waighting on th' Almighties chayre.
And there with humble minde and high insight,
Th'eternall Makers maiestie wee viewe,
His loue, his truth, his glorie, and his might,
And mercie more than mortall men can vew.
O soueraigne Lord, ô soueraigne happinesse
To see thee, and thy mercie measurelesse:
Such happiness haue they, that do embrace
The precepts of my heauenlie discipline;
But shame and sorrow and accursed case
Haue they, that scorne the schoole of arts diuine,
And banish me, which do professe the skill
To make men heauenly wise, through humbled will.
How euer yet they mee despise and spight,
I feede on sweet contentment of my thought,
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And please my selfe with mine owne selfe-delight,
In contemplation of things heauenlie wrought:
So loathing earth, I looke vp to the sky,
And being driuen hence I thether fly.
Thence I behold the miserie of men,
Which want the blis that wisedom would them breed,
And like brute beasts doo lie in loathsome den,
Of ghostly darkenes, and of gastlie dreed:
For whom I mourne and for my selfe complaine,
And for my Sisters eake whom they disdaine.
With that shee wept and waild so pityouslie,
As if her eyes had been two springing wells:
And all the rest her sorrow to supplie,
Did throw forth shrieks and cries and dreery yells.
So ended shee, and then the next in rew,
Began her mournfull plaint as doth ensew.
Polyhymnia.
A DOLEFULL case desires a dolefull song,
Without vaine art or curious complements,
And squallid Fortune into basenes flong,
Doth scorne the pride of wonted ornaments.
Then fittest are these ragged rimes for mee,
To tell my sorrowes that exceeding bee:
For the sweet numbers and melodious measures,
With which I wont the winged words to tie,
And make a tuneful Diapase of pleasures,
Now being let to runne at libertie
By those which haue no skill to rule them right,
Haue now quite lost their naturall delight.
Heapes of huge words vphoorded hideously,
With horrid sound though hauing little sence,
They thinke to be chiefe praise of Poëtry:
And thereby wanting due intelligence,
Haue mard the face of goodly Poësie,
And made a monster of their fantasie:
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Whilom in ages past none might professe
But Princes and high Priests that secret skill,
The sacred lawes therein they wont expresse,
And with deepe Oracles their verses fill:
Then was shee held in soueraigne dignitie,
And made the noursling of Nobilitie.
But now nor Prince nor Priest doth her maintayne,
But suffer her prophaned for to bee
Of the base vulgar, that with hands vncleane
Dares to pollute her hidden mysterie,
And treadeth vnder foote hir holie things,
Which was the care of Kesars and of Kings.
One onelie liues, her ages ornament,
And myrrour of her Makers maiestie;
That with rich bountie and deare cherishment,
Supports the praise of noble Poësie:
Ne onelie fauours them which it professe,
But is herselfe a peereles Poëtresse.
Most peereles Prince, most peereles Poëtresse,
The true Pandora of all heauenly graces,
Diuine Elisa, sacred Emperesse:
Liue she for euer, and her royall P'laces
Be fild with praises of diuinest wits,
That her eternize with their heauenlie writs.
Some few beside, this sacred skill esteme,
Admirers of her glorious excellence,
Which being lightned with her beawties beme,
Are thereby fild with happie influence:
And lifted vp aboue the worldes gaze,
To sing with Angels her immortall praize.
But all the rest as borne of saluage brood,
And hauing beene with Acorns alwaies fed;
Can no whit fauour this celestiall food,
But with base thoughts are into blindnesse led,
And kept from looking on the lightsome day:
For whome I waile and weepe all that I may.
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Eftsoones such store of teares she forth did powre,
As if shee all to water would haue gone;
And all her sisters seeing her sad stowre,
Did weep and waile and make exceeding mone,
And all their learned instruments did breake:
The rest vntold no louing tongue can speake.
~ Edmund Spenser,
98:The Ruines Of Time
It chaunced me on day beside the shore
Of siluer streaming Thamesis to bee,
Nigh where the goodly Verlame stood of yore,
Of which there now remaines no memorie,
Nor anie little moniment to see,
By which the trauailer, that fares that way,
This once was she, may warned be to say.
There on the other side, I did behold
A Woman sitting sorrowfullie wailing,
Rending her yeolow locks, like wyrie golde,
About her shoulders careleslie downe trailing,
And streames of teares from her faire eyes forth railing.
In her right hand a broken rod she held,
Which towards heauen shee seemd on high to weld.
Whether she were one of that Riuers Nymphes,
Which did the losse of some dere loue lament,
I doubt; or one of those three fatall Impes,
Which draw the dayes of men forth in extent;
Or th' auncient Genius of that Citie brent:
But seeing her so piteouslie perplexed,
I (to her calling) askt what her so vexed.
Ah what delight (quoth she) in earthlie thing,
Or comfort can I, wretched creature haue?
Whose happines the heauens enuying,
From highest staire to lowest step me draue,
And haue in mine owne bowels made my graue,
That of all Nations now I am forlorne,
The worlds sad spectacle, and fortunes scorne.
Much was I mooued at her piteous plaint,
And felt my heart nigh riuen in my brest
With tender ruth to see her sore constraint,
That shedding teares a while I still did rest,
And after did her name of her request.
Name haue I none (quoth she) nor anie being,
Bereft of both by Fates vniust decreeing.
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I was that Citie, which the garland wore
Of Britaines pride, deliuer'd vnto me
By Romane Victors, which it wonne of yore;
Though nought at all but ruines now I bee,
And lye in mine owne ashes, as ye see:
Verlame I was; what bootes it that I was,
Sith now I am but weedes and wastfull gras?
O vaine worlds glorie, and vnstedfast state
Of all that liues, on face of sinfull earth,
Which from their first vntill their vtmost date
Tast no one hower of happines or merth,
But like as at the ingate of their berth,
They crying creep out of their mothers woomb,
So wailing backe go to their wofull toomb.
Why then dooth flesh, a bubble glas of breath,
Hunt after honour and aduauncement vaine,
And reare a trophee for deuouring death,
With so great labour and long lasting paine,
As if his daies for euer should remaine?
Sith all that in this world is great or gaie,
Doth as a vapour vanish, and decaie.
Looke backe, who list, vnto the former ages,
And call to count, what is of them become:
Where be those learned wits and antique Sages,
Which of all wisedome knew the perfect somme:
Where those great warriors, which did ouercomme
The world with conquest of their might and maine,
And made one meare of th' earth & of their raine?
What nowe is of th' Assyrian Lyonesse,
Of whom no footing now on earth appeares?
What of the Persian Beares outragiousnesse,
Whose memorie is quite worne out with yeares?
Who of the Grecian Libbard now ought heares,
That ouerran the East with greedie powre,
And left his whelps their kingdomes to deuoure?
And where is that same great seuen headded beast,
That made all nations vassals of her pride,
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To fall before her feete at her beheast,
And in the necke of all the world did ride?
Where doth she all that wondrous welth nowe hide?
With her owne weight downe pressed now shee lies,
And by her heaps her hugenesse testifies.
O Rome thy ruine I lament and rue,
And in thy fall my fatall ouerthrowe,
That whilom was, whilst heauens with equall vewe
Deignd to behold me, and their gifts bestowe,
The picture of thy pride in pompous shew:
And of the whole world as thou wast the Empresse,
So I of this small Northerne world was Princesse.
To tell the beawtie of my buildings fayre,
Adorn'd with purest golde and precious stone;
To tell my riches, and endowments rare
That by my foes are now all spent and gone:
To tell my forces matchable to none,
Were but lost labour, that few would beleeue,
And with rehearsing would me more agreeue.
High towers, faire temples, goodly theaters,
Strong walls, rich porches, princelie pallaces,
Large streetes, braue houses, sacred sepulchers,
Sure gates, sweete gardens, stately galleries,
Wrought with faire pillours and fine imageries
All those (ô pitie) now are turnd to dust,
And ouergrowen with black obliuions rust.
Theretoo for warlike power, and peoples store,
In Brittanie was none to match with mee,
That manie often did abie full sore:
Ne Troynouaunt, though elder sister shee,
With my great forces might compared bee;
That stout Pendragon to his perill felt,
Who in a seige seauen yeres about me dwelt.
But long ere this Bunduca Britonesse
Her mightie hoast against my bulwarkes brought,
Bunduca, that victorious conqueresse,
That lifting vp her braue heroïck thought
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Bove womens weaknes, with the Romanes fought,
Fought, and in field against them thrice preuailed:
Yet was she foyld, when as she me assailed.
And though at last by force I conquer'd were
Of hardie Saxons, and became their thrall;
Yet was I with much bloodshed bought full deere,
And prizde with slaughter of their Generall:
The moniment of whose sad funerall,
For wonder of the world, long in me lasted;
But now to nought through spoyle of time is wasted.
Wasted it is, as if it neuer were,
And all the rest that me so honord made,
And of the world admired eu'rie where,
Is turnd to smoake, that doth to nothing fade;
And of that brightnes now appeares no shade,
But greislie shades, such as doo haunt in hell.
With fearfull fiends, that in deep darknes dwell.
Where my high steeples whilom vsde to stand,
On which the lordly Faulcon wont to towre,
There now is but an heap of lyme and sand,
For the Shricke-owle to build her baleful bowre:
And where the Nightingale wont forth to powre
Her restles plaints, to comfort wakefull Louers,
There now haunt yelling Mewes & whining Plouers.
And where the christall Thamis wont to slide
In siluer channell, downe along the Lee,
About whose flowrie bankes on either side
A thousand Nymphes, with mirthfull iollitee,
Were wont to play, from all annoyance free;
There now no riuers course is to be seene,
But moorish fennes, and marshes euer greene.
Seemes, that that gentle Riuer for great griefe
Of my mishaps, which oft I to him plained;
Of for to shunne the horrible mischiefe,
With which he saw my cruell foes me pained,
And his pure streames with guiltles blood oft stained,
From my vnhappie neighborhood farre fled,
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And his sweete waters away with him led.
There also where the winged ships were seene
In liquid waues to cut their fomie waie,
And thousand Fishers numbred to haue been,
In that wide lake looking for plenteous praie
Of fish, which they with baits vsde to betraie,
Is now no lake, nor anie fishers store,
Nor euer ship shall saile there anie more.
They all are gone, and all with them is gone,
Ne ought to me remaines, but to lament
My long decay, which no man els doth mone,
And mourne my fall with dolefull dreriment.
Yet it is comfort in great languishment,
To be bemoned with compassion kinde,
And mitigates the anguish of the minde.
But me no man bewaileth, but in game,
Ne sheddeth teares from lamentable eie:
Nor anie liues that mentioneth my name
To be remembred of posteritie,
Saue One that maugre fortunes iniurie,
And times decay, and enuies cruell tort,
Hath writ my record in true-seeming sort.
Cambden the nourice of antiquitie,
And lanterne vnto late succeeding age,
To see the light of simple veritie,
Buried in ruines, through the great outrage
Of her owne people, led with warlike rage;
Cambden, though Time all moniments obscure,
Yet thy iust labours euer shall endure.
But whie (vnhappie wight) doo I thus crie,
And grieue that my remembrance quite is raced
Out of the knowledge of posteritie,
And all my antique moniments defaced?
Sith I doo dailie see things highest placed,
So soone as fates their vitall thred haue neuer borne.
It is not long, since these two eyes beheld
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A mightie Prince, of most renowmed race,
Whom England high in count of honour held,
And greatest ones did serue to gaine his grace;
Of greatest ones he greatest in his place,
Sate in the bosome of his Soueraine,
And Right and loyall did his worde maintaine.
I saw him die, I saw him die, as one
Of the meane people, and brought foorth on beare,
I saw him die, and no man left to mone
His dolefull fate, that late him loued deare:
Scarse anie left to close his eylids neare;
Scarse anie left vpon his lips to laie
The sacred sod, or Requiem to saie.
O trustlesse state of miserable men,
That builde your blis on hope of earthly thing,
And vainly thinke your selues halfe happy then,
When painted faces with smooth flattering
Doo fawne on you, and your wide praises sing,
And when the courting masker louteth lowe,
Him true in heart and trustie to you trow.
All is but fained, and with oaker die,
That euerie shower will wash and wipe away,
All things doo change that vnder heauen abide
And after death all friendship doth decaie.
Therefore what euer man bearst worldlie sway,
Liuing, on God, and on thy selfe relie;
For when thou diest, all shall with thee die.
He now is dead, and all is with him dead,
Saue what in heauens storehouse he vplaid:
His hope is faild, and come to passe his dread,
And euill men, now dead, his deedes vpbraid:
Spite bites the dead, that liuing neuer baid.
He now is gone, and whiles the Foxe is crept
Into the hole, the which the Badger swept.
He now is dead, and all his glorie gone,
And all his greatnes vapoured to nought,
That as a glasse vpon the water is shone,
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Which vanisht quite, so soone as it was sought:
His name is worne alreadie out of thought,
Ne anie Poet seekes him to reuiue;
Yet manie Poets honourd him aliue.
Ne doth his Colin, carelesse Colin Cloute,
Care now his idle bagpipe vp to raise,
Ne tell his sorrow to the listning rout
Of shepherd groomes which wont his songs to praise:
Praise who so list, yet I will him dispraise,
Vntill he quite him of his guiltie blame:
Wake shepheards boy, at length awake for shame.
And who so els did goodnes by him gaine,
And who so els his bounteous minde did trie,
Whether he shepheard be, or shepheards swaine,
(for manie did, which doo it now denie)
Awake, and to his Song a part applie:
And I, the whilest you mourne for his decease,
Will with my mourning plaints your plaint increase.
He dyde, and after him his brother noble Peere,
His brother Prince, his brother noble Peere,
That whilste he liued, was of none enuyde,
And dead is now, as liuing, counted deare,
Deare vnto all that true affection beare:
But vnto thee most deare, ô dearest Dame,
His noble Spouse, and Paragon of fame.
He whilest he liued, happie was through thee,
And being dead is happie now much more;
Liuing, that lincked chaunst with thee to bee,
And dead, because him dead thou dost adore
As liuing, and thy lost deare loue deplore.
So whilst that thou, faire flower of chastitie,
Dost liue, by thee thy Lord shall neuer die.
Thy Lord shall neuer die, the whiles this verse
Shall live, and surely it shall liue for euer:
For euer it shall liue, and shall rehearse
His worthie praise, and vertues dying neuer,
Though death his soule doo from his bodie seuer.
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And thou thy selfe herein shalt also liue;
Such grace the heauens doo to my verses giue.
Ne shall his sister, ne thy father die,
Thy father, that good Earle of rare renowne,
And noble Patrone of weak pouertie;
Whose great good deeds in countrey and in towne
Haue purchast him in heauen an happie crowne;
Where he now liueth in eternall blis,
And left his sonne t' ensue those steps of his.
He noble bud, his Grandsires liuelie hayre,
Vnder the shadow of thy countenaunce
Now ginnes to shoote vp fast, and flourish fayre,
In learned artes and goodlie gouernaunce,
That him to highest honour shall aduaunce.
Braue Impe of Bedford, grow apace in bountie,
And count of wisedome more than of thy Countie.
Ne may I let thy husbands sister die,
That goodly Ladie, sith she eke did spring
Out of his stocke, and famous familie,
Whose praises I to future age doo sing,
And foorth out of her happie womb did bring
The sacred brood of learning and all honour;
In whom the heauens powrde all their gifts vpon her.
Most gentle spirite breathed from aboue,
Out of the bosome of the makers blis,
In whom all bountie and all vertuous loue
Appeared in their natiue propertis,
And did enrich that noble breast of his,
With treasure passing all this worldes worth,
Worthie of heaven it selfe, which brought it forth.
His blessed spirite full of power diuine
And influence of all celestiall grace,
Loathing this sinfull earth and earthlie slime,
Fled backe too soone vnto his natiue place.
Too soone for all that did his loue embrace,
Too soone for all this wretched world, whom he
Robd of all right and true nobilitie.
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Yet ere his happie soule to heauen went
Out of this fleshlie g[ao]le, he did deuise
Vnto his heauenlie maker to present
His bodie, as a spotles sacrifice;
And chose, that guiltie hands of enemies
Should powre forth th' offring of his guiltles blood:
So life exchanging for his countries good.
O noble spirite, liue there euer blessed,
The worlds late wonder, and the heauens new ioy,
Liue euer there, and leaue me here distressed
With mortall cares, and cumbrous worlds anoy.
But where thou dost that happines enioy,
Bid me, ô bid me quicklie come to thee,
That happie there I maie thee alwaies see.
Yet whilest the fates affoord me vitall breath,
I will it spend in speaking of thy praise,
And sing to thee, vntill that timelie death
By heauens doome doo ende my earthlie daies:
Thereto doo thou my humble spirite raise,
And into me that sacred breath inspire,
Which thou there breathest perfect and entire.
Then will I sing, but who can better sing,
Than thine owne sister, peerles Ladie bright,
Which to thee sings with deep harts sorrowing,
Sorrowing tempered with deare delight;
That her to heare I feele my feeble spright
Robbed of sense, and rauished with ioy:
O sad ioy made of mourning and anoy.
Yet will I sing, but who can better sing,
Than thou thy selfe, thine owne selfes valiance,
That whilest thou liuedst, madest the forrests ring,
And fields resownd, and flockes to leap and daunce,
And shepheards leaue their lambs vnto mischaunce,
To runne thy shrill Arcadian Pipe to heare:
O happie were those dayes, thrice happie were.
But now more happie thou, and wretched wee,
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Which want the wonted sweetnes of thy voice,
Whiles thou now in Elisian fields so free,
With Orpheus, and with Linus and the choice
Of all that euer did in rimes reioyce,
Conuersest, and doost heare their heauenlie layes,
And they heare thine, and thine doo better praise.
So there thou liuest, singing euermore,
And here thou liuest, being euer song
Of vs, which liuing loued thee afore,
Which now thee worship, mongst that blessed throng
Of heauenlie Poets and Heroes strong.
So thou both here and there immortall art,
And euerie where through excellent desart.
But such as neither of themselues can sing,
Nor yet are sung of others for reward,
Die in obscure obliuion, as the thing
Which neuer was, ne euer with regard
Their names shall of the later age be heard,
But shall in rustie darknes euer lie,
Vnles they mentiond be with infamie.
What booteth it to haue beene rich aliue?
What to be great? what to be gracious?
When after death no token doth suruiue
Of former being in this mortall hous,
But sleepes in dust dead and inglorious,
Like beast, whose breath but in his nostrels is,
And hath no hope of happinesse or blis.
How manie great ones may remembred be,
Which in their daise most famouslie did florish;
Of whome no word we heare, nor signe now see,
But as things wipt out with a sponge to perishe,
Because they liuing cared not to cherishe
No gentle wits, through pride or couetize,
Which might their names for ever memorize.
Prouide therefore (ye Princes) whilst ye liue,
That of the Muses ye may friended bee,
Which vnto men eternitie do giue;
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For they be daughters of Dame memorie
And Ioue the father of eternitie,
And do those men in golden thrones repose,
Whose merits they to glorifie do chose.
The seuen fold yron gates of grislie Hell,
And horrid house of sad Proserpina,
They able are with power of mightie spell
To breake, and thence the soules to bring awai
Out of dread darknesse, to eternall day,
And them immortall make, which els would die
In foule forgetfulnesse, and nameles lie.
So whilome raised they the puissant brood
Of golden girt Alcmena, for great merite,
Out of the dust, to which the Oetoean wood
Had him consum'd, and spent his vitall spirite:
To highest heauen, where now he doth inherite
All happinesse in Hebes siluer bowre,
Chosen to be her dearest Paramoure.
So raisde they eke faire Ledaes warlick twinnes,
And interchanged life vnto them lent,
That when th'one dies, th' other then beginnes
To shew in Heauen his brightnes orient;
And they, for pittie of the sad wayment
Which Orpheus for Eurydice did make,
Her back againe to life sent for his sake.
So happie are they, and so fortunate,
Whome the Pierian sacred sisters loue,
That freed from bands of implacable fate
And power of death, they liue for aye aboue,
Where mortall wreakes their blis may not remoue:
But with the Gods, for former vertues meede,
On Nectar and Ambrosia do feede.
For deeds doe die, how euer noblie donne,
And thoughts of men do as themselues decay,
But wise wordes taught in numbers for to runne,
Recorded by the Muses, liue for ay;
Ne may with storming showers be washt away,
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Ne bitter breathing windes with harmfull blast,
Nor age, nor envie shall them euer wast.
In vaine doo earthly Princes then, in vaine
Seeke with Pyramides, to heauen aspired;
Or huge Colosses, built with costlie paine;
Or brasen Pillours, neuer to be fired,
Or Shrines, made of the mettall most desired;
To make their memories for euer liue:
For how can mortall immortalitie giue.
Such one Mausolus made, the worlds great wonder,
But now no remnant doth thereof remaine:
Such one Marcellus but was torne with thunder:
Such one Lisippus, but is worne with raine;
Such one King Edmond, but was rent for gaine.
All such vaine moniments of earthlie masse,
Deuour'd of Time, in time to nought doo passe.
But fame with golden wings aloft doth flie,
Aboue the reach of ruinous decay,
And with braue plumes doth beate the azure skie,
Admir'd of base-borne men from farre away:
Then who so will with vertuous deeds assay
To mount to heauen, on Pegasus must ride,
And with sweete Poets verse be glorifide.
For not to haue been dipt in Lethe lake,
Could saue the sonne of Thetis from to die;
But that blinde bard did him immortall make
With verses, dipt in deaw of Castalie:
Which made the Easterne Conqueror to crie,
O fortunate yong-man, whose vertue found
So braue a Trompe, thy noble acts to sound.
Therefore in this halfe happie I doo read
Good Meliboe, that hath a Poet got,
To sing his liuing praises being dead,
Deseruing neuer here to be forgot,
In spight of enuie that his deeds would spot:
Since whose decease, learning lies vnregarded,
And men of armes doo wander vnrewarded.
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Those two be those two great calamities,
That long agoe did grieue the noble spright
Of Salomon with great indignities;
Who whilome was aliue the wisest wight.
But now his wisedom is disprooued quite;
For he that now welds all things at his will,
Scorns th' one and th' other in his deeper skill.
O griefe of griefes, ô: gall of all good heartes,
to see that vertue should dispised bee
Of him, that first was raisde for vertuous parts,
And now broad spreading like an aged tree,
Lets none shoot vp, that nigh him planted bee:
O let the man, of whom the Muse is scorned,
Nor aliue, nor dead be of the Muse adorned.
O vile worlds trust, that with such vaine illusion
Hath so wise men bewitcht, and ouerkest,
That they see not the way of their confusion,
O vainesse to be added to the rest,
That do my soule with inward griefe infest:
Let them behold the piteous fall of mee:
And in my case their owne ensample see.
And who so els that sits in highest seate
Of this worlds glorie, worshipped of all,
Ne feareth change of time, nor fortunes threate,
Let him behold the horror of my fall,
And his owne end vnto remembrance call;
That of like ruine he may warned bee,
And in himselfe be moou'd to pittie mee.
Thus hauing ended all her piteous plaint,
With dolefull shrikes shee vanished away,
That I through inward sorrowe wexen faint,
And all astonished with deepe dismay,
For her departure, had no word to say:
But fate long time in sencelesse sad affright,
Looking still, if I might of her haue sight.
Which when I missed, hauing looked long,
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My thought returned greeued home againe,
Renewing her complaint with passion strong,
For ruth of that same womans piteous paine;
Whose wordes recording in my troubled braine,
I felt such anguish wound my feeble heart,
That frosen horror ran through euerie part.
So inlie greeuing in my groning brest,
And deepelie muzing at her doubtfull speach,
Whose meaning much I labor'd forth to wreste,
Being aboue my slender reasons reach;
At length by demonstration me to teach,
Before mine eies strange sights presented were,
Like tragicke Pageants seeming to appeare.
1.
I SAW an Image, all of ma[ss]ie gold,
Plac'd on high vpon an Altare faire,
That all, which did the same from farre beholde,
Might worship it, and fall on lowest staire.
Not that great Idoll might with this compaire,
To which the Assyrian tyrant would haue made
The holie brethren, falslie to haue praid,
But th' Altare, on the which this Image staid,
Was (ô great pitie) built of brickle clay,
That shortly the foundation decaid,
With showres of heauen and tempests worne away,
Then downe it fell, and low in ashes lay,
Scorn'd of euerie one, which by it went;
That I it seeing, dearelie did lament.
2.
Next vnto this a statelie Towre appeared,
Built all of richest stone, that might bee found,
And nigh vnto the Heauens in height vpreared,
But placed on a plot of sandie ground:
Not that great Towre, which is so much renownd
For tongues confusion in holie writ,
King Ninus worke, might be compar'd to it.
But ô vaine labours of terrestriall wit,
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That buildes so stronglie on so frayle a soyle,
As with each storme does fall away, and flit,
And giues the fruit of all your travuailes toyle
To be the pray of Tyme, and Fortunes spoyle:
I saw this Towre fall sodainelie to dust,
That nigh with griefe thereof my heart was brust.
3.
Then did I see a pleasant Paradize,
Full of sweete flowres and daintiest delights,
Such as on earth man could not more deuize,
With pleasures choyce to feed his cheerefull sprights;
Not that, which Merlin by his Magicke slights
Made for the gentle squire, to entertaine
His fayre Belphoebe, could this gardine staine.
But ô short pleasure bought with lasting paine,
Why will hereafter anie flesh delight
In earthlie blis, and ioy in pleasures vaine,
Since that I sawe this gardine wasted quite,
That where it was scarce seemed anie sight?
That I, which once that beautie did beholde,
Could not from teares my melting eyes with-holde.
4.
Soone after this a Giaunt came in place,
Of wondrous power, and of exceeding stature,
That none durst vewe the horror of his face,
Yet was he milde of speach, and meeke of nature.
Not he, which in despight of his Creatour
With railing tearmes defied the Iewish hoast,
Might with this mightie one in hugenes boast.
For from the one he could to th' other coast,
Stretch his strong thighes, and th' Occaean ouerstride,
And reatch his hand into his enemies hoast.
But see the end of pompe and fleshlie pride;
One of his feete vnwares from him did slide,
That downe hee fell into the deepe Abisse,
Where drownd with him is all his earthlie blisse.
5.
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Then did I see a Bridge, made all of golde,
Ouer the Sea from one to other side,
Withouten prop or pillour it t' vpholde,
But like the colour'd Rainbowe arched wide:
Not that great Arche, which Traian edifide,
To be a wonder to all age ensuing,
Was matchable to this in equall vewing.
But (ah) what bootes it to see earthlie thing
In glorie, or in greatnes to excell,
Sith time doth greatest things to ruine bring?
This goodlie bridge, one foote not fastned well,
Gan faile, and all the rest downe shortlie fell,
Ne of so braue a building ought remained,
That griefe thereof my spirite greatly pained.
6.
I saw two Beares, as white as anie milke,
Lying together in a mightie caue,
Of milde aspect, and haire as soft as silke,
That saluage nature seemed not to haue,
Nor after greedie spoyle of blood to craue:
Two fairer beasts might not elswhere be found,
Although the compast world were sought around.
But what can long abide aboue this ground
In state of blis, or stedfast happinesse?
The Caue, in which these Beares lay sleeping sound,
Was but earth, and with her owne weightinesse,
Vpon them fell, and did vnwares oppresse,
That for great sorrow of their sudden fate,
Henceforth all wor[l]ds felicitie I hate.
Much was I troubled in my heauie spright,
At sight of these sad spectacles forepast,
That all my senses were bereaued quight,
And I in minde remained sore agast,
Distraught twixt feare and pitie; when at last
I heard a voyce, which loudly to me called,
That with the suddein shrill I was appalled.
Behold (said it) and by ensample see,
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That all is vanitie and griefe of minde,
Ne other comfort in this world can be,
But hope of heauen, and heart to God inclinde;
For all the rest must needs be left behinde:
With that it bad me, to the other side
To cast mine eye, where other sights I spide.
1.
UPON that famous Riuers further shore,
There stood a snowie Swan of heauenlie hiew,
And gentle kinde, as euer Fowle afore;
A fairer one in all the goodlie criew
Of white Strimonian brood might no man view:
There he most sweetly sung the prophecie
Of his owne death in dolefull Elegie.
At last, when all his mourning melodie
He ended had, that both the shores resounded,
Feeling the fit that him forewarnd to die,
With loftie flight aboue the earth he bounded,
And out of sight to highest heauen mounted:
Where now he is become an heauenly signe;
There now the ioy is his, here sorrow mine.
2.
Whilest thus I looked, loe adowne the Lee,
I saw an Harpe stroong all with siluer twyne,
And made of golde and costlie yuorie,
Swimming, that whilome seemed to haue been
The harpe, on which Dan Orpheus was seene
Wylde beasts and forrests after him to lead,
But was th' Harpe of Philisides now dead.
At length out of the Riuer it was reard
And borne aboue the cloudes to be diuin'd,
Whilst all the way most heauenly noyse was heard
Of the strings, stirred with the warbling wind,
That wrought both ioy and sorrow in my mind:
So now in heauen a signe it doth appeare,
The Harpe well knowne beside the Northern Beare.
3.
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Soone after this I saw, on th' other side,
A curious Coffer made of Heben wood,
That in it did most precious treasure hide,
Exceeding all this baser worldes good:
Yet through the ouerflowing of the flood
It almost drowned was, and done to nought,
That sight thereof much grieu'd my pensiue thought.
At length when most in perill it was brought,
Two Angels downe descending with swift flight,
Out of the swelling streame it lightly caught,
And twixt their blessed armes it carried quight
Aboue the reach of anie liuing sight:
So now it is transform'd into that starre,
In which all heauenly treasures are.
4.
Looking aside I saw a stately Bed,
Adorned all with costly cloth of gold,
That might for anie Princes couche be red,
And deckt with daintie flowres, as if it shold
Be for some bride, her ioyous night to hold:
Therein a goodly Virgine sleeping lay;
A fairer wight saw neuer summers day.
I heard a voyce that called farre away
And her awaking bad her quickly dight,
For lo her Bridegrome was in readie ray
To come to her, and seeke her loues delight:
With that she started vp with cherefull sight,
When suddeinly both bed and all was gone,
And I in languor left there all alone.
5.
Still as I gazed, I beheld where stood
A Knight all arm'd, vpon a winged steed,
The same that was bred of Medusaes blood,
In which Dan Perseus borne of heauenly see,
The faire Andromeda from perill freed:
Full mortally this Knight ywounded was,
That streames of blood foorth flowed on the gras.
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Yet was he deckt (small ioy it was to him alas)
With manie garlands for his victories,
And with rich spoyles, which late he did purchas
Through braue atcheiuements from his enemies:
Fainting at last through long infirmities,
He smote his steed, that straight to heauen him bore,
And left me here his losse for to deplore.
6.
Lastly I saw an Arke of purest golde
Vpon a brazen pillour standing hie,
Which th' ashes seem'd of some great Prin[c]e to hold,
Enclosde therein for endles memorie
Of him, whom all the world did glorifie:
Seemed the heauens with the earth did disagree,
Whether should of those ashes keeper bee.
At last me seem'd wing footed Mercurie,
From heauen descending to appease their strife,
The Arke did beare with him aboue the skie,
And to those ashes gaue a second life,
To liue in heauen, where happines is rife:
At which the earth did grieue exceedingly,
And I for dole was almost like to die.
L'Enuoy.
Immortall spirite of Philisides,
Which now art made the heauens ornament,
That whilome wast the worlds chiefst riches;
Giue leaue to him that lou'de thee to lament
His losse, by lacke of thee to heauen hent,
And with last duties of this broken verse,
Broken with sighes, to decke thy sable Herse.
And ye faire Ladie th' honor of your daies,
And glorie of the world, your high thoughts scorne;
Vouchsafe this moniment of his last praise,
With some few siluer dropping teares t'adorne:
And as ye be of heauenlie off-spring borne,
So vnto heauen let your high minde aspire,
And loath this drosse of sinfull worlds desire.
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FINIS.
~ Edmund Spenser,
99:Virgils Gnat
Wrong'd, yet not daring to expresse my paine,
To you (great Lord) the causer of my care,
In clowdie teares my case I thus complaine
Vnto yourselfe, that onely priuie are:
But if that any Oedipus vnware
Shall chaunce, through power of some diuining spright,
To reade the secrete of this riddle rare,
And know the purporte of my euill plight,
Let him rest pleased with his owne insight,
Ne further seeke to glose vpon the text:
For griefe enough it is to grieued wight
To feele his fault, and not be further vext.
But what so by my selfe may not be showen,
May by this Gnatts complaint be easily knowen.
We now haue playde (Augustus) wantonly,
Tuning our song vnto a tender Muse,
And like a cobweb weauing slenderly,
Haue onely playde: let thus much then excuse
This Gnats small Poeme, that th' whole history
Is but a jest, though envie it abuse:
But who such sports and sweet delights doth blame,
Shall lighter seeme than this Gnats idle name.
Hereafter, when as season more secure
Shall bring forth fruit, this Muse shall speak to thee
In bigger notes, that may thy sense allure,
And for thy worth frame some fit Poesie,
The golden offspring of Latona pure,
And ornament of great Ioues progenie,
Phoebus shall be the author of my song,
Playing on iuorie harp with siluer strong.
He shall inspire my verse with gentle mood
Of Poets Prince, whether he woon beside
Faire Xanthus sprincled with Chimæras blood;
Or in the woods of Astery abide;
Or whereas mount Parnasse, the Muses brood,
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Doth his broad forhead like two hornes diuide,
And the sweete waues of sounding Castaly
With liquid foote doth slide downe easily.
Wherefore ye Sisters which the glorie bee
Of the Pierian streames, fayre Naiades,
Go too, and dauncing all in companie,
Adorne that God: and thou holie Pales,
To whome the honest care of husbandrie
Returneth by continuall successe,
Haue care for to pursue his footing light;
Throgh the wide woods, & groues, with green leaues dight.
Professing thee I lifted am aloft
Betwixt the forrest wide and starrie sky:
And thou most dread (Octauius) which oft
To learned wits giuest courage worthily,
O come (thou sacred childe) come sliding soft,
And fauour my beginnings graciously:
For not these leaues do sing that dreadfull stound,
When Giants bloud did staine Phlegræan ground.
Nor how th' halfe horsy people, Centaures hight,
Fought with the bloudie Lapithaes at bord,
Nor how the East with tyranous despight
Burnt th Attick towres, and people slew with sword;
Was digged downe, nor yron bands abord
The Pontick sea by their huge Nauy cast,
My volume shall renowne, so long since past.
Nor Hellespont trampled with horses feete,
When flocking Persians did the Greeks affray;
But my soft Muse, as for her power more meete,
Delights (with Phoebus friendly leaue) to play
An easie running verse with tender feete.
And thou (dread sacred child) to thee alway,
Let euerlasting lightsome glory striue,
Through the worlds endles ages to suruiue.
And let an happie roome remaine for thee
Mongst heauenly ranks, where blessed soules do rest;
And let long lasting life with ioyous glee,
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As thy due meede that thou deseruest best,
Hereafter many yeares remembred be
Amongst good men, of whom thou oft are blest;
Liue thou for euer in all happinesse:
But let us turne to our first businesse.
The fiery sun was mounted now on hight
Vp to the heauenly towers, and shot each where
Out of his golden Charet glistering light;
And fayre Aurora with her rosie heare,
The hatefull darknes now had put to flight,
When as the shepheard seeing day appeare,
His little Goats gan driue out of their stalls,
To feede abroad, where pasture best befalls.
To an high mountaines top he with them went,
Where thickest grasse did cloath the open hills:
They now amongst the woods and thickets ment,
Now in the valleies wandring at their wills,
Spread themselues farre abroad through each descent;
Some on the soft greene grasse feeding their fills;
Some clambring through the hollow cliffes on hy,
Nibble the bushie shrubs, which growe thereby.
Others the vtmost boughs of trees doe crop,
And brouze the woodbine twigges, that freshly bud
This with full bit doth catch the vtmost top
Of some soft Willow, or new growen stud;
This with sharpe teeth the brambles leaues doth lop,
And chaw the tender prickles in her Cud;
The whiles another high doth ouerlooke
Her owne like image in christall brooke.
O the great happines, which shepheards haue,
Who so loathes not too much the poor estate,
With minde that ill vse doth before depraue,
Ne measures all things by the costly rate
Of riotise, and semblants outward braue;
No such sad cares, as wont to macerate
And rend the greedie mindes of couetous men,
Do euer creepe into the shepheards den.
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Ne cares he if the fleece, which him arayes,
Be not twice steeped in Assyrian dye,
Ne glistering of golde, which vnderlayes
The summer beames, doe blinde his gazing eye.
Ne pictures beautie, nor the glauncing rayes
Of precious stones, whence no good commeth by;
Of Bætus or of Alcons vanity.
Ne ought the whelky pearles esteemeth hee,
Which are from Indian seas brought far away:
But with pure brest from carefull sorrow free,
On the soft grasse his limbs doth oft display,
In sweete spring time, when flowres varietie
With sundrie colours paints the sprincled lay;
There lyin all at ease, from guile or spight,
With pype of fennie reedes doth him delight.
There he, Lord of himselfe, with palme bedight,
His looser locks doth wrap in wreath of vine:
There his milk dropping Goats be his delight,
And fruitful Pales, and the forrest greene,
And darkesome caues in pleasaunt vallies pight,
Whereas continuall shade is to be seene,
And where fresh sprining wells, as christall neate,
Do alwayes flow, to quench his thirstie heate.
O who can lead them to a more happie life,
Than he, that with cleane minde and heart sincere,
No greedy riches knowes nor bloudie strife,
No deadly fight of warlick fleete doth feare,
Ne runs in perill of foes cruell knife,
That in the sacred temples he may reare,
A trophee of his glittering spoyels and treasure,
Or may abound in riches aboue measure.
Of him his God is worshipt with his sythe,
And not with skill of craftsman polished:
He ioyes in groues, and makes himselfe full blythe,
With sundrie flowers in wilde fieldes gathered;
Ne frankincens he from Panchæa buyth,
Sweete quiet harbours in his harmeles head,
And perfect pleasure builds her iouyous bowre,
436
Free from sad cares, that rich mens hearts deuowre.
This all his care, this all his whole indeuour,
To this his minde and senses he doth bend,
How he may flow in quiets matchles treasour,
Content with any food that God doth send;
And how his limbs, resolu'd through idle leisour,
Vnto sweete sleepe he may securely lend,
In some coole shadow from the scorching heate,
The whiles his flock their chawed cuds do eate.
O flocks, O Faunes, and O ye pleasaunt springs
Of Tempe, where the countrey Nymphs are rife,
Through whose not costly care each shepheard sings
As merrie notes vpon his rusticke Fife,
As that Ascræan bard, whose fame now rings
Through the wide world, and leads as ioyfull life.
Free from all troubles and from worldly toyle,
In which fond men doe all their dayes turmoyle.
In such delights whilst thus his carelesse time
This shepheard driues, vpleaning on his batt,
And on shrill reedes chaunting his rustick rime,
Hyperion throwing foorth his beames full hott,
Into the highest top of heauen gan clime,
And the world parting by an equall lott,
Did shed his whirling flames on either side,
As the great Ocean doth himselfe diuide.
Then gan the shepheard gather into one
His stragling Goates, and draue them to a foord,
Whose cærule streame, rombling in Pible stone,
Crept vnder mosse as greene as any goord.
Now had the Sun halfe heauen ouergone,
When he heard back from that water foord,
Draue from the force of Phoebus boyling ray,
Into thick shadowes, there themselues to lay.
Soone as he them plac'd in thy sacred wood
(O Delian Goddesse) saw, to which of yore
Came the bad daughter of old Cadmus brood,
Cruell Agaue, flying vengeance sore
437
Of king Nictilus for the guiltie blood,
Which she with cursed hands had shed before;
There she halfe frantick hauing slaine her sonne,
Did shrowd her selfe like punishment to shonne.
Here also playing on the grassy greene,
Woodgods, and Satyres, and swift Dryades,
With many Fairies oft were dauncing seene.
Not so much did Dan Orpheus represse,
The streames of Hebrus with his songs I weene,
As that faire troupe of woodie Goddesses
Staied thee, (O Peneus) powring foorth to thee,
From cheereful lookes great mirth & gladsome glee.
The verie nature of the place, resounding
With gentle murmure of the breathing ayre,
A pleasant bowre with all delight abounding
In the fresh shadowe did for them prepayre,
To rest their limbs with wearines redounding.
For first the high Plaine trees with braunches faire,
Out of the lowly vallies did arise,
And high shoote vp their heads into the skyes.
And them amongst the wicked Lotos grew,
Wicked, for holding guilefully away
Vlysses men, whom rapt with sweetnes new,
Taking to hoste, it quite from him did stay,
And eke those trees, in whose transformed hew
The Sunnes sad daughters waylde the rash decay
Of Phaeton, whose limbs with lightning rent,
They gathering vp, with sweete teares did lament.
And that same tree, in which Demophoon,
By his disloyalty lamented sore,
Eternall hurte left vnto many one:
Whom als accompanied the Oke, of yore
Through fatall charmes transformd to such an one:
The Oke, whose Acornes were our foode, before
That Ceres seede of mortall men were knowne,
Which first Triptoleme taught how to be sowne.
Here also grew the rougher rinded Pine,
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The great Argoan ships braue ornament
Whom golden Fleece did make an heauenly signe;
Which coueting, with his high tops extent,
To make the mountaines touch the starres diuine,
Decks all the forrest with embellishment,
And the blacke Holme that loues the watrie vale,
And the sweete Cypresse signe of deadly bale.
Emongst the rest the clambring Yuie grew,
Knitting his wanton armes with grasping hold,
Least that the Poplar happely should rew
Her brothers strokes, whose boughes she doth enfold
With her lythe twigs, till they the top survew,
And paint with pallid greene her buds of gold.
Next did the Myrtle tree to her approach,
Not yet vnmindfull of her olde reproach.
But the small Birds in their wide boughs embowring,
Chaunted their sundrie tunes with sweete consent,
And vnder them a siluer Spring forth powring
His trickling streames, a gentle murmure sent;
Thereto the frogs, bred in the slimie scowring
Of the moist moores, their iarring voyces bent;
And shrill grashoppers chirped them around:
All which the ayrie Echo did resound.
In this so pleasant place this Shepheards flocke
Lay euerie where, their wearie limbs to rest,
On euerie bush, and euerie hollow rocke
Where breathe on them the whistling wind mote best;
The whiles the Shepheard self tending his stocke,
Sate by the fountaine side, in shade to rest,
Where gentle slumbring sleep opressed him,
Displaid on ground, and seized euerie lim.
Of trecherie or traines nought tooke he keep,
But looslie on the grassie greene dispredd,
His dearest life did trust to careles sleep;
Which weighing down his drouping drowsie hedd,
In quiet rest his molten heart did steep,
Deuoid of care, and feare of all falsehedd:
Had not inconstant fortune, bent to ill,
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Bid strange mischance his quietnes to spill.
For at his wonted time in that same place
An huge great Serpent all with speckles pide,
To drench himselfe in moorish slime did trace,
There from the boyling heate himselfe to hide:
He passing by with rolling wreathed pace,
With brandisht tongue the emptie aire did gride,
And wrapt his scalie boughts with fell despight,
That all things seem'd appalled at his sight.
Now more and more hauing himself enrolde,
His glittering breast he lifteth vp on hie,
And with proud vaunt his head aloft doth holde;
His creste aboue spotted with purple die,
On euerie side did shine like scalie golde,
And his bright eyes glauncing full dreadfullie,
Did seeme to flame out flakes of flashing fyre,
And with sterne lookes to threaten kindled yre.
Thus wise long time he did himselfe dispace
There round about, when as at last he spide
Lying along before him in that place,
That flocks grand Captaine, and most trustie guide:
Eftsoones more fierce in visage, and in pace,
Throwing his firie eyes on euerie side,
He commeth on, and all things in his way
Full stearnly rends, that might his passage stay.
Much he disdaines, that anie one should dare
To come vnto his haunt; for which intent
He inly burns, and gins straight to prepare
The weapons, which Nature to him hath lent:
Fellie he hisseth, and doth fiercely stare,
And hath his iawes with angrie spirits rent,
That all his tract with bloudie drops is stained,
And all his foldes are now in length outstrained.
Whom thus at point prepared, to preuent,
A little noursling of the humid ayre,
A Gnat vnto the sleepie Shepheard went,
And marking where his ey-lids twinckling rare,
440
Shewd the two pearles, which sight vnto him lent,
Through their thin couerings appearing fayre,
His little needle there infixing deep,
Warnd him awake, from death himselfe to keep.
Wherewith enrag'd, he fiecely gan vpstart,
And with his hand him rashly bruzing, slewe
As in auengement of his heedles smart,
That streight the sprite out of his senses flew,
And life out of his members did depart:
When suddenly casting aside his vew,
He spide his foe with felonous intent,
And feruent eyes to his destruction bent.
All suddenly dismaid, and hartles quight,
He fled abacke, and catching hastie holde
Of a yong alder hard beside him pight,
It rent, and streight about him gan beholde,
What God or Fortune would assist his might.
But whether God or Fortune made him bold
Its hard to read: yet hardie will he had
To ouercome, that made him lesse adrad.
The scalie backe of that most hideous snake
Enwrapped round, oft faining to retire,
And oft him to assaile, he fiercely strake
Whereas his temples did his creast front tyre;
And for he was but slowe, did slowth off shake,
And gazing ghastly on (for feare and yre
Had blent so much his sense, that lesse he feard
Yet when he saw him slaine, himself he cheard.
By this the night forth from the darksome bowre
Of Herebus her teemed steedes gan call,
And laesie Vesper in his timelie howre
From golden Oeta gan proceede withall;
Whenas the Shepheard after this sharpe stowre,
Seeing the doubled shadowes low to fall,
Gathering his straying flocke, does homeward fare,
And vnto rest his wearie ioynts prepare.
Into whose sense so soone as lighter sleepe
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Was entered, and now loosing euerie lim,
Sweete slumbring deaw in carelessenesse did steepe,
The Image of that Gnat appeard to him,
And in sad tearmes gan sorrowfully weepe,
With greislie countenaunce and visage grim,
Wailing the wrong which he had done of late,
In steed of good hastning his cruell fate.
Said he, what haue I wretch deseru'd, that thus
Into this bitter bale I am outcast,
Whilest that thy life more deare and precious
Was than mine owne, so long as it did last?
I now in lieu of paines so gracious,
am tost in th' ayre with euerie windie blast:
Thou safe deliuered from sad decay,
Thy careles limbs in loose sleep dost display.
So liuest thou, but my poore wretched ghost
Is forst to ferrie ouer Lethes Riuer,
And spoyld of Charon too and fro am tost.
Seest thou, how all places quake and quiuer
Lightned with deadly lamps on euerie post?
Tisiphone each where doth shake and shiuer
Her flaming fire brond, encountring me,
Whose lockes vncombed cruell adders be.
And Cerberus, whose many mouthes doo bay,
And barke out flames, as if on fire he fed;
Adowne whose necke in terrible array,
Ten thousand snakes cralling about his hed
Doo hang in heapes, that horribly affray,
And bloodie eyes do glister firie red;
He oftentimes me dreadfullie doth threaten,
With painfull torments to be sorely beaten.
Ay me, that thankes so much should faile of meed,
For that I thee restor'd to life againe,
Euen from the doore of death and deadlie dreed.
Where then is now the guerdon of my paine?
Where the reward of my so piteous deed?
The praise of pitie vanisht is in vaine,
And th' antique faith of Iustice long agone
442
Out of the land is fled away and gone.
I saw anothers fate approaching fast,
And left mine owne his safetie to tender;
Into the same mishap I now am cast,
And shun'd destruction doth destruction render;
Not vnto him that neuer hath trespast,
But punishment is due to the offender.
Yet long destruction be the punishment,
So long as thankfull will may it relent.
I carried am into waste wildernesse,
Waste wildernes, amongst Cymerian shades,
Where endles paines and hideous heauinesse
Is round about me heapt in darksome glades.
For there huge Othos sits in sad distresse,
Fast bound with serpents that him oft inuades;
Far of beholding Ephialtes tide,
Which once assai'd to burne this world so wide.
And there is mournfull Tityus mindefull yet
Of thy displeasure, O Latona faire;
Displeasure too implacable was it,
That made him meat for wild foules of the ayre:
Much do I feare among such fiends to sit;
Much do I feare back to them to repayre,
To the black shadowes of the Stygian shore,
Where wretched ghosts sit wailing euermore.
There next the vtmost brinck doth he abide,
That did the bankets of the Gods bewray,
Whose throat through thirst to nought nigh being dride
His sense to seeke for ease turnes euery way:
And he that in auengement of his pride,
For scorning to the sacred Gods to pray,
Against a mountaine rolls a mighty stone,
Calling in vaine for rest, and can haue none.
Go ye with them, go cursed damosells,
Whose bridale torches foule Erynnis tynde,
And Hymen at your Spousalls sad, foretells
Tydings of death and massacre vnkinde:
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With them that cruell Colchid mother dwells,
The which conceiu'd in her reuengefull minde,
With bitter woundes her owne deere babes to slay,
And murdred troupes vpon great heapes to lay.
There also those two Pandionian maides,
Calling on Itis, Itis euermore,
Whom wretched boy they slew with guiltie blades;
For whome the Thracian king lamenting sore,
Turn'd to a Lapwing, fowlie them vpbraydes,
And fluttering round about them still does sore;
There now they all eternally complaine
Of others wrong, and suffer endles paine.
But the two brethren borne of Cadmus blood,
Whilst each does for the Soueraignty contend,
Blinde through ambition, and with vengeance wood
Each doth against the others bodie bend
His cursed steele, of neither well withstood,
And with wide wounds their carcases doth rend;
That yet they both doe mortall foes remaine,
Sith each with brothers bloudie hands was slaine.
Ah (waladay) there is no end of paine,
Nor chaunge of labour may intreated bee:
Yet I beyond all these am carried faine,
Where others powers farre different I see,
And must passe ouer to th' Elisian plaine:
There grim Persephone encountring mee,
Doth vrge her fellowFuries earnestly,
With their bright firebronds me to terrifie.
There chast Alceste liues inuiolate,
Free from all care, for that her husbands daies
She did prolong by changing fate for fate,
Lo there liues also the immortall praise
Of womankinde, most faithfull to her mate,
Penelope: and from her farre awayes
A rulesse rout of yongmen, which her woo'd
All slaine with darts, lie wallowed in their blood.
And sad Eurydice thence now no more
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Must turne to life, but there detained bee,
For looking back, being forbid before:
Yet was the guilt thereof, Orpheus, in thee.
Bold sure he was, and worthie spirite bore,
That durst those lowest shadowes goe to see,
And could beleeue that anie thing could please
Fell Cerberus, or Stygian powres appease.
Ne feard the burning waues of Phlegeton,
Nor those same mournfull kingdomes compassed
With rustie horrour and fowle fashion,
And deep digd vawtes, and Tartar couered
With bloodie night, and darke confusion,
And iudgement seates, whose Iudge is deadlie dred,
A iudge, that after death doth punish sore
The faults, which life hath trespassed before.
But valiant fortune made Dan Orpheus bolde:
For the swift running riuers still did stand,
And the wilde beasts their furie did withhold,
To follow Orpheus musicke through the land:
And th' Okes deep grounded in the earthly molde
Did moue, as if they could him vnderstand;
And the shrill woods, which were of sense bereau'd,
Through their hard barke his siluer sound receau'd.
And eke the Moone her hastie steedes did stay,
Drawing in teemes along the starrie skie,
And didst (ô monthly Virgin) thou delay
Thy nightly course, to heare his melodie?
The same was able with like louely lay
The Queene of hell to moue as easily,
To yeeld Eurydice vnto her fere,
Backe to be borne, though it vnlawfull were.
She (Ladie) hauing well before approoued,
The feends to be too cruell and seuere,
Obseru'd th' appointed way, as her behooued,
Ne euer did her ey-sight turne arere,
Ne euer spake, ne cause of speaking mooued:
But cruell Orpheus thou much crueller,
Seeking to kisse her, brok'st the Gods decree,
445
And thereby mad'st her euer damn'd to be.
Ah but sweete loue of pardon worthie is,
And doth deserue to haue small faults remitted;
If Hell at least things lightly done amis
Knew how to pardon, when ought is omitted:
Yet are ye both receiued into blis,
And to the seates of happie soules admitted.
And you, beside the honourable band
Of great heroës doo in order stand.
There be the two stout sonnes of Aeacus,
Fierce Peleus, and the hardie Telamon.
Both seeming now full glad and ioyeous
Through their Syres dreadfull iurisdiction,
Being the Iudge of all that horrid hous:
And both of them by strange occasion,
Renown'd in choyce of happie marriage
Through Venus grace, and vertues cariage.
For th'one was rauisht of his owne bondmaide,
The faire Ixione captiu'd from Troy:
But th' other was with Thetis loue assaid,
Great Nereus his daughter, and his ioy.
On this side them there is a yongman layd,
Their match in glorie, mightie, fierce and coy;
That from th' Argolick ships, with furious yre,
Bett back the furie of the Troian fyre.
O who would not recount the strong diuorces
Of that great warre, which Troianes oft behelde,
And oft beheld the warlike Greekish forces,
When Teucrian soyle with bloodie riuers swelde,
And wide Sigæan shores were spred with corses,
And Simois and Xanthus blood out welde,
Whilst Hector raged with outragious minde,
Flames, weapons, wounds, in Greeks fleete to haue tynde.
For Ida selfe, in ayde of that fierce fight,
Out of her mountaines ministred supplies,
And like a kindly nourse, did yeeld (for spight)
Store of firebronds out of her nourseries,
446
Vnto her foster children that they might
Inflame the Nauie of their enemies,
And all the Rhætean shore to ashes turne,
Where lay the ships, which they did seeke to burne.
Gainst which the noble sonne of Telamon
Opposd' himselfe, and thwarting his huge shield,
Them battell bad, gainst whom appeard anon
Hector, the glorie of the Troian field:
Both fierce and furious in contention
Encountred, that their mightie strokes so shrild,
As the great clap of thunder, which doth ryue
The ratling heauens, and cloudes asunder dryue.
So th' one with fire and weapons did contend
To cut the ships, from turning home againe
To Argos, th' other stroue for to defend
The force of Vulcane with his might and maine.
Thus th'one Aecide did his fame extend:
But th' other ioy'd, that on the Phrygian playne
Hauing the blood of vanquisht Hector shedd,
He compast Troy thrice with his bodie dedd.
Againe great dole on either partie grewe,
That him to death vnfaithfull Paris sent,
And also him that false Vlysses slewe,
Drawne into danger through close ambushment:
Therefore from him Laërtes sonne his vewe
Doth turne aside, and boasts his good euent
In working of Strymonian Rhæsus fall,
And efte in Dolonsslye surprysall.
Againe the dreadfull Cycones him dismay,
And blacke Læstrigones, a people stout:
Then greedie Scilla, vnder whom there bay
Manie great bandogs, which her gird about:
Then doo the Aetnean Cyclops him affray,
And deep Charybdis gulphing in and out:
Lastly the squalid lakes of Tartarie,
And griesly Feends of hell him terrifie.
There also goodly Agamemnon bosts,
447
The glorie of the stock of Tantalus,
And famous light of all the Greekish hosts,
Vnder whose conduct most victorious,
The Dorick flames consum'd the Iliack posts.
Ah but the Greekes themselues more dolorous,
To thee, ô Troy, paid penaunce for thy fall,
In th' Hellespont being nigh drowned all.
Well may appeare by proofe of their mischaunce,
The chaungefull turning of mens slipperie state,
That none, whom fortune freely doth aduaunce,
Himselfe therefore to heauen should eleuate:
For loftie type of honour through the glaunce
Of enuies dart, is downe in dust prostrate;
And all that vaunts in worldly vanitie,
Shall fall through fortunes mutabilitie.
Th' Argolicke power returning home againe,
Enricht with spoyes of th' Ericthonian towre,
Did happie winde and weather entertaine,
And with good speed the fomie billowes scowre:
No signe of storme, no feare of future paine,
Which soone ensued them with heauie stowre.
Nereïs to the Seas a token gaue,
The whiles their crooked keeles the surges claue.
Suddenly, whether through the Gods decree,
Or haplesse rising of some froward starre,
The heauens on euerie side enclowded bee:
Black stormes and fogs are blowen vp from farre,
That now the Pylote can no loadstarre see,
But skies and seas doo make most dreadfull warre;
The billowes striuing to the heauens to reach,
And th' heauens striuing them for to impeach.
And in auengement of their bold attempt,
Both Sun and starres and all the heauenly powres
Conspire in one to wreake their rash contempt,
And downe on them to fall from highest towres:
The skie in pieces seeming to be rent,
Throwes lightning forth, & haile, & harmful showres
That death on euerie side to them appeares
448
In thousand formes, to worke more ghastly feares.
Some in the greedie flouds are sunke and drent,
Some on the rocks of Caphareus are throwne;
Some on th' Euboick Cliffs in pieces rent;
Some scattred on the Hercæan shores vnknowne;
And manie lost, of whom no moniment
Remaines,
nor memorie is to be showne:
Whilst all the purchase of the Phrigian pray
Tost on salt billowes, round about doth stray.
Here manie other like Heroës bee,
Equall in honour to the former crue,
Whom ye in goodly seates may placed see,
Descended all from Rome by linage due,
From Rome, that holds the world in souereigntie,
And doth all Nations vnto her subdue:
Here Fabij and Decij doo dwell,
Horatij that in vertue did excell.
And here the antique fame of stout Camill
Doth euer liue, and constant Curtius,
Who stifly bent his vowed life to spill
For Countreyes health, a gulph most hideous
Amidst the Towne with his owne corps did fill,
T' appease the powers; and prudent Mutius,
Who in his flesh endur'd the scorching flame,
To daunt his foe by ensample of the same.
And here wise Curius, companion
Of noble vertues, liues in endles rest;
And stout Flaminius, whose deuotion
Taught him the fires scorn'd furie to detest;
And here the praise of either Scipion
Abides in highest place aboue the best,
To whom the ruin'd walls of Carthage vow'd,
Trembling their forces, sound their praises lowd.
Liue they for euer through their lasting praise:
But I poore wretch am forced to retourne
To the sad lakes, that Phoebus sunnie rayes
449
Doo neuer see, where soules doo alwaies mourne,
And by the wayling shores to waste my dayes,
Where Phlegeton with quenchles flames doth burne;
By which iust Minos righteous soules doth seuer
From wicked ones, to liue in blisse for euer.
Me therefore thus the cruell fiends of hell
Girt with long snakes, and thousand yron chaynes,
Through doome of that their cruell Iudge, compell
With bitter torture and impatient paines,
Cause of my death, and iust complaint to tell.
For thou art he, whom my poore ghost complaines
To be the author of her ill vnwares,
That careles hear'st my intollerable cares.
Them therefore as bequeathing to the winde,
I now depart, returning to thee neuer,
And leaue this lamentable plaint behinde.
But doo thou haunt the soft downe rolling riuer,
And wilde greene woods, and fruitful pastures minde,
And let the flitting aire my vaine words seuer.
Thus hauing said, he heauily departed
With piteous crie, that anie would haue smarted.
Now, when the sloathful fit of lifes sweete rest
Had left the heauie Shepheard, wondrous cares
His inly grieued minde full sore opprest;
That balefull sorrow he no longer beares,
For that Gnats death, which deeply was imprest:
But bends what euer power his aged yeares
Him lent, yet being such, as through their might
He lately slue his dreadfull foe in fight.
By that same Riuer lurking vnder greene,
Eftsoones he gins to fashion forth a place,
And squaring it in compasse well beseene,
There plotteth out a tombe by measured space:
His yron headed spade tho making cleene,
To dig vp sods out of the flowrie grasse,
His worke he shortly to good purpose brought,
Like as he had conceiu'd it in his thought.
450
An heape of earth he hoorded vp on hie,
Enclosing it with banks on euerie side,
And thereupon did raise full busily
A little mount, of greene turffs edifide;
And on the top of all, that passers by
Might it behold, the toomb he did provide
Of smoothest marble stone in order set,
That neuer might his luckie scape forget.
And round about he taught sweete flowres to growe,
The Rose engrained in pure scarlet die,
The Lilly fresh, and Violet belowe,
The Marigolde, and cherefull Rosemarie,
The Spartan Mirtle, whence sweet gumb does flowe,
The purple Hyacinthe, and fresh Costmarie,
And Saffron sought for in Cilician soyle,
And Lawrell th' ornament of Phoebus toyle.
Fresh Rhododaphne, and the Sabine flowre
Matching the wealth of th' auncient Frankincence,
And pallid Yuie, building of his owne bowre,
And Box yet mindfull of his olde offence,
Red Amaranthus, lucklesse Paramour,
Oxeye still greene, and bitter Patience;
Ne wants there pale Narcisse, that in a well
Seeing his beautie, in loue with it fell,
And whatsoeuer other flowre of worth,
And whatso other hearb of louely hew
The iouyous Spring out of the ground brings forth,
To cloath her selfe in colours fresh and new;
He planted there, and reard a mount of earth,
In whose high front was writ as doth ensue.
To thee, small Gnat, in lieu of his life saued,
The Shepheard hath thy deaths record engraued.
~ Edmund Spenser,
100:The Avowyng Of Arthur
He that made us on the mulde,
And fair fourmet the folde,
Atte His will, as He wold,
The see and the sande,
Giffe hom joy that will here
Of dughti men and of dere,
Of haldurs that before us were,
That lifd in this londe.
One was Arther the Kinge,
Wythowtun any letting;
Wyth him was mony lordinge
Hardi of honde.
Wice and war ofte thay were,
Bold undur banere,
And wighte weppuns wold were,
And stifly wold stond.
This is no fantum ne no fabull;
Ye wote wele of the Rowun Tabull,
Of prest men and priveabull,
Was holdun in prise:
Chevetan of chivalry,
Kyndenesse and curtesy,
Hunting full warly,
As wayt men and wise.
To the forest thay fare
To hunte atte buk and atte bare,
To the herte and to the hare,
That bredus in the rise.
The King atte Carlele he lay;
The hunter cummys on a day Sayd, 'Sir, ther walkes in my way
A well grim gryse.
'He is a balefull bare Seche on segh I nevyr are:
He hase wroghte me mycull care
And hurte of my howundes,
Slayn hom downe slely
Wyth feghting full furcely.
674
Wasse ther none so hardi
Durste bide in his bandus.
On him spild I my spere
And mycull of my nothir gere.
Ther moue no dintus him dere,
Ne wurche him no wowundes.
He is masly made All offellus that he bade.
Ther is no bulle so brade
That in frith foundes.
'He is hegher thenne a horse,
That uncumly corse;
In fayth, him faylis no force
Quen that he schalle feghte!
And therto, blake as a bere,
Feye folk will he fere:
Ther may no dyntus him dere,
Ne him to dethe dighte.
Quen he quettus his tusshes,
Thenne he betus on the busshes:
All he rives and he russhes,
That the rote is unryghte.
He hase a laythelych luffe:
Quen he castus uppe his stuffe,
Quo durst abide him a buffe,
Iwisse he were wighte.'
He sais, 'In Ingulwode is hee.'
The tother biddus, 'Lette him bee.
We schall that Satnace see,
Giffe that he be thare.'
The King callut on knyghtis thre:
Himselvun wold the fuyrthe be.
He sayd, 'There schalle no mo mené
Wynde to the bore.'
Bothe Kay and Sir Gauan
And Bowdewynne of Bretan,
The hunter and the howundus squayn
Hase yarket hom yare.
The Kinge hase armut him in hie,
And tho thre buirnes hym bie;
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Now ar thay fawre alle redie,
And furthe conne thay fare.
Unto the forest thay weynde
That was hardy and heynde.
The hunter atte the northe ende
His bugull con he blaw,
Uncoupult kenettis as he couthe;
Witturly thay soghte the southe Raches wyth opon mouthe
Rennyng on a raw
Funde fute of the bore,
Faste folutte to him thore.
Quen that he herd, he hade care;
To the denne conne he draw:
He sloghe hom downe slely
Wyth feghting full fuyrsly;
But witte ye, sirs, witturly,
He stode butte litull awe.
Thay held him fast in his hold;
He brittunt bercelettus bold,
Bothe the yunge and the old,
And rafte hom the rest.
The raches comun rennyng him by,
And bayet him full boldely,
Butte ther was non so hardy
Durste on the fynde fast.
Thenne the hunter sayd, 'Lo, him thare!
Yaw thar, such him no mare!
Now may ye sone to him fare;
Lette see quo dose beste.
Yaw thar, such him nevyr more!
Butte sette my hed opon a store
Butte giffe he flaey yo all fawre,
That griselich geste!'
Thenne the hunter turnes home agayn.
The King callut on Sir Gauan,
On Bawdewin of Bretan,
And on kene Kay.
He sayd, 'Sirs, in your cumpany,
676
Myne avow make I:
Were he nevyr so hardy,
Yone Satenas to say To brittun him and downe bringe,
Wythoute any helpinge,
And I may have my levynge
Hen till tomorne atte day!
And now, sirs, I cummaunde yo
To do as I have done nowe:
Ichone make your avowe.'
Gladdely grawuntutte thay.
Then unsquarut Gauan
And sayd godely agayn,
'I avowe, to Tarne Wathelan,
To wake hit all nyghte.'
'And I avow,' sayd Kaye,
'To ride this forest or daye,
Quoso wernes me the waye,
Hym to dethe dighte.'
Quod Baudewyn, 'To stynte owre strife,
I avow bi my life
Nevyr to be jelus of my wife,
Ne of no birde bryghte;
Nere werne no mon my mete
Quen I gode may gete;
Ne drede my dethe for no threte
Nauthir of king ner knyghte.'
Butte now thay have thayre vowes made,
Thay buskutte hom and furth rade
To hold that thay heghte hade,
Ichone sere way.
The King turnus to the bore;
Gauan, wythoutun any more,
To the tarne con he fore,
To wake hit to day.
Thenne Kay, as I conne roune,
He rode the forest uppe and downe.
Boudewynne turnes to toune
Sum that his gate lay,
And sethun to bed bownus he;
Butte carpe we now of ther othir thre,
677
How thay prevyd hor wedde-fee,
The sothe for to say.
Furst, to carpe of oure Kinge,
Hit is a kyndelich thinge Atte his begynnyng,
Howe he dedde his dede.
Till his houndus con he hold;
The bore, wyth his brode schilde,
Folut hom fast in the filde
And spillutte hom on gode spede.
Then the Kinge con crye,
And carputte of venerie
To make his howundus hardi Hovut on a stede.
Als sone as he come thare,
Agaynus him rebowndet the bare:
He se nevyr no syghte are
So sore gerutte him to drede.
He hade drede and doute
Of him that was stirrun and stowte;
He began to romy and rowte,
And gapes and gones.
Men myghte noghte his cowch kenne
For howundes and for slayn men
That he hade draun to his denne
And brittunt all to bonus.
Thenne his tusshes con he quette,
Opon the Kinge for to sette;
He liftis uppe, wythoutun lette,
Stokkes and stonis.
Wyth wrathe he begynnus to wrote:
He ruskes uppe mony a rote
Wyth tusshes of thre fote,
So grisly he gronus.
Thenne the Kinge spanos his spere
Opon that bore for to bere;
Ther may no dyntus him dere,
So sekir was his schilde.
The grete schafte that was longe
678
All to spildurs hit spronge;
The gode stede that was stronge
Was fallun in the filde.
As the bore had mente,
He gave the King such a dinte,
Or he myghte his bridull hente,
That he myghte evyr hit fele.
His stede was stonet starke ded:
He sturd nevyr owte of that sted.
To Jhesu a bone he bede,
Fro wothes hym weylde.
Thenne the King in his sadul sete,
And wightely wan on his fete.
He prays to Sayn Margarete
Fro wathes him ware;
Did as a dughty knyghte Brayd oute a brand bryghte
And heve his schild opon highte,
For spild was his spere.
Sethun he buskette him yare,
Squithe, wythoutun any mare,
Agaynus the fynde for to fare
That hedoes was of hiere.
So thay cowunturt in the fild:
For all the weppuns that he myghte weld,
The bore brittunt his schild
On brest he conne bere.
There downe knelus he
And prayus till Him that was so fre:
'Send me the victoré!
This Satanas me sekes.'
All wroth wex that sqwyne,
Blu, and brayd uppe his bryne;
As kylne other kechine,
Thus rudely he rekes.
The Kynge myghte him noghte see,
Butte lenyt hym doune bi a tree,
So nyghe discumford was hee
For smelle other smekis.
And as he neghet bi a noke,
679
The King sturenly him stroke,
That both his brees con blake;
His maistry he mekes.
Thus his maistry mekes he
Wyth dyntus that werun dughté.
Were he nevyr so hardé,1
Thus bidus that brothe.
The Kinge, wyth a nobull brande,
He mette the bore comande:
On his squrd, till his hande,
He rennes full rathe.
He bare him inne atte the throte:
He hade no myrth of that mote He began to dotur and dote
Os he hade keghet scathe.
Wyth sit siles he adowne.
To brittun him the King was bowne,
And sundurt in that sesun
His brode schildus bothe.
The King couthe of venery:
Colurt him full kyndely.
The hed of that hardy
He sette on a stake.
Sethun brittuns he the best
As venesun in forest;
Bothe the thonge and lees
He hongus on a noke.
There downe knelys hee
That loves hur that is free;
Sayd, 'This socur thou hase send me
For thi Sune sake!'
If he were in a dale depe,
He hade no knyghte him to kepe.
Forwerré, slidus he on slepe:
No lengur myghte he wake.
The King hase fillut his avowe.
Of Kay carpe we nowe How that he come for his prowe
Ye schall here more.
680
Als he rode in the nyghte
In the forest he mette a knyghte
Ledand a birde bryghte;
Ho wepputte wundur sore.
Ho sayd, 'Sayn Maré myghte me spede
And save me my madunhede,
And giffe the knyghte for his dede
Bothe soro and care!'
Thus ho talkes him tille
Quille ho hade sayd all hur wille;
And Kay held him full stille,
And in the holte hoves.
He prekut oute prestely
And aurehiet him radly,
And on the knyghte conne cry,
And pertely him reproves,
And sayd, 'Recraiand knyghte,
Here I profur the to fighte
Be chesun of that biurde brighte!
I bede the my glovus.'
The tother unsquarut him wyth skille
And sayd, 'I am redy atte thi wille
That forward to fulfille
In alle that me behovus.'
'Now, quethen art thou?' quod Kay,
'Or quethur is thou on way?
Thi righte name thou me say!
Quere wan thou that wighte?'
The tother unsquarut him agayn:
'Mi righte name is noghte to layn:
Sir Menealfe of the Mountayn
My gode fadur highte.
And this Lady sum I the telle:
I fochet hur atte Ledelle,
Ther hur frindus con I felle
As foes in a fighte.
So I talket hom tille
That muche blode conne I spille,
And all agaynus thayre awne wille
There wan I this wighte.'
681
Quod Kay, 'The batell I take
Be chesun of the birdus sake,
And I schalle wurch the wrake' And sqwithely con squere.
Thenne thay rode togedur ryghte
As frekes redy to fighte
Be chesun of that birde bryghte,
Gay in hor gere.
Menealfe was the more myghty:
He stroke Kay stifly Witte ye, sirs, witturly Wyth a scharpe spere.
All toschildurt his schilde,
And aure his sadull gerut him to held,
And felle him flatte in the filde,
And toke him uppeon werre.
Thus hase he wonun Kay on werre,
And all tospild is his spere,
And mekill of his othir gere
Is holden to the pees.
Thenne unsquarut Kay agayn
And sayd, 'Sir, atte Tarne Wathelan
Bidus me Sir Gauan,
Is derwurthe on dese;
Wold ye thethur be bowne
Or ye turnut to the towne,
He wold pay my rawunsone
Wythowtyn delees.'
He sayd, 'Sir Kay, thi lyfe I the heghte
For a cowrce of that knyghte!'
Yette Menealfe, or the mydnyghte,
Him ruet all his rees.
Thus thay turnut to the Torne
Wyth the thrivand thorne.
Kay callut on Gauan yorne;
Asshes, 'Quo is there?'
He sayd, 'I, Kay, that thou knawes
That owte of tyme bostus and blawus;
Butte thou me lese wyth thi lawes,
682
I lif nevyr more.
For as I rode in the nyghte,
In the forest I mette a knyghte
Ledand a birde bryghte;
Ho wepput wundur sore.
There togedur faghte we
Be chesun of that Lady free;
On werre thus hase he wonun me,
Gif that me lothe ware.
'This knyghte that is of renowun
Hase takyn me to presowun,
And thou mun pay my rawunsun,
Gawan, wyth thi leve.'
Then unsquarutte Gauan
And sayd godely agayn,
'I wille, wundur fayne:
Quatt schall I geve?'
'Quen thou art armut in thi gere,
Take thi schild and thi spere
And ride to him a course on werre;
Hit schall the noghte greve.'
Gauan asshes, 'Is hit soe?' The tother knyght grauntus, 'Yoe';
He sayd, 'Then togedur schull we goe
Howsumevyr hit cheve!'
And these knyghtus kithun hor crafte,
And aythir gripus a schafte
Was als rude as a rafte;
So runnun thay togedur.
So somun conne thay hie
That nauthir scaput forbye;
Gif Menealfe was the more myghtie,
Yette dyntus gerut him to dedur:
He stroke him sadde and sore.
Squithe squonut he thore;
The blonke him aboute bore,
Wiste he nevyr quedur.
Quod Kay, 'Thou hase that thou hase soghte!
Mi raunnsun is all redy boghte;
Gif thou were ded, I ne roghte!
683
Forthi come I hedur.'
Thus Kay scornus the knyghte,
And Gauan rydus to him ryghte.
In his sadul sette him on highte,
Speke gif he may.
Of his helme con he draw,
Lete the wynde on him blaw;
He speke wyth a vois law 'Delyveryt hase thou Kay.
Wyth thi laa hase made him leyce,
Butte him is lothe to be in pece.
And thou was aye curtase
And prins of ich play.
Wold thou here a stowunde bide,
A nother course wold I ride;
This that hoves by my side,
In wedde I wold hur lay.'
Thenne unsquarut Gauan,
Sayd godely agayn,
'I am wundur fayn
For hur for to fighte.'
These knyghtus kithun thayre gere
And aythir gripus a spere;
Runnun togedur on werre
Os hardy and wighte.
So somen ther thay yode
That Gauan bare him from his stede,
That both his brees con blede
On growunde qwen he lighte.
Thenne Kay con on him calle
And sayd, 'Sir, thou hade a falle,
And thi wench lost wythalle,
Mi trauthe I the plighte!'
Quod Kay, 'Thi leve hase thou loste
For all thi brag or thi boste;
If thou have oghte on hur coste,
I telle hit for tente.'
Thenne speke Gauan to Kay,
'A mons happe is notte ay;
684
Is none so sekur of asay
Butte he may harmes hente.'
Gauan rydus to him ryghte
And toke uppe the tother knyghte
That was dilfully dyghte
And stonet in that stynte.
Kay wurdus tenut him mare
Thenne all the harmes that he hente thare;
He sayd, 'And we allone ware,
This stryf schuld I stynte.'
'Ye, hardely,' quod Kay;
'Butte thou hast lost thi fayre may
And thi liffe, I dar lay.'
Thus talkes he him tille.
And Gauan sayd, 'God forbede,
For he is dughti in dede.'
Prayes the knyghte gud spede
To take hit to none ille
If Kay speke wurdes kene.
'Take thou this damesell schene;
Lede hur to Gaynour the Quene,
This forward to fulfille;
And say that Gawan, hur knyghte,
Sende hur this byurde brighte;
And rawunsun the anon righte
Atte hur awne wille.'
Therto grawuntus the knyghte
And truly his trauthe plighte,
Inne saveward that byurde bryghte
To Carlele to bringe.
And as thay hovet and abode,
He squere on the squrd brode.
Be he his othe hade made,
Thenne waknut the King.
Thenne the day beganne to daw;
The Kinge his bugull con blaw;
His knyghtus couth hitte welle knaw,
Hit was a sekur thinge.
Sethun thay busket hom yare,
Sqwith, wythowtun any mare,
685
To wete the Kingus welefare,
Wythowtun letting.
PRIMUS PASSUS
To the forest thay take the way Bothe Gawan and Kay,
Menealfe, and the fare may
Comun to the Kinge.
The bore brittunt thay funde,
Was colurt of the Kingus hande;
If he wore lord of that londe,
He hade no horsing.
Downe thay take that birde bryghte,
Sette hur one, behinde the knyghte;
Hur horse for the King was dyghte,
Wythoutun letting;
Gave Kay the venesun to lede,
And hiet hamward, gode spede;
Bothe the birde and the brede
To Carlele thay bringe.
Now as thay rode atte the way,
The Kynge himselvun con say
Bothe to Gauan and to Kay,
'Quere wan ye this wighte?'
Thenne Kay to the King spake;
He sayd, 'Sir, in the forest as I con wake
Atte the anturis hoke,
Ther mette me this knyghte.
Ther togedur faghte we
Be chesun of this Lady fre;
On werre hase he thus wonun me,
Wyth mayn and wyth myghte.
And Gawan hase my rawunsun made
For a course that he rode
And felle him in the fild brode;
He wanne this biurde bryghte.
'He toke him there to presunnere' Then loghe that damesell dere
And lovet wyth a mylde chere
686
God and Sir Gawan.
Thenne sayd the King opon highte,
All sqwithe to the knyghte,
'Quat is thi rawunsun, opon ryghte?
The soth thou me sayn.'
The tothir unsquarut him wyth skille,
'I conne notte say the thertille:
Hit is atte the Quene wille;
Qwi schuld I layne?
Bothe my dethe and my lyfe
Is inne the wille of thi wife,
Quethur ho wulle stynte me of my strife
Or putte me to payne.'
'Grete God,' quod the King,
'Gif Gawan gode endinge,
For he is sekur in alle kynne thinge,
To cowuntur wyth a knyghte!
Of all playus he berus the prise,
Loos of ther ladise.
Menealfe, and thou be wise,
Hold that thou beheghte,
And I schall helpe that I maye,'
The King himselvun con saye.
To Carlele thay take the waye,
And inne the courte is lighte.
He toke this damesell gente;
Before the Quene is he wente,
And sayd, 'Medame, I am hedur sente
Fro Gawan, your knyghte.'
He sayd, 'Medame, Gawan, your knyghte,
On werre hase wonun me tonyghte,
Be chesun of this birde brighte;
Mi pride conne he spille,
And gerut me squere squyftely
To bringe the this Lady
And my nowne body,
To do hit in thi wille.
And I have done as he me bade.'
Now quod the Quene, 'And I am glad.
Sethun thou art in my wille stade,
687
To spare or to spille,
I giffe the to my Lord the Kinge For he hase mestur of such a thinge,
Of knyghtus in a cowunturinge This forward to fullfille.'
Now the Quene sayd, 'God almyghte,
Save me Gawan, my knyghte,
That thus for wemen con fighte Fro wothus him were!'
Gawan sayd, 'Medame, as God me spede,
He is dughti of dede,
A blithe burne on a stede,
And grayth in his gere.'
Thenne thay fochet furth a boke,
All thayre laes for to loke;
The Kinge sone his othe toke
And squithely gerut him squere;
And sekirly, wythouten fabull,
Thus dwellus he atte the Rowun Tabull,
As prest knyghte and priveabull,
Wyth schild and wyth spere.
Nowe gode frindus ar thay.
Then carpus Sir Kay To the King con he say:
'Sire, a mervaell thinke me
Of Bowdewyns avouyng,
Yusturevyn in the evnyng,
Wythowtun any lettyng,
Wele more thenne we thre.'
Quod the King, 'Sothe to sayn,
I kepe no lengur for to layn:
I wold wete wundur fayn
How best myghte be.'
Quod Kay, 'And ye wold gif me leve,
And sithun take hit o no greve,
Now schuld I propurly preve,
As evyr myghte I thee!'
'Yisse,' quod the King, 'on that comande,
That o payn on life and on londe
688
That ye do him no wrunge,
Butte save wele my knyghte.
As men monly him mete,
And sithun forsette him the strete:
Ye fynde him noghte on his fete!
Be warre, for he is wyghte.
For he is horsutte full wele
And clene clad in stele;
Is none of yo but that he mun fele
That he may on lyghte.
Ye wynnun him noghte owte of his way,'
The King himselvun con say;
'Him is lefe, I dar lay,
To hald that he heghte.'
Thenne sex ar atte on assente,
Hase armut hom and furthe wente,
Brayd owte aure a bente
Bawdewyn to mete,
Wyth scharpe weppun and schene,
Gay gowuns of grene
To hold thayre armur clene,
And were hitte fro the wete.
Thre was sette on ich side
To werne him the wayus wide Quere the knyghte schuld furth ride,
Forsette hym the strete.
Wyth copus covert thay hom thenne,
Ryghte as thay hade bene uncowthe men,
For that thay wold noghte be kennet Evyn downe to thayre fete.
Now as thay hovut and thay hyild,
Thay se a schene undur schild
Come prekand fast aure the filde
On a fayre stede;
Wele armut, and dyghte
As freke redy to fyghte,
Toward Carlele ryghte
He hies gode spede.
He see ther sixe in his way;
Thenne to thaymselvun con thay say,
689
'Now he is ferd, I dar lay,
And of his lyfe adrede.'
Then Kay crius opon heghte,
All squyth to the knyghte:
'Othir flee or fighte:
The tone behovus the nede!'
Thenne thay kest thayre copus hom fro.
Sir Bawdewyn se that hit wasse so,
And sayd, 'And ye were als mony mo,
Ye gerutte me notte to flee.
I have my ways for to weynde
For to speke wyth a frynde;
As ye ar herdmen hinde Ye marre notte me!'
Thenne the sex sembult hom in fere
And squere by Him that boghte us dere,
'Thou passus nevyr away here
Butte gif thou dede be!'
'Yisse, hardely,' quod Kay,
'He may take anothir way And ther schall no mon do nere say
That schall greve the!'
'Gode the foryilde,' quod the knyghte,
'For I am in my wais righte;
Yisturevyn I the King highte
To cumme to my mete.
I warne yo, frekes, be ye bold,
My ryghte ways wille I holde!'
A spere in fewtre he folde,
A gode and a grete.
Kay stode nexte him in his way:
He jopput him aure on his play;
That hevy horse on him lay He squonet in that squete.
He rode to there othir fyve:
Thayre schene schildus con he rive,
And faure felle he belyve,
In hie in that hete.
Hardely wythouten delay,
690
The sex to hom hase takyn uppe Kay;
And thenne Sir Bawdewin con say,
'Will ye any more?'
The tother unsquarutte him thertille,
Sayd, 'Thou may weynd quere thou wille,
For thou hase done us noghte butte skille,
Gif we be wowundut sore.'
He brayd aure to the Kinge,
Wythowtun any letting;
He asshed if he hade herd any tithing
In thayre holtus hore.
The knyghte stedit and stode;
Sayd, 'Sir, as I come thro yondur wode,
I herd ne se butte gode
Quere I schuld furthe fare.'
Thanne was the Kinge amervaylet thare
That he wold telle him no more.
Als squithur thay ar yare,
To Masse ar thay wente.
By the Masse wasse done,
Kay come home sone,
Told the King before none,
'We ar all schente
Of Sir Baudewyn, your knyghte:
He is nobull in the fighte,
Bold, hardy, and wighte
To bide on a bente.
Fle wille he nevyr more:
Him is much levyr dee thore.
I may banne hur that him bore,
Suche harmes have I hente!'
Noue the King sayd, 'Fle he ne can,
Ne werne his mete to no man;
Gife any buirne schuld him ban,
A mervail hit ware.'
Thenne the King cald his mynstrelle
And told him holly his wille:
Bede him layne atte hit were stille,
That he schuld furth fare
To Baudewins of Bretan:
691
'I cummawunde the, or thou cum agayne,
Faurty days, o payne,
Loke that thou duelle there,
And wete me prevely to say
If any mon go meteles away;
For thi wareson for ay,
Do thou me nevyr more.'
Then the mynstrell weyndus on his way
Als fast as he may.
Be none of the thryd day,
He funde thaym atte the mete,
The Lady and hur mené
And gestus grete plenté.
Butte porter none funde he
To werne him the gate;
Butte rayket into the halle
Emunge the grete and the smalle,
And loket aboute him aure alle.
He herd of no threte,
Butte riall servys and fyne:
In bollus birlutte thay the wyne,
And cocus in the kechine
Squytheli con squete.
Then the Ladi conne he loute,
And the biurdes all aboute;
Both wythinne and wythoute,
No faute he ther fonde.
Knygte, squyer, yoman, ne knave,
Hom lacket noghte that thay schuld have;
Thay nedut notte aftur hit to crave:
Hit come to hor honde.
Thenne he wente to the dece,
Before the pruddust in prece.
That Lady was curtase,
And bede him stille stonde.
He sayd he was knoun and couthe,
And was comun fro bi southe,
And ho had myrth of his mouthe,
To here his tithand.
692
A sennyght duellut he thare.
Ther was no spense for to spare:
Burdes thay were nevyr bare,
Butte evyr covurt clene.
Bothe knyghte and squiere,
Mynstrelle and messyngere,
Pilgreme and palmere
Was welcum, I wene.
Ther was plenty of fode:
Pore men hade thayre gode,
Mete and drinke or thay yode,
To wete wythoutyn wene.
The lord lenge wold noghte,
Butte come home qwen him gode thoghte,
And both he hase wyth him broghte
The Kinge and the Quene.
A FITTE
Now ther come fro the kechine
Riall service and fine;
Ther was no wonting of wine
To lasse ne to mare.
Thay hade atte thayre sopere
Riche metes and dere.
The King, wyth a blythe chere,
Bade hom sle care.
Than sayd the Kinge opon highte,
All sqwithe to the knyghte:
'Such a service on a nyghte
Se I nevyr are.'
Thenne Bawdewyn smylit and on him logh;
Sayd, 'Sir, God hase a gud plughe!
He may send us all enughe:
Qwy schuld we spare?'
'Now I cummawunde the,' quod the King,
'Tomorne in the mornyng
That thou weynde on huntyng,
To wynne us the dere.
Fare furthe to the fenne;
Take wyth the howundus and men,
693
For thou conne hom best kenne:
Thou knoes best here.
For all day tomorne will I bide,
And no forthir will I ride,
Butte wyth the ladés of pride
To make me gud chere.'
To bed bownut thay that nyghte,
And atte the morun, atte days lighte,
Thay blew hornys opon highte
And ferd furthe in fere.
Thenne the Kynge cald his huntere,
And sayd, 'Felaw, come here!'
The tother, wyth a blithe chere,
Knelet on his kne:
Dowun to the Kinge con he lowte.
'I commawunde the to be all nyghte oute;
Bawdewyn, that is sturun and stowte,
Wyth the schall he be.
Erly in the dawyng
Loke that ye come fro huntyng;
If ye no venesun bring,
Full litill rechs me.'
The tother unsquarut him thertille,
Sayd, 'Sir, that is atte your aune wille:
That hald I resun and skille,
As evyr myghte I the.'
And atte evyn the King con him dyghte
And callut to him a knyghte;
And to the chambur full ryghte
He hiees gode waye
Qwere the Lady of the howse
And maydyns ful beuteowse
Were, curtase and curiowse,
Forsothe in bed lay.
The Kyng bede, 'Undo!'
The Lady asshes, 'Querto?'
He sayd, 'I am comun here, loe,
In derne for to play.'
Ho sayd, 'Have ye notte your aune Quene here,
And I my lord to my fere?
694
Tonyghte more neghe ye me nere,
In fayth, gif I may!'
'Undo the dur,' quod the Kinge,
'For bi Him that made all thinge,
Thou schall have no harmynge
Butte in thi none wille.'
Uppe rose a damesell squete,
In the Kinge that ho lete.
He sette him downe on hur beddus fete,
And talkes so hur tille,
Sayd, 'Medame, my knyghte
Mun lye wyth the all nyghte
Til tomorne atte days lighte Take hit on non ille.
For als evyr myghte I the,
Thou schall harmeles be:
We do hit for a wedde fee,
The stryve for to stylle.'
Thenne the Kyng sayd to his knyghte,
'Sone that thou were undyghte,
And in yondur bedde ryghte!
Hie the gud spede!'
The knyghte did as he him bade,
And qwenne ho se him unclad,
Then the Lady wex drede,
Worlyke in wede.
He sayd, 'Lye downe prevely hur by,
Butte neghe noghte thou that Lady;
For and thou do, thou schall dey
For thi derfe dede;
Ne noghte so hardy thou stur,
Ne onus turne the to hur.'
The tother sayd, 'Nay, sur!'
For him hade he drede.
Thenne the Kyng asshet a chekkere,
And cald a damesel dere;
Downe thay sette hom in fere
Opon the bedsyde.
Torches was ther mony lighte,
695
And laumpus brennyng full bryghte;
Butte notte so hardy was that knyghte
His hede onus to hide.
Butte fro thay began to play
Quyle on the morun that hit was day,
Evyr he lokette as he lay,
Baudewynne to byde.
And erly in the dawyng
Come thay home from huntyng,
And hertis conne thay home bring,
And buckes of pride.
Thay toke this venesun fyne
And hade hit to kechine;
The Kinge sende aftur Bawdewine,
And bede him cum see.
To the chaumbur he takes the way:
He fyndus the King atte his play;
A knyghte in his bedde lay
Wyth his Lady.
Thenne sayd the King opon highte,
'Tonyghte myssutte I my knyghte,
And hithir folut I him ryghte.
Here funden is hee;
And here I held hom bothe stille
For to do hom in thi wille.
And gif thou take hit now till ille,
No selcouthe thinge me!'
Then the King asshed, 'Art thou wroth?'
'Nay, Sir,' he sayd, 'wythouten othe,
Ne wille the Lady no lothe.
I telle yo as quy For hitte was atte hur awen wille:
Els thurt no mon comun hur tille.
And gif I take hitte thenne to ille,
Muche maugreve have I.
For mony wyntur togedur we have bene,
And yette ho dyd me nevyr no tene:
And ich syn schall be sene
And sette full sorely.'
The King sayd, 'And I hade thoghte
696
Quy that thou wrathis the noghte,
And fyndus him in bed broghte
By thi Laydy.'
Quod Bawdewyn, 'And ye will sitte,
I schall do yo wele to witte.'
'Yisse!' quod the King, 'I the hete,
And thou will noghte layne.'
'Hit befelle in your fadur tyme,
That was the Kyng of Costantyne,
Purvayed a grete oste and a fyne
And wente into Spayne.
We werrut on a sawdan
And all his londus we wan,
And himselvun, or we blan.
Then were we full fayn.
I wos so lufd wyth the King,
He gaf me to my leding Lordus atte my bidding
Was buxum and bayne.
'He gafe me a castell to gete,
Wyth all the lordschippus grete.
I hade men atte my mete,
Fyve hundryth and mo,
And no wemen butte thre,
That owre servandis schild be.
One was bryghtur of ble
Then ther othir toe.
Toe were atte one assente:
The thrid felow have thay hente;
Unto a well ar thay wente,
And says hur allso:
'Sithin all the loce in the lise,
Thou schall tyne thine aprise.'
And wurchun as the unwise,
And tite conne hur sloe.
'And for tho werkes were we wo,
Gart threte tho othir for to slo.
Thenne sayd the tone of tho,
'Lette us have oure life,
697
And we schall atte your bidding be
As mycull as we all thre;
Is none of yaw in preveté
Schall have wontyng of wyfe.'
Thay held us wele that thay heghte,
And dighte us on the daylighte,
And thayre body uch nyghte,
Wythoutun any stryve.
The tone was more lovely
That the tother hade envy:
Hur throte in sundur prevely
Ho cutte hitte wyth a knyfe.
'Muche besenes hade we
How that best myghte be;
Thay asshed cowuncell atte me
To do hur to dede.
And I unsquarut and sayd, 'Nay!
Loke furst qwatt hurselvun will say,
Quether ho may serve us all to pay;
That is a bettur rede.'
Ther ho hette us in that halle
To do all that a woman schild fall,
Wele for to serve us all
That stode in that stede.
Ho held us wele that ho heghte,
And dighte us on the daylighte,
And hur body ich nyghte
Intill oure bed beed.
'And bi this tale I understode,
Wemen that is of mylde mode
And syne giffes hom to gode,
Mecull may ho mende;
And tho that giffus hom to the ille,
And sithin thayre folis will fullfill,
I telle yo wele, be propur skille,
No luffe will inne hom lende.
Wyth gode wille grathely hom gete,2
Meke and mylde atte hor mete,
And thryvandly, wythoutun threte,
Joy atte iche ende.
698
Forthi jelius schall I never be
For no sighte that I see,
Ne no biurdes brighte of ble;
Ich ertheli thinke hase ende.'
The King sayd, 'Thou says wele.
Sir,' he sayd, 'as have I sele,
I will thou wote hit iche dele.
Therfore come I,
Thi Lady gret me to squere squyftelé,
Or I myghte gete entré,
That ho schuld harmeles be,
And all hur cumpany.
Then gerut I my knyghte
To go in bed wyth the biurde bryghte,
On the fur syde of the lighte,
And lay hur dowun by.
I sette me doune hom besyde,
Here the for to abide;
He neghit nevyr no naked syde
Of thi Lady.
'Forthi, of jelusnes, be thou bold,3
Thine avow may thou hold.
Butte of tho othir thinges that thou me told
I wold wete more:
Quy thou dredus notte thi dede
Ne non that bitus on thi brede?
As evyr brok I my hede,
Thi yatis are evyr yare!'
Quod Bawdewyn, 'I schall yo telle:
Atte the same castell
Quere this antur befelle,
Besegitte we ware.
On a day we usshet oute
And toke presonerus stoute;
The tone of owre feloys hade doute,
And durst notte furthe fare.
'The caytef crope into a tunne
That was sette therowte in the sunne.
And there come fliand a gunne,
699
And lemet as the levyn,
Lyghte opon hitte, atte the last,
That was fastnut so fast;
All in sundur hit brast,
In six or in sevyn.
And there hit sluye him als And his hert was so fals!
Sone the hed fro the hals,
Hit lyputt full evyn.
And we come fro the feghting
Sowunde, wythoutun hurting,
And then we lovyd the King
That heghhest was in hevyn.
'Then owre feloys con say,
'Schall no mon dee or his day,
Butte he cast himselfe away
Throgh wontyng of witte.'
And there myne avow made I So dyd all that cumpany For dede nevyr to be drery:
Welcum is hit Hit is a kyndely thing.'
'Thou says soth,' quod the King,
'Butte of thi thryd avowyng
Telle me quych is hit,
Quy thi mete thou will notte warne
To no levand barne?'
'Ther is no man that may hit tharne Lord, ye schall wele wete.
'For the sege aboute us lay stille;
We hade notte all atte oure wille4
Mete and drinke us to fille:
Us wontutte the fode.
So come in a messyngere,
Bade, 'Yild uppe all that is here!'
And speke wyth a sturun schere5
'I nyll, by the Rode!'
I gerutte him bide to none,
Callud the stuard sone,
Told him all as he schuld done,
700
As counsell is gud;
Gerutte trumpe on the wall,
And coverd burdes in the hall;
And I myself emunge hom all
As a king stode.
'I gerut hom wasshe; to mete wente.
Aftur the stuard then I sente:
I bede that he schuld take entente
That all schuld well fare Bede bringe bred plenté,
And wine in bollus of tre,
That no wontyng schuld be
To lasse ne to mare.
We hade no mete butte for on day Hit come in a nobull aray.
The messyngere lokit ay
And se hom sle care.
He toke his leve atte mete.
We gerutte him drinke atte the gate,
And gafe him giftus grete,
And furthe con he fare.
'But quen the messyngere was gone,
These officers ichone
To me made thay grete mone,
And drerely con say Sayd, 'In this howse is no bred,
No quyte wine nyf red;
Yo behoves yild uppe this stid
And for oure lyvys pray.'
Yette God helpus ay his man!
The messyngere come agayn than
Wythoute to the chevytan,
And sone conne he say:
'Thoghe ye sege this sevyn yere,
Castell gete ye none here,
For thay make als mury chere
Als hit were Yole Day!'
'Then the messyngere con say,
'I rede yo, hie yo hethin away,
701
For in your oste is no play,
Butte hongur and thurst.'
Thenne the king con his knyghtis calle.
Sethin to cowunsell wente thay all 'Sythin no bettur may befall,
This hald I the best.'
Evyn atte the mydnyghte,
Hor lordis sembelet to a syghte,
That were hardy and wighte:
Thay remuyt of hor rest.
Mete laynes mony lakke:
And there mete hor sege brake,
And gerut hom to giffe us the bake;
To preke thay were full preste.
'And then we lokit were thay lay
And see oure enmeys away.
And then oure felawis con say,
The lasse and the mare,
'He that gode may gete
And wernys men of his mete,
Gud Gode that is grete
Gif him sory care!
For the mete of the messyngere,
Hit mendutte all oure chere.''
Then sayd the King, that thay myghte here,
And sqwythely con square,
'In the conne we fynde no fabull;
Thine avowes arne profetabull.'
And thus recordus the Rownde Tabull,
The lasse and the more.
Thenne the Kinge and his knyghtis all,
Thay madun myrthe in that halle.
And then the Lady conne thay calle,
The fayrist to fold;
Sayde Bawdewyn, 'And thou be wise,
Take thou this Lady of price For muche love in hur lyce To thine hert hold.
Ho is a biurde full bryghte,
And therto semely to thy sighte.
702
And thou hase holdin all that thou highte,
As a knighte schulde!'
Now Jhesu Lord, Hevyn Kynge,
He graunt us all His blessynge,
And gife us all gode endinge,
That made us on the mulde.
Amen.
~ Anonymous Olde English,
101: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,
192
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.
193
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
196
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,
197
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,
102:1052
The Tale Of Gamelyn
Fitt 1
Lithes and listneth and harkeneth aright,
And ye shul here of a doughty knyght;
Sire John of Boundes was his name,
He coude of norture and of mochel game.
Thre sones the knyght had and with his body he wan,
The eldest was a moche schrewe and sone bygan.
His brether loved wel her fader and of hym were agast,
The eldest deserved his faders curs and had it atte last.
The good knight his fadere lyved so yore,
That deth was comen hym to and handled hym ful sore.
The good knyght cared sore sik ther he lay,
How his children shuld lyven after his day.
He had bene wide where but non husbonde he was,
Al the londe that he had it was purchas.
Fayn he wold it were dressed amonge hem alle,
That eche of hem had his parte as it myght falle.
Thoo sente he in to contrey after wise knyghtes
To helpen delen his londes and dressen hem to-rightes.
He sent hem word by letters thei shul hie blyve,
If thei wolle speke with hym whilst he was alyve.
Whan the knyghtes harden sik that he lay,
Had thei no rest neither nyght ne day,
Til thei come to hym ther he lay stille
On his dethes bedde to abide goddys wille.
Than seide the good knyght seke ther he lay,
'Lordes, I you warne for soth, without nay,
I may no lenger lyven here in this stounde;
For thorgh goddis wille deth droueth me to grounde.'
Ther nas noon of hem alle that herd hym aright,
That thei ne had routh of that ilk knyght,
And seide, 'Sir, for goddes love dismay you nought;
God may don boote of bale that is now ywrought.'
Than speke the good knyght sik ther he lay,
'Boote of bale God may sende I wote it is no nay;
But I beseche you knyghtes for the love of me,
Goth and dresseth my londes amonge my sones thre.
1053
And for the love of God deleth not amyss,
And forgeteth not Gamelyne my yonge sone that is.
Taketh hede to that oon as wel as to that other;
Seelde ye seen eny hier helpen his brother.'
Thoo lete thei the knyght lyen that was not in hele,
And wenten into counselle his londes for to dele;
For to delen hem alle to on that was her thought.
And for Gamelyn was yongest he shuld have nought.
All the londe that ther was thei dalten it in two,
And lete Gamelyne the yonge without londe goo,
And eche of hem seide to other ful loude,
His bretheren myght yeve him londe whan he good cowde.
And whan thei had deled the londe at her wille,
They commen to the knyght ther he lay stille,
And tolde him anoon how thei had wrought;
And the knight ther he lay liked it right nought.
Than seide the knyght, 'Be Seint Martyne,
For al that ye han done yit is the londe myne;
For Goddis love, neighbours stondeth alle stille,
And I wil delen my londe after myn owne wille.
John, myne eldest sone shal have plowes fyve,
That was my faders heritage whan he was alyve;
And my myddelest sone fyve plowes of londe,
That I halpe forto gete with my right honde;
And al myn other purchace of londes and ledes
That I biquethe Gamelyne and alle my good stedes.
And I biseche you, good men that lawe conne of londe,
For Gamelynes love that my quest stonde.'
Thus dalt the knyght his londe by his day,
Right on his deth bed sik ther he lay;
And sone afterward he lay stoon stille,
And deide whan tyme come as it was Cristes wille.
Anoon as he was dede and under gras grave,
Sone the elder brother giled the yonge knave;
He toke into his honde his londe and his lede,
And Gamelyne him selven to clothe and to fede.
He clothed him and fedde him evell and eke wroth,
And lete his londes forfare and his houses bothe,
His parkes and his wodes and did no thing welle;
1054
And sithen he it abought on his owne felle.
So longe was Gamelyne in his brothers halle,
For the strengest, of good will they douted hym alle;
Ther was noon therinne neither yonge ne olde,
That wolde wroth Gamelyne were he never so bolde.
Gamelyne stood on a day in his brotheres yerde,
And byganne with his hond to handel his berde;
He thought on his landes that lay unsowe,
And his fare okes that doune were ydrawe;
His parkes were broken and his deer reved;
Of alle his good stedes noon was hym byleved;
His hous were unhilled and ful evell dight;
Tho thought Gamelyne it went not aright.
Afterward come his brother walking thare,
And seide to Gamelyne, 'Is our mete yare?'
Tho wrathed him Gamelyne and swore by Goddys boke,
'Thow schalt go bake thi self I wil not be thi coke!'
'What? brother Gamelyne howe answerst thou nowe?
Thou spekest nevere such a worde as thou dost nowe.'
'By feithe,' seide Gamelyne 'now me thenketh nede;
Of al the harmes that I have I toke never yit hede.
My parkes bene broken and my dere reved,
Of myn armes ne my stedes nought is byleved;
Alle that my fader me byquathe al goth to shame,
And therfor have thou Goddes curs brother be thi name!'
Than spake his brother that rape was and rees,
'Stond stille, gadlynge and holde thi pees;
Thou shalt be fayn to have thi mete and thi wede;
What spekest thow, gadelinge of londe or of lede?'
Than seide Gamelyne the child so yinge,
'Cristes curs mote he have that me clepeth gadelinge!
I am no wors gadeling ne no wors wight,
But born of a lady and gete of a knyght.'
Ne dorst he not to Gamelyn never a foot goo,
But cleped to hym his men and seide to hem thoo,
'Goth and beteth this boye and reveth hym his witte,
And lat him lerne another tyme to answere me bette.'
Than seide the childe yonge Gamelyne,
1055
'Cristes curs mote thou have brother art thou myne!
And if I shal algates be beten anoon,
Cristes curs mote thou have but thou be that oon!'
And anon his brother in that grete hete
Made his men to fette staves Gamelyn to bete.
Whan every of hem had a staf ynomen,
Gamelyn was werre whan he segh hem comen;
Whan Gamelyne segh hem comen he loked overall,
And was ware of a pestel stode under the wall;
Gamelyn was light and thider gan he lepe,
And droof alle his brotheres men right sone on an hepe
And loked as a wilde lyon and leide on good wone;
And whan his brother segh that he byganne to gon;
He fley up into a loft and shette the door fast;
Thus Gamelyn with his pestel made hem al agast.
Some for Gamelyns love and some for eye,
Alle they droughen hem to halves whan he gan to pleye.
'What now!' seyde Gamelyne 'evel mot ye the!
Wil ye bygynne contecte and so sone flee?'
Gamelyn sought his brother whider he was flowe,
And seghe where he loked out a wyndowe.
'Brother,' sayde Gamelyne 'com a litel nere,
And I wil teche thee a play at the bokelere.'
His brother him answerde and seide by Seint Richere,
'The while that pestel is in thine honde I wil come no nere;
Brother, I will make thi pees I swer by Cristes oore;
Cast away the pestel and wrethe the no more.'
'I most nede,' seide Gamelyn, 'wreth me at onys,
For thou wold make thi men to breke my bonys,
Ne had I hadde mayn and myght in myn armes,
To han hem fro me thei wold have done me harmes.'
'Gamelyn,' seide his brother, 'be thou not wroth,
For to sene the han harme me were right loth;
I ne did it not, brother, but for a fondinge,
For to loken wher thou art stronge and art so yenge.'
'Come adoune than to me and graunt me my bone
Of oon thing I wil the axe and we shal saught sone.'
Doune than come his brother that fikel was and felle,
And was swith sore afeerd of the pestelle.
He seide, 'Brother Gamelyn axe me thi bone,
1056
And loke thou me blame but I it graunte sone.'
Than seide Gamelyn 'Brother, iwys,
And we shul be at one thou most graunte me this:
Alle that my fader me byquath whilst he was alyve,
Thow most do me it have if we shul not strive.'
'That shalt thou have, Gamelyn I swere be Cristes oore!
Al that thi fadere the byquathe, though thou wolde have more;
Thy londe that lith ley wel it shal be sawe,
And thine houses reised up that bene leide ful lawe.'
Thus seide the knyght to Gamelyn with mouthe,
And thought on falsnes as he wel couthe.
The knyght thought on tresoun and Gamelyn on noon,
And wente and kissed his brother and whan thei were at oon
Alas, yonge Gamelyne no thinge he ne wist
With such false tresoun his brother him kist!
Fitt 2
Lytheneth, and listeneth, and holdeth your tonge,
And ye shul here talking of Gamelyn the yonge.
Ther was there bisiden cride a wrastelinge,
And therfore ther was sette a ramme and a ringe;
And Gamelyn was in wille to wende therto,
Forto preven his myght what he coude doo.
'Brothere,' seide Gamelyn, 'by Seint Richere,
Thow most lene me tonyght a litel coursere
That is fresshe for the spore on forto ride;
I moste on an erande a litel here beside.'
'By god!' seide his brothere 'of stedes in my stalle
Goo and chese the the best spare noon of hem alle
Of stedes and of coursers that stoden hem byside;
And telle me, good brother, whider thou wilt ride.'
'Here beside, brother is cried a wrastelinge,
And therfore shal be sette a ram and a ringe;
Moche worschip it were brother to us alle,
Might I the ram and the ringe bringe home to this halle.'
A stede ther was sadeled smertly and skete;
Gamelyn did a peire spores fast on his fete.
He sette his foote in the stirop the stede he bistrode,
And towardes the wrastelinge the yonge childe rode.
1057
Whan Gamelyn the yonge was riden out atte gate,
The fals knyght his brother loked yit after thate,
And bysought Jesu Crist that is hevene kinge,
He myghte breke his necke in the wrestelinge.
As sone as Gamelyn come ther the place was,
He lighte doune of his stede and stood on the gras,
And ther he herde a frankeleyn 'weiloway' singe,
And bygonne bitterly his hondes forto wringe.
'Good man,' seide Gamelyn, 'whi mast thou this fare?
Is ther no man that may you helpen out of care?'
'Allas!' seide this frankeleyn, 'that ever was I bore!
For twey stalworth sones I wene that I have lore;
A champion is in the place that hath wrought me sorowe,
For he hath sclayn my two sones but if God hem borowe.
I will yeve ten pound by Jesu Christ! and more,
With the nones I fonde a man wolde handel hym sore.'
'Good man,' seide Gamelyn, 'wilt thou wele doon,
Holde my hors the whiles my man drowe of my shoon,
And helpe my man to kepe my clothes and my stede,
And I wil to place gon to loke if I may spede.'
'By God!' seide the frankleyn, 'it shal be doon;
I wil myself be thi man to drowe of thi shoon,
And wende thou into place, Jesu Crist the spede,
And drede not of thi clothes ne of thi good stede.'
Barefoot and ungirt Gamelyn inne came,
Alle that were in the place hede of him nam,
Howe he durst aventure him to doon his myght
That was so doghty a champion in wrasteling and in fight.
Up stert the champioun rapely anon,
And toward yonge Gamelyn byganne to gon,
And seide, 'Who is thi fadere and who is thi sire?
For sothe thou art a grete fool that thou come hire!'
Gamelyn answerde the champioun tho,
'Thowe knewe wel my fadere while he myght goo,
The whiles he was alyve, by seynt Martyn!
Sir John of Boundes was his name, and I am Gamelyne.'
'Felawe,' sayde the champion, 'so mot I thrive,
I knewe wel thi fadere the whiles he was alyve;
And thi silf, Gamelyn, I wil that thou it here,
While thou were a yonge boy a moche shrewe thou were.'
1058
Than seide Gamelyn and swore by Cristes ore,
'Now I am older wexe thou shalt finde me a more!'
'By God!' seide the champion 'welcome mote thou be!
Come thow onys in myn honde thou shalt nevere the.'
It was wel within the nyght and the mone shone,
Whan Gamelyn and the champioun togider gon gone.
The champion cast turnes to Gamelyne that was prest,
And Gamelyn stode and bad hym doon his best.
Than seide Gamelyn to the champioun,
'Thowe art fast aboute to bringe me adoun;
Now I have proved mony tornes of thine,
Thow most,' he seide, 'oon or two of myne.'
Gamelyn to the champioun yede smertely anoon,
Of all the turnes that he couthe he shewed him but oon,
And cast him on the lift side that thre ribbes to-brake,
And therto his owne arme that yaf a grete crake.
Than seide Gamelyn smertly anon,
'Shal it bi hold for a cast or ellis for non?'
'By God!' seide the champion, 'whedere it be,
He that cometh ones in thi honde shal he never the!'
Than seide the frankeleyn that had the sones there,
'Blessed be thou, Gamelyn, that ever thou bore were!'
The frankleyn seide to the champioun on hym stode hym noon eye,
'This is yonge Gamelyne that taught the this pleye.'
Agein answerd the champioun that liketh no thing wel,
'He is alther maister and his pley is right felle;
Sithen I wrasteled first it is goon yore,
But I was nevere in my lif handeled so sore.'
Gamelyn stode in the place anon without serk,
And seide, 'Yif ther be moo lat hem come to werk;
The champion that pyned him to worch sore,
It semeth by his countenance that he wil no more.'
Gamelyn in the place stode stille as stone,
For to abide wrastelinge but ther come none;
Ther was noon with Gamelyn that wold wrastel more,
For he handeled the champioun so wonderly sore.
Two gentile men that yemed the place,
Come to Gamelyn -- God yeve him goode grace! --
1059
And seide to him, 'Do on thi hosen and thi shoon,
For soth at this tyme this fare is doon.'
And than seide Gamelyn, 'So mot I wel fare,
I have not yete halvendele sold my ware.'
Thoo seide the champioun, 'So broke I my swere,
He is a fool that therof bieth thou selleth it so dere.'
Tho seide the frankeleyne that was in moche care,
'Felawe,' he saide 'whi lackest thou this ware?
By seynt Jame of Gales that mony man hath sought,
Yit is it to good chepe that thou hast bought.'
Thoo that wardeynes were of that wrastelinge
Come and brought Gamelyn the ramme and the rynge,
And Gamelyn bithought him it was a faire thinge,
And wente with moche joye home in the mornynge.
His brother see wher he came with the grete route,
And bad shitt the gate and holde hym withoute.
The porter of his lord was soor agaast,
And stert anoon to the gate and lokked it fast.
Fitt 3
Now lithenes and listneth both yonge and olde,
And ye schul here gamen of Gamelyn the bolde.
Gamelyn come to the gate forto have come inne,
And it was shette faste with a stronge pynne;
Than seide Gamelyn, 'Porter, undo the yate,
For good menys sones stonden ther ate.'
Than answerd the porter and swore by Goddys berd,
'Thow ne shalt, Gamelyne, come into this yerde.'
'Thow lixt,' seide Gamelyne 'so broke I my chyne!'
He smote the wikett with his foote and breke awaie the pyne.
The porter seie thoo it myght no better be,
He sette foote on erth and bygan to flee.
'By my feye,' seide Gamelyn 'that travaile is ylore,
For I am of fote as light as thou if thou haddest it swore.' 1
Gamelyn overtoke the porter and his tene wrake,
And girt him in the nek that the boon to-brake,
And toke hym by that oon arme and threwe hym in a welle,
Seven fadme it was depe as I have herde telle.
1060
Whan Gamelyn the yonge thus had plaied his playe,
Alle that in the yerde were drowen hem awaye;
Thei dredden him ful sore for werk that he wrought,
And for the faire company that he thider brought.
Gamelyn yede to the gate and lete it up wide;
He lete inne alle that gone wolde or ride,
And seide, 'Ye be welcome without eny greve,
For we wil be maisters here and axe no man leve.
Yusterday I lefte,' seide yonge Gamelyne,
'In my brothers seler fyve tonne of wyne;
I wil not this company partyn atwynne,
And ye wil done after me while sope is therinne;
And if my brother gruche or make foule chere,
Either for spence of mete and drink that we spende here,
I am oure catour and bere oure alther purs,
He shal have for his grucchinge Seint Maries curs.
My brother is a nigon, I swere be Cristes oore,
And we wil spende largely that he hath spared yore;
And who that make grucchinge that we here dwelle,
He shal to the porter into the drowe-welle.'
Seven daies and seven nyghtes Gamelyn helde his feest,
With moche solace was ther noon cheest;
In a litel torret his brother lay steke,
And see hem waast his good and dorst no worde speke.
Erly on a mornynge on the eight day,
The gestes come to Gamelyn and wolde gone her way.
'Lordes,' seide Gamelyn, 'will ye so hie?
Al the wyne is not yit dronke so brouke I myn ye.'
Gamelyn in his herte was ful woo,
Whan his gestes toke her leve fro hym for to go;
He wolde thei had dwelled lenger and thei seide nay,
But bytaught Gamelyn, 'God and good day.'
Thus made Gamelyn his feest and brought wel to ende,
And after his gestes toke leve to wende.
Fitt 4
Lithen and listen and holde your tunge,
And ye shal here game of Gamelyn the yonge;
Harkeneth, lordingges and listeneth aright,
1061
Whan alle gestis were goon how Gamelyn was dight.
Alle the while that Gamelyn heeld his mangerye,
His brothere thought on hym be wroke with his trecherye.
Whan Gamylyns gestes were riden and goon,
Gamelyn stood anon allone frend had he noon;
Tho aftere felle sone within a litel stounde,
Gamelyn was taken and ful hard ybounde.
Forth come the fals knyght out of the solere,
To Gamelyn his brother he yede ful nere,
And saide to Gamelyn, 'Who made the so bold
For to stroien the stoor of myn household?'
'Brother,' seide Gamelyn, 'wreth the right nought,
For it is many day gon sith it was bought;
For, brother, thou hast had by Seint Richere,
Of fiftene plowes of londe this sixtene yere,
And of alle the beestes thou hast forth bredde,
That my fader me byquath on his dethes bedde;
Of al this sixtene yere I yeve the the prowe,
For the mete and the drink that we han spended nowe.'
Than seide the fals knyght (evel mote he thee!)
'Harken, brothere Gamelyn what I wil yeve the;
For of my body, brother here geten have I none,
I wil make the myn here I swere by Seint John.'
'Par fay!' seide Gamelyn 'and if it so be,
And thou thenk as thou seist God yeelde it the!'
Nothinge wiste Gamelyn of his brother gile;
Therfore he hym bygiled in a litel while.
'Gamelyn,' seyde he, 'oon thing I the telle;
Thoo thou threwe my porter in the drowe-welle,
I swore in that wrethe and in that grete moote,
That thou shuldest be bounde bothe honde and fote;
This most be fulfilled my men to dote,
For to holden myn avowe as I the bihote.'
'Brother,' seide Gamelyn, 'as mote I thee!
Thou shalt not be forswore for the love of me.'
Tho maden thei Gamelyn to sitte and not stonde,
To thei had hym bounde both fote and honde.
The fals knyght his brother of Gamelyn was agast,
And sente efter fetters to fetter hym fast.
His brother made lesingges on him ther he stode,
1062
And tolde hem that commen inne that Gamelyn was wode.
Gamelyn stode to a post bounden in the halle,
Thoo that commen inne loked on hym alle.
Ever stode Gamelyn even upright!
But mete and drink had he noon neither day ne nyght.
Than seide Gamelyn, 'Brother, be myn hals,
Now have I aspied thou art a party fals;
Had I wist the tresoun that thou hast yfounde,
I wold have yeve strokes or I had be bounde!'
Gamelyn stode bounde stille as eny stone;
Two daies and two nyghtes mete had he none.
Than seide Gamelyn that stood ybounde stronge,
'Adam Spencere me thenketh I faste to longe;
Adam Spencere now I biseche the,
For the moche love my fadere loved the,
If thou may come to the keys lese me out of bonde,
And I wil part with the of my free londe.'
Than seide Adam that was the spencere,
'I have served thi brother this sixtene yere,
Yif I lete the gone out of his boure,
He wold saye afterwardes I were a traitour.'
'Adam,' seide Gamelyn, 'so brouke I myn hals!
Thow schalt finde my brother at the last fals;
Therfore brother Adam lose me out of bondes,
And I wil parte with the of my free londes.'
'Up such forward,' seide Adam, 'ywis,
I wil do therto al that in me is.'
'Adam,' seide Gamelyn 'as mote I the,
I wil holde the covenaunt and thou wil me.'
Anoon as Adams lord to bed was goon,
Adam toke the kayes and lete Gamelyn out anoon;
He unlocked Gamelyn both hondes and fete,
In hope of avauncement that he hym byhete.
Than seide Gamelyn, 'Thonked be Goddis sonde!
Nowe I am lose both fote and honde;
Had I nowe eten and dronken aright,
Ther is noon in this hous shuld bynde me this nyght.'
Adam toke Gamelyn as stille as eny stone,
And ladde him into the spence raply anon,
And sette him to sopere right in a privey styde,
1063
He bad him do gladly and so he dide.
Anoon as Gamelyn had eten wel and fyne,
And therto y-dronken wel of the rede wyne,
'Adam,' seide Gamelyn, 'what is nowe thi rede?
Or I go to my brother and gerd of his heed?'
'Gamelyn,' seide Adam, 'it shal not be so.
I can teche the a rede that is worth the twoo.
I wote wel for soth that this is no nay,
We shul have a mangerye right on Sonday;
Abbotes and priours mony here shul be,
And other men of holy chirch as I telle the;
Thou shal stonde up by the post as thou were bounde fast,
And I shal leve hem unloke that away thou may hem cast.
Whan that thei han eten and wasshen her handes,
Thow shalt biseche hem alle to bringe the oute of bondes;
And if thei willen borowe the that were good game,
Than were thou out of prisoun and out of blame;
And if ecche of hem saye to us nay,
I shal do another I swere by this day!
Thow shalt have a good staf and I wil have another,
And Cristes curs haf that on that failleth that other!'
'Ye for God,' seide Gamelyn 'I say it for me,
If I faille on my side evel mot I thee!
If we shul algate assoile hem of her synne,
Warne me, brother Adam, whan we shul bygynne.'
'Gamelyn,' seid Adam, 'by Seinte Charité,
I wil warne the biforn whan it shal be;
Whan I winke on the loke for to gone,
And caste away thi fetters and come to me anone.'
'Adam,' seide Gamelyn, 'blessed be thi bonys!
That is a good counseill yeven for the nonys;
Yif thei warne the me to bringe out of bendes,
I wil sette good strokes right on her lendes.'
Whan the Sonday was comen and folk to the feest,
Faire thei were welcomed both leest and mest;
And ever as thei at the haldore come inne,
They casten her yen on yonge Gamelyn.
The fals knyght his brother ful of trecherye,
Al the gestes that ther were at the mangerye,
1064
Of Gamelyn his brother he tolde hem with mouthe
Al the harme and the shame that he telle couthe.
Whan they were yserved of messes two or thre,
Than seide Gamelyn, 'How serve ye me?
It is not wel served by God that alle made!
That I sitte fastinge and other men make glade.'
The fals knyght his brother ther as he stode,
Told to all the gestes that Gamelyn was wode;
And Gamelyn stode stille and answerde nought,
But Adames wordes he helde in his thought.
Thoo Gamelyn gan speke doolfully withalle
To the grete lordes that seton in the halle:
'Lordes,' he seide 'for Cristes passioun,
Helpe to bringe Gamelyn out of prisoun.'
Than seide an abbot, sorowe on his cheke,
'He shal have Cristes curs and Seinte Maries eke,
That the out of prison beggeth or borowe,
And ever worth him wel that doth the moche sorowe.'
After that abbot than speke another,
'I wold thine hede were of though thou were my brother!
Alle that the borowe foule mot hem falle!'
Thus thei seiden alle that were in the halle.
Than seide a priour, evel mote he threve!
'It is grete sorwe and care boy that thou art alyve.'
'Ow!' seide Gamelyn, 'so brouke I my bone!
Now have I spied that frendes have I none
Cursed mote he worth both flesshe and blood,
That ever doth priour or abbot eny good!'
Adam the spencere took up the clothe,
And loked on Gamelyn and segh that he was wrothe;
Adam on the pantry litel he thought,
And two good staves to the halle door he brought,
Adam loked on Gamelyn and he was warre anoon,
And cast away the fetters and bygan to goon;
Whan he come to Adam he took that on staf,
And bygan to worch and good strokes yaf.
Gamelyn come into the halle and the spencer bothe,
And loked hem aboute as thei hadden be wrothe;
Gamelyn spreyeth holy watere with an oken spire,
1065
That some that stode upright felle in the fire.
Ther was no lewe man that in the halle stode,
That wolde do Gamelyn enything but goode,
But stoden bisides and lete hem both wirche,
For thei had no rewthe of men of holy chirche;
Abbot or priour, monk or chanoun,
That Gamelyn overtoke anoon they yeden doun
Ther was noon of alle that with his staf mette,
That he ne made hem overthrowe to quyte hem his dette.
'Gamelyn,' seide Adam, 'for Seinte Charité,
Pay good lyveré for the love of me,
And I wil kepe the door so ever here I masse!
Er they bene assoilled ther shal non passe.'
'Doute the not,' seide Gamelyn 'whil we ben ifere,
Kepe thow wel the door and I wil wirche here;
Bystere the, good Adam, and lete none fle,
And we shul telle largely how mony that ther be.'
'Gamelyn,' seide Adam, 'do hem but goode;
Thei bene men of holy churche drowe of hem no blode
Save wel the crownes and do hem no harmes,
But breke both her legges and sithen her armes.'
Thus Gamelyn and Adam wroughte ryght faste,
And pleide with the monkes and made hem agaste.
Thidere thei come ridinge joly with swaynes,
And home ayein thei were ladde in cartes and waynes.
Tho thei hadden al ydo than seide a grey frere,
'Allas! sire abbot what did we nowe here?
Whan that we comen hidere it was a colde rede,
Us had be bet at home with water and breed.'
While Gamelyn made orders of monke and frere,
Evere stood his brother and made foule chere;
Gamelyn up with his staf that he wel knewe,
And girt him in the nek that he overthrewe;
A litel above the girdel the rigge-boon he barst;
And sette him in the fetters theras he sat arst.
'Sitte ther, brother,' seide Gamelyn,
'For to colen thi body as I did myn.'
As swith as thei had wroken hem on her foon,
Thei asked water and wasshen anon,
What some for her love and some for her awe,
1066
Alle the servantes served hem on the beste lawe.
The sherreve was thennes but fyve myle,
And alle was tolde him in a lytel while,
Howe Gamelyn and Adam had ydo a sorye rees,
Boundon and wounded men ayeinst the kingges pees;
Tho bygan sone strif for to wake,
And the shereff about Gamelyn forto take.
Fitt 5
Now lithen and listen so God geve you good fyne!
And ye shul here good game of yonge Gamelyne.
Four and twenty yonge men that helde hem ful bolde,
Come to the shiref and seide that thei wolde
Gamelyn and Adam fette by her fay;
The sheref gave hem leve soth for to say;
Thei hiden fast wold thei not lynne,
To thei come to the gate there Gamelyn was inne.
They knocked on the gate the porter was nyghe,
And loked out atte an hool as man that was scleghe.
The porter hadde bihold hem a litel while,
He loved wel Gamelyn and was dradde of gyle,
And lete the wikett stonde ful stille,
And asked hem without what was her wille.
For all the grete company speke but oon,
'Undo the gate, porter and lat us in goon.'
Than seide the porter 'So brouke I my chyn,
Ye shul saie youre erand er ye come inne.'
'Sey to Gamelyn and Adam if theire wil be,
We wil speke with hem two wordes or thre.'
'Felawe,' seide the porter 'stonde ther stille,
And I wil wende to Gamelyn to wete his wille.'
Inne went the porter to Gamelyn anoon,
And saide, 'Sir, I warne you here ben comen youre foon;
The shireves men bene at the gate,
Forto take you both ye shul not scape.'
'Porter,' seide Gamelyn, 'so mote I the!
I wil alowe thi wordes whan I my tyme se.
Go ageyn to the gate and dwelle with hem a while,
And thou shalt se right sone porter, a gile.'
1067
'Adam,' seide Gamelyn, 'hast the to goon;
We han foo men mony and frendes never oon;
It bene the shireves men that hider bene comen,
Thei ben swore togidere that we shal be nomen.'
'Gamelyn,' seide Adam, 'hye the right blyve,
And if I faile the this day evel mot I thrive!
And we shul so welcome the shyreves men,
That some of hem shal make her beddes in the fenne.'
At a postern gate Gamelyn out went,
And a good cartstaf in his hondes hent;
Adam hent sone another grete staff
For to helpen Gamelyne and good strokes yaf.
Adam felled tweyn and Gamelyn thre,
The other sette fete on erthe and bygan to flee.
'What' seide Adam, 'so evere here I masse!
I have right good wyne drynk er ye passe!'
'Nay, by God!' seide thei, 'thi drink is not goode,
It wolde make a mannys brayn to lyen on his hode.'
Gamelyn stode stille and loked hym aboute,
And seide 'The shyref cometh with a grete route.'
'Adam,' seyde Gamelyn 'what bene now thi redes?
Here cometh the sheref and wil have our hedes.'
Adam seide to Gamelyn 'My rede is now this,
Abide we no lenger lest we fare amys:
I rede we to wode gon er we be founde,
Better is ther louse than in the toune bounde.'
Adam toke by the honde yonge Gamelyn;
And every of hem dronk a draught of wyn,
And after token her cours and wenten her way;
Tho fonde the scherreve nyst but non aye.
The shirrive light doune and went into halle,
And fonde the lord fetred faste withalle.
The shirreve unfetred hym right sone anoon,
And sente aftere a leche to hele his rigge boon.
Lat we now the fals knyght lye in hys care,
And talke we of Gamelyn and of his fare.
Gamelyn into the wode stalked stille,
And Adam Spensere liked right ille;
Adam swore to Gamelyn, 'By Seint Richere,
1068
Now I see it is mery to be a spencere,
Yit lever me were kayes to bere,
Than walken in this wilde wode my clothes to tere.'
'Adam,' seide Gamelyn, 'dismay the right nought;
Mony good mannys child in care is brought.'
As thei stode talkinge bothen in fere,
Adam herd talking of men and right nyghe hem thei were.
Tho Gamelyn under wode loked aright,
Sevene score of yonge men he seye wel ydight;
Alle satte at the mete compas aboute.
'Adam,' seide Gamelyn, 'now have I no doute,
Aftere bale cometh bote thorgh Goddis myght;
Me think of mete and drynk I have a sight.'
Adam loked thoo under wode bough,
And whan he segh mete was glad ynogh;
For he hoped to God to have his dele,
And he was sore alonged after a mele.
As he seide that worde the mayster outlawe
Saugh Adam and Gamelyn under the wode shawe.
'Yonge men,' seide the maistere 'by the good Rode,
I am ware of gestes God send us goode;
Yond ben twoo yonge men wel ydight,
And parenture ther ben mo whoso loked right.
Ariseth up, yonge men and fette hem to me;
It is good that we weten what men thei be.'
Up ther sterten sevene from the dynere,
And metten with Gamelyn and Adam Spencere.
Whan thei were nyghe hem than seide that oon,
'Yeeldeth up, yonge men your bowes and your floon.'
Than seide Gamelyn that yong was of elde,
'Moche sorwe mote thei have that to you hem yelde!
I curs noon other but right mysilve;
Thoo ye fette to you fyve than be ye twelve!'
Whan they harde by his word that myght was in his arme,
Ther was noon of hem that wolde do hym harme,
But seide to Gamelyn myldely and stille,
'Cometh afore our maister and seith to hym your wille.'
'Yong men,' seide Gamelyn, 'be your lewté,
What man is youre maister that ye with be?'
Alle thei answerd without lesing,
'Our maister is crowned of outlawe king.'
1069
'Adam,' seide Gamelyn, 'go we in Cristes name;
He may neither mete ne drink warne us for shame.
If that he be hende and come of gentil blood,
He wil yeve us mete and drink and do us som gode.'
'By Seint Jame!' seide Adam, 'what harme that I gete,
I wil aventure me that I had mete.'
Gamelyn and Adam went forth in fere,
And thei grette the maister that thei fond there.
Than seide the maister king of outlawes,
'What seche ye, yonge men, under the wode shawes?'
Gamelyn answerde the king with his croune,
'He most nedes walk in feeld that may not in toune.
Sire, we walk not here no harme to doo,
But yif we mete a deer to shete therto,
As men that bene hungry and mow no mete fynde,
And bene harde bystad under wode lynde.'
Of Gamelyns wordes the maister had reuthe,
And seide, 'Ye shul have ynow have God my trouth!'
He bad hem sitte doun for to take rest;
And bad hem ete and drink and that of the best.
As they eten and dronken wel and fyne,
Than seide on to another, 'This is Gamelyne.'
Tho was the maistere outlaw into counseile nome,
And tolde howe it was Gamelyn that thider was come.
Anon as he herd how it was byfalle,
He made him maister under hym over hem alle.
Withinne the thridde weke hym come tydinge,
To the maistere outlawe that was her kinge,
That he shuld come home his pees was made;
And of that good tydinge he was ful glade.
Thoo seide he to his yonge men soth forto telle,
'Me bene comen tydinges I may no lenger dwelle.'
Tho was Gamelyn anoon withoute taryinge,
Made maister outlawe and crowned her kinge.
Whan Gamelyn was crowned king of outlawes,
And walked had a while under the wode shawes,
The fals knyght his brother was sherif and sire,
And lete his brother endite for hate and for ire.
Thoo were his boond men sory and no thing glade,
Whan Gamelyn her lord wolfeshede was made;
1070
And sente out of his men wher thei might hym fynde,
For to go seke Gamelyne under the wode lynde,
To telle hym tydinge the wynde was wente,
And al his good reved and al his men shente.
Whan thei had hym founden on knees thei hem setten,
And adoune with here hodes and her lord gretten;
'Sire, wreth you not for the good Rode,
For we han brought you tyddyngges but thei be not gode.
Now is thi brother sherreve and hath the bayly,
And hath endited the and wolfesheed doth the crye.'
'Allas!' seide Gamelyn, 'that ever I was so sclak
That I ne had broke his nek whan I his rigge brak!
Goth, greteth wel myn husbondes and wif,
I wil be at the nexte shyre have God my lif!'
Gamelyn come redy to the nexte shire,
And ther was his brother both lord and sire.
Gamelyn boldely come into the mote halle,
And putte adoun his hode amonge tho lordes alle;
'God save you, lordinggs that here be!
But broke bak sherreve evel mote thou thee!
Whi hast thou don me that shame and vilenye,
For to lat endite me and wolfeshede do me crye?'
Thoo thoghte the fals knyght forto bene awreke,
And lette Gamelyn most he no thinge speke;
Might ther be no grace but Gamelyn atte last
Was cast in prison and fettred faste.
Gamelyn hath a brothere that highte Sir Ote,
Als good an knyght and hende as might gon on foote.
Anoon yede a massager to that good knyght
And tolde him altogidere how Gamelyn was dight.
Anoon whan Sire Ote herd howe Gamelyn was dight,
He was right sory and no thing light,
And lete sadel a stede and the way name,
And to his tweyne bretheren right sone he came.
'Sire,' seide Sire Ote to the sherreve thoo,
'We bene but three bretheren shul we never be mo;
And thou hast prisoned the best of us alle;
Such another brother evel mote hym byfalle!'
'Sire Ote,' seide the fals knyght, 'lat be thi cors;
By God, for thi wordes he shal fare the wors;
To the kingges prisoun he is ynome,
1071
And ther he shal abide to the justice come.'
'Par de!' seide Sir Ote, 'better it shal be;
I bid hym to maynprise that thou graunte me
To the next sitting of delyveraunce,
And lat than Gamelyn stonde to his chaunce.'
'Brother, in such a forward I take him to the;
And by thine fader soule that the bigate and me,
But he be redy whan the justice sitte,
Thou shalt bere the juggement for al thi grete witte.'
'I graunte wel,' seide Sir Ote, 'that it so be.
Lat delyver him anoon and take hym to me.'
Tho was Gamelyn delyvered to Sire Ote, his brother;
And that nyght dwelled the oon with the other.
On the morowe seide Gamelyn to Sire Ote the hende,
'Brother,' he seide, 'I mote forsoth from you wende
To loke howe my yonge men leden her liff,
Whedere thei lyven in joie or ellis in striff.'
'By God' seyde Sire Ote, 'that is a colde rede,
Nowe I se that alle the carke schal fal on my hede;
For whan the justice sitte and thou be not yfounde,
I shal anoon be take and in thi stede ibounde.'
'Brother,' seide Gamelyn, 'dismay you nought,
For by saint Jame in Gales that mony men hath sought,
Yif that God almyghty holde my lif and witte,
I wil be redy whan the justice sitte.'
Than seide Sir Ote to Gamelyn, 'God shilde the fro shame;
Come whan thou seest tyme and bringe us out of blame.'
Fitt 6
Litheneth, and listeneth and holde you stille,
And ye shul here how Gamelyn had al his wille.
Gamelyn went under the wode-ris,
And fonde ther pleying yenge men of pris.
Tho was yonge Gamelyn right glad ynoughe,
Whan he fonde his men under wode boughe.
Gamelyn and his men talkeden in fere,
And thei hadde good game her maister to here;
His men tolde him of aventures that they had founde,
And Gamelyn tolde hem agein howe he was fast bounde.
1072
While Gamelyn was outlawe had he no cors;
There was no man that for him ferde the wors,
But abbots and priours, monk and chanoun;
On hem left he nought whan he myghte hem nome.
While Gamelyn and his men made merthes ryve,
The fals knyght his brother evel mot he thryve!
For he was fast aboute both day and other,
For to hiren the quest to hongen his brother.
Gamelyn stode on a day and byheeld
The wodes and the shawes and the wild feeld,
He thoughte on his brothere how he hym byhette
That he wolde be redy whan the justice sette;
He thought wel he wold without delay,
Come tofore the justice to kepen his day,
And saide to his yonge men, 'Dighteth you yare,
For whan the justice sitte we most be thare,
For I am under borowe til that I come,
And my brother for me to prison shal be nome.'
'By Seint Jame!' seide his yonge men, 'and thou rede therto,
Ordeyn how it shal be and it shal be do.'
While Gamelyn was comyng ther the justice satte,
The fals knyght his brother forgate he not that,
To hire the men of the quest to hangen his brother;
Thoughe thei had not that oon thei wolde have that other
Tho come Gamelyn from under the wode-ris,
And brought with hym yonge men of pris
'I see wel,' seide Gamelyn, 'the justice is sette;
Go aforn, Adam, and loke how it spette.'
Adam went into the halle and loked al aboute,
He segh there stonde lordes grete and stoute,
And Sir Ote his brother fetred ful fast;
Thoo went Adam out of halle as he were agast.
Adam seide to Gamelyn and to his felawes alle,
'Sir Ote stont fetered in the mote halle.'
'Yonge men,' seide Gamelyn, 'this ye heeren alle:
Sir Ote stont fetered in the mote halle.
If God geve us grace well forto doo,
He shal it abigge that it broughte therto.'
Than seide Adam that lockes had hore,
'Cristes curs mote he have that hym bonde so sore!
1073
And thou wilt, Gamelyn, do after my rede,
Ther is noon in the halle shal bere awey his hede.'
'Adam,' seide Gamelyn, 'we wil not do soo,
We wil slee the giltif and lat the other go.
I wil into the halle and with the justice speke;
Of hem that bene giltif I wil ben awreke.
Lat no skape at the door take, yonge men, yeme;
For I wil be justice this day domes to deme.
God spede me this day at my newe werk!
Adam, com with me for thou shalt be my clerk.'
His men answereden hym and bad don his best,
'And if thou to us have nede thou shalt finde us prest;
We wil stonde with the while that we may dure;
And but we worchen manly pay us none hure.'
'Yonge men,' seid Gamelyn, 'so mot I wel the!
A trusty maister ye shal fynde me.'
Right there the justice satte in the halle,
Inne went Gamelyn amonges hem alle.
Gamelyn lete unfetter his brother out of bende.
Than seide Sire Ote his brother that was hende,
'Thow haddest almost, Gamelyn, dwelled to longe,
For the quest is out on me that I shulde honge.'
'Brother,' seide Gamelyn, 'so God yeve me good rest!
This day shul thei be honged that ben on the quest;
And the justice both that is the juge man,
And the sherreve also thorgh hym it bigan.
Than seide Gamelyn to the justise,
'Now is thi power don, the most nedes rise;
Thow hast yeven domes that bene evel dight,
I will sitten in thi sete and dressen hem aright.'
The justice satte stille and roos not anon;
And Gamelyn cleved his chekebon;
Gamelyn toke him in his armes and no more spake,
But threwe hym over the barre and his arme brake.
Dorst noon to Gamelyn seie but goode,
Forfeerd of the company that without stoode.
Gamelyn sette him doun in the justise sete,
And Sire Ote his brother by him and Adam at his fete.
Whan Gamelyn was sette in the justise stede,
Herken of a bourde that Gamelyn dede.
1074
He lete fetter the justise and his fals brother,
And did hem com to the barre that on with that other.
Whan Gamelyn had thus ydon had he no rest,
Til he had enquered who was on his quest
Forto demen his brother Sir Ote for to honge;
Er he wist what thei were hym thought ful longe.
But as sone as Gamelyn wist where thei were,
He did hem everechon fetter in fere,
And bringgen hem to the barre and setten in rewe;
'By my feith!' seide the justise, 'the sherrive is a shrewe!'
Than seide Gamelyn to the justise,
'Thou hast yove domes of the worst assise;
And the twelve sesoures that weren on the quest,
Thei shul be honged this day so have I good rest!'
Than seide the sheref to yonge Gamelyn,
'Lord, I crie thee mercie brother art thou myn.'
'Therfor,' seide Gamelyn, 'have thou Cristes curs,
For and thow were maister I shuld have wors.'
For to make shorte tale and not to longe,
He ordeyned hym a quest of his men stronge;
The justice and the shirreve both honged hie,
To weyven with the ropes and the winde drye;
And the twelve sisours (sorwe have that rekke!)
Alle thei were honged fast by the nekke.
Thus endeth the fals knyght with his trecherye,
That ever had lad his lif in falsenesse and folye.
He was honged by the nek and not by the purs,
That was the mede that he had for his faders curs.
Sire Ote was eldest and Gamelyn was yenge,
Wenten to her frendes and passed to the kinge;
Thei maden pees with the king of the best sise.
The king loved wel Sir Ote and made hym justise.
And after, the king made Gamelyn in est and in west,
The cheef justice of his free forest;
Alle his wight yonge men the king foryaf her gilt,
And sithen in good office the king hath hem pilt,
Thus wane Gamelyn his land and his lede,
And wreke him on his enemyes and quytte hem her mede;
And Sire Ote his brother made him his heire,
And sithen wedded Gamelyn a wif good and faire;
1075
They lyved togidere the while that Crist wolde,
And sithen was Gamelyn graven under molde.
And so shull we alle may ther no man fle:
God bring us to that joye that ever shal be!
~ Anonymous Olde English,
103:Colin Clouts Come Home Againe
Colin Clouts Come Home Againe
THe shepheards boy (best knowen by that name)
That after Tityrus first sung his lay,
Laies of sweet loue, without rebuke or blame,
Sate (as his custome was) vpon a day,
Charming his oaten pipe vnto his peres,
The shepheard swaines, that did about him play:
Who all the while with greedie listfull eares,
Did stand astonisht at his curious skill,
Like hartlesse deare, dismayed with thunders sound.
At last when as he piped had his fill,
He rested him: and sitting then around,
One of those groomes (a iolly groome was he,
As euer piped on an oaten reed,
And lou'd this shepheard dearest in degree,
Hight Hobbinol) gan thus to him areed.
Colin my liefe, my life, how great a losse
Had all the shepheards nation by thy lacke?
And I poore swaine of many greatest crosse:
That sith thy Muse first since thy turning backe
Was heard to sound as she was wont on hye,
Hast made vs all so blessed and so blythe.
Whilest thou wast hence, all dead in dole did lye:
The woods were heard to waile full many a sythe,
And all their birds with silence to complaine:
The fields with faded flowers did seem to mourne,
And all their flocks from feeding to refraine:
The running waters wept for thy returne,
And all their fish with langour did lament:
But now both woods and fields, and floods reuiue,
Sith thou art come, their cause of meriment,
That vs late dead, hast made againe aliue:
But were it not too painfull to repeat
The passed fortunes, which to thee befell
In thy late voyage, we thee would entreat,
Now at thy leisure them to vs to tell.
To whom the shepheard gently answered thus,
Hobbin thou temptest me to that I couet:
For of good passed newly to discus,
77
By dubble vsurie doth twise renew it.
And since I saw that Angels blessed eie,
Her worlds bright sun, her heauens fairest light,
My mind full of my thoughts satietie,
Doth feed on sweet contentment of that sight:
Since that same day in nought I take delight,
Ne feeling haue in any earthly pleasure,
But in remembrance of that glorious bright,
My lifes sole blisse, my hearts eternall threasure.
Wake then my pipe, my sleepie Muse awake,
Till I haue told her praises lasting long:
Hobbin desires, thou maist it not forsake,
Harke then ye iolly shepheards to my song.
With that they all gan throng about him neare,
With hungrie eares to heare his harmonie:
The whiles their flocks deuoyd of dangers feare,
Did round about them feed at libertie.
One day (quoth he) I sat, (as was my trade)
Vnder the foot of Mole that mountaine hore,
Keeping my sheepe amongst the cooly shade,
Of the greene alders by the Mullaes shore:
There a straunge shepherd chaunst to find me out,
Whether allured with my pipes delight,
Whose pleasing sound yshrilled far about,
Or thither led by chaunce, I know not right:
VVhom when I asked from what place he came,
And how he hight, himselfe he did ycleepe,
The shepheard of the Ocean by name,
And said he came far from the main-sea deepe.
He sitting me beside in that same shade,
Prouoked me to plaie some pleasant fit,
And when he heard the musicke which I made,
He found himselfe full greatly pleased at it:
Yet æmuling my pipe, he tooke in hond
My pipe before that æmuled of many,
And plaid thereon; (for well that skill he cond)
Himselfe as skilfull in that art as any.
He pip'd, I sung; and when he sung, I piped,
By chaunge of turnes, each making other mery,
Neither enuying other, nor enuied,
So piped we, vntill we both were weary,
There interrupting him, a bonie swaine,
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That Cuddy hight, him thus atweene bespake:
And should it not thy ready course restraine,
I would request thee Colin, for my sake,
To tell what thou didst sing, when he did plaie.
For well I weene it worth recounting was,
VVhether it were some hymne, or morall laie,
Or carol made to praise thy loued lasse.
Nor of my loue, nor of my losse (quoth he)
I then did sing, as then occasion fell:
For loue had me forlorne, forlorne of me,
That made me in that desart chose to dwell.
But of my riuer Bregogs loue I soong,
VVhich to the shiny Mulla he did beare,
And yet doth beare, and euer will, so long
As water doth within his bancks appeare.
Of fellowship (said then that bony Boy)
Record to vs that louely lay againe:
The staie whereof, shall nought these eares annoy,
VVho all that Colin makes, do couet faine.
Heare then (quoth he) the tenor of my tale,
In sort as I it to that shepheard told:
No leasing new, nor Grandams fable stale,
But auncient truth confirm'd with credence old.
Old father Mole, (Mole hight that mountain gray
That walls the Northside of Armulla dale)
He had a daughter fresh as floure of May,
VVhich gaue that name vnto that pleasant vale;
Mulla the daughter of oldMole, so hight
The Nimph, which of that water course has charge,
That springing out of Mole, doth run downe right
to Butteuant where spreding forth at large,
It giueth name vnto that auncient Cittie,
VVhich Kilnemullah cleped is of old:
VVhose ragged ruines breed great ruth and pittie,
To travailers, which it from far behold.
Full faine she lou'd, and was belou'd full faine,
Of her owne brother riuer, Bregog hight,
So hight because of this deceitfull traine,
VVhich he with Mulla wrought to win delight.
But her old sire more carefull of her good,
And meaning her much better to preferre,
Did thinke to match her with the neighbour flood,
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VVhich Allo hight, Broad water called farre:
And wrought so well with his continuall paine,
That he that riuer for his daughter wonne:
The dowre agreed, the day assigned plaine,
The place appointed where it should be doone.
Nath lesse the Nymph her former liking held;
For loue will not be drawne, but must be ledde,
And Bregog did so well her fancie weld,
That her good will he got her first to wedde.
But for her father sitting still on hie,
Did warily still watch which way she went,
And eke from far obseru'd with iealous eie,
VVhich way his course the wanton Bregog bent,
Him to deceiue for all his watchfull ward,
The wily louer did deuise this slight:
First into many parts his streame he shar'd,
That whilest the one was watcht, the other might
Passe vnespide to meete her by the way;
And then besides, those little streames so broken
He vnder ground so closely did conuay,
That of their passage doth appeare no token,
Till they into the Mullaes water slide.
So secretly did he his loue enioy:
Yet not so secret, but it was descried,
And told her father by a shepheards boy.
Who wondrous wroth for that so foule despight,
In great auenge did roll downe from his hill
Huge mightie stones, the which encomber might
His passage, and his water-courses spill.
So of a Riuer, which he was of old,
He none was made, but scattred all to nought,
And lost emong those rocks into him rold,
Did lose his name: so deare his loue he bought.
Which hauing said, him Thestylis bespake,
Now by my life this was a mery lay:
Worthie of Colin selfe, that did it make.
But read now eke of friendship I thee pray,
What dittie did that other shepheard sing?
For I do couet most the same to heare,
As men vse most to couet forreine thing
That shall I eke (quoth he) to you declare.
His song was all a lamentable lay,
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Of great vnkindnesse, and of vsage hard,
Of Cynthia the Ladie of the sea,
Which from her presence faultlesse him debard.
And euer and anon with singults rife,
He cryed out, to make his vndersong
Ah my loues queene, and goddesse of my life,
Who shall me pittie, when thou doest me wrong?
Then gan a gentle bonylasse to speake,
That Marin hight, Right well he sure did plaine:
That could great Cynthiaes sore displeasure breake,
And moue to take him to her grace againe.
But tell on further Colin, as befell
Twixt him and thee, that thee did hence dissuade.
When thus our pipes we both had wearied well,
(Quoth he) and each an end of singing made,
He gan to cast great lyking to my lore,
And great dislyking to my lucklesse lot:
That banisht had my selfe, like wight forlore,
Into that waste, where I was quite forgot.
The which to leaue, thenceforth he counseld mee,
Vnmeet for man, in whom was ought regardfull,
And wend with him, his Cynthia to see:
Whose grace was great, & bounty most rewardful.
Besides her peerlesse skill in making well
And all the ornaments of wondrous wit,
Such as all womankynd did far excell:
Such as the world admyr'd and praised it:
So what with hope of good, and hate of ill,
He me perswaded forth with him to fare.
Nought tooke I with me, but mine oaten quill:
Small needments else need shepheard to prepare.
So to the sea we came; the sea? that is
A world of waters heaped vp on hie,
Rolling like mountaines in wide wildernesse,
Horrible, hideous, roaring with hoarse crie.
And is the sea (quoth Coridon) so fearfull?
Fearful much more (quoth he) the[n] hart can fear:
Thousand wyld beasts with deep mouthes gaping direfull
Therein stil wait poore passengers to teare.
Who life doth loath, and longs death to behold,
Before he die, alreadie dead with feare,
And yet would liue with heart halfe stonie cold,
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Let him to sea, and he shall see it there.
Before he die, alreadie dead with feare:
And yet as ghastly dreadfull, as it seemes,
Bold men presuming life for gaine to sell,
Dare tempt that gulf, and in those wandring stremes
Seek waies vnknowne, waies leading down to hell.
For as we stood there waiting on the strond,
Behold an huge great vessell to vs came,
Dauncing vpon the waters back to lond,
As if it scornd the daunger of the same;
Yet it was but a wooden frame and fraile,
Glewed togither with some subtile matter,
Yet had it armes and wings, and head and taile,
And life to moue it selfe vpon the water.
Strange thing, how bold & swift the monster was,
That neither car'd for wynd, nor haile, nor raine,
Nor swelling waues, but thorough them did passe
So proudly, that she made them roare againe.
The same aboord vs gently did receaue,
And without harme vs farre away did beare,
So farre that land our mother vs did leaue,
And nought but sea and heauen to vs appeare.
Then hartlesse quite and full of inward feare,
That shepheard I besought to me to tell,
Vnder what skie, or in what world we were,
In which I saw no liuing people dwell,
Who me recomforting all that he might,
Told me that that same was the Regiment
Of a great shepheardesse, that Cynthia hight,
His leige his Ladie, and his lifes Regient.
If then (quoth I) a shepheardesse she bee,
Where be the flockes and heards, which she doth keep?
And where may I the hills and pastures see,
On which she vseth for to feede her sheepe?
These be the hills (quoth he) the surges hie,
On which faire Cynthia her heards doth feed:
Her heards be thousand fishes with their frie,
Which in the bosome of the billowes breed.
Of them the shepheard which hath charge in chief,
Is Triton blowing loud his wreathed horne:
At sound whereof, they all for their relief
Wend too and fro at euening and at morne.
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And Proteus eke with him does driue his heard
Of stinking Seales and Porcpisces together,
With hoary head and deawy dropping beard,
Compelling them which way he list, and whether.
And I among the rest of many least,
Haue in the Ocean charge to me assigned:
Where I will liue or die at her beheast,
And serue and honour her with faithfull mind.
Besides an hundred Nymphs all heauenly borne,
And of immortall race, doo still attend
To wash faire Cynthiaes sheep whe[n] they be shorne,
And fold them vp, when they haue made an end.
Those be the shepheards which my Cynthia serue,
At sea, beside a thousand moe at land:
Froe land and sea my Cynthia doth deserue
To haue in her commandement at hand.
Thereat I wondred much, till wondring more
And more, at length we land far off descryde:
Which sight much gladded me; for much afore
I feard, least land we neuer should haue eyde:
Thereto our ship her course directly bent,
As if the way she perfectly had knowne.
We Lunday passe; by that same name is ment
An Island, which the first to west was showne.
From thence another world of land we kend,
Floting amid the sea in ieopardie,
And round about with mightie white rocks hemd,
Against the seas encroaching crueltie.
Those same the shepheard told me, were the fields
In which dame Cynthia her landheards fed:
Faire goodly fields, then which Armulla yields
None fairer, nor more fruitfull to be red.
The first to which we nigh approched, was
An high headland thrust far into the sea,
Like to an horne, whereof the neame it has,
Yet seemd to be a goodly pleasant lea:
There did a loftie mount at first vs greet,
Which did a stately heape of stones vpreare,
That seemd amid the surges for to fleet,
Much greater then that frame, which vs did beare:
There did our ship her fruitfull womb vnlade,
And put vs all ashore on Cynthias land.
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What land is that thou meanst (then Cuddy sayd)
And is there other, then whereon we stand?
Ah Cuddy (then quoth Colin) thous a fon,
That hast not seene least part of natures work:
Much more there is vnkend, then thou doest kon,
And much more that does from mens knowledge lurke.
For that same land much larger is then this,
And other men and beasts and birds doth feed:
There fruitfull corne, faire trees, fresh herbage is
And all things else that liuing creatures need.
Besides most goodly riuers there appeare,
No whit inferiour to thy Funchins praise,
Or vnto Allo or to Mulla cleare:
Nought hast thou foolish boy seene in thy daies,
But if that land be there (quoth he) as here,
And is theyr heauen likewise there all one?
And if like heauen, be heauenly graces there,
Like as in this same world where we do wone?
Both heauen and heauenly graces do much more
(Quoth he) abound in that same land, then this.
For there all happie peace and plenteous store
Conspire in one to make contented bliss:
No wayling there nor wretchednesse is heard,
No bloodie issues nor no leprosies,
No griesly famine, nor no raging sweard,
No nightly bo[r]drags, nor no hue and cries;
The shepheards there abroad may safely lie,
On hills and downes, withouten dread or daunger:
No rauenous wolues the good mans hope destroy,
Nor outlawes fell affray the forest raunger.
There learned arts do florish in great honor,
And Poets wits are had in peerlesse price:
Religion hath lay powre to rest vpon her,
Aduauncing vertue and suppressing vice.
For end, all good, all grace it gratefully to vse:
For God his gifts there plenteously bestowes,
But gracelesse men them greatly do abuse.
But say on further, then said Corylas,
The rest of thine aduentures, that betyded.
Foorth on our voyage we by land did passe,
(Quoth he) as that same shepheard still vs guyded,
Vntill that we to Cynthiaes presence came:
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Whose glorie greater then my simple thought,
I found much greater then the former fame;
Such greatnes I cannot compare to ought:
But if I her like ought on earth might read,
I would her lyken to a crowne of lillies,
Vpon a virgin brydes adorned head,
With Roses dight and Goolds and Daffadillies;
Or like the circlet of a Turtle true,
In which all colours of the rainbow bee;
Or like faire Phebes garlond shining new,
In which all pure perfection one may see.
But vaine it is to thinke by paragone
Of earthly things, to iudge of things diuine:
Her power, her mercy, and her wisedome, none
Can deeme, but who the Godhead can define.
Why then do I base shepheard bold and blind,
Presume the things so sacred to prophane?
More fit it is t'adore with humble mind,
The image of the heauens in shape humane.
With that Alexis broke his tale asunder,
Saying, By wondring at thy Cynthiaes praise:
Colin, thy selfe thou mak'st vs more to wonder,
And her vpraising, Doest thy selfe vpraise.
But let vs heare what grace she shewed thee,
And how that shepheard strange, thy cause advanced?
The shepheard of the Ocean (quoth he)
Vnto that Goddesse grace me first enhanced,
And to mine oaten pipe enclin'd her eare,
That she thenceforth therein gan take delight,
And it desir'd at timely houres to heare,
All were my notes but rude and roughly dight;
For not by measure of her owne great mynd,
And wondrous worth she mott my simple song,
But ioyd that country shepheard ought could fynd
Worth harkening to, emongst the learned throng.
Why? (said Alexis then) what needeth shee
That is so great a shepheardesse her selfe,
And hath so many shepheards in her fee,
To heare thee sing, a simple silly Elfe?
Or be the shepheardes which do serue her laesie,
That they list not their mery pipes applie?
Or be their pipes vntunable and craesie,
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That they cannot her honour worthylie?
Ah nay (said Colin) neither so, nor so:
For better shepheards be not vnder skie,
Nor better hable, when they list to blow,
Their pipes aloud, her name to glorifie.
There is good Harpalus now woxen aged,
In faithfull seruice of faire Cynthia:
And there is Corydon, though meanly waged,
Yet hablest wit of most I know this day.
And there is sad Alcyon bent to mourne,
Though fit to frame an euerlasting dittie,
Whose gentle spright for Daphnes death doth tourn
Sweet layes of loue to endlesse plaints of pittie.
Ah pensiue boy pursue that braue conceipt,
In thy sweet Eglantine of Meriflure,
Lift vp thy notes vnto their wonted height,
That may thy Muse and mates to mirth allure.
There eke is Palin worthie of great praise,
Albe he envie at my rustick quill:
And there is pleasing Alcon, could he raise
His tunes from laies to matter of more skill.
And there is old Palemon free from spight,
Whose carefull pipe may make the hearer rew:
Yet he himselfe may rewed be more right,
That sung so long vntill quite hoarse he grew.
And there is Alabaster throughly taught,
In all this skill, though knowen yet to few,
Yet were he knowne to Cynthia as he ought,
His Eliseïs would be redde anew.
Who liues that can match that heroick song,
Which he hath of that mightie Princesse made?
O dreaded Dread, do not thy selfe that wrong,
To let thy fame lie so in hidden shade:
But call it forth, O call him forth to thee,
To ende thy glorie which he hath begun:
That when he finisht hath as it should be,
No brauer Poeme can be vnder Sun.
Nor Po nor Tyburs swans so much renowned,
Nor all the brood of Greece so highly praised,
Can match that Muse whe[n] it with bayes is crowned,
And to the pitch of her perfection raised.
And there is a new shepheard late vp sprong,
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The which doth all afore him far surpasse:
Appearing well in that well tuned song,
Which late he sung vnto a scornefull lasse.
Yet doth his trembling Muse but lowly flie,
As daring not too rashly mount on hight,
And doth her tender plumes as yet but trie,
In loues soft lais and looser thoughts delight.
Then rouze thy feathers quickly Daniell,
And to what course thou please thy selfe aduaunce:
But most me seemes, thy accent will excell,
In Tragick plaints and passionate mischance.
And there that shepheard of the Ocean is,
That spends his wit in loues consuming smart:
Full sweetly tempred is that Muse of his
That can empierce a Princes mightie hart.
There also is (ah no, he is not now)
But since I said he is, he is quite gone,
Amyntas quite is gone, and lies full low,
Hauing his Amaryllis left to mone.
Helpe, O ye shepheards helpe ye all in this,
Helpe Amaryllis this her losse to mourne:
Her losse is yours, your losse Amyntas is,
Amyntas floure of Shepheards pride forlorne:
He whilest he liued was the noblest swaine,
That euer piped in an oaten quill:
Both did he other, which could pipe, maintaine,
And eke could pipe himselfe with passing skill.
And there though last not least is Aetion,
A gentler shepheard may no where be found:
Whose Muse full of high thoughts inuention,
Doth like himselfe Heroically sound.
All these, and many others mo remaine,
Now after Astrofell is dead and gone:
But while as Astrofell did liue and raine,
Amongst all these was none his Paragone.
All these do florish in their sundry kynd,
And do their Cynthia immortall make:
Yet found I lyking in her royall mynd,
Not for my skill, but for that shepheards sake.
Then spake a louely lasse, hight Lucida,
Shepheard, enough of shepheards thou hast told,
Which fauour thee, and honour Cynthia:
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But of so many Nymphs which she doth hold
In her retinew, thou hast nothing sayd;
That seems with none of the[m] thou fauor foundest,
Or art ingratefull to each gentle mayd,
That none of all their due deserts resoundest.
Ah far be it (quoth Colin Clout) fro me,
That I of gentle Mayds should ill deserue:
For that my selfe I do professe to be
Vassall to one, whom all my dayes I serue;
The beame of beautie sparkled from aboue,
The floure of vertue and pure chastitie,
The blossome of sweet ioy and perfect loue,
The pearle of peerlesse grace and modestie:
To her my thoughts I daily dedicate,
To her my heart I nightly martyrize:
To her my loue I lowly do prostrate,
To her my life I wholly sacrifice:
My thoughts, my heart, my loue, my life is shee,
And I hers euer onely, euer one:
One euer I all vowed hers to bee,
One euer I, and others neuer none.
Then thus Melissa said; Thrice happie Mayd,
Whom thou doest so enforce to deify:
That woods, and hills, and valleyes thou hast made
Her name to eccho vnto heauen hie.
But say, who else vouchsafed thee of grace?
They all (quoth he) me graced goodly well,
That all I praise, but in the highest place,
Vrania, sister vnto Astrofell,
In whose braue mynd as in a golden cofer,
All heauenly gifts and riches locked are,
More rich then pearles of Ynde, or gold of Opher,
And in her sex more wonderfull and rare.
Ne lesse praise worthie I Theana read,
Whose goodly beames though they be ouer dight
With mourning stole of carefull widowhead,
Yet through that darksome vale do glister bright;
She is the well of bountie and braue mynd,
Excelling most in glorie and great light:
She is the ornament of womankynd,
And Courts chief garlond with all vertues dight.
Therefore great Cynthia her in chiefest grace
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Doth hold, and next vnto her selfe aduaunce,
Well worthie of so honourable place,
For her great worth and noble gouernance.
Ne lesse praise worthie is her sister deare,
Faire Marian, the Muses onely darling:
Whose beautie shyneth as the morning cleare,
With siluer deaw vpon the roses pearling.
Ne lesse praise worthie is Mansilia,
Best knowne by bearing vp great Cynthiaes traine:
That same is she to whom Daphnaida
Vpon her neeces death I did complaine.
She is the paterne of true womanhead,
And onely mirrhor of feminitie:
Worthie next after Cynthia to tread,
As she is next her in nobilitie.
Ne lesse praise worthie Galathea seemes,
Then best of all that honourable crew,
Faire Galathea with bright shining beames,
Inflaming feeble eyes that do her view.
She there then waited vpon Cynthia,
Yet there is not her won, but here with vs
About the borders of our rich Coshma,
Now made of Maa the nymph delitious.
Ne lesse praiseworthie faire Neæra is,
Neæra ours, not theirs, though there she be,
For of the famous Shure, the Nymph she is,
For high desert, aduaunst to that degree.
She is the blosome of grace and curtesie,
Adorned with all honourable parts:
She is the braunch of true nobilitie,
Belou'd of high and low with faithfull harts.
Ne lesse praiseworthie Stella do I read,
Though nought my praises of her needed arre,
Whom verse of noblest shepheard lately dead
Hath prais'd and rais'd aboue each other starre.
Ne lesse paiseworthie are the sister three,
The honor of the noble familie:
Of which I meanest boast my selfe to be,
And most that vnto them I am so nie.
Phyllis, Charyllis, and sweet Amaryllis:
Phyllis the faire, is eldest of the three:
The next to her, is bountifull Charyllis:
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But th'youngest is the highest in degree.
Phyllis the floure of rare perfection,
Faire spreading forth her leaues with fresh delight,
That with their beauties amorous reflexion,
Bereaue of sence each rash beholders sight.
But sweet Charyllis is the Paragone
Of peerlesse price, and ornament of praise,
Admyr'd of all, yet envied of none,
Through the myld temperance of her goodly raies
Thrise happie do I hold thee noble swaine,
The which art of so rich a spoile possest,
And it embracing deare without disdaine,
Hast sole possession in so chaste a brest:
Of all the shepheards daughters which there bee,
And yet there be the fairest vnder skie,
Or that elsewhere I euer yet did see.
A fairer Nymph yet neuer saw mine eie:
She is the pride and primrose of the rest,
Made by the maker selfe to be admired:
And like a goodly beacon high addrest,
That is with sparks of heauenle beautie fired.
But Amaryllis, whether fortunate,
Or else vnfortunate may I aread.
That freed is from Cupids yoke by fate,
Since which she doth new bands aduenture dread.
Shepheard what euer thou hast heard to be
In this or that praysd diuersly apart,
In her thou maist them all assembled see,
And seald vp in the threasure of her hart.
Ne thee lesse worthie gentle Flauia,
For thy chaste life and vertue I esteeme:
Ne thee lesse worthie curteous Candida,
For thy true loue and loyaltie I deeme.
Besides yet many mo that Cynthia serue,
Right noble Nymphs, and high to be commended:
But if I all should praise as they deserue,
This sun would faile me ere I halfe had ended.
Therefore in closure of a thankfull mynd,
I deeme it best to hold eternally,
Their bounteous deeds and noble fauours shrynd,
Then by discourse them to indignifie.
So hauing said, Aglaura him bespake:
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Colin, well worthie were those goodly fauours
Bestowd on thee, that so of them doest make,
And them requitest with thy thankful labours.
But of great Cynthiaes goodnesse and high grace,
Finish the storie which thou hast begunne.
More eath (quoth he) it is in such a case
How to begin, then know how to haue donne.
For euerie gift and euerie goodly meed
Which she on me bestowd, demaunds a day;
And euerie day, in which she did a deed,
Demaunds a yeare it duly to display.
Her words were like a streame of honnyfleeting,
The which doth softly trickle from the hiue:
Hable to melt the hearers heart vnweeting,
And eke to make the dead againe aliue.
Her deeds were like great clusters of ripe grapes,
Which load the b[ra]unches of the fruitfull vine:
Offring to fall into each mouth that gapes,
And fill the same with store of timely wine.
Her lookes were like beames of the morning Sun,
Forth looking through the windowes of the East:
When first the fleecie cattell haue begun
Vpon the perled grasse to make their feast.
Her thoughts are like the fume of Franckincence,
Which from a golden Censer forth doth rise:
And throwing forth sweet odours mou[n]ts fro the[n]ce
In rolling globes vp to the vauted skies.
There she beholds with high aspiring thought,
The cradle of her owne creation:
Emongst the seats of Angels heauenly wrought,
Much like an Angell in all forme and fashion.
Colin (said Cuddy then) thou hast forgot
Thy selfe, me seemes, too much, to mount so hie:
Such loftie flight, base shepheard seemeth not,
From flocks and fields, to Angels and to skie.
True (answered he) but her great excellence,
Lifts me aboue the measure of my might:
That being fild with furious insolence,
I feele my selfe like one yrapt in spright.
For when I thinke of her, as oft I ought,
Then want I words to speake it fitly forth:
And when I speake of her what I haue thought,
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I cannot thinke according to her worth.
Yet will I thinke of her, yet will I speake,
So long as life my limbs doth hold together,
And when as death these vitall bands shall breake,
Her name recorded I will leaue for euer.
Her name in euery tree I will endosse,
That as the trees do grow, her name may grow.
And in the ground each where will it engrosse,
And fill with stones, that all men may it know.
The speaking woods and murmuring waters fall,
Her name Ile teach in knowen termes to frame:
And eke my lambs when for their dams they call,
Ile teach to call for Cynthia by name.
And long while after I am dead and rotten:
Amõgst the shepheards daughters dancing rownd,
My layes made of her shall not be forgotten,
But sung by them with flowry gyrlonds crownd.
And ye, who so ye be, that shall suruiue:
When as ye heare her memory renewed,
Be witnesse of her bounty here aliue,
Which she to Colin her poore shepheard shewed.
Much was the whole assembly of those heards,
Moou'd at his speech, so feelingly he spake:
And stood awhile astonisht at his words,
Till Thestylis at last their silence brake,
Saying, Why Colin, since thou foundst such grace
With Cynthia and all her noble crew:
Why didst thou euer leaue that happie place,
In which such wealth might vnto thee accrew?
And back returnedst to this barrein soyle,
Where cold and care and penury do dwell:
Here to keepe sheepe, with hunger and with toyle,
Most wretched he, that is and cannot tell.
Happie indeed (said Colin) I him hold,
That may that blessed presence still enioy,
Of fortune and of enuy vncomptrold,
Which still are wont most happie states t'annoy:
But I by that which little while I prooued:
Some part of those enormities did see,
The which in Court continually hooued,
And followd those which happie seemd to bee.
Therefore I silly man, whose former dayes
92
Had in rude fields bene altogether spent,
Durst not aduenture such vnknowen wayes,
Nor trust the guile of fortunes blandishment,
But rather chose back to my sheep to tourne,
Whose vtmost hardnesse I before had tryde,
Then hauing learnd repentance late, to mourne
Emongst those wretches which I there descryde.
Shepheard (said Thestylis) it seems of spight
Thou speakest thus gainst their felicitie,
Which thou enuiest, rather then of right
That ought in them blameworthie thou dost spie.
Cause haue I none (quoth he) of cancred will
To quite them ill, that me demeand so well:
But selfe-regard of priuate good or ill,
Moues me of each, so as I found, to tell
And eke to warne yong shepheards wandring wit,
Which through report of that liues painted blisse,
Abandon quiet home, to seeke for it,
And leaue their lambes to losse misled amisse.
For sooth to say, it is no sort of life,
For shepheard fit to lead in that same place,
Where each one seeks with malice and with strife,
To thrust downe other into foule disgrace,
Himselfe to raise: and he doth soonest rise
That best can handle his deceitfull wit,
In subtil shifts, and finest sleights deuise,
Either by slaundring his well deemed name,
Through leasings lewd, and fained forgerie:
Or else by breeding him some blot of blame,
By creeping close into his secrecie;
To which him needs, a guilefull hollow hart,
Masked with faire dissembling curtesie,
A filed toung furnisht with tearmes of art,
No art of schoole, but Courtiers schoolery.
For arts of schoole haue there small countenance,
Counted but toyes to busie idle braines,
And there professours find small maintenance,
But to be instruments of others gaines.
Ne is there place for any gentle wit,
Vnlesse to please, it selfe it can applie:
But shouldred is, or out of doore quite shit,
As base, or blunt, vnmeet for melodie.
93
For each mans worth is measured by his weed,
As harts by hornes, or asses by their eares:
Yet asses been not all whose eares exceed,
Nor yet all harts, that hornes the highest beares.
For highest lookes haue not the highest mynd,
Nor haughtie words most full of highest thoughts:
But are like bladders blowen vp with wynd,
That being prickt do vanish into noughts.
Euen such is all their vaunted vanitie,
Nought else but smoke, that fumeth soone away,
Such is their glorie that in simple eie
Seeme greatest, when their garments are most gay.
So they themselues for praise of fooles do sell,
And all their wealth for painting on a wall;
With price whereof, they buy a golden bell,
And purchase highest rowmes in bowre and hall:
Whiles single Truth and simple honestie
Do wander vp and downe despys'd of all;
Their plaine attire such glorious gallantry
Disdaines so much, that none them in doth call.
Ah Colin (then said Hobbinol) the blame
Which thou imputest, is too generall,
As if not any gentle wit of name,
Nor honest mynd might there be found at all.
For well I wot, sith I my selfe was there,
To wait on Lobbin (Lobbin well thow knewest)
Full many worrhie ones then waiting were,
As euer elfe in Princes Court thou vewest.
Of which, among you many yet remaine,
Whose names I cannot readily now ghesse:
Those that poore Sutors papers do retaine,
And those that skill of medicine professe.
And those that do to Cynthia expound,
The ledden of straunge languages in charge:
For Cynthia doth in sciences abound,
And giues to their professors stipend large.
Therefore vniustly thou doest wyte them all,
For that which thou mislikedst in a few.
Blame is (quoth he) more blamelesse generall,
Then that which priuate errours doth pursew:
For well I wot, that there amongst them bee
Full many persons of right worthie parts,
94
Both for report of spotlesse honestie,
And for profession of all learned arts,
Whose praise hereby no whit impaired is,
Though blame do light on those that faultie bee,
For all the rest do most-what far[e] amis,
And yet their owne misfaring will not see:
For either they be puffed vp with pride,
Or fraught with enuie that their galls do swell,
Or they their dayes to ydlenesse diuide,
Or drownded lie in pleasures wastefull well,
In which like Moldwarps noursling still they lurke,
Vnmyndfull of chiefe parts of manlinesse,
And do themselues for want of other worke,
Vaine votaries of laesie loue professe,
Whose seruice high so basely they ensew,
That Cupid selfe of them ashamed is,
And mustring all his men in Venus vew,
Denies them quite for seruitors of his.
And is loue then (said Corylas once knowne
In Court, and his sweet lore professed there?
I weened sure he was our God alone,
And only woond in feilds and forests here.
Not so (quoth he) loue most aboundeth there.
For all the walls and windows there are writ,
All full of loue, and loue, and loue my deare,
And all their talke and studie is of it.
Ne any there doth braue or valiant seeme,
Vnlesse that some gay Mistresse badge he beares:
Ne any one himselfe doth ought esteeme,
Vnlesse he swim in loue up to the eares.
But they of loue and of his sacred lere,
(As it should be) all otherwise deuise,
Then we poore shepheards are accustomd here,
And him do sue and serue all otherwise.
For with lewd speeches and licentious deeds,
His mightie mysteries they do prophane,
And vse his ydle name to other needs,
But as a complement for courting vaine.
So him they do not serue as they professe,
But make him serue to them for sordid vses.
Ah my dread Lord, that doest liege hearts possese;
Auenge thy selfe on them for their abuses.
95
But we poore shepheards whether rightly so,
Or through our rudenesse into errour led:
Do make religion how we rashly go,
To serue that God, that is so greatly dred;
For him the greatest of the Gods we deeme,
Borne without Syre or couples of one kynd,
For Venus selfe doth soly couples seeme,
Both male and female though commixture ioynd.
So pure and spotlesse Cupid forth she brought,
And in the gardens of Adonis nurst:
Where growing he, his owne perfection wrought,
And shortly was of all the Gods the first.
Then got he bow and shafts of gold and lead,
In which so fell and puissant he grew,
That Ioue himselfe his powre began to dread,
And taking him vp to heauen, him godded new.
From thence he shootes his arrowes euery where
Into the world, at randon as he will,
On vs fraile men, his wretched vassals here,
Like as himselfe vs pleaseth, saue or spill.
So we him worship, so we him adore
With humble hearts to heauen vplifted hie,
That to true loues he may vs euermore
Preferre, and of their grace vs dignifie:
Ne is there shepheard, ne yet shepheards swaine,
What euer feeds in forest or in field,
That dare with euil deed or leasing vaine
Blaspheme his powre, or termes vnworthie yield.
Shepheard it seemes that some celestiall rage
Of loue (quoth Cuddy) is breath'd into thy brest,
That powreth forth these oracles so sage,
Of that high powre, wherewith thou art possest.
But neuer wist I till this present day
Albe of loue I alwayes humbly deemed,
That he was such an one, as thou doest say,
And so religiously to be esteemed.
Well may it seeme by this thy deep insight,
That of that God the Priest thou shouldest bee:
So well thou wot'st the mysterie of his might,
As if his godhead thou didst present see.
Of loues perfection perfectly to speake,
Or of his nature rightly to define,
96
Indeed (said Colin) passeth reasons reach,
And needs his priest t'expresse his powre diuine.
For long before the world he was y'bore
And bred aboue in Venus bosome deare:
For by his powre the world was made of yore,
And all that therein wondrous doth appeare.
For how should else things so far from attone
And so great enemies as of them bee,
Be euer drawne together into one,
And taught in such accordance to agree.
Through him the cold began to couet heat,
And water fire; the light to mount on hie,
And th'heauie down to peize; the hungry t'eat,
And voydnesse to seeke full satietie,
So being former foes, they wexed friends,
And gan by litle learne to loue each other:
So being knit, they brought forth other kynds
Out of the fruitfull wombe of their great mother.
Then first gan heauen out of darknesse dread
For to appeare, and brought forth chearfull day:
Next gan the earth to shew her naked head,
Out of deep waters which her drownd alway.
And shortly after euerie liuing wight,
Crept forth like wormes out of her slimy nature.
Soone as on them the Suns life-giuing light,
had powred kindly heat and formall feature,
Thenceforth they gan each one his like to loue,
And like himselfe desire for to beget:
The Lyon chose his mate the Turtle doue
Her deare, the Dolphin his owne Dolphinet,
But man that had the sparke of reasons might,
More then the rest to rule his passion:
Chose for his loue the fairest in his sight,
Like as himselfe was fairest by creation.
For beautie is the bayt which with delight
Doth man allure, for to enlarge his kynd,
Beautie the burning lamp of heauens light,
Darting her beames into each feeble mynd:
Against whose powre, nor God nor man can fynd,
Defence, ne ward the daunger of the wound,
But being hurt, seeke to be medicynd
Of her that first did stir that mortall stownd.
97
Then do they cry and call to loue apace,
With praiers lowd importuning the skie,
Whence he them heares, & whe[n] he list shew grace,
Does graunt them grace that otherwise would die.
So loue is Lord of all the world by right,
And rules their creatures by his powrfull saw:
All being made the vassalls of his might,
Through secret sence which therto doth the[m] draw.
Thus ought all louers of their lord to deeme:
And with chaste heart to honor him alway:
But who so else doth otherwise esteeme,
Are outlawes, and his lore do disobay.
For their desire is base, and doth not merit,
The name of loue, but of disloyall lust:
Ne mongst true louers they shall place inherit,
But as Exuls out of his court be thrust.
So hauing said, Melissa spake at will,
Colin, thou now full deeply hast diuynd:
Of loue and beautie and with wondrous skill,
Hast Cupid selfe depainted in his kynd.
To thee are all true louers greatly bound,
That doest their cause so mightily defend:
But most, all wemen are thy debtors found,
That doest their bountie still so much commend.
That ill (said Hobbinol) they him requite,
For hauing loued euer one most deare:
He is repayd with scorne and foule despite,
That yrkes each gentle heart which it doth heare.
Indeed (said Lucid) I haue often heard
Faire Rosalind of diuers fowly blamed:
For being to that swaine too cruell hard,
That her bright glorie else hath much defamed.
But who can tell what cause had that faire Mayd
To vse him so that vsed her so well:
Or who with blame can iustly her vpbrayd,
For louing not? for who can loue compell.
And sooth to say, it is foolhardie thing,
Rashly to wyten creatures so diuine,
For demigods they be, and first did spring
From heauen, though graft in frailnesse feminine.
And well I wote, that oft I heard it spoken,
How one that fairest Helene did reuile:
98
Through iudgement of the Gods to been ywroken
Lost both his eyes and so remaynd long while,
Till he recanted had his wicked rimes,
And made amends to her with treble praise:
Beware therefore, ye groomes, I read betimes,
How rashly blame of Rosalind ye raise.
Ah shepheards (then said Colin) ye ne weet
How great a guilt vpon your heads ye draw:
To make so bold a doome with words vnmeet,
Of thing celestiall which ye neuer saw.
For she is not like as the other crew
Of shepheards daughters which emongst you bee,
But of diuine regard and heauenly hew,
Excelling all that euer ye did see.
Not then to her that scorned thing so base,
But to my selfe the blame that lookt so hie:
So hie her thoughts as she her selfe haue place,
And loath each lowly thing with loftie eie.
Yet so much grace let her vouchsafe to grant
To simple swaine, sith her I may not loue:
Yet that I may her honour parauant,
And praise her worth, though far my wit aboue
Such grace shall be some guerdon for the griefe,
And long affliction which I haue endured:
Such grace sometimes shall giue me some reliefe,
And ease of paine which cannot be recured.
And ye my fellow shepheards which do see
And heare the langours of my too long dying,
Vnto the world for euer witnesse bee,
That hers I die, nought to the world denying,
This simple trophe of her great conquest.
So hauing ended, he from ground did rise,
And after him vprose eke all the rest:
All loth to part, but that the glooming skies,
Warnd them to draw their bleating flocks to rest.
~ Edmund Spenser,
104:Muse of my native land! loftiest Muse!
O first-born on the mountains! by the hues
Of heaven on the spiritual air begot:
Long didst thou sit alone in northern grot,
While yet our England was a wolfish den;
Before our forests heard the talk of men;
Before the first of Druids was a child;--
Long didst thou sit amid our regions wild
Rapt in a deep prophetic solitude.
There came an eastern voice of solemn mood:--
Yet wast thou patient. Then sang forth the Nine,
Apollo's garland:--yet didst thou divine
Such home-bred glory, that they cry'd in vain,
"Come hither, Sister of the Island!" Plain
Spake fair Ausonia; and once more she spake
A higher summons:--still didst thou betake
Thee to thy native hopes. O thou hast won
A full accomplishment! The thing is done,
Which undone, these our latter days had risen
On barren souls. Great Muse, thou know'st what prison
Of flesh and bone, curbs, and confines, and frets
Our spirit's wings: despondency besets
Our pillows; and the fresh to-morrow morn
Seems to give forth its light in very scorn
Of our dull, uninspired, snail-paced lives.
Long have I said, how happy he who shrives
To thee! But then I thought on poets gone,
And could not pray:nor can I now--so on
I move to the end in lowliness of heart.--

"Ah, woe is me! that I should fondly part
From my dear native land! Ah, foolish maid!
Glad was the hour, when, with thee, myriads bade
Adieu to Ganges and their pleasant fields!
To one so friendless the clear freshet yields
A bitter coolness, the ripe grape is sour:
Yet I would have, great gods! but one short hour
Of native airlet me but die at home."

Endymion to heaven's airy dome
Was offering up a hecatomb of vows,
When these words reach'd him. Whereupon he bows
His head through thorny-green entanglement
Of underwood, and to the sound is bent,
Anxious as hind towards her hidden fawn.

"Is no one near to help me? No fair dawn
Of life from charitable voice? No sweet saying
To set my dull and sadden'd spirit playing?
No hand to toy with mine? No lips so sweet
That I may worship them? No eyelids meet
To twinkle on my bosom? No one dies
Before me, till from these enslaving eyes
Redemption sparkles!I am sad and lost."

Thou, Carian lord, hadst better have been tost
Into a whirlpool. Vanish into air,
Warm mountaineer! for canst thou only bear
A woman's sigh alone and in distress?
See not her charms! Is Phoebe passionless?
Phoebe is fairer farO gaze no more:
Yet if thou wilt behold all beauty's store,
Behold her panting in the forest grass!
Do not those curls of glossy jet surpass
For tenderness the arms so idly lain
Amongst them? Feelest not a kindred pain,
To see such lovely eyes in swimming search
After some warm delight, that seems to perch
Dovelike in the dim cell lying beyond
Their upper lids?Hist!      "O for Hermes' wand
To touch this flower into human shape!
That woodland Hyacinthus could escape
From his green prison, and here kneeling down
Call me his queen, his second life's fair crown!
Ah me, how I could love!My soul doth melt
For the unhappy youthLove! I have felt
So faint a kindness, such a meek surrender
To what my own full thoughts had made too tender,
That but for tears my life had fled away!
Ye deaf and senseless minutes of the day,
And thou, old forest, hold ye this for true,
There is no lightning, no authentic dew
But in the eye of love: there's not a sound,
Melodious howsoever, can confound
The heavens and earth in one to such a death
As doth the voice of love: there's not a breath
Will mingle kindly with the meadow air,
Till it has panted round, and stolen a share
Of passion from the heart!"

               Upon a bough
He leant, wretched. He surely cannot now
Thirst for another love: O impious,
That he can even dream upon it thus!
Thought he, "Why am I not as are the dead,
Since to a woe like this I have been led
Through the dark earth, and through the wondrous sea?
Goddess! I love thee not the less: from thee
By Juno's smile I turn notno, no, no
While the great waters are at ebb and flow.
I have a triple soul! O fond pretence
For both, for both my love is so immense,
I feel my heart is cut in twain for them."

And so he groan'd, as one by beauty slain.
The lady's heart beat quick, and he could see
Her gentle bosom heave tumultuously.
He sprang from his green covert: there she lay,
Sweet as a muskrose upon new-made hay;
With all her limbs on tremble, and her eyes
Shut softly up alive. To speak he tries.
"Fair damsel, pity me! forgive that I
Thus violate thy bower's sanctity!
O pardon me, for I am full of grief
Grief born of thee, young angel! fairest thief!
Who stolen hast away the wings wherewith
I was to top the heavens. Dear maid, sith
Thou art my executioner, and I feel
Loving and hatred, misery and weal,
Will in a few short hours be nothing to me,
And all my story that much passion slew me;
Do smile upon the evening of my days:
And, for my tortur'd brain begins to craze,
Be thou my nurse; and let me understand
How dying I shall kiss that lily hand.
Dost weep for me? Then should I be content.
Scowl on, ye fates! until the firmament
Outblackens Erebus, and the full-cavern'd earth
Crumbles into itself. By the cloud girth
Of Jove, those tears have given me a thirst
To meet oblivion."As her heart would burst
The maiden sobb'd awhile, and then replied:
"Why must such desolation betide
As that thou speakest of? Are not these green nooks
Empty of all misfortune? Do the brooks
Utter a gorgon voice? Does yonder thrush,
Schooling its half-fledg'd little ones to brush
About the dewy forest, whisper tales?
Speak not of grief, young stranger, or cold snails
Will slime the rose to night. Though if thou wilt,
Methinks 'twould be a guilta very guilt
Not to companion thee, and sigh away
The lightthe duskthe darktill break of day!"
"Dear lady," said Endymion, "'tis past:
I love thee! and my days can never last.
That I may pass in patience still speak:
Let me have music dying, and I seek
No more delightI bid adieu to all.
Didst thou not after other climates call,
And murmur about Indian streams?"Then she,
Sitting beneath the midmost forest tree,
For pity sang this roundelay
     "O Sorrow,
     Why dost borrow
The natural hue of health, from vermeil lips?
     To give maiden blushes
     To the white rose bushes?
Or is it thy dewy hand the daisy tips?

     "O Sorrow,
     Why dost borrow
The lustrous passion from a falcon-eye?
     To give the glow-worm light?
     Or, on a moonless night,
To tinge, on syren shores, the salt sea-spry?

     "O Sorrow,
     Why dost borrow
The mellow ditties from a mourning tongue?
     To give at evening pale
     Unto the nightingale,
That thou mayst listen the cold dews among?

     "O Sorrow,
     Why dost borrow
Heart's lightness from the merriment of May?
     A lover would not tread
     A cowslip on the head,
Though he should dance from eve till peep of day
     Nor any drooping flower
     Held sacred for thy bower,
Wherever he may sport himself and play.

     "To Sorrow
     I bade good-morrow,
And thought to leave her far away behind;
     But cheerly, cheerly,
     She loves me dearly;
She is so constant to me, and so kind:
     I would deceive her
     And so leave her,
But ah! she is so constant and so kind.

"Beneath my palm trees, by the river side,
I sat a weeping: in the whole world wide
There was no one to ask me why I wept,
     And so I kept
Brimming the water-lily cups with tears
     Cold as my fears.

"Beneath my palm trees, by the river side,
I sat a weeping: what enamour'd bride,
Cheated by shadowy wooer from the clouds,
    But hides and shrouds
Beneath dark palm trees by a river side?

"And as I sat, over the light blue hills
There came a noise of revellers: the rills
Into the wide stream came of purple hue
    'Twas Bacchus and his crew!
The earnest trumpet spake, and silver thrills
From kissing cymbals made a merry din
    'Twas Bacchus and his kin!
Like to a moving vintage down they came,
Crown'd with green leaves, and faces all on flame;
All madly dancing through the pleasant valley,
    To scare thee, Melancholy!
O then, O then, thou wast a simple name!
And I forgot thee, as the berried holly
By shepherds is forgotten, when, in June,
Tall chesnuts keep away the sun and moon:
    I rush'd into the folly!

"Within his car, aloft, young Bacchus stood,
Trifling his ivy-dart, in dancing mood,
    With sidelong laughing;
And little rills of crimson wine imbrued
His plump white arms, and shoulders, enough white
    For Venus' pearly bite;
And near him rode Silenus on his ****,
Pelted with flowers as he on did pass
    Tipsily quaffing.

"Whence came ye, merry Damsels! whence came ye!
So many, and so many, and such glee?
Why have ye left your bowers desolate,
    Your lutes, and gentler fate?
We follow Bacchus! Bacchus on the wing?
    A conquering!
Bacchus, young Bacchus! good or ill betide,
We dance before him thorough kingdoms wide:
Come hither, lady fair, and joined be
    To our wild minstrelsy!'

"Whence came ye, jolly Satyrs! whence came ye!
So many, and so many, and such glee?
Why have ye left your forest haunts, why left
    Your nuts in oak-tree cleft?
For wine, for wine we left our kernel tree;
For wine we left our heath, and yellow brooms,
    And cold mushrooms;
For wine we follow Bacchus through the earth;
Great God of breathless cups and chirping mirth!
Come hither, lady fair, and joined be
To our mad minstrelsy!'

"Over wide streams and mountains great we went,
And, save when Bacchus kept his ivy tent,
Onward the tiger and the leopard pants,
    With Asian elephants:
Onward these myriadswith song and dance,
With zebras striped, and sleek Arabians' prance,
Web-footed alligators, crocodiles,
Bearing upon their scaly backs, in files,
Plump infant laughers mimicking the coil
Of seamen, and stout galley-rowers' toil:
With toying oars and silken sails they glide,
    Nor care for wind and tide.

"Mounted on panthers' furs and lions' manes,
From rear to van they scour about the plains;
A three days' journey in a moment done:
And always, at the rising of the sun,
About the wilds they hunt with spear and horn,
    On spleenful unicorn.

"I saw Osirian Egypt kneel adown
    Before the vine-wreath crown!
I saw parch'd Abyssinia rouse and sing
    To the silver cymbals' ring!
I saw the whelming vintage hotly pierce
    Old Tartary the fierce!
The kings of Inde their jewel-sceptres vail,
And from their treasures scatter pearled hail;
Great Brahma from his mystic heaven groans,
    And all his priesthood moans;
Before young Bacchus' eye-wink turning pale.
Into these regions came I following him,
Sick hearted, wearyso I took a whim
To stray away into these forests drear
    Alone, without a peer:
And I have told thee all thou mayest hear.

     "Young stranger!
     I've been a ranger
In search of pleasure throughout every clime:
     Alas! 'tis not for me!
     Bewitch'd I sure must be,
To lose in grieving all my maiden prime.

     "Come then, Sorrow!
     Sweetest Sorrow!
Like an own babe I nurse thee on my breast:
     I thought to leave thee
     And deceive thee,
But now of all the world I love thee best.

     "There is not one,
     No, no, not one
But thee to comfort a poor lonely maid;
     Thou art her mother,
     And her brother,
Her playmate, and her wooer in the shade."

O what a sigh she gave in finishing,
And look, quite dead to every worldly thing!
Endymion could not speak, but gazed on her;
And listened to the wind that now did stir
About the crisped oaks full drearily,
Yet with as sweet a softness as might be
Remember'd from its velvet summer song.
At last he said: "Poor lady, how thus long
Have I been able to endure that voice?
Fair Melody! kind Syren! I've no choice;
I must be thy sad servant evermore:
I cannot choose but kneel here and adore.
Alas, I must not thinkby Phoebe, no!
Let me not think, soft Angel! shall it be so?
Say, beautifullest, shall I never think?
O thou could'st foster me beyond the brink
Of recollection! make my watchful care
Close up its bloodshot eyes, nor see despair!
Do gently murder half my soul, and I
Shall feel the other half so utterly!
I'm giddy at that cheek so fair and smooth;
O let it blush so ever! let it soothe
My madness! let it mantle rosy-warm
With the tinge of love, panting in safe alarm.
This cannot be thy hand, and yet it is;
And this is sure thine other softlingthis
Thine own fair bosom, and I am so near!
Wilt fall asleep? O let me sip that tear!
And whisper one sweet word that I may know
This is this worldsweet dewy blossom!"Woe!
Woe! Woe to that Endymion! Where is he?
Even these words went echoing dismally
Through the wide foresta most fearful tone,
Like one repenting in his latest moan;
And while it died away a shade pass'd by,
As of a thunder cloud. When arrows fly
Through the thick branches, poor ring-doves sleek forth
Their timid necks and tremble; so these both
Leant to each other trembling, and sat so
Waiting for some destructionwhen lo,
Foot-feather'd Mercury appear'd sublime
Beyond the tall tree tops; and in less time
Than shoots the slanted hail-storm, down he dropt
Towards the ground; but rested not, nor stopt
One moment from his home: only the sward
He with his wand light touch'd, and heavenward
Swifter than sight was goneeven before
The teeming earth a sudden witness bore
Of his swift magic. Diving swans appear
Above the crystal circlings white and clear;
And catch the cheated eye in wild surprise,
How they can dive in sight and unseen rise
So from the turf outsprang two steeds jet-black,
Each with large dark blue wings upon his back.
The youth of Caria plac'd the lovely dame
On one, and felt himself in spleen to tame
The other's fierceness. Through the air they flew,
High as the eagles. Like two drops of dew
Exhal'd to Phoebus' lips, away they are gone,
Far from the earth awayunseen, alone,
Among cool clouds and winds, but that the free,
The buoyant life of song can floating be
Above their heads, and follow them untir'd.
Muse of my native land, am I inspir'd?
This is the giddy air, and I must spread
Wide pinions to keep here; nor do I dread
Or height, or depth, or width, or any chance
Precipitous: I have beneath my glance
Those towering horses and their mournful freight.
Could I thus sail, and see, and thus await
Fearless for power of thought, without thine aid?
There is a sleepy dusk, an odorous shade
From some approaching wonder, and behold
Those winged steeds, with snorting nostrils bold
Snuff at its faint extreme, and seem to tire,
Dying to embers from their native fire!

There curl'd a purple mist around them; soon,
It seem'd as when around the pale new moon
Sad Zephyr droops the clouds like weeping willow:
'Twas Sleep slow journeying with head on pillow.
For the first time, since he came nigh dead born
From the old womb of night, his cave forlorn
Had he left more forlorn; for the first time,
He felt aloof the day and morning's prime
Because into his depth Cimmerian
There came a dream, shewing how a young man,
Ere a lean bat could plump its wintery skin,
Would at high Jove's empyreal footstool win
An immortality, and how espouse
Jove's daughter, and be reckon'd of his house.
Now was he slumbering towards heaven's gate,
That he might at the threshold one hour wait
To hear the marriage melodies, and then
Sink downward to his dusky cave again.
His litter of smooth semilucent mist,
Diversely ting'd with rose and amethyst,
Puzzled those eyes that for the centre sought;
And scarcely for one moment could be caught
His sluggish form reposing motionless.
Those two on winged steeds, with all the stress
Of vision search'd for him, as one would look
Athwart the sallows of a river nook
To catch a glance at silver throated eels,
Or from old Skiddaw's top, when fog conceals
His rugged forehead in a mantle pale,
With an eye-guess towards some pleasant vale
Descry a favourite hamlet faint and far.

These raven horses, though they foster'd are
Of earth's splenetic fire, dully drop
Their full-veined ears, nostrils blood wide, and stop;
Upon the spiritless mist have they outspread
Their ample feathers, are in slumber dead,
And on those pinions, level in mid air,
Endymion sleepeth and the lady fair.
Slowly they sail, slowly as icy isle
Upon a calm sea drifting: and meanwhile
The mournful wanderer dreams. Behold! he walks
On heaven's pavement; brotherly he talks
To divine powers: from his hand full fain
Juno's proud birds are pecking pearly grain:
He tries the nerve of Phoebus' golden bow,
And asketh where the golden apples grow:
Upon his arm he braces Pallas' shield,
And strives in vain to unsettle and wield
A Jovian thunderbolt: arch Hebe brings
A full-brimm'd goblet, dances lightly, sings
And tantalizes long; at last he drinks,
And lost in pleasure at her feet he sinks,
Touching with dazzled lips her starlight hand.
He blows a bugle,an ethereal band
Are visible above: the Seasons four,
Green-kyrtled Spring, flush Summer, golden store
In Autumn's sickle, Winter frosty hoar,
Join dance with shadowy Hours; while still the blast,
In swells unmitigated, still doth last
To sway their floating morris. "Whose is this?
Whose bugle?" he inquires: they smile"O Dis!
Why is this mortal here? Dost thou not know
Its mistress' lips? Not thou?'Tis Dian's: lo!
She rises crescented!" He looks, 'tis she,
His very goddess: good-bye earth, and sea,
And air, and pains, and care, and suffering;
Good-bye to all but love! Then doth he spring
Towards her, and awakesand, strange, o'erhead,
Of those same fragrant exhalations bred,
Beheld awake his very dream: the gods
Stood smiling; merry Hebe laughs and nods;
And Phoebe bends towards him crescented.
O state perplexing! On the pinion bed,
Too well awake, he feels the panting side
Of his delicious lady. He who died
For soaring too audacious in the sun,
Where that same treacherous wax began to run,
Felt not more tongue-tied than Endymion.
His heart leapt up as to its rightful throne,
To that fair shadow'd passion puls'd its way
Ah, what perplexity! Ah, well a day!
So fond, so beauteous was his bed-fellow,
He could not help but kiss her: then he grew
Awhile forgetful of all beauty save
Young Phoebe's, golden hair'd; and so 'gan crave
Forgiveness: yet he turn'd once more to look
At the sweet sleeper,all his soul was shook,
She press'd his hand in slumber; so once more
He could not help but kiss her and adore.
At this the shadow wept, melting away.
The Latmian started up: "Bright goddess, stay!
Search my most hidden breast! By truth's own tongue,
I have no ddale heart: why is it wrung
To desperation? Is there nought for me,
Upon the bourne of bliss, but misery?"

These words awoke the stranger of dark tresses:
Her dawning love-look rapt Endymion blesses
With 'haviour soft. Sleep yawned from underneath.
"Thou swan of Ganges, let us no more breathe
This murky phantasm! thou contented seem'st
Pillow'd in lovely idleness, nor dream'st
What horrors may discomfort thee and me.
Ah, shouldst thou die from my heart-treachery!
Yet did she merely weepher gentle soul
Hath no revenge in it: as it is whole
In tenderness, would I were whole in love!
Can I prize thee, fair maid, all price above,
Even when I feel as true as innocence?
I do, I do.What is this soul then? Whence
Came it? It does not seem my own, and I
Have no self-passion or identity.
Some fearful end must be: where, where is it?
By Nemesis, I see my spirit flit
Alone about the darkForgive me, sweet:
Shall we away?" He rous'd the steeds: they beat
Their wings chivalrous into the clear air,
Leaving old Sleep within his vapoury lair.

The good-night blush of eve was waning slow,
And Vesper, risen star, began to throe
In the dusk heavens silvery, when they
Thus sprang direct towards the Galaxy.
Nor did speed hinder converse soft and strange
Eternal oaths and vows they interchange,
In such wise, in such temper, so aloof
Up in the winds, beneath a starry roof,
So witless of their doom, that verily
'Tis well nigh past man's search their hearts to see;
Whether they wept, or laugh'd, or griev'd, or toy'd
Most like with joy gone mad, with sorrow cloy'd.

Full facing their swift flight, from ebon streak,
The moon put forth a little diamond peak,
No bigger than an unobserved star,
Or tiny point of fairy scymetar;
Bright signal that she only stoop'd to tie
Her silver sandals, ere deliciously
She bow'd into the heavens her timid head.
Slowly she rose, as though she would have fled,
While to his lady meek the Carian turn'd,
To mark if her dark eyes had yet discern'd
This beauty in its birthDespair! despair!
He saw her body fading gaunt and spare
In the cold moonshine. Straight he seiz'd her wrist;
It melted from his grasp: her hand he kiss'd,
And, horror! kiss'd his ownhe was alone.
Her steed a little higher soar'd, and then
Dropt hawkwise to the earth.    There lies a den,
Beyond the seeming confines of the space
Made for the soul to wander in and trace
Its own existence, of remotest glooms.
Dark regions are around it, where the tombs
Of buried griefs the spirit sees, but scarce
One hour doth linger weeping, for the pierce
Of new-born woe it feels more inly smart:
And in these regions many a venom'd dart
At random flies; they are the proper home
Of every ill: the man is yet to come
Who hath not journeyed in this native hell.
But few have ever felt how calm and well
Sleep may be had in that deep den of all.
There anguish does not sting; nor pleasure pall:
Woe-hurricanes beat ever at the gate,
Yet all is still within and desolate.
Beset with painful gusts, within ye hear
No sound so loud as when on curtain'd bier
The death-watch tick is stifled. Enter none
Who strive therefore: on the sudden it is won.
Just when the sufferer begins to burn,
Then it is free to him; and from an urn,
Still fed by melting ice, he takes a draught
Young Semele such richness never quaft
In her maternal longing. Happy gloom!
Dark Paradise! where pale becomes the bloom
Of health by due; where silence dreariest
Is most articulate; where hopes infest;
Where those eyes are the brightest far that keep
Their lids shut longest in a dreamless sleep.
O happy spirit-home! O wondrous soul!
Pregnant with such a den to save the whole
In thine own depth. Hail, gentle Carian!
For, never since thy griefs and woes began,
Hast thou felt so content: a grievous feud
Hath let thee to this Cave of Quietude.
Aye, his lull'd soul was there, although upborne
With dangerous speed: and so he did not mourn
Because he knew not whither he was going.
So happy was he, not the aerial blowing
Of trumpets at clear parley from the east
Could rouse from that fine relish, that high feast.
They stung the feather'd horse: with fierce alarm
He flapp'd towards the sound. Alas, no charm
Could lift Endymion's head, or he had view'd
A skyey mask, a pinion'd multitude,
And silvery was its passing: voices sweet
Warbling the while as if to lull and greet
The wanderer in his path. Thus warbled they,
While past the vision went in bright array.

"Who, who from Dian's feast would be away?
For all the golden bowers of the day
Are empty left? Who, who away would be
From Cynthia's wedding and festivity?
Not Hesperus: lo! upon his silver wings
He leans away for highest heaven and sings,
Snapping his lucid fingers merrily!
Ah, Zephyrus! art here, and Flora too!
Ye tender bibbers of the rain and dew,
Young playmates of the rose and daffodil,
Be careful, ere ye enter in, to fill
    Your baskets high
With fennel green, and balm, and golden pines,
Savory, latter-mint, and columbines,
Cool parsley, basil sweet, and sunny thyme;
Yea, every flower and leaf of every clime,
All gather'd in the dewy morning: hie
    Away! fly, fly!
Crystalline brother of the belt of heaven,
Aquarius! to whom king Jove has given
Two liquid pulse streams 'stead of feather'd wings,
Two fan-like fountains,thine illuminings
    For Dian play:
Dissolve the frozen purity of air;
Let thy white shoulders silvery and bare
Shew cold through watery pinions; make more bright
The Star-Queen's crescent on her marriage night:
    Haste, haste away!
Castor has tamed the planet Lion, see!
And of the Bear has Pollux mastery:
A third is in the race! who is the third,
Speeding away swift as the eagle bird?
    The ramping Centaur!
The Lion's mane's on end: the Bear how fierce!
The Centaur's arrow ready seems to pierce
Some enemy: far forth his bow is bent
Into the blue of heaven. He'll be shent,
    Pale unrelentor,
When he shall hear the wedding lutes a playing.
Andromeda! sweet woman! why delaying
So timidly among the stars: come hither!
Join this bright throng, and nimbly follow whither
    They all are going.
Danae's Son, before Jove newly bow'd,
Has wept for thee, calling to Jove aloud.
Thee, gentle lady, did he disenthral:
Ye shall for ever live and love, for all
    Thy tears are flowing.
By Daphne's fright, behold Apollo!"

                    More
Endymion heard not: down his steed him bore,
Prone to the green head of a misty hill.

His first touch of the earth went nigh to kill.
"Alas!" said he, "were I but always borne
Through dangerous winds, had but my footsteps worn
A path in hell, for ever would I bless
Horrors which nourish an uneasiness
For my own sullen conquering: to him
Who lives beyond earth's boundary, grief is dim,
Sorrow is but a shadow: now I see
The grass; I feel the solid groundAh, me!
It is thy voicedivinest! Where?who? who
Left thee so quiet on this bed of dew?
Behold upon this happy earth we are;
Let us ay love each other; let us fare
On forest-fruits, and never, never go
Among the abodes of mortals here below,
Or be by phantoms duped. O destiny!
Into a labyrinth now my soul would fly,
But with thy beauty will I deaden it.
Where didst thou melt too? By thee will I sit
For ever: let our fate stop herea kid
I on this spot will offer: Pan will bid
Us live in peace, in love and peace among
His forest wildernesses. I have clung
To nothing, lov'd a nothing, nothing seen
Or felt but a great dream! O I have been
Presumptuous against love, against the sky,
Against all elements, against the tie
Of mortals each to each, against the blooms
Of flowers, rush of rivers, and the tombs
Of heroes gone! Against his proper glory
Has my own soul conspired: so my story
Will I to children utter, and repent.
There never liv'd a mortal man, who bent
His appetite beyond his natural sphere,
But starv'd and died. My sweetest Indian, here,
Here will I kneel, for thou redeemed hast
My life from too thin breathing: gone and past
Are cloudy phantasms. Caverns lone, farewel!
And air of visions, and the monstrous swell
Of visionary seas! No, never more
Shall airy voices cheat me to the shore
Of tangled wonder, breathless and aghast.
Adieu, my daintiest Dream! although so vast
My love is still for thee. The hour may come
When we shall meet in pure elysium.
On earth I may not love thee; and therefore
Doves will I offer up, and sweetest store
All through the teeming year: so thou wilt shine
On me, and on this damsel fair of mine,
And bless our simple lives. My Indian bliss!
My river-lily bud! one human kiss!
One sigh of real breathone gentle squeeze,
Warm as a dove's nest among summer trees,
And warm with dew at ooze from living blood!
Whither didst melt? Ah, what of that!all good
We'll talk aboutno more of dreaming.Now,
Where shall our dwelling be? Under the brow
Of some steep mossy hill, where ivy dun
Would hide us up, although spring leaves were none;
And where dark yew trees, as we rustle through,
Will drop their scarlet berry cups of dew?
O thou wouldst joy to live in such a place;
Dusk for our loves, yet light enough to grace
Those gentle limbs on mossy bed reclin'd:
For by one step the blue sky shouldst thou find,
And by another, in deep dell below,
See, through the trees, a little river go
All in its mid-day gold and glimmering.
Honey from out the gnarled hive I'll bring,
And apples, wan with sweetness, gather thee,
Cresses that grow where no man may them see,
And sorrel untorn by the dew-claw'd stag:
Pipes will I fashion of the syrinx flag,
That thou mayst always know whither I roam,
When it shall please thee in our quiet home
To listen and think of love. Still let me speak;
Still let me dive into the joy I seek,
For yet the past doth prison me. The rill,
Thou haply mayst delight in, will I fill
With fairy fishes from the mountain tarn,
And thou shalt feed them from the squirrel's barn.
Its bottom will I strew with amber shells,
And pebbles blue from deep enchanted wells.
Its sides I'll plant with dew-sweet eglantine,
And honeysuckles full of clear bee-wine.
I will entice this crystal rill to trace
Love's silver name upon the meadow's face.
I'll kneel to Vesta, for a flame of fire;
And to god Phoebus, for a golden lyre;
To Empress Dian, for a hunting spear;
To Vesper, for a taper silver-clear,
That I may see thy beauty through the night;
To Flora, and a nightingale shall light
Tame on thy finger; to the River-gods,
And they shall bring thee taper fishing-rods
Of gold, and lines of Naiads' long bright tress.
Heaven shield thee for thine utter loveliness!
Thy mossy footstool shall the altar be
'Fore which I'll bend, bending, dear love, to thee:
Those lips shall be my Delphos, and shall speak
Laws to my footsteps, colour to my cheek,
Trembling or stedfastness to this same voice,
And of three sweetest pleasurings the choice:
And that affectionate light, those diamond things,
Those eyes, those passions, those supreme pearl springs,
Shall be my grief, or twinkle me to pleasure.
Say, is not bliss within our perfect seisure?
O that I could not doubt?"

               The mountaineer
Thus strove by fancies vain and crude to clear
His briar'd path to some tranquillity.
It gave bright gladness to his lady's eye,
And yet the tears she wept were tears of sorrow;
Answering thus, just as the golden morrow
Beam'd upward from the vallies of the east:
"O that the flutter of this heart had ceas'd,
Or the sweet name of love had pass'd away.
Young feather'd tyrant! by a swift decay
Wilt thou devote this body to the earth:
And I do think that at my very birth
I lisp'd thy blooming titles inwardly;
For at the first, first dawn and thought of thee,
With uplift hands I blest the stars of heaven.
Art thou not cruel? Ever have I striven
To think thee kind, but ah, it will not do!
When yet a child, I heard that kisses drew
Favour from thee, and so I kisses gave
To the void air, bidding them find out love:
But when I came to feel how far above
All fancy, pride, and fickle maidenhood,
All earthly pleasure, all imagin'd good,
Was the warm tremble of a devout kiss,
Even then, that moment, at the thought of this,
Fainting I fell into a bed of flowers,
And languish'd there three days. Ye milder powers,
Am I not cruelly wrong'd? Believe, believe
Me, dear Endymion, were I to weave
With my own fancies garlands of sweet life,
Thou shouldst be one of all. Ah, bitter strife!
I may not be thy love: I am forbidden
Indeed I amthwarted, affrighted, chidden,
By things I trembled at, and gorgon wrath.
Twice hast thou ask'd whither I went: henceforth
Ask me no more! I may not utter it,
Nor may I be thy love. We might commit
Ourselves at once to vengeance; we might die;
We might embrace and die: voluptuous thought!
Enlarge not to my hunger, or I'm caught
In trammels of perverse deliciousness.
No, no, that shall not be: thee will I bless,
And bid a long adieu."

             The Carian
No word return'd: both lovelorn, silent, wan,
Into the vallies green together went.
Far wandering, they were perforce content
To sit beneath a fair lone beechen tree;
Nor at each other gaz'd, but heavily
Por'd on its hazle cirque of shedded leaves.

Endymion! unhappy! it nigh grieves
Me to behold thee thus in last extreme:
Ensky'd ere this, but truly that I deem
Truth the best music in a first-born song.
Thy lute-voic'd brother will I sing ere long,
And thou shalt aidhast thou not aided me?
Yes, moonlight Emperor! felicity
Has been thy meed for many thousand years;
Yet often have I, on the brink of tears,
Mourn'd as if yet thou wert a forester,
Forgetting the old tale.

              He did not stir
His eyes from the dead leaves, or one small pulse
Of joy he might have felt. The spirit culls
Unfaded amaranth, when wild it strays
Through the old garden-ground of boyish days.
A little onward ran the very stream
By which he took his first soft poppy dream;
And on the very bark 'gainst which he leant
A crescent he had carv'd, and round it spent
His skill in little stars. The teeming tree
Had swollen and green'd the pious charactery,
But not ta'en out. Why, there was not a slope
Up which he had not fear'd the antelope;
And not a tree, beneath whose rooty shade
He had not with his tamed leopards play'd.
Nor could an arrow light, or javelin,
Fly in the air where his had never been
And yet he knew it not.

             O treachery!
Why does his lady smile, pleasing her eye
With all his sorrowing? He sees her not.
But who so stares on him? His sister sure!
Peona of the woods!Can she endure
Impossiblehow dearly they embrace!
His lady smiles; delight is in her face;
It is no treachery.

           "Dear brother mine!
Endymion, weep not so! Why shouldst thou pine
When all great Latmos so exalt wilt be?
Thank the great gods, and look not bitterly;
And speak not one pale word, and sigh no more.
Sure I will not believe thou hast such store
Of grief, to last thee to my kiss again.
Thou surely canst not bear a mind in pain,
Come hand in hand with one so beautiful.
Be happy both of you! for I will pull
The flowers of autumn for your coronals.
Pan's holy priest for young Endymion calls;
And when he is restor'd, thou, fairest dame,
Shalt be our queen. Now, is it not a shame
To see ye thus,not very, very sad?
Perhaps ye are too happy to be glad:
O feel as if it were a common day;
Free-voic'd as one who never was away.
No tongue shall ask, whence come ye? but ye shall
Be gods of your own rest imperial.
Not even I, for one whole month, will pry
Into the hours that have pass'd us by,
Since in my arbour I did sing to thee.
O Hermes! on this very night will be
A hymning up to Cynthia, queen of light;
For the soothsayers old saw yesternight
Good visions in the air,whence will befal,
As say these sages, health perpetual
To shepherds and their flocks; and furthermore,
In Dian's face they read the gentle lore:
Therefore for her these vesper-carols are.
Our friends will all be there from nigh and far.
Many upon thy death have ditties made;
And many, even now, their foreheads shade
With cypress, on a day of sacrifice.
New singing for our maids shalt thou devise,
And pluck the sorrow from our huntsmen's brows.
Tell me, my lady-queen, how to espouse
This wayward brother to his rightful joys!
His eyes are on thee bent, as thou didst poise
His fate most goddess-like. Help me, I pray,
To lureEndymion, dear brother, say
What ails thee?" He could bear no more, and so
Bent his soul fiercely like a spiritual bow,
And twang'd it inwardly, and calmly said:
"I would have thee my only friend, sweet maid!
My only visitor! not ignorant though,
That those deceptions which for pleasure go
'Mong men, are pleasures real as real may be:
But there are higher ones I may not see,
If impiously an earthly realm I take.
Since I saw thee, I have been wide awake
Night after night, and day by day, until
Of the empyrean I have drunk my fill.
Let it content thee, Sister, seeing me
More happy than betides mortality.
A hermit young, I'll live in mossy cave,
Where thou alone shalt come to me, and lave
Thy spirit in the wonders I shall tell.
Through me the shepherd realm shall prosper well;
For to thy tongue will I all health confide.
And, for my sake, let this young maid abide
With thee as a dear sister. Thou alone,
Peona, mayst return to me. I own
This may sound strangely: but when, dearest girl,
Thou seest it for my happiness, no pearl
Will trespass down those cheeks. Companion fair!
Wilt be content to dwell with her, to share
This sister's love with me?" Like one resign'd
And bent by circumstance, and thereby blind
In self-commitment, thus that meek unknown:
"Aye, but a buzzing by my ears has flown,
Of jubilee to Dian:truth I heard!
Well then, I see there is no little bird,
Tender soever, but is Jove's own care.
Long have I sought for rest, and, unaware,
Behold I find it! so exalted too!
So after my own heart! I knew, I knew
There was a place untenanted in it:
In that same void white Chastity shall sit,
And monitor me nightly to lone slumber.
With sanest lips I vow me to the number
Of Dian's sisterhood; and, kind lady,
With thy good help, this very night shall see
My future days to her fane consecrate."

As feels a dreamer what doth most create
His own particular fright, so these three felt:
Or like one who, in after ages, knelt
To Lucifer or Baal, when he'd pine
After a little sleep: or when in mine
Far under-ground, a sleeper meets his friends
Who know him not. Each diligently bends
Towards common thoughts and things for very fear;
Striving their ghastly malady to cheer,
By thinking it a thing of yes and no,
That housewives talk of. But the spirit-blow
Was struck, and all were dreamers. At the last
Endymion said: "Are not our fates all cast?
Why stand we here? Adieu, ye tender pair!
Adieu!" Whereat those maidens, with wild stare,
Walk'd dizzily away. Pained and hot
His eyes went after them, until they got
Near to a cypress grove, whose deadly maw,
In one swift moment, would what then he saw
Engulph for ever. "Stay!" he cried, "ah, stay!
Turn, damsels! hist! one word I have to say.
Sweet Indian, I would see thee once again.
It is a thing I dote on: so I'd fain,
Peona, ye should hand in hand repair
Into those holy groves, that silent are
Behind great Dian's temple. I'll be yon,
At vesper's earliest twinklethey are gone
But once, once, once again" At this he press'd
His hands against his face, and then did rest
His head upon a mossy hillock green,
And so remain'd as he a corpse had been
All the long day; save when he scantly lifted
His eyes abroad, to see how shadows shifted
With the slow move of time,sluggish and weary
Until the poplar tops, in journey dreary,
Had reach'd the river's brim. Then up he rose,
And, slowly as that very river flows,
Walk'd towards the temple grove with this lament:
"Why such a golden eve? The breeze is sent
Careful and soft, that not a leaf may fall
Before the serene father of them all
Bows down his summer head below the west.
Now am I of breath, speech, and speed possest,
But at the setting I must bid adieu
To her for the last time. Night will strew
On the damp grass myriads of lingering leaves,
And with them shall I die; nor much it grieves
To die, when summer dies on the cold sward.
Why, I have been a butterfly, a lord
Of flowers, garlands, love-knots, silly posies,
Groves, meadows, melodies, and arbour roses;
My kingdom's at its death, and just it is
That I should die with it: so in all this
We miscal grief, bale, sorrow, heartbreak, woe,
What is there to plain of? By Titan's foe
I am but rightly serv'd." So saying, he
Tripp'd lightly on, in sort of deathful glee;
Laughing at the clear stream and setting sun,
As though they jests had been: nor had he done
His laugh at nature's holy countenance,
Until that grove appear'd, as if perchance,
And then his tongue with sober seemlihed
Gave utterance as he entered: "Ha!" I said,
"King of the butterflies; but by this gloom,
And by old Rhadamanthus' tongue of doom,
This dusk religion, pomp of solitude,
And the Promethean clay by thief endued,
By old Saturnus' forelock, by his head
Shook with eternal palsy, I did wed
Myself to things of light from infancy;
And thus to be cast out, thus lorn to die,
Is sure enough to make a mortal man
Grow impious." So he inwardly began
On things for which no wording can be found;
Deeper and deeper sinking, until drown'd
Beyond the reach of music: for the choir
Of Cynthia he heard not, though rough briar
Nor muffling thicket interpos'd to dull
The vesper hymn, far swollen, soft and full,
Through the dark pillars of those sylvan aisles.
He saw not the two maidens, nor their smiles,
Wan as primroses gather'd at midnight
By chilly finger'd spring. "Unhappy wight!
Endymion!" said Peona, "we are here!
What wouldst thou ere we all are laid on bier?"
Then he embrac'd her, and his lady's hand
Press'd, saying:" Sister, I would have command,
If it were heaven's will, on our sad fate."
At which that dark-eyed stranger stood elate
And said, in a new voice, but sweet as love,
To Endymion's amaze: "By Cupid's dove,
And so thou shalt! and by the lily truth
Of my own breast thou shalt, beloved youth!"
And as she spake, into her face there came
Light, as reflected from a silver flame:
Her long black hair swell'd ampler, in display
Full golden; in her eyes a brighter day
Dawn'd blue and full of love. Aye, he beheld
Phoebe, his passion! joyous she upheld
Her lucid bow, continuing thus; "Drear, drear
Has our delaying been; but foolish fear
Withheld me first; and then decrees of fate;
And then 'twas fit that from this mortal state
Thou shouldst, my love, by some unlook'd for change
Be spiritualiz'd. Peona, we shall range
These forests, and to thee they safe shall be
As was thy cradle; hither shalt thou flee
To meet us many a time." Next Cynthia bright
Peona kiss'd, and bless'd with fair good night:
Her brother kiss'd her too, and knelt adown
Before his goddess, in a blissful swoon.
She gave her fair hands to him, and behold,
Before three swiftest kisses he had told,
They vanish'd far away!Peona went
Home through the gloomy wood in wonderment.

(line 2): This line originally began with 'O Mountain-born in the draft, where also 'while' stands cancelled in favour of 'by.'

(line 158): Keats has been supposed to have invented the variant 'spry' for 'spray' for convenience of rhyming, just as Shelley has been accused of inventing for like reasons the word 'uprest', for example, in Laon And Cythna, Canto III, Stanza xxi. Sandys, the translator of Ovid, may not be a very good authority; but he is not improbably Keats's authority for 'spry', and will certainly do in default of a better.

(line 273): The biblical dissyllabic form 'mayest' is clearly used by deliberate preference, for the line originally stood thus in the draft :
And I have told thee all that thou canst hear.

(line 298): Remember'd from its velvet summer song : The gentleness of summer wind seems to have been a cherished idea with Keats. Compare with Sleep And Poetry, line 1 --
'What is more gentle than a wind in summer?'

(line 585): This was originally a short line consisting of the words "Thine illuminings" alone. The whole stanza, ... was sent by Keats to his friend Baily for his "vote, pro or con," in a letter dated the 22nd of November 1817.

(line 668): An imagination in which Hunt would have found it difficult to discover the reality; but probably Keats had never seen the miserable platform of dry twigs that serves for "a dove's nest among summer trees."

(line 672): Endymion's imaginary home and employments as pictured in the next fifty lines may be compared with Shelley's AEgean island described so wonderfully in Epipsychidion. Both passages are thoroughly characteristic; and they show the divergence between the modes of thought and sentiment of the two men in a very marked way.

(line 885-86): A curious importation from Hebrew theology into a subject from Greek mythology. Compare St. Matthew, X, 29: "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father." Or, as made familiar to our childhood by the popular hymn-wright,---
'A little sparrow cannot fall,
Unnoticed, Lord, by Thee.'

In the finished manuscript the word "kist" occurs twice instead of "kiss'd" as in the first edition; but "bless'd" is not similarly transformed to "blest."

At the end of the draft Keats wrote "Burford Bridge Nov. 28, 1817--".

The imprint of Endymion is as follows:-- T. Miller, Printer, Noble Street, Cheapside. by owner. provided at no charge for educational purposes
~ John Keats, Endymion - Book IV
,
105:Beowulf
LO, praise of the prowess of people-kings
of spear-armed Danes, in days long sped,
we have heard, and what honor the athelings won!
Oft Scyld the Scefing from squadroned foes,
from many a tribe, the mead-bench tore,
awing the earls. Since erst he lay
friendless, a foundling, fate repaid him:
for he waxed under welkin, in wealth he throve,
till before him the folk, both far and near,
who house by the whale-path, heard his mandate,
gave him gifts: a good king he!
To him an heir was afterward born,
a son in his halls, whom heaven sent
to favor the folk, feeling their woe
that erst they had lacked an earl for leader
so long a while; the Lord endowed him,
the Wielder of Wonder, with world's renown.
Famed was this Beowulf: far flew the boast of him,
son of Scyld, in the Scandian lands.
So becomes it a youth to quit him well
with his father's friends, by fee and gift,
that to aid him, aged, in after days,
come warriors willing, should war draw nigh,
liegemen loyal: by lauded deeds
shall an earl have honor in every clan.
Forth he fared at the fated moment,
sturdy Scyld to the shelter of God.
Then they bore him over to ocean's billow,
loving clansmen, as late he charged them,
while wielded words the winsome Scyld,
the leader beloved who long had ruled….
In the roadstead rocked a ring-dight vessel,
ice-flecked, outbound, atheling's barge:
there laid they down their darling lord
on the breast of the boat, the breaker-of-rings,
by the mast the mighty one. Many a treasure
fetched from far was freighted with him.
No ship have I known so nobly dight
with weapons of war and weeds of battle,
47
with breastplate and blade: on his bosom lay
a heaped hoard that hence should go
far o'er the flood with him floating away.
No less these loaded the lordly gifts,
thanes' huge treasure, than those had done
who in former time forth had sent him
sole on the seas, a suckling child.
High o'er his head they hoist the standard,
a gold-wove banner; let billows take him,
gave him to ocean. Grave were their spirits,
mournful their mood. No man is able
to say in sooth, no son of the halls,
no hero 'neath heaven, - who harbored that freight!
Now Beowulf bode in the burg of the Scyldings,
leader beloved, and long he ruled
in fame with all folk, since his father had gone
away from the world, till awoke an heir,
haughty Healfdene, who held through life,
sage and sturdy, the Scyldings glad.
Then, one after one, there woke to him,
to the chieftain of clansmen, children four:
Heorogar, then Hrothgar, then Halga brave;
and I heard that - was -'s queen,
the Heathoscylfing's helpmate dear.
To Hrothgar was given such glory of war,
such honor of combat, that all his kin
obeyed him gladly till great grew his band
of youthful comrades. It came in his mind
to bid his henchmen a hall uprear,
a master mead-house, mightier far
than ever was seen by the sons of earth,
and within it, then, to old and young
he would all allot that the Lord had sent him,
save only the land and the lives of his men.
Wide, I heard, was the work commanded,
for many a tribe this mid-earth round,
to fashion the folkstead. It fell, as he ordered,
in rapid achievement that ready it stood there,
of halls the noblest: Heorot [1] he named it
whose message had might in many a land.
48
Not reckless of promise, the rings he dealt,
treasure at banquet: there towered the hall,
high, gabled wide, the hot surge waiting
of furious flame. [2] Nor far was that day
when father and son-in-law stood in feud
for warfare and hatred that woke again.
With envy and anger an evil spirit
endured the dole in his dark abode,
that he heard each day the din of revel
high in the hall: there harps rang out,
clear song of the singer. He sang who knew
tales of the early time of man,
how the Almighty made the earth,
fairest fields enfolded by water,
set, triumphant, sun and moon
for a light to lighten the land-dwellers,
and braided bright the breast of earth
with limbs and leaves, made life for all
of mortal beings that breathe and move.
So lived the clansmen in cheer and revel
a winsome life, till one began
to fashion evils, that field of hell.
Grendel this monster grim was called,
march-riever [5] mighty, in moorland living,
in fen and fastness; fief of the giants
the hapless wight a while had kept
since the Creator his exile doomed.
On kin of Cain was the killing avenged
by sovran God for slaughtered Abel.
Ill fared his feud, [6] and far was he driven,
for the slaughter's sake, from sight of men.
Of Cain awoke all that woful breed,
Etins [7] and elves and evil-spirits,
as well as the giants that warred with God
weary while: but their wage was paid them!
II
WENT he forth to find at fall of night
that haughty house, and heed wherever
the Ring-Danes, outrevelled, to rest had gone.
Found within it the atheling band
asleep after feasting and fearless of sorrow,
49
of human hardship. Unhallowed wight,
grim and greedy, he grasped betimes,
wrathful, reckless, from resting-places,
thirty of the thanes, and thence he rushed
fain of his fell spoil, faring homeward,
laden with slaughter, his lair to seek.
Then at the dawning, as day was breaking,
the might of Grendel to men was known;
then after wassail was wail uplifted,
loud moan in the morn. The mighty chief,
atheling excellent, unblithe sat,
labored in woe for the loss of his thanes,
when once had been traced the trail of the fiend,
spirit accurst: too cruel that sorrow,
too long, too loathsome. Not late the respite;
with night returning, anew began
ruthless murder; he recked no whit,
firm in his guilt, of the feud and crime.
They were easy to find who elsewhere sought
in room remote their rest at night,
bed in the bowers, [1] when that bale was shown,
was seen in sooth, with surest token, the hall-thane's [2] hate. Such held themselves
far and fast who the fiend outran!
Thus ruled unrighteous and raged his fill
one against all; until empty stood
that lordly building, and long it bode so.
Twelve years' tide the trouble he bore,
sovran of Scyldings, sorrows in plenty,
boundless cares. There came unhidden
tidings true to the tribes of men,
in sorrowful songs, how ceaselessly Grendel
harassed Hrothgar, what hate he bore him,
what murder and massacre, many a year,
feud unfading, - refused consent
to deal with any of Daneland's earls,
make pact of peace, or compound for gold:
still less did the wise men ween to get
great fee for the feud from his fiendish hands.
But the evil one ambushed old and young
death-shadow dark, and dogged them still,
lured, or lurked in the livelong night
50
of misty moorlands: men may say not
where the haunts of these Hell-Runes be.
Such heaping of horrors the hater of men,
lonely roamer, wrought unceasing,
harassings heavy. O'er Heorot he lorded,
gold-bright hall, in gloomy nights;
and ne'er could the prince [4] approach his throne,
- 'twas judgment of God, - or have joy in his hall.
Sore was the sorrow to Scyldings'-friend,
heart-rending misery. Many nobles
sat assembled, and searched out counsel
how it were best for bold-hearted men
against harassing terror to try their hand.
Whiles they vowed in their heathen fanes
altar-offerings, asked with words [5]
that the slayer-of-souls would succor give them
for the pain of their people. Their practice this,
their heathen hope; 'twas Hell they thought of
in mood of their mind. Almighty they knew not,
Doomsman of Deeds and dreadful Lord,
nor Heaven's-Helmet heeded they ever,
Wielder-of-Wonder. - Woe for that man
who in harm and hatred hales his soul
to fiery embraces; - nor favor nor change
awaits he ever. But well for him
that after death-day may draw to his Lord,
and friendship find in the Father's arms!
III
THUS seethed unceasing the son of Healfdene
with the woe of these days; not wisest men
assuaged his sorrow; too sore the anguish,
loathly and long, that lay on his folk,
most baneful of burdens and bales of the night.
This heard in his home Hygelac's thane,
great among Geats, of Grendel's doings.
He was the mightiest man of valor
in that same day of this our life,
stalwart and stately. A stout wave-walker
he bade make ready. Yon battle-king, said he,
far o'er the swan-road he fain would seek,
the noble monarch who needed men!
51
The prince's journey by prudent folk
was little blamed, though they loved him dear;
they whetted the hero, and hailed good omens.
And now the bold one from bands of Geats
comrades chose, the keenest of warriors
e'er he could find; with fourteen men
the sea-wood [1] he sought, and, sailor proved,
led them on to the land's confines.
Time had now flown; [2] afloat was the ship,
boat under bluff. On board they climbed,
warriors ready; waves were churning
sea with sand; the sailors bore
on the breast of the bark their bright array,
their mail and weapons: the men pushed off,
on its willing way, the well-braced craft.
Then moved o'er the waters by might of the wind
that bark like a bird with breast of foam,
till in season due, on the second day,
the curved prow such course had run
that sailors now could see the land,
sea-cliffs shining, steep high hills,
headlands broad. Their haven was found,
their journey ended. Up then quickly
the Weders' [3] clansmen climbed ashore,
anchored their sea-wood, with armor clashing
and gear of battle: God they thanked
for passing in peace o'er the paths of the sea.
Now saw from the cliff a Scylding clansman,
a warden that watched the water-side,
how they bore o'er the gangway glittering shields,
war-gear in readiness; wonder seized him
to know what manner of men they were.
Straight to the strand his steed he rode,
Hrothgar's henchman; with hand of might
he shook his spear, and spake in parley.
'Who are ye, then, ye armed men,
mailed folk, that yon mighty vessel
have urged thus over the ocean ways,
here o'er the waters? A warden I,
sentinel set o'er the sea-march here,
lest any foe to the folk of Danes
with harrying fleet should harm the land.
52
No aliens ever at ease thus bore them,
linden-wielders: [4] yet word-of-leave
clearly ye lack from clansmen here,
my folk's agreement. - A greater ne'er saw I
of warriors in world than is one of you, yon hero in harness! No henchman he
worthied by weapons, if witness his features,
his peerless presence! I pray you, though, tell
your folk and home, lest hence ye fare
suspect to wander your way as spies
in Danish land. Now, dwellers afar,
ocean-travellers, take from me
simple advice: the sooner the better
I hear of the country whence ye came.'
IV
To him the stateliest spake in answer;
the warriors' leader his word-hoard unlocked:'We are by kin of the clan of Geats,
and Hygelac's own hearth-fellows we.
To folk afar was my father known,
noble atheling, Ecgtheow named.
Full of winters, he fared away
aged from earth; he is honored still
through width of the world by wise men all.
To thy lord and liege in loyal mood
we hasten hither, to Healfdene's son,
people-protector: be pleased to advise us!
To that mighty-one come we on mickle errand,
to the lord of the Danes; nor deem I right
that aught be hidden. We hear - thou knowest
if sooth it is - the saying of men,
that amid the Scyldings a scathing monster,
dark ill-doer, in dusky nights
shows terrific his rage unmatched,
hatred and murder. To Hrothgar I
in greatness of soul would succor bring,
so the Wise-and-Brave [1] may worst his foes, if ever the end of ills is fated,
of cruel contest, if cure shall follow,
and the boiling care-waves cooler grow;
else ever afterward anguish-days
53
he shall suffer in sorrow while stands in place
high on its hill that house unpeered!'
Astride his steed, the strand-ward answered,
clansman unquailing: 'The keen-souled thane
must be skilled to sever and sunder duly
words and works, if he well intends.
I gather, this band is graciously bent
to the Scyldings' master. March, then, bearing
weapons and weeds the way I show you.
I will bid my men your boat meanwhile
to guard for fear lest foemen come, your new-tarred ship by shore of ocean
faithfully watching till once again
it waft o'er the waters those well-loved thanes,
- winding-neck'd wood, - to Weders' bounds,
heroes such as the hest of fate
shall succor and save from the shock of war.'
They bent them to march, - the boat lay still,
fettered by cable and fast at anchor,
broad-bosomed ship. - Then shone the boars
over the cheek-guard; chased with gold,
keen and gleaming, guard it kept
o'er the man of war, as marched along
heroes in haste, till the hall they saw,
broad of gable and bright with gold:
that was the fairest, 'mid folk of earth,
of houses 'neath heaven, where Hrothgar lived,
and the gleam of it lightened o'er lands afar.
The sturdy shieldsman showed that bright
burg-of-the-boldest; bade them go
straightway thither; his steed then turned,
hardy hero, and hailed them thus:'Tis time that I fare from you. Father Almighty
in grace and mercy guard you well,
safe in your seekings. Seaward I go,
'gainst hostile warriors hold my watch.'
STONE-BRIGHT the street: it showed the way
to the crowd of clansmen. Corselets glistened
hand-forged, hard; on their harness bright
the steel ring sang, as they strode along
54
in mail of battle, and marched to the hall.
There, weary of ocean, the wall along
they set their bucklers, their broad shields, down,
and bowed them to bench: the breastplates clanged,
war-gear of men; their weapons stacked,
spears of the seafarers stood together,
gray-tipped ash: that iron band
was worthily weaponed! - A warrior proud
asked of the heroes their home and kin.
'Whence, now, bear ye burnished shields,
harness gray and helmets grim,
spears in multitude? Messenger, I,
Hrothgar's herald! Heroes so many
ne'er met I as strangers of mood so strong.
'Tis plain that for prowess, not plunged into exile,
for high-hearted valor, Hrothgar ye seek!'
Him the sturdy-in-war bespake with words,
proud earl of the Weders answer made,
hardy 'neath helmet:-'Hygelac's, we,
fellows at board; I am Beowulf named.
I am seeking to say to the son of Healfdene
this mission of mine, to thy master-lord,
the doughty prince, if he deign at all
grace that we greet him, the good one, now.'
Wulfgar spake, the Wendles' chieftain,
whose might of mind to many was known,
his courage and counsel: 'The king of Danes,
the Scyldings' friend, I fain will tell,
the Breaker-of-Rings, as the boon thou askest,
the famed prince, of thy faring hither,
and, swiftly after, such answer bring
as the doughty monarch may deign to give.'
Hied then in haste to where Hrothgar sat
white-haired and old, his earls about him,
till the stout thane stood at the shoulder there
of the Danish king: good courtier he!
Wulfgar spake to his winsome lord:'Hither have fared to thee far-come men
o'er the paths of ocean, people of Geatland;
and the stateliest there by his sturdy band
is Beowulf named. This boon they seek,
that they, my master, may with thee
55
have speech at will: nor spurn their prayer
to give them hearing, gracious Hrothgar!
In weeds of the warrior worthy they,
methinks, of our liking; their leader most surely,
a hero that hither his henchmen has led.'
VI
HROTHGAR answered, helmet of Scyldings:'I knew him of yore in his youthful days;
his aged father was Ecgtheow named,
to whom, at home, gave Hrethel the Geat
his only daughter. Their offspring bold
fares hither to seek the steadfast friend.
And seamen, too, have said me this, who carried my gifts to the Geatish court,
thither for thanks, - he has thirty men's
heft of grasp in the gripe of his hand,
the bold-in-battle. Blessed God
out of his mercy this man hath sent
to Danes of the West, as I ween indeed,
against horror of Grendel. I hope to give
the good youth gold for his gallant thought.
Be thou in haste, and bid them hither,
clan of kinsmen, to come before me;
and add this word, - they are welcome guests
to folk of the Danes.'
[To the door of the hall
Wulfgar went] and the word declared:'To you this message my master sends,
East-Danes' king, that your kin he knows,
hardy heroes, and hails you all
welcome hither o'er waves of the sea!
Ye may wend your way in war-attire,
and under helmets Hrothgar greet;
but let here the battle-shields bide your parley,
and wooden war-shafts wait its end.'
Uprose the mighty one, ringed with his men,
brave band of thanes: some bode without,
battle-gear guarding, as bade the chief.
Then hied that troop where the herald led them,
under Heorot's roof: [the hero strode,]
hardy 'neath helm, till the hearth he neared.
56
Beowulf spake, - his breastplate gleamed,
war-net woven by wit of the smith:'Thou Hrothgar, hail! Hygelac's I,
kinsman and follower. Fame a plenty
have I gained in youth! These Grendel-deeds
I heard in my home-land heralded clear.
Seafarers say how stands this hall,
of buildings best, for your band of thanes
empty and idle, when evening sun
in the harbor of heaven is hidden away.
So my vassals advised me well, brave and wise, the best of men, O sovran Hrothgar, to seek thee here,
for my nerve and my might they knew full well.
Themselves had seen me from slaughter come
blood-flecked from foes, where five I bound,
and that wild brood worsted. I' the waves I slew
nicors [1] by night, in need and peril
avenging the Weders, [2] whose woe they sought, crushing the grim ones. Grendel now,
monster cruel, be mine to quell
in single battle! So, from thee,
thou sovran of the Shining-Danes,
Scyldings'-bulwark, a boon I seek, and, Friend-of-the-folk, refuse it not,
O Warriors'-shield, now I've wandered far, that I alone with my liegemen here,
this hardy band, may Heorot purge!
More I hear, that the monster dire,
in his wanton mood, of weapons recks not;
hence shall I scorn - so Hygelac stay,
king of my kindred, kind to me! brand or buckler to bear in the fight,
gold-colored targe: but with gripe alone
must I front the fiend and fight for life,
foe against foe. Then faith be his
in the doom of the Lord whom death shall take.
Fain, I ween, if the fight he win,
in this hall of gold my Geatish band
will he fearless eat, - as oft before, my noblest thanes. Nor need'st thou then
to hide my head; [3] for his shall I be,
57
dyed in gore, if death must take me;
and my blood-covered body he'll bear as prey,
ruthless devour it, the roamer-lonely,
with my life-blood redden his lair in the fen:
no further for me need'st food prepare!
To Hygelac send, if Hild [4] should take me,
best of war-weeds, warding my breast,
armor excellent, heirloom of Hrethel
and work of Wayland. [5] Fares Wyrd as she must.'
VII
HROTHGAR spake, the Scyldings'-helmet:'For fight defensive, Friend my Beowulf,
to succor and save, thou hast sought us here.
Thy father's combat [1] a feud enkindled
when Heatholaf with hand he slew
among the Wylfings; his Weder kin
for horror of fighting feared to hold him.
Fleeing, he sought our South-Dane folk,
over surge of ocean the Honor-Scyldings,
when first I was ruling the folk of Danes,
wielded, youthful, this widespread realm,
this hoard-hold of heroes. Heorogar was dead,
my elder brother, had breathed his last,
Healfdene's bairn: he was better than I!
Straightway the feud with fee [2] I settled,
to the Wylfings sent, o'er watery ridges,
treasures olden: oaths he [3] swore me.
Sore is my soul to say to any
of the race of man what ruth for me
in Heorot Grendel with hate hath wrought,
what sudden harryings. Hall-folk fail me,
my warriors wane; for Wyrd hath swept them
into Grendel's grasp. But God is able
this deadly foe from his deeds to turn!
Boasted full oft, as my beer they drank,
earls o'er the ale-cup, armed men,
that they would bide in the beer-hall here,
Grendel's attack with terror of blades.
Then was this mead-house at morning tide
dyed with gore, when the daylight broke,
all the boards of the benches blood-besprinkled,
58
gory the hall: I had heroes the less,
doughty dear-ones that death had reft.
- But sit to the banquet, unbind thy words,
hardy hero, as heart shall prompt thee.'
Gathered together, the Geatish men
in the banquet-hall on bench assigned,
sturdy-spirited, sat them down,
hardy-hearted. A henchman attended,
carried the carven cup in hand,
served the clear mead. Oft minstrels sang
blithe in Heorot. Heroes revelled,
no dearth of warriors, Weder and Dane.
VIII
UNFERTH spake, the son of Ecglaf,
who sat at the feet of the Scyldings' lord,
unbound the battle-runes. - Beowulf's quest,
sturdy seafarer's, sorely galled him;
ever he envied that other men
should more achieve in middle-earth
of fame under heaven than he himself. 'Art thou that Beowulf, Breca's rival,
who emulous swam on the open sea,
when for pride the pair of you proved the floods,
and wantonly dared in waters deep
to risk your lives? No living man,
or lief or loath, from your labor dire
could you dissuade, from swimming the main.
Ocean-tides with your arms ye covered,
with strenuous hands the sea-streets measured,
swam o'er the waters. Winter's storm
rolled the rough waves. In realm of sea
a sennight strove ye. In swimming he topped thee,
had more of main! Him at morning-tide
billows bore to the Battling Reamas,
whence he hied to his home so dear
beloved of his liegemen, to land of Brondings,
fastness fair, where his folk he ruled,
town and treasure. In triumph o'er thee
Beanstan's bairn [2] his boast achieved.
So ween I for thee a worse adventure
- though in buffet of battle thou brave hast been,
59
in struggle grim, - if Grendel's approach
thou darst await through the watch of night!'
Beowulf spake, bairn of Ecgtheow:'What a deal hast uttered, dear my Unferth,
drunken with beer, of Breca now,
told of his triumph! Truth I claim it,
that I had more of might in the sea
than any man else, more ocean-endurance.
We twain had talked, in time of youth,
and made our boast, - we were merely boys,
striplings still, - to stake our lives
far at sea: and so we performed it.
Naked swords, as we swam along,
we held in hand, with hope to guard us
against the whales. Not a whit from me
could he float afar o'er the flood of waves,
haste o'er the billows; nor him I abandoned.
Together we twain on the tides abode
five nights full till the flood divided us,
churning waves and chillest weather,
darkling night, and the northern wind
ruthless rushed on us: rough was the surge.
Now the wrath of the sea-fish rose apace;
yet me 'gainst the monsters my mailed coat,
hard and hand-linked, help afforded, battle-sark braided my breast to ward,
garnished with gold. There grasped me firm
and haled me to bottom the hated foe,
with grimmest gripe. 'Twas granted me, though,
to pierce the monster with point of sword,
with blade of battle: huge beast of the sea
was whelmed by the hurly through hand of mine.
IX
ME thus often the evil monsters
thronging threatened. With thrust of my sword,
the darling, I dealt them due return!
Nowise had they bliss from their booty then
to devour their victim, vengeful creatures,
seated to banquet at bottom of sea;
but at break of day, by my brand sore hurt,
on the edge of ocean up they lay,
60
put to sleep by the sword. And since, by them
on the fathomless sea-ways sailor-folk
are never molested. - Light from east,
came bright God's beacon; the billows sank,
so that I saw the sea-cliffs high,
windy walls. For Wyrd oft saveth
earl undoomed if he doughty be!
And so it came that I killed with my sword
nine of the nicors. Of night-fought battles
ne'er heard I a harder 'neath heaven's dome,
nor adrift on the deep a more desolate man!
Yet I came unharmed from that hostile clutch,
though spent with swimming. The sea upbore me,
flood of the tide, on Finnish land,
the welling waters. No wise of thee
have I heard men tell such terror of falchions,
bitter battle. Breca ne'er yet,
not one of you pair, in the play of war
such daring deed has done at all
with bloody brand, - I boast not of it! though thou wast the bane [1] of thy brethren dear,
thy closest kin, whence curse of hell
awaits thee, well as thy wit may serve!
For I say in sooth, thou son of Ecglaf,
never had Grendel these grim deeds wrought,
monster dire, on thy master dear,
in Heorot such havoc, if heart of thine
were as battle-bold as thy boast is loud!
But he has found no feud will happen;
from sword-clash dread of your Danish clan
he vaunts him safe, from the Victor-Scyldings.
He forces pledges, favors none
of the land of Danes, but lustily murders,
fights and feasts, nor feud he dreads
from Spear-Dane men. But speedily now
shall I prove him the prowess and pride of the Geats,
shall bid him battle. Blithe to mead
go he that listeth, when light of dawn
this morrow morning o'er men of earth,
ether-robed sun from the south shall beam!'
Joyous then was the Jewel-giver,
hoar-haired, war-brave; help awaited
61
the Bright-Danes' prince, from Beowulf hearing,
folk's good shepherd, such firm resolve.
Then was laughter of liegemen loud resounding
with winsome words. Came Wealhtheow forth,
queen of Hrothgar, heedful of courtesy,
gold-decked, greeting the guests in hall;
and the high-born lady handed the cup
first to the East-Danes' heir and warden,
bade him be blithe at the beer-carouse,
the land's beloved one. Lustily took he
banquet and beaker, battle-famed king.
Through the hall then went the Helmings' Lady,
to younger and older everywhere
carried the cup, till come the moment
when the ring-graced queen, the royal-hearted,
to Beowulf bore the beaker of mead.
She greeted the Geats' lord, God she thanked,
in wisdom's words, that her will was granted,
that at last on a hero her hope could lean
for comfort in terrors. The cup he took,
hardy-in-war, from Wealhtheow's hand,
and answer uttered the eager-for-combat.
Beowulf spake, bairn of Ecgtheow:'This was my thought, when my thanes and I
bent to the ocean and entered our boat,
that I would work the will of your people
fully, or fighting fall in death,
in fiend's gripe fast. I am firm to do
an earl's brave deed, or end the days
of this life of mine in the mead-hall here.'
Well these words to the woman seemed,
Beowulf's battle-boast. - Bright with gold
the stately dame by her spouse sat down.
Again, as erst, began in hall
warriors' wassail and words of power,
the proud-band's revel, till presently
the son of Healfdene hastened to seek
rest for the night; he knew there waited
fight for the fiend in that festal hall,
when the sheen of the sun they saw no more,
and dusk of night sank darkling nigh,
and shadowy shapes came striding on,
62
wan under welkin. The warriors rose.
Man to man, he made harangue,
Hrothgar to Beowulf, bade him hail,
let him wield the wine hall: a word he added:'Never to any man erst I trusted,
since I could heave up hand and shield,
this noble Dane-Hall, till now to thee.
Have now and hold this house unpeered;
remember thy glory; thy might declare;
watch for the foe! No wish shall fail thee
if thou bidest the battle with bold-won life.'
THEN Hrothgar went with his hero-train,
defence-of-Scyldings, forth from hall;
fain would the war-lord Wealhtheow seek,
couch of his queen. The King-of-Glory
against this Grendel a guard had set,
so heroes heard, a hall-defender,
who warded the monarch and watched for the monster.
In truth, the Geats' prince gladly trusted
his mettle, his might, the mercy of God!
Cast off then his corselet of iron,
helmet from head; to his henchman gave, choicest of weapons, - the well-chased sword,
bidding him guard the gear of battle.
Spake then his Vaunt the valiant man,
Beowulf Geat, ere the bed be sought:'Of force in fight no feebler I count me,
in grim war-deeds, than Grendel deems him.
Not with the sword, then, to sleep of death
his life will I give, though it lie in my power.
No skill is his to strike against me,
my shield to hew though he hardy be,
bold in battle; we both, this night,
shall spurn the sword, if he seek me here,
unweaponed, for war. Let wisest God,
sacred Lord, on which side soever
doom decree as he deemeth right.'
Reclined then the chieftain, and cheek-pillows held
the head of the earl, while all about him
seamen hardy on hall-beds sank.
63
None of them thought that thence their steps
to the folk and fastness that fostered them,
to the land they loved, would lead them back!
Full well they wist that on warriors many
battle-death seized, in the banquet-hall,
of Danish clan. But comfort and help,
war-weal weaving, to Weder folk
the Master gave, that, by might of one,
over their enemy all prevailed,
by single strength. In sooth 'tis told
that highest God o'er human kind
hath wielded ever! - Thro' wan night striding,
came the walker-in-shadow. Warriors slept
whose hest was to guard the gabled hall, all save one. 'Twas widely known
that against God's will the ghostly ravager
him [1] could not hurl to haunts of darkness;
wakeful, ready, with warrior's wrath,
bold he bided the battle's issue.
XI
THEN from the moorland, by misty crags,
with God's wrath laden, Grendel came.
The monster was minded of mankind now
sundry to seize in the stately house.
Under welkin he walked, till the wine-palace there,
gold-hall of men, he gladly discerned,
flashing with fretwork. Not first time, this,
that he the home of Hrothgar sought, yet ne'er in his life-day, late or early,
such hardy heroes, such hall-thanes, found!
To the house the warrior walked apace,
parted from peace; [1] the portal opended,
though with forged bolts fast, when his fists had
struck it,
and baleful he burst in his blatant rage,
the house's mouth. All hastily, then,
o'er fair-paved floor the fiend trod on,
ireful he strode; there streamed from his eyes
fearful flashes, like flame to see.
He spied in hall the hero-band,
kin and clansmen clustered asleep,
64
hardy liegemen. Then laughed his heart;
for the monster was minded, ere morn should dawn,
savage, to sever the soul of each,
life from body, since lusty banquet
waited his will! But Wyrd forbade him
to seize any more of men on earth
after that evening. Eagerly watched
Hygelac's kinsman his cursed foe,
how he would fare in fell attack.
Not that the monster was minded to pause!
Straightway he seized a sleeping warrior
for the first, and tore him fiercely asunder,
the bone-frame bit, drank blood in streams,
swallowed him piecemeal: swiftly thus
the lifeless corse was clear devoured,
e'en feet and hands. Then farther he hied;
for the hardy hero with hand he grasped,
felt for the foe with fiendish claw,
for the hero reclining, - who clutched it boldly,
prompt to answer, propped on his arm.
Soon then saw that shepherd-of-evils
that never he met in this middle-world,
in the ways of earth, another wight
with heavier hand-gripe; at heart he feared,
sorrowed in soul, - none the sooner escaped!
Fain would he flee, his fastness seek,
the den of devils: no doings now
such as oft he had done in days of old!
Then bethought him the hardy Hygelac-thane
of his boast at evening: up he bounded,
grasped firm his foe, whose fingers cracked.
The fiend made off, but the earl close followed.
The monster meant - if he might at all to fling himself free, and far away
fly to the fens, - knew his fingers' power
in the gripe of the grim one. Gruesome march
to Heorot this monster of harm had made!
Din filled the room; the Danes were bereft,
castle-dwellers and clansmen all,
earls, of their ale. Angry were both
those savage hall-guards: the house resounded.
Wonder it was the wine-hall firm
65
in the strain of their struggle stood, to earth
the fair house fell not; too fast it was
within and without by its iron bands
craftily clamped; though there crashed from sill
many a mead-bench - men have told me gay with gold, where the grim foes wrestled.
So well had weened the wisest Scyldings
that not ever at all might any man
that bone-decked, brave house break asunder,
crush by craft, - unless clasp of fire
in smoke engulfed it. - Again uprose
din redoubled. Danes of the North
with fear and frenzy were filled, each one,
who from the wall that wailing heard,
God's foe sounding his grisly song,
cry of the conquered, clamorous pain
from captive of hell. Too closely held him
he who of men in might was strongest
in that same day of this our life.
XII
NOT in any wise would the earls'-defence [1]
suffer that slaughterous stranger to live,
useless deeming his days and years
to men on earth. Now many an earl
of Beowulf brandished blade ancestral,
fain the life of their lord to shield,
their praised prince, if power were theirs;
never they knew, - as they neared the foe,
hardy-hearted heroes of war,
aiming their swords on every side
the accursed to kill, - no keenest blade,
no farest of falchions fashioned on earth,
could harm or hurt that hideous fiend!
He was safe, by his spells, from sword of battle,
from edge of iron. Yet his end and parting
on that same day of this our life
woful should be, and his wandering soul
far off flit to the fiends' domain.
Soon he found, who in former days,
harmful in heart and hated of God,
on many a man such murder wrought,
66
that the frame of his body failed him now.
For him the keen-souled kinsman of Hygelac
held in hand; hateful alive
was each to other. The outlaw dire
took mortal hurt; a mighty wound
showed on his shoulder, and sinews cracked,
and the bone-frame burst. To Beowulf now
the glory was given, and Grendel thence
death-sick his den in the dark moor sought,
noisome abode: he knew too well
that here was the last of life, an end
of his days on earth. - To all the Danes
by that bloody battle the boon had come.
From ravage had rescued the roving stranger
Hrothgar's hall; the hardy and wise one
had purged it anew. His night-work pleased him,
his deed and its honor. To Eastern Danes
had the valiant Geat his vaunt made good,
all their sorrow and ills assuaged,
their bale of battle borne so long,
and all the dole they erst endured
pain a-plenty. - 'Twas proof of this,
when the hardy-in-fight a hand laid down,
arm and shoulder, - all, indeed,
of Grendel's gripe, - 'neath the gabled roof·
XIII
MANY at morning, as men have told me,
warriors gathered the gift-hall round,
folk-leaders faring from far and near,
o'er wide-stretched ways, the wonder to view,
trace of the traitor. Not troublous seemed
the enemy's end to any man
who saw by the gait of the graceless foe
how the weary-hearted, away from thence,
baffled in battle and banned, his steps
death-marked dragged to the devils' mere.
Bloody the billows were boiling there,
turbid the tide of tumbling waves
horribly seething, with sword-blood hot,
by that doomed one dyed, who in den of the moor
laid forlorn his life adown,
67
his heathen soul,-and hell received it.
Home then rode the hoary clansmen
from that merry journey, and many a youth,
on horses white, the hardy warriors,
back from the mere. Then Beowulf's glory
eager they echoed, and all averred
that from sea to sea, or south or north,
there was no other in earth's domain,
under vault of heaven, more valiant found,
of warriors none more worthy to rule!
(On their lord beloved they laid no slight,
gracious Hrothgar: a good king he!)
From time to time, the tried-in-battle
their gray steeds set to gallop amain,
and ran a race when the road seemed fair.
From time to time, a thane of the king,
who had made many vaunts, and was mindful of verses,
stored with sagas and songs of old,
bound word to word in well-knit rime,
welded his lay; this warrior soon
of Beowulf's quest right cleverly sang,
and artfully added an excellent tale,
in well-ranged words, of the warlike deeds
he had heard in saga of Sigemund.
Strange the story: he said it all, the Waelsing's wanderings wide, his struggles,
which never were told to tribes of men,
the feuds and the frauds, save to Fitela only,
when of these doings he deigned to speak,
uncle to nephew; as ever the twain
stood side by side in stress of war,
and multitude of the monster kind
they had felled with their swords. Of Sigemund
grew,
when he passed from life, no little praise;
for the doughty-in-combat a dragon killed
that herded the hoard: [1] under hoary rock
the atheling dared the deed alone
fearful quest, nor was Fitela there.
Yet so it befell, his falchion pierced
that wondrous worm, - on the wall it struck,
best blade; the dragon died in its blood.
68
Thus had the dread-one by daring achieved
over the ring-hoard to rule at will,
himself to pleasure; a sea-boat he loaded,
and bore on its bosom the beaming gold,
son of Waels; the worm was consumed.
He had of all heroes the highest renown
among races of men, this refuge-of-warriors,
for deeds of daring that decked his name
since the hand and heart of Heremod
grew slack in battle. He, swiftly banished
to mingle with monsters at mercy of foes,
to death was betrayed; for torrents of sorrow
had lamed him too long; a load of care
to earls and athelings all he proved.
Oft indeed, in earlier days,
for the warrior's wayfaring wise men mourned,
who had hoped of him help from harm and bale,
and had thought their sovran's son would thrive,
follow his father, his folk protect,
the hoard and the stronghold, heroes' land,
home of Scyldings. - But here, thanes said,
the kinsman of Hygelac kinder seemed
to all: the other [2] was urged to crime!
And afresh to the race, [3] the fallow roads
by swift steeds measured! The morning sun
was climbing higher. Clansmen hastened
to the high-built hall, those hardy-minded,
the wonder to witness. Warden of treasure,
crowned with glory, the king himself,
with stately band from the bride-bower strode;
and with him the queen and her crowd of maidens
measured the path to the mead-house fair.
XIV
HROTHGAR spake, - to the hall he went,
stood by the steps, the steep roof saw,
garnished with gold, and Grendel's hand:'For the sight I see to the Sovran Ruler
be speedy thanks! A throng of sorrows
I have borne from Grendel; but God still works
wonder on wonder, the Warden-of-Glory.
It was but now that I never more
69
for woes that weighed on me waited help
long as I lived, when, laved in blood,
stood sword-gore-stained this stateliest house, widespread woe for wise men all,
who had no hope to hinder ever
foes infernal and fiendish sprites
from havoc in hall. This hero now,
by the Wielder's might, a work has done
that not all of us erst could ever do
by wile and wisdom. Lo, well can she say
whoso of women this warrior bore
among sons of men, if still she liveth,
that the God of the ages was good to her
in the birth of her bairn. Now, Beowulf, thee,
of heroes best, I shall heartily love
as mine own, my son; preserve thou ever
this kinship new: thou shalt never lack
wealth of the world that I wield as mine!
Full oft for less have I largess showered,
my precious hoard, on a punier man,
less stout in struggle. Thyself hast now
fulfilled such deeds, that thy fame shall endure
through all the ages. As ever he did,
well may the Wielder reward thee still!'
Beowulf spake, bairn of Ecgtheow:'This work of war most willingly
we have fought, this fight, and fearlessly dared
force of the foe. Fain, too, were I
hadst thou but seen himself, what time
the fiend in his trappings tottered to fall!
Swiftly, I thought, in strongest gripe
on his bed of death to bind him down,
that he in the hent of this hand of mine
should breathe his last: but he broke away.
Him I might not - the Maker willed not hinder from flight, and firm enough hold
the life-destroyer: too sturdy was he,
the ruthless, in running! For rescue, however,
he left behind him his hand in pledge,
arm and shoulder; nor aught of help
could the cursed one thus procure at all.
None the longer liveth he, loathsome fiend,
70
sunk in his sins, but sorrow holds him
tightly grasped in gripe of anguish,
in baleful bonds, where bide he must,
evil outlaw, such awful doom
as the Mighty Maker shall mete him out.'
More silent seemed the son of Ecglaf [1]
in boastful speech of his battle-deeds,
since athelings all, through the earl's great prowess,
beheld that hand, on the high roof gazing,
foeman's fingers, - the forepart of each
of the sturdy nails to steel was likest, heathen's 'hand-spear,' hostile warrior's
claw uncanny. 'Twas clear, they said,
that him no blade of the brave could touch,
how keen soever, or cut away
that battle-hand bloody from baneful foe.
XV
THERE was hurry and hest in Heorot now
for hands to bedeck it, and dense was the throng
of men and women the wine-hall to cleanse,
the guest-room to garnish. Gold-gay shone the hangings
that were wove on the wall, and wonders many
to delight each mortal that looks upon them.
Though braced within by iron bands,
that building bright was broken sorely; [1]
rent were its hinges; the roof alone
held safe and sound, when, seared with crime,
the fiendish foe his flight essayed,
of life despairing. - No light thing that,
the flight for safety, - essay it who will!
Forced of fate, he shall find his way
to the refuge ready for race of man,
for soul-possessors, and sons of earth;
and there his body on bed of death
shall rest after revel.
Arrived was the hour
when to hall proceeded Healfdene's son:
the king himself would sit to banquet.
Ne'er heard I of host in haughtier throng
more graciously gathered round giver-of-rings!
Bowed then to bench those bearers-of-glory,
71
fain of the feasting. Featly received
many a mead-cup the mighty-in-spirit,
kinsmen who sat in the sumptuous hall,
Hrothgar and Hrothulf. Heorot now
was filled with friends; the folk of Scyldings
ne'er yet had tried the traitor's deed.
To Beowulf gave the bairn of Healfdene
a gold-wove banner, guerdon of triumph,
broidered battle-flag, breastplate and helmet;
and a splendid sword was seen of many
borne to the brave one. Beowulf took
cup in hall: for such costly gifts
he suffered no shame in that soldier throng.
For I heard of few heroes, in heartier mood,
with four such gifts, so fashioned with gold,
on the ale-bench honoring others thus!
O'er the roof of the helmet high, a ridge,
wound with wires, kept ward o'er the head,
lest the relict-of-files should fierce invade,
sharp in the strife, when that shielded hero
should go to grapple against his foes.
Then the earls'-defence on the floor bade lead
coursers eight, with carven head-gear,
adown the hall: one horse was decked
with a saddle all shining and set in jewels;
'twas the battle-seat of the best of kings,
when to play of swords the son of Healfdene
was fain to fare. Ne'er failed his valor
in the crush of combat when corpses fell.
To Beowulf over them both then gave
the refuge-of-Ingwines right and power,
o'er war-steeds and weapons: wished him joy of them.
Manfully thus the mighty prince,
hoard-guard for heroes, that hard fight repaid
with steeds and treasures contemned by none
who is willing to say the sooth aright.
XVI
AND the lord of earls, to each that came
with Beowulf over the briny ways,
an heirloom there at the ale-bench gave,
precious gift; and the price [] bade pay
72
in gold for him whom Grendel erst
murdered, - and fain of them more had killed,
had not wisest God their Wyrd averted,
and the man's brave mood. The Maker then
ruled human kind, as here and now.
Therefore is insight always best,
and forethought of mind. How much awaits him
of lief and of loath, who long time here,
through days of warfare this world endures!
Then song and music mingled sounds
in the presence of Healfdene's head-of-armies
and harping was heard with the hero-lay
as Hrothgar's singer the hall-joy woke
along the mead-seats, making his song
of that sudden raid on the sons of Finn.
Healfdene's hero, Hnaef the Scylding,
was fated to fall in the Frisian slaughter.
Hildeburh needed not hold in value
her enemies' honor! [6] Innocent both
were the loved ones she lost at the linden-play,
bairn and brother, they bowed to fate,
stricken by spears; 'twas a sorrowful woman!
None doubted why the daughter of Hoc
bewailed her doom when dawning came,
and under the sky she saw them lying,
kinsmen murdered, where most she had kenned
of the sweets of the world! By war were swept, too,
Finn's own liegemen, and few were left;
in the parleying-place he could ply no longer
weapon, nor war could he wage on Hengest,
and rescue his remnant by right of arms
from the prince's thane. A pact he offered:
another dwelling the Danes should have,
hall and high-seat, and half the power
should fall to them in Frisian land;
and at the fee-gifts, Folcwald's son
day by day the Danes should honor,
the folk of Hengest favor with rings,
even as truly, with treasure and jewels,
with fretted gold, as his Frisian kin
he meant to honor in ale-hall there.
Pact of peace they plighted further
73
on both sides firmly. Finn to Hengest
with oath, upon honor, openly promised
that woful remnant, with wise-men's aid,
nobly to govern, so none of the guests
by word or work should warp the treaty,
or with malice of mind bemoan themselves
as forced to follow their fee-giver's slayer,
lordless men, as their lot ordained.
Should Frisian, moreover, with foeman's taunt,
that murderous hatred to mind recall,
then edge of the sword must seal his doom.
Oaths were given, and ancient gold
heaped from hoard. - The hardy Scylding,
battle-thane best, [9] on his balefire lay.
All on the pyre were plain to see
the gory sark, the gilded swine-crest,
boar of hard iron, and athelings many
slain by the sword: at the slaughter they fell.
It was Hildeburh's hest, at Hnaef's own pyre
the bairn of her body on brands to lay,
his bones to burn, on the balefire placed,
at his uncle's side. In sorrowful dirges
bewept them the woman: great wailing ascended.
Then wound up to welkin the wildest of death-fires,
roared o'er the hillock: [10] heads all were melted,
gashes burst, and blood gushed out
from bites [11] of the body. Balefire devoured,
greediest spirit, those spared not by war
out of either folk: their flower was gone.
XVII
THEN hastened those heroes their home to see,
friendless, to find the Frisian land,
houses and high burg. Hengest still
through the death-dyed winter dwelt with Finn,
holding pact, yet of home he minded,
though powerless his ring-decked prow to drive
over the waters, now waves rolled fierce
lashed by the winds, or winter locked them
in icy fetters. Then fared another
year to men's dwellings, as yet they do,
the sunbright skies, that their season ever
74
duly await. Far off winter was driven;
fair lay earth's breast; and fain was the rover,
the guest, to depart, though more gladly he pondered
on wreaking his vengeance than roaming the deep,
and how to hasten the hot encounter
where sons of the Frisians were sure to be.
So he escaped not the common doom,
when Hun with 'Lafing,' the light-of-battle,
best of blades, his bosom pierced:
its edge was famed with the Frisian earls.
On fierce-heart Finn there fell likewise,
on himself at home, the horrid sword-death;
for Guthlaf and Oslaf of grim attack
had sorrowing told, from sea-ways landed,
mourning their woes. [1] Finn's wavering spirit
bode not in breast. The burg was reddened
with blood of foemen, and Finn was slain,
king amid clansmen; the queen was taken.
To their ship the Scylding warriors bore
all the chattels the chieftain owned,
whatever they found in Finn's domain
of gems and jewels. The gentle wife
o'er paths of the deep to the Danes they bore,
led to her land.
The lay was finished,
the gleeman's song. Then glad rose the revel;
bench-joy brightened. Bearers draw
from their 'wonder-vats' wine. Comes Wealhtheow forth,
under gold-crown goes where the good pair sit,
uncle and nephew, true each to the other one,
kindred in amity. Unferth the spokesman
at the Scylding lord's feet sat: men had faith in his Spirit,
his keenness of courage, though kinsmen had found him
unsure at the sword-play. The Scylding queen spoke:
'Quaff of this cup, my king and lord,
breaker of rings, and blithe be thou,
gold-friend of men; to the Geats here speak
such words of mildness as man should use.
Be glad with thy Geats; of those gifts be mindful,
or near or far, which now thou hast.
Men say to me, as son thou wishest
yon hero to hold. Thy Heorot purged,
75
jewel-hall brightest, enjoy while thou canst,
with many a largess; and leave to thy kin
folk and realm when forth thou goest
to greet thy doom. For gracious I deem
my Hrothulf, [2] willing to hold and rule
nobly our youths, if thou yield up first,
prince of Scyldings, thy part in the world.
I ween with good he will well requite
offspring of ours, when all he minds
that for him we did in his helpless days
of gift and grace to gain him honor!'
Then she turned to the seat where her sons were placed,
Hrethric and Hrothmund, with heroes' bairns,
young men together: the Geat, too, sat there,
Beowulf brave, the brothers between.
XVIII
A CUP she gave him, with kindly greeting
and winsome words. Of wounden gold,
she offered, to honor him, arm-jewels twain,
corselet and rings, and of collars the noblest
that ever I knew the earth around.
Ne'er heard I so mighty, 'neath heaven's dome,
a hoard-gem of heroes, since Hama bore
to his bright-built burg the Brisings' necklace,
jewel and gem casket. - Jealousy fled he,
Eormenric's hate: chose help eternal.
Hygelac Geat, grandson of Swerting,
on the last of his raids this ring bore with him,
under his banner the booty defending,
the war-spoil warding; but Wyrd o'erwhelmed him
what time, in his daring, dangers he sought,
feud with Frisians. Fairest of gems
he bore with him over the beaker-of-waves,
sovran strong: under shield he died.
Fell the corpse of the king into keeping of Franks,
gear of the breast, and that gorgeous ring;
weaker warriors won the spoil,
after gripe of battle, from Geatland's lord,
and held the death-field.
Din rose in hall.
Wealhtheow spake amid warriors, and said:-
76
'This jewel enjoy in thy jocund youth,
Beowulf lov'd, these battle-weeds wear,
a royal treasure, and richly thrive!
Preserve thy strength, and these striplings here
counsel in kindness: requital be mine.
Hast done such deeds, that for days to come
thou art famed among folk both far and near,
so wide as washeth the wave of Ocean
his windy walls. Through the ways of life
prosper, O prince! I pray for thee
rich possessions. To son of mine
be helpful in deed and uphold his joys!
Here every earl to the other is true,
mild of mood, to the master loyal!
Thanes are friendly, the throng obedient,
liegemen are revelling: list and obey!'
Went then to her place.-That was proudest of feasts;
flowed wine for the warriors. Wyrd they knew not,
destiny dire, and the doom to be seen
by many an earl when eve should come,
and Hrothgar homeward hasten away,
royal, to rest. The room was guarded
by an army of earls, as erst was done.
They bared the bench-boards; abroad they spread
beds and bolsters. - One beer-carouser
in danger of doom lay down in the hall. At their heads they set their shields of war,
bucklers bright; on the bench were there
over each atheling, easy to see,
the high battle-helmet, the haughty spear,
the corselet of rings. 'Twas their custom so
ever to be for battle prepared,
at home, or harrying, which it were,
even as oft as evil threatened
their sovran king. - They were clansmen good.
XIX
THEN sank they to sleep. With sorrow one bought
his rest of the evening, - as ofttime had happened
when Grendel guarded that golden hall,
evil wrought, till his end drew nigh,
slaughter for sins. 'Twas seen and told
77
how an avenger survived the fiend,
as was learned afar. The livelong time
after that grim fight, Grendel's mother,
monster of women, mourned her woe.
She was doomed to dwell in the dreary waters,
cold sea-courses, since Cain cut down
with edge of the sword his only brother,
his father's offspring: outlawed he fled,
marked with murder, from men's delights
warded the wilds. - There woke from him
such fate-sent ghosts as Grendel, who,
war-wolf horrid, at Heorot found
a warrior watching and waiting the fray,
with whom the grisly one grappled amain.
But the man remembered his mighty power,
the glorious gift that God had sent him,
in his Maker's mercy put his trust
for comfort and help: so he conquered the foe,
felled the fiend, who fled abject,
reft of joy, to the realms of death,
mankind's foe. And his mother now,
gloomy and grim, would go that quest
of sorrow, the death of her son to avenge.
To Heorot came she, where helmeted Danes
slept in the hall. Too soon came back
old ills of the earls, when in she burst,
the mother of Grendel. Less grim, though, that terror,
e'en as terror of woman in war is less,
might of maid, than of men in arms
when, hammer-forged, the falchion hard,
sword gore-stained, through swine of the helm,
crested, with keen blade carves amain.
Then was in hall the hard-edge drawn,
the swords on the settles, [1] and shields a-many
firm held in hand: nor helmet minded
nor harness of mail, whom that horror seized.
Haste was hers; she would hie afar
and save her life when the liegemen saw her.
Yet a single atheling up she seized
fast and firm, as she fled to the moor.
He was for Hrothgar of heroes the dearest,
of trusty vassals betwixt the seas,
78
whom she killed on his couch, a clansman famous,
in battle brave. - Nor was Beowulf there;
another house had been held apart,
after giving of gold, for the Geat renowned. Uproar filled Heorot; the hand all had viewed,
blood-flecked, she bore with her; bale was returned,
dole in the dwellings: 'twas dire exchange
where Dane and Geat were doomed to give
the lives of loved ones. Long-tried king,
the hoary hero, at heart was sad
when he knew his noble no more lived,
and dead indeed was his dearest thane.
To his bower was Beowulf brought in haste,
dauntless victor. As daylight broke,
along with his earls the atheling lord,
with his clansmen, came where the king abode
waiting to see if the Wielder-of-All
would turn this tale of trouble and woe.
Strode o'er floor the famed-in-strife,
with his hand-companions, - the hall resounded, wishing to greet the wise old king,
Ingwines' lord; he asked if the night
had passed in peace to the prince's mind.
XX
HROTHGAR spake, helmet-of-Scyldings:'Ask not of pleasure! Pain is renewed
to Danish folk. Dead is Aeschere,
of Yrmenlaf the elder brother,
my sage adviser and stay in council,
shoulder-comrade in stress of fight
when warriors clashed and we warded our heads,
hewed the helm-boars; hero famed
should be every earl as Aeschere was!
But here in Heorot a hand hath slain him
of wandering death-sprite. I wot not whither,
proud of the prey, her path she took,
fain of her fill. The feud she avenged
that yesternight, unyieldingly,
Grendel in grimmest grasp thou killedst, seeing how long these liegemen mine
he ruined and ravaged. Reft of life,
79
in arms he fell. Now another comes,
keen and cruel, her kin to avenge,
faring far in feud of blood:
so that many a thane shall think, who e'er
sorrows in soul for that sharer of rings,
this is hardest of heart-bales. The hand lies low
that once was willing each wish to please.
Land-dwellers here [2] and liegemen mine,
who house by those parts, I have heard relate
that such a pair they have sometimes seen,
march-stalkers mighty the moorland haunting,
wandering spirits: one of them seemed,
so far as my folk could fairly judge,
of womankind; and one, accursed,
in man's guise trod the misery-track
of exile, though huger than human bulk.
Grendel in days long gone they named him,
folk of the land; his father they knew not,
nor any brood that was born to him
of treacherous spirits. Untrod is their home;
by wolf-cliffs haunt they and windy headlands,
fenways fearful, where flows the stream
from mountains gliding to gloom of the rocks,
underground flood. Not far is it hence
in measure of miles that the mere expands,
and o'er it the frost-bound forest hanging,
sturdily rooted, shadows the wave.
By night is a wonder weird to see,
fire on the waters. So wise lived none
of the sons of men, to search those depths!
Nay, though the heath-rover, harried by dogs,
the horn-proud hart, this holt should seek,
long distance driven, his dear life first
on the brink he yields ere he brave the plunge
to hide his head: 'tis no happy place!
Thence the welter of waters washes up
wan to welkin when winds bestir
evil storms, and air grows dusk,
and the heavens weep. Now is help once more
with thee alone! The land thou knowst not,
place of fear, where thou findest out
that sin-flecked being. Seek if thou dare!
80
I will reward thee, for waging this fight,
with ancient treasure, as erst I did,
with winding gold, if thou winnest back.'
XXI
BEOWULF spake, bairn of Ecgtheow:
'Sorrow not, sage! It beseems us better
friends to avenge than fruitlessly mourn them.
Each of us all must his end abide
in the ways of the world; so win who may
glory ere death! When his days are told,
that is the warrior's worthiest doom.
Rise, O realm-warder! Ride we anon,
and mark the trail of the mother of Grendel.
No harbor shall hide her - heed my promise! enfolding of field or forested mountain
or floor of the flood, let her flee where she will!
But thou this day endure in patience,
as I ween thou wilt, thy woes each one.'
Leaped up the graybeard: God he thanked,
mighty Lord, for the man's brave words.
For Hrothgar soon a horse was saddled
wave-maned steed. The sovran wise
stately rode on; his shield-armed men
followed in force. The footprints led
along the woodland, widely seen,
a path o'er the plain, where she passed, and trod
the murky moor; of men-at-arms
she bore the bravest and best one, dead,
him who with Hrothgar the homestead ruled.
On then went the atheling-born
o'er stone-cliffs steep and strait defiles,
narrow passes and unknown ways,
headlands sheer, and the haunts of the Nicors.
Foremost he [1] fared, a few at his side
of the wiser men, the ways to scan,
till he found in a flash the forested hill
hanging over the hoary rock,
a woful wood: the waves below
were dyed in blood. The Danish men
had sorrow of soul, and for Scyldings all,
for many a hero, 'twas hard to bear,
81
ill for earls, when Aeschere's head
they found by the flood on the foreland there.
Waves were welling, the warriors saw,
hot with blood; but the horn sang oft
battle-song bold. The band sat down,
and watched on the water worm-like things,
sea-dragons strange that sounded the deep,
and nicors that lay on the ledge of the ness such as oft essay at hour of morn
on the road-of-sails their ruthless quest, and sea-snakes and monsters. These started away,
swollen and savage that song to hear,
that war-horn's blast. The warden of Geats,
with bolt from bow, then balked of life,
of wave-work, one monster, amid its heart
went the keen war-shaft; in water it seemed
less doughty in swimming whom death had seized.
Swift on the billows, with boar-spears well
hooked and barbed, it was hard beset,
done to death and dragged on the headland,
wave-roamer wondrous. Warriors viewed the grisly guest.
Then girt him Beowulf
in martial mail, nor mourned for his life.
His breastplate broad and bright of hues,
woven by hand, should the waters try;
well could it ward the warrior's body
that battle should break on his breast in vain
nor harm his heart by the hand of a foe.
And the helmet white that his head protected
was destined to dare the deeps of the flood,
through wave-whirl win: 'twas wound with chains,
decked with gold, as in days of yore
the weapon-smith worked it wondrously,
with swine-forms set it, that swords nowise,
brandished in battle, could bite that helm.
Nor was that the meanest of mighty helps
which Hrothgar's orator offered at need:
'Hrunting' they named the hilted sword,
of old-time heirlooms easily first;
iron was its edge, all etched with poison,
with battle-blood hardened, nor blenched it at fight
in hero's hand who held it ever,
82
on paths of peril prepared to go
to folkstead [2] of foes. Not first time this
it was destined to do a daring task.
For he bore not in mind, the bairn of Ecglaf
sturdy and strong, that speech he had made,
drunk with wine, now this weapon he lent
to a stouter swordsman. Himself, though, durst not
under welter of waters wager his life
as loyal liegeman. So lost he his glory,
honor of earls. With the other not so,
who girded him now for the grim encounter.
XXII
BEOWULF spake, bairn of Ecgtheow:'Have mind, thou honored offspring of Healfdene
gold-friend of men, now I go on this quest,
sovran wise, what once was said:
if in thy cause it came that I
should lose my life, thou wouldst loyal bide
to me, though fallen, in father's place!
Be guardian, thou, to this group of my thanes,
my warrior-friends, if War should seize me;
and the goodly gifts thou gavest me,
Hrothgar beloved, to Hygelac send!
Geatland's king may ken by the gold,
Hrethel's son see, when he stares at the treasure,
that I got me a friend for goodness famed,
and joyed while I could in my jewel-bestower.
And let Unferth wield this wondrous sword,
earl far-honored, this heirloom precious,
hard of edge: with Hrunting I
seek doom of glory, or Death shall take me.'
After these words the Weder-Geat lord
boldly hastened, biding never
answer at all: the ocean floods
closed o'er the hero. Long while of the day
fled ere he felt the floor of the sea.
Soon found the fiend who the flood-domain
sword-hungry held these hundred winters,
greedy and grim, that some guest from above,
some man, was raiding her monster-realm.
She grasped out for him with grisly claws,
83
and the warrior seized; yet scathed she not
his body hale; the breastplate hindered,
as she strove to shatter the sark of war,
the linked harness, with loathsome hand.
Then bore this brine-wolf, when bottom she touched,
the lord of rings to the lair she haunted
whiles vainly he strove, though his valor held,
weapon to wield against wondrous monsters
that sore beset him; sea-beasts many
tried with fierce tusks to tear his mail,
and swarmed on the stranger. But soon he marked
he was now in some hall, he knew not which,
where water never could work him harm,
nor through the roof could reach him ever
fangs of the flood. Firelight he saw,
beams of a blaze that brightly shone.
Then the warrior was ware of that wolf-of-the-deep,
mere-wife monstrous. For mighty stroke
he swung his blade, and the blow withheld not.
Then sang on her head that seemly blade
its war-song wild. But the warrior found
the light-of-battle [1] was loath to bite,
to harm the heart: its hard edge failed
the noble at need, yet had known of old
strife hand to hand, and had helmets cloven,
doomed men's fighting-gear. First time, this,
for the gleaming blade that its glory fell.
Firm still stood, nor failed in valor,
heedful of high deeds, Hygelac's kinsman;
flung away fretted sword, featly jewelled,
the angry earl; on earth it lay
steel-edged and stiff. His strength he trusted,
hand-gripe of might. So man shall do
whenever in war he weens to earn him
lasting fame, nor fears for his life!
Seized then by shoulder, shrank not from combat,
the Geatish war-prince Grendel's mother.
Flung then the fierce one, filled with wrath,
his deadly foe, that she fell to ground.
Swift on her part she paid him back
with grisly grasp, and grappled with him.
Spent with struggle, stumbled the warrior,
84
fiercest of fighting-men, fell adown.
On the hall-guest she hurled herself,
hent her short sword,
broad and brown-edged, the bairn to avenge,
the sole-born son. - On his shoulder lay
braided breast-mail, barring death,
withstanding entrance of edge or blade.
Life would have ended for Ecgtheow's son,
under wide earth for that earl of Geats,
had his armor of war not aided him,
battle-net hard, and holy God
wielded the victory, wisest Maker.
The Lord of Heaven allowed his cause;
and easily rose the earl erect.
XXIII
'MID the battle-gear saw he a blade triumphant,
old-sword of Eotens, with edge of proof,
warriors' heirloom, weapon unmatched,
- save only 'twas more than other men
to bandy-of-battle could bear at all as the giants had wrought it, ready and keen.
Seized then its chain-hilt the Scyldings' chieftain,
bold and battle-grim, brandished the sword,
reckless of life, and so wrathfully smote
that it gripped her neck and grasped her hard,
her bone-rings breaking: the blade pierced through
that fated-one's flesh: to floor she sank.
Bloody the blade: he was blithe of his deed.
Then blazed forth light. 'Twas bright within
as when from the sky there shines unclouded
heaven's candle. The hall he scanned.
By the wall then went he; his weapon raised
high by its hilts the Hygelac-thane,
angry and eager. That edge was not useless
to the warrior now. He wished with speed
Grendel to guerdon for grim raids many,
for the war he waged on Western-Danes
oftener far than an only time,
when of Hrothgar's hearth-companions
he slew in slumber, in sleep devoured,
fifteen men of the folk of Danes,
85
and as many others outward bore,
his horrible prey. Well paid for that
the wrathful prince! For now prone he saw
Grendel stretched there, spent with war,
spoiled of life, so scathed had left him
Heorot's battle. The body sprang far
when after death it endured the blow,
sword-stroke savage, that severed its head.
Soon, [1] then, saw the sage companions
who waited with Hrothgar, watching the flood,
that the tossing waters turbid grew,
blood-stained the mere. Old men together,
hoary-haired, of the hero spake;
the warrior would not, they weened, again,
proud of conquest, come to seek
their mighty master. To many it seemed
the wolf-of-the-waves had won his life.
The ninth hour came. The noble Scyldings
left the headland; homeward went
the gold-friend of men. [2] But the guests sat on,
stared at the surges, sick in heart,
and wished, yet weened not, their winsome lord
again to see.
Now that sword began,
from blood of the fight, in battle-droppings,
war-blade, to wane: 'twas a wondrous thing
that all of it melted as ice is wont
when frosty fetters the Father loosens,
unwinds the wave-bonds, wielding all
seasons and times: the true God he!
Nor took from that dwelling the duke of the Geats
precious things, though a plenty he saw,
save only the head and that hilt withal
blazoned with jewels: the blade had melted,
burned was the bright sword, her blood was so hot,
so poisoned the hell-sprite who perished within there.
Soon he was swimming who safe saw in combat
downfall of demons; up-dove through the flood.
The clashing waters were cleansed now,
waste of waves, where the wandering fiend
her life-days left and this lapsing world.
Swam then to strand the sailors'-refuge,
86
sturdy-in-spirit, of sea-booty glad,
of burden brave he bore with him.
Went then to greet him, and God they thanked,
the thane-band choice of their chieftain blithe,
that safe and sound they could see him again.
Soon from the hardy one helmet and armor
deftly they doffed: now drowsed the mere,
water 'neath welkin, with war-blood stained.
Forth they fared by the footpaths thence,
merry at heart the highways measured,
well-known roads. Courageous men
carried the head from the cliff by the sea,
an arduous task for all the band,
the firm in fight, since four were needed
on the shaft-of-slaughter [4] strenuously
to bear to the gold-hall Grendel's head.
So presently to the palace there
foemen fearless, fourteen Geats,
marching came. Their master-of-clan
mighty amid them the meadow-ways trod.
Strode then within the sovran thane
fearless in fight, of fame renowned,
hardy hero, Hrothgar to greet.
And next by the hair into hall was borne
Grendel's head, where the henchmen were drinking,
an awe to clan and queen alike,
a monster of marvel: the men looked on.
XXIV
BEOWULF spake, bairn of Ecgtheow:'Lo, now, this sea-booty, son of Healfdene,
Lord of Scyldings, we've lustily brought thee,
sign of glory; thou seest it here.
Not lightly did I with my life escape!
In war under water this work I essayed
with endless effort; and even so
my strength had been lost had the Lord not shielded me.
Not a whit could I with Hrunting do
in work of war, though the weapon is good;
yet a sword the Sovran of Men vouchsafed me
to spy on the wall there, in splendor hanging,
old, gigantic, - how oft He guides
87
the friendless wight! - and I fought with that brand,
felling in fight, since fate was with me,
the house's wardens. That war-sword then all burned, bright blade, when the
blood gushed o'er it,
battle-sweat hot; but the hilt I brought back
from my foes. So avenged I their fiendish deeds
death-fall of Danes, as was due and right.
And this is my hest, that in Heorot now
safe thou canst sleep with thy soldier band,
and every thane of all thy folk
both old and young; no evil fear,
Scyldings' lord, from that side again,
aught ill for thy earls, as erst thou must!'
Then the golden hilt, for that gray-haired leader,
hoary hero, in hand was laid,
giant-wrought, old. So owned and enjoyed it
after downfall of devils, the Danish lord,
wonder-smiths' work, since the world was rid
of that grim-souled fiend, the foe of God,
murder-marked, and his mother as well.
Now it passed into power of the people's king,
best of all that the oceans bound
who have scattered their gold o'er Scandia's isle.
Hrothgar spake - the hilt he viewed,
heirloom old, where was etched the rise
of that far-off fight when the floods o'erwhelmed,
raging waves, the race of giants
(fearful their fate!), a folk estranged
from God Eternal: whence guerdon due
in that waste of waters the Wielder paid them.
So on the guard of shining gold
in runic staves it was rightly said
for whom the serpent-traced sword was wrought,
best of blades, in bygone days,
and the hilt well wound. - The wise-one spake,
son of Healfdene; silent were all:'Lo, so may he say who sooth and right
follows 'mid folk, of far times mindful,
a land-warden old, [1] that this earl belongs
to the better breed! So, borne aloft,
thy fame must fly, O friend my Beowulf,
far and wide o'er folksteads many. Firmly thou
88
shalt all maintain,
mighty strength with mood of wisdom. Love of
mine will I assure thee,
as, awhile ago, I promised;
thou shalt prove a stay in future,
in far-off years, to folk of thine,
to the heroes a help. Was not Heremod thus
to offspring of Ecgwela, Honor-Scyldings,
nor grew for their grace, but for grisly slaughter,
for doom of death to the Danishmen.
He slew, wrath-swollen, his shoulder-comrades,
companions at board! So he passed alone,
chieftain haughty, from human cheer.
Though him the Maker with might endowed,
delights of power, and uplifted high
above all men, yet blood-fierce his mind,
his breast-hoard, grew, no bracelets gave he
to Danes as was due; he endured all joyless
strain of struggle and stress of woe,
long feud with his folk. Here find thy lesson!
Of virtue advise thee! This verse I have said for thee,
wise from lapsed winters. Wondrous seems
how to sons of men Almighty God
in the strength of His spirit sendeth wisdom,
estate, high station: He swayeth all things.
Whiles He letteth right lustily fare
the heart of the hero of high-born race, in seat ancestral assigns him bliss,
his folk's sure fortress in fee to hold,
puts in his power great parts of the earth,
empire so ample, that end of it
this wanter-of-wisdom weeneth none.
So he waxes in wealth, nowise can harm him
illness or age; no evil cares
shadow his spirit; no sword-hate threatens
from ever an enemy: all the world
wends at his will, no worse he knoweth,
till all within him obstinate pride
waxes and wakes while the warden slumbers,
the spirit's sentry; sleep is too fast
which masters his might, and the murderer nears,
stealthily shooting the shafts from his bow!
89
XXV
'UNDER harness his heart then is hit indeed
by sharpest shafts; and no shelter avails
from foul behest of the hellish fiend.
Him seems too little what long he possessed.
Greedy and grim, no golden rings
he gives for his pride; the promised future
forgets he and spurns, with all God has sent him,
Wonder-Wielder, of wealth and fame.
Yet in the end it ever comes
that the frame of the body fragile yields,
fated falls; and there follows another
who joyously the jewels divides,
the royal riches, nor recks of his forebear.
Ban, then, such baleful thoughts, Beowulf dearest,
best of men, and the better part choose,
profit eternal; and temper thy pride,
warrior famous! The flower of thy might
lasts now a while: but erelong it shall be
that sickness or sword thy strength shall minish,
or fang of fire, or flooding billow,
or bite of blade, or brandished spear,
or odious age; or the eyes' clear beam
wax dull and darken: Death even thee
in haste shall o'erwhelm, thou hero of war!
So the Ring-Danes these half-years a hundred I ruled,
wielded 'neath welkin, and warded them bravely
from mighty-ones many o'er middle-earth,
from spear and sword, till it seemed for me
no foe could be found under fold of the sky.
Lo, sudden the shift! To me seated secure
came grief for joy when Grendel began
to harry my home, the hellish foe;
for those ruthless raids, unresting I suffered
heart-sorrow heavy. Heaven be thanked,
Lord Eternal, for life extended
that I on this head all hewn and bloody,
after long evil, with eyes may gaze!
- Go to the bench now! Be glad at banquet,
warrior worthy! A wealth of treasure
at dawn of day, be dealt between us!'
90
Glad was the Geats' lord, going betimes
to seek his seat, as the Sage commanded.
Afresh, as before, for the famed-in-battle,
for the band of the hall, was a banquet dight
nobly anew. The Night-Helm darkened
dusk o'er the drinkers.
The doughty ones rose:
for the hoary-headed would hasten to rest,
aged Scylding; and eager the Geat,
shield-fighter sturdy, for sleeping yearned.
Him wander-weary, warrior-guest
from far, a hall-thane heralded forth,
who by custom courtly cared for all
needs of a thane as in those old days
warrior-wanderers wont to have.
So slumbered the stout-heart. Stately the hall
rose gabled and gilt where the guest slept on
till a raven black the rapture-of-heaven [2]
blithe-heart boded. Bright came flying
shine after shadow. The swordsmen hastened,
athelings all were eager homeward
forth to fare; and far from thence
the great-hearted guest would guide his keel.
Bade then the hardy-one Hrunting be brought
to the son of Ecglaf, the sword bade him take,
excellent iron, and uttered his thanks for it,
quoth that he counted it keen in battle,
'war-friend' winsome: with words he slandered not
edge of the blade: 'twas a big-hearted man!
Now eager for parting and armed at point
warriors waited, while went to his host
that Darling of Danes. The doughty atheling
to high-seat hastened and Hrothgar greeted.
XXVI
BEOWULF spake, bairn of Ecgtheow:'Lo, we seafarers say our will,
far-come men, that we fain would seek
Hygelac now. We here have found
hosts to our heart: thou hast harbored us well.
If ever on earth I am able to win me
more of thy love, O lord of men,
91
aught anew, than I now have done,
for work of war I am willing still!
If it come to me ever across the seas
that neighbor foemen annoy and fright thee, as they that hate thee erewhile have used, thousands then of thanes I shall bring,
heroes to help thee. Of Hygelac I know,
ward of his folk, that, though few his years,
the lord of the Geats will give me aid
by word and by work, that well I may serve thee,
wielding the war-wood to win thy triumph
and lending thee might when thou lackest men.
If thy Hrethric should come to court of Geats,
a sovran's son, he will surely there
find his friends. A far-off land
each man should visit who vaunts him brave.'
Him then answering, Hrothgar spake:'These words of thine the wisest God
sent to thy soul! No sager counsel
from so young in years e'er yet have I heard.
Thou art strong of main and in mind art wary,
art wise in words! I ween indeed
if ever it hap that Hrethel's heir
by spear be seized, by sword-grim battle,
by illness or iron, thine elder and lord,
people's leader, - and life be thine, no seemlier man will the Sea-Geats find
at all to choose for their chief and king,
for hoard-guard of heroes, if hold thou wilt
thy kinsman's kingdom! Thy keen mind pleases me
the longer the better, Beowulf loved!
Thou hast brought it about that both our peoples,
sons of the Geat and Spear-Dane folk,
shall have mutual peace, and from murderous strife,
such as once they waged, from war refrain.
Long as I rule this realm so wide,
let our hoards be common, let heroes with gold
each other greet o'er the gannet's-bath,
and the ringed-prow bear o'er rolling waves
tokens of love. I trow my landfolk
towards friend and foe are firmly joined,
and honor they keep in the olden way.'
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To him in the hall, then, Healfdene's son
gave treasures twelve, and the trust-of-earls
bade him fare with the gifts to his folk beloved,
hale to his home, and in haste return.
Then kissed the king of kin renowned,
Scyldings' chieftain, that choicest thane,
and fell on his neck. Fast flowed the tears
of the hoary-headed. Heavy with winters,
he had chances twain, but he clung to this, [1] that each should look on the other again,
and hear him in hall. Was this hero so dear to him.
his breast's wild billows he banned in vain;
safe in his soul a secret longing,
locked in his mind, for that loved man
burned in his blood. Then Beowulf strode,
glad of his gold-gifts, the grass-plot o'er,
warrior blithe. The wave-roamer bode
riding at anchor, its owner awaiting.
As they hastened onward, Hrothgar's gift
they lauded at length. - 'Twas a lord unpeered,
every way blameless, till age had broken
- it spareth no mortal - his splendid might.
XXVII
CAME now to ocean the ever-courageous
hardy henchmen, their harness bearing,
woven war-sarks. The warden marked,
trusty as ever, the earl's return.
From the height of the hill no hostile words
reached the guests as he rode to greet them;
but 'Welcome!' he called to that Weder clan
as the sheen-mailed spoilers to ship marched on.
Then on the strand, with steeds and treasure
and armor their roomy and ring-dight ship
was heavily laden: high its mast
rose over Hrothgar's hoarded gems.
A sword to the boat-guard Beowulf gave,
mounted with gold; on the mead-bench since
he was better esteemed, that blade possessing,
heirloom old. - Their ocean-keel boarding,
they drove through the deep, and Daneland left.
A sea-cloth was set, a sail with ropes,
93
firm to the mast; the flood-timbers moaned;
nor did wind over billows that wave-swimmer blow
across from her course. The craft sped on,
foam-necked it floated forth o'er the waves,
keel firm-bound over briny currents,
till they got them sight of the Geatish cliffs,
home-known headlands. High the boat,
stirred by winds, on the strand updrove.
Helpful at haven the harbor-guard stood,
who long already for loved companions
by the water had waited and watched afar.
He bound to the beach the broad-bosomed ship
with anchor-bands, lest ocean-billows
that trusty timber should tear away.
Then Beowulf bade them bear the treasure,
gold and jewels; no journey far
was it thence to go to the giver of rings,
Hygelac Hrethling: at home he dwelt
by the sea-wall close, himself and clan.
Haughty that house, a hero the king,
high the hall, and Hygd right young,
wise and wary, though winters few
in those fortress walls she had found a home,
Haereth's daughter. Nor humble her ways,
nor grudged she gifts to the Geatish men,
of precious treasure. Not Thryth's pride showed she,
folk-queen famed, or that fell deceit.
Was none so daring that durst make bold
(save her lord alone) of the liegemen dear
that lady full in the face to look,
but forged fetters he found his lot,
bonds of death! And brief the respite;
soon as they seized him, his sword-doom was spoken,
and the burnished blade a baleful murder
proclaimed and closed. No queenly way
for woman to practise, though peerless she,
that the weaver-of-peace [3] from warrior dear
by wrath and lying his life should reave!
But Hemming's kinsman hindered this. For over their ale men also told
that of these folk-horrors fewer she wrought,
onslaughts of evil, after she went,
94
gold-decked bride, to the brave young prince,
atheling haughty, and Offa's hall
o'er the fallow flood at her father's bidding
safely sought, where since she prospered,
royal, throned, rich in goods,
fain of the fair life fate had sent her,
and leal in love to the lord of warriors.
He, of all heroes I heard of ever
from sea to sea, of the sons of earth,
most excellent seemed. Hence Offa was praised
for his fighting and feeing by far-off men,
the spear-bold warrior; wisely he ruled
over his empire. Eomer woke to him,
help of heroes, Hemming's kinsman,
Grandson of Garmund, grim in war.
XXVIII
HASTENED the hardy one, henchmen with him,
sandy strand of the sea to tread
and widespread ways. The world's great candle,
sun shone from south. They strode along
with sturdy steps to the spot they knew
where the battle-king young, his burg within,
slayer of Ongentheow, shared the rings,
shelter-of-heroes. To Hygelac
Beowulf's coming was quickly told, that there in the court the clansmen's refuge,
the shield-companion sound and alive,
hale from the hero-play homeward strode.
With haste in the hall, by highest order,
room for the rovers was readily made.
By his sovran he sat, come safe from battle,
kinsman by kinsman. His kindly lord
he first had greeted in gracious form,
with manly words. The mead dispensing,
came through the high hall Haereth's daughter,
winsome to warriors, wine-cup bore
to the hands of the heroes. Hygelac then
his comrade fairly with question plied
in the lofty hall, sore longing to know
what manner of sojourn the Sea-Geats made.
'What came of thy quest, my kinsman Beowulf,
95
when thy yearnings suddenly swept thee yonder
battle to seek o'er the briny sea,
combat in Heorot? Hrothgar couldst thou
aid at all, the honored chief,
in his wide-known woes? With waves of care
my sad heart seethed; I sore mistrusted
my loved one's venture: long I begged thee
by no means to seek that slaughtering monster,
but suffer the South-Danes to settle their feud
themselves with Grendel. Now God be thanked
that safe and sound I can see thee now!'
Beowulf spake, the bairn of Ecgtheow:''Tis known and unhidden, Hygelac Lord,
to many men, that meeting of ours,
struggle grim between Grendel and me,
which we fought on the field where full too many
sorrows he wrought for the Scylding-Victors,
evils unending. These all I avenged.
No boast can be from breed of Grendel,
any on earth, for that uproar at dawn,
from the longest-lived of the loathsome race
in fleshly fold! - But first I went
Hrothgar to greet in the hall of gifts,
where Healfdene's kinsman high-renowned,
soon as my purpose was plain to him,
assigned me a seat by his son and heir.
The liegemen were lusty; my life-days never
such merry men over mead in hall
have I heard under heaven! The high-born queen,
people's peace-bringer, passed through the hall,
cheered the young clansmen, clasps of gold,
ere she sought her seat, to sundry gave.
Oft to the heroes Hrothgar's daughter,
to earls in turn, the ale-cup tendered, she whom I heard these hall-companions
Freawaru name, when fretted gold
she proffered the warriors. Promised is she,
gold-decked maid, to the glad son of Froda.
Sage this seems to the Scylding's-friend,
kingdom's-keeper: he counts it wise
the woman to wed so and ward off feud,
store of slaughter. But seldom ever
96
when men are slain, does the murder-spear sink
but briefest while, though the bride be fair! [1]
'Nor haply will like it the Heathobard lord,
and as little each of his liegemen all,
when a thane of the Danes, in that doughty throng,
goes with the lady along their hall,
and on him the old-time heirlooms glisten
hard and ring-decked, Heathobard's treasure,
weapons that once they wielded fair
until they lost at the linden-play [2]
liegeman leal and their lives as well.
Then, over the ale, on this heirloom gazing,
some ash-wielder old who has all in mind
that spear-death of men, [3] - he is stern of mood,
heavy at heart, - in the hero young
tests the temper and tries the soul
and war-hate wakens, with words like these:_Canst thou not, comrade, ken that sword
which to the fray thy father carried
in his final feud, 'neath the fighting-mask,
dearest of blades, when the Danish slew him
and wielded the war-place on Withergild's fall,
after havoc of heroes, those hardy Scyldings?
Now, the son of a certain slaughtering Dane,
proud of his treasure, paces this hall,
joys in the killing, and carries the jewel [4]
that rightfully ought to be owned by thee!_
Thus he urges and eggs him all the time
with keenest words, till occasion offers
that Freawaru's thane, for his father's deed,
after bite of brand in his blood must slumber,
losing his life; but that liegeman flies
living away, for the land he kens.
And thus be broken on both their sides
oaths of the earls, when Ingeld's breast
wells with war-hate, and wife-love now
after the care-billows cooler grows.
'So [5] I hold not high the Heathobards' faith
due to the Danes, or their during love
and pact of peace. - But I pass from that,
turning to Grendel, O giver-of-treasure,
and saying in full how the fight resulted,
97
hand-fray of heroes. When heaven's jewel
had fled o'er far fields, that fierce sprite came,
night-foe savage, to seek us out
where safe and sound we sentried the hall.
To Hondscio then was that harassing deadly,
his fall there was fated. He first was slain,
girded warrior. Grendel on him
turned murderous mouth, on our mighty kinsman,
and all of the brave man's body devoured.
Yet none the earlier, empty-handed,
would the bloody-toothed murderer, mindful of bale,
outward go from the gold-decked hall:
but me he attacked in his terror of might,
with greedy hand grasped me. A glove hung by him [6]
wide and wondrous, wound with bands;
and in artful wise it all was wrought,
by devilish craft, of dragon-skins.
Me therein, an innocent man,
the fiendish foe was fain to thrust
with many another. He might not so,
when I all angrily upright stood.
'Twere long to relate how that land-destroyer
I paid in kind for his cruel deeds;
yet there, my prince, this people of thine
got fame by my fighting. He fled away,
and a little space his life preserved;
but there staid behind him his stronger hand
left in Heorot; heartsick thence
on the floor of the ocean that outcast fell.
Me for this struggle the Scyldings'-friend
paid in plenty with plates of gold,
with many a treasure, when morn had come
and we all at the banquet-board sat down.
Then was song and glee. The gray-haired Scylding,
much tested, told of the times of yore.
Whiles the hero his harp bestirred,
wood-of-delight; now lays he chanted
of sooth and sadness, or said aright
legends of wonder, the wide-hearted king;
or for years of his youth he would yearn at times,
for strength of old struggles, now stricken with age,
hoary hero: his heart surged full
98
when, wise with winters, he wailed their flight.
Thus in the hall the whole of that day
at ease we feasted, till fell o'er earth
another night. Anon full ready
in greed of vengeance, Grendel's mother
set forth all doleful. Dead was her son
through war-hate of Weders; now, woman monstrous
with fury fell a foeman she slew,
avenged her offspring. From Aeschere old,
loyal councillor, life was gone;
nor might they e'en, when morning broke,
those Danish people, their death-done comrade
burn with brands, on balefire lay
the man they mourned. Under mountain stream
she had carried the corpse with cruel hands.
For Hrothgar that was the heaviest sorrow
of all that had laden the lord of his folk.
The leader then, by thy life, besought me
(sad was his soul) in the sea-waves' coil
to play the hero and hazard my being
for glory of prowess: my guerdon he pledged.
I then in the waters - 'tis widely known that sea-floor-guardian savage found.
Hand-to-hand there a while we struggled;
billows welled blood; in the briny hall
her head I hewed with a hardy blade
from Grendel's mother, - and gained my life,
though not without danger. My doom was not yet.
Then the haven-of-heroes, Healfdene's son,
gave me in guerdon great gifts of price.
XXXI
'So held this king to the customs old,
that I wanted for nought in the wage I gained,
the meed of my might; he made me gifts,
Healfdene's heir, for my own disposal.
Now to thee, my prince, I proffer them all,
gladly give them. Thy grace alone
can find me favor. Few indeed
have I of kinsmen, save, Hygelac, thee!'
Then he bade them bear him the boar-head standard,
the battle-helm high, and breastplate gray,
99
the splendid sword; then spake in form:'Me this war-gear the wise old prince,
Hrothgar, gave, and his hest he added,
that its story be straightway said to thee. A while it was held by Heorogar king,
for long time lord of the land of Scyldings;
yet not to his son the sovran left it,
to daring Heoroweard, - dear as he was to him,
his harness of battle. - Well hold thou it all!'
And I heard that soon passed o'er the path of this treasure, all apple-fallow, four
good steeds,
each like the others, arms and horses
he gave to the king. So should kinsmen be,
not weave one another the net of wiles,
or with deep-hid treachery death contrive
for neighbor and comrade. His nephew was ever
by hardy Hygelac held full dear,
and each kept watch o'er the other's weal.
I heard, too, the necklace to Hygd he presented,
wonder-wrought treasure, which Wealhtheow gave him
sovran's daughter: three steeds he added,
slender and saddle-gay. Since such gift
the gem gleamed bright on the breast of the queen.
Thus showed his strain the son of Ecgtheow
as a man remarked for mighty deeds
and acts of honor. At ale he slew not
comrade or kin; nor cruel his mood,
though of sons of earth his strength was greatest,
a glorious gift that God had sent
the splendid leader. Long was he spurned,
and worthless by Geatish warriors held;
him at mead the master-of-clans
failed full oft to favor at all.
Slack and shiftless the strong men deemed him,
profitless prince; but payment came,
to the warrior honored, for all his woes. Then the bulwark-of-earls [1] bade bring within,
hardy chieftain, Hrethel's heirloom
garnished with gold: no Geat e'er knew
in shape of a sword a statelier prize.
The brand he laid in Beowulf's lap;
and of hides assigned him seven thousand,
100
with house and high-seat. They held in common
land alike by their line of birth,
inheritance, home: but higher the king
because of his rule o'er the realm itself.
Now further it fell with the flight of years,
with harryings horrid, that Hygelac perished,
and Heardred, too, by hewing of swords
under the shield-wall slaughtered lay,
when him at the van of his victor-folk
sought hardy heroes, Heatho-Scilfings,
in arms o'erwhelming Hereric's nephew.
Then Beowulf came as king this broad
realm to wield; and he ruled it well
fifty winters, [4] a wise old prince,
warding his land, until One began
in the dark of night, a Dragon, to rage.
In the grave on the hill a hoard it guarded,
in the stone-barrow steep. A strait path reached it,
unknown to mortals. Some man, however,
came by chance that cave within
to the heathen hoard. [5] In hand he took
a golden goblet, nor gave he it back,
stole with it away, while the watcher slept,
by thievish wiles: for the warden's wrath
prince and people must pay betimes!
XXXII
THAT way he went with no will of his own,
in danger of life, to the dragon's hoard,
but for pressure of peril, some prince's thane.
He fled in fear the fatal scourge,
seeking shelter, a sinful man,
and entered in. At the awful sight
tottered that guest, and terror seized him;
yet the wretched fugitive rallied anon
from fright and fear ere he fled away,
and took the cup from that treasure-hoard.
Of such besides there was store enough,
heirlooms old, the earth below,
which some earl forgotten, in ancient years,
left the last of his lofty race,
heedfully there had hidden away,
101
dearest treasure. For death of yore
had hurried all hence; and he alone
left to live, the last of the clan,
weeping his friends, yet wished to bide
warding the treasure, his one delight,
though brief his respite. The barrow, new-ready,
to strand and sea-waves stood anear,
hard by the headland, hidden and closed;
there laid within it his lordly heirlooms
and heaped hoard of heavy gold
that warden of rings. Few words he spake:
'Now hold thou, earth, since heroes may not,
what earls have owned! Lo, erst from thee
brave men brought it! But battle-death seized
and cruel killing my clansmen all,
robbed them of life and a liegeman's joys.
None have I left to lift the sword,
or to cleanse the carven cup of price,
beaker bright. My brave are gone.
And the helmet hard, all haughty with gold,
shall part from its plating. Polishers sleep
who could brighten and burnish the battle-mask;
and those weeds of war that were wont to brave
over bicker of shields the bite of steel
rust with their bearer. The ringed mail
fares not far with famous chieftain,
at side of hero! No harp's delight,
no glee-wood's gladness! No good hawk now
flies through the hall! Nor horses fleet
stamp in the burgstead! Battle and death
the flower of my race have reft away.'
Mournful of mood, thus he moaned his woe,
alone, for them all, and unblithe wept
by day and by night, till death's fell wave
o'erwhelmed his heart. His hoard-of-bliss
that old ill-doer open found,
who, blazing at twilight the barrows haunteth,
naked foe-dragon flying by night
folded in fire: the folk of earth
dread him sore. 'Tis his doom to seek
hoard in the graves, and heathen gold
to watch, many-wintered: nor wins he thereby!
102
Powerful this plague-of-the-people thus
held the house of the hoard in earth
three hundred winters; till One aroused
wrath in his breast, to the ruler bearing
that costly cup, and the king implored
for bond of peace. So the barrow was plundered,
borne off was booty. His boon was granted
that wretched man; and his ruler saw
first time what was fashioned in far-off days.
When the dragon awoke, new woe was kindled.
O'er the stone he snuffed. The stark-heart found
footprint of foe who so far had gone
in his hidden craft by the creature's head. So may the undoomed easily flee
evils and exile, if only he gain
the grace of The Wielder! - That warden of gold
o'er the ground went seeking, greedy to find
the man who wrought him such wrong in sleep.
Savage and burning, the barrow he circled
all without; nor was any there,
none in the waste…. Yet war he desired,
was eager for battle. The barrow he entered,
sought the cup, and discovered soon
that some one of mortals had searched his treasure,
his lordly gold. The guardian waited
ill-enduring till evening came;
boiling with wrath was the barrow's keeper,
and fain with flame the foe to pay
for the dear cup's loss. - Now day was fled
as the worm had wished. By its wall no more
was it glad to bide, but burning flew
folded in flame: a fearful beginning
for sons of the soil; and soon it came,
in the doom of their lord, to a dreadful end.
XXXIII
THEN the baleful fiend its fire belched out,
and bright homes burned. The blaze stood high
all landsfolk frighting. No living thing
would that loathly one leave as aloft it flew.
Wide was the dragon's warring seen,
its fiendish fury far and near,
103
as the grim destroyer those Geatish people
hated and hounded. To hidden lair,
to its hoard it hastened at hint of dawn.
Folk of the land it had lapped in flame,
with bale and brand. In its barrow it trusted,
its battling and bulwarks: that boast was vain!
To Beowulf then the bale was told
quickly and truly: the king's own home,
of buildings the best, in brand-waves melted,
that gift-throne of Geats. To the good old man
sad in heart, 'twas heaviest sorrow.
The sage assumed that his sovran God
he had angered, breaking ancient law,
and embittered the Lord. His breast within
with black thoughts welled, as his wont was never.
The folk's own fastness that fiery dragon
with flame had destroyed, and the stronghold all
washed by waves; but the warlike king,
prince of the Weders, plotted vengeance.
Warriors'-bulwark, he bade them work
all of iron - the earl's commander a war-shield wondrous: well he knew
that forest-wood against fire were worthless,
linden could aid not. - Atheling brave,
he was fated to finish this fleeting life,
his days on earth, and the dragon with him,
though long it had watched o'er the wealth of the hoard! Shame he reckoned it, sharer-of-rings,
to follow the flyer-afar with a host,
a broad-flung band; nor the battle feared he,
nor deemed he dreadful the dragon's warring,
its vigor and valor: ventures desperate
he had passed a-plenty, and perils of war,
contest-crash, since, conqueror proud,
Hrothgar's hall he had wholly purged,
and in grapple had killed the kin of Grendel,
loathsome breed! Not least was that
of hand-to-hand fights where Hygelac fell,
when the ruler of Geats in rush of battle,
lord of his folk, in the Frisian land,
son of Hrethel, by sword-draughts died,
by brands down-beaten. Thence Beowulf fled
104
through strength of himself and his swimming power,
though alone, and his arms were laden with thirty
coats of mail, when he came to the sea!
Nor yet might Hetwaras [2] haughtily boast
their craft of contest, who carried against him
shields to the fight: but few escaped
from strife with the hero to seek their homes!
Then swam over ocean Ecgtheow's son
lonely and sorrowful, seeking his land,
where Hygd made him offer of hoard and realm,
rings and royal-seat, reckoning naught
the strength of her son to save their kingdom
from hostile hordes, after Hygelac's death.
No sooner for this could the stricken ones
in any wise move that atheling's mind
over young Heardred's head as lord
and ruler of all the realm to be:
yet the hero upheld him with helpful words,
aided in honor, till, older grown,
he wielded the Weder-Geats. - Wandering exiles
sought him o'er seas, the sons of Ohtere,
who had spurned the sway of the Scylfings'-helmet,
the bravest and best that broke the rings,
in Swedish land, of the sea-kings' line,
haughty hero. [3] Hence Heardred's end.
For shelter he gave them, sword-death came,
the blade's fell blow, to bairn of Hygelac;
but the son of Ongentheow sought again
house and home when Heardred fell,
leaving Beowulf lord of Geats
and gift-seat's master. - A good king he!
XXXIV
THE fall of his lord he was fain to requite
in after days; and to Eadgils he proved
friend to the friendless, and forces sent
over the sea to the son of Ohtere,
weapons and warriors: well repaid he
those care-paths cold when the king he slew. [1]
Thus safe through struggles the son of Ecgtheow
had passed a plenty, through perils dire,
105
with daring deeds, till this day was come
that doomed him now with the dragon to strive.
With comrades eleven the lord of Geats
swollen in rage went seeking the dragon.
He had heard whence all the harm arose
and the killing of clansmen; that cup of price
on the lap of the lord had been laid by the finder.
In the throng was this one thirteenth man,
starter of all the strife and ill,
care-laden captive; cringing thence
forced and reluctant, he led them on
till he came in ken of that cavern-hall,
the barrow delved near billowy surges,
flood of ocean. Within 'twas full
of wire-gold and jewels; a jealous warden,
warrior trusty, the treasures held,
lurked in his lair. Not light the task
of entrance for any of earth-born men!
Sat on the headland the hero king,
spake words of hail to his hearth-companions,
gold-friend of Geats. All gloomy his soul,
wavering, death-bound. Wyrd full nigh
stood ready to greet the gray-haired man,
to seize his soul-hoard, sunder apart
life and body. Not long would be
the warrior's spirit enwound with flesh.
Beowulf spake, the bairn of Ecgtheow:'Through store of struggles I strove in youth,
mighty feuds; I mind them all.
I was seven years old when the sovran of rings,
friend-of-his-folk, from my father took me,
had me, and held me, Hrethel the king,
with food and fee, faithful in kinship.
Ne'er, while I lived there, he loathlier found me,
bairn in the burg, than his birthright sons,
Herebeald and Haethcyn and Hygelac mine.
For the eldest of these, by unmeet chance,
by kinsman's deed, was the death-bed strewn,
when Haethcyn killed him with horny bow,
his own dear liege laid low with an arrow,
missed the mark and his mate shot down,
one brother the other, with bloody shaft.
106
A feeless fight, [2] and a fearful sin,
horror to Hrethel; yet, hard as it was,
unavenged must the atheling die!
Too awful it is for an aged man
to bide and bear, that his bairn so young
rides on the gallows. A rime he makes,
sorrow-song for his son there hanging
as rapture of ravens; no rescue now
can come from the old, disabled man!
Still is he minded, as morning breaks,
of the heir gone elsewhere; [3] another he hopes not
he will bide to see his burg within
as ward for his wealth, now the one has found
doom of death that the deed incurred.
Forlorn he looks on the lodge of his son,
wine-hall waste and wind-swept chambers
reft of revel. The rider sleepeth,
the hero, far-hidden; [4] no harp resounds,
in the courts no wassail, as once was heard.
XXXV
'THEN he goes to his chamber, a grief-song chants
alone for his lost. Too large all seems,
homestead and house. So the helmet-of-Weders
hid in his heart for Herebeald
waves of woe. No way could he take
to avenge on the slayer slaughter so foul;
nor e'en could he harass that hero at all
with loathing deed, though he loved him not.
And so for the sorrow his soul endured,
men's gladness he gave up and God's light chose.
Lands and cities he left his sons
(as the wealthy do) when he went from earth.
There was strife and struggle 'twixt Swede and Geat
o'er the width of waters; war arose,
hard battle-horror, when Hrethel died,
and Ongentheow's offspring grew
strife-keen, bold, nor brooked o'er the seas
pact of peace, but pushed their hosts
to harass in hatred by Hreosnabeorh.
Men of my folk for that feud had vengeance,
107
for woful war ('tis widely known),
though one of them bought it with blood of his heart,
a bargain hard: for Haethcyn proved
fatal that fray, for the first-of-Geats.
At morn, I heard, was the murderer killed
by kinsman for kinsman, [1] with clash of sword,
when Ongentheow met Eofor there.
Wide split the war-helm: wan he fell,
hoary Scylfing; the hand that smote him
of feud was mindful, nor flinched from the death-blow.
- 'For all that he [2] gave me, my gleaming sword
repaid him at war, - such power I wielded, for lordly treasure: with land he entrusted me,
homestead and house. He had no need
from Swedish realm, or from Spear-Dane folk,
or from men of the Gifths, to get him help, some warrior worse for wage to buy!
Ever I fought in the front of all,
sole to the fore; and so shall I fight
while I bide in life and this blade shall last
that early and late hath loyal proved
since for my doughtiness Daeghrefn fell,
slain by my hand, the Hugas' champion.
Nor fared he thence to the Frisian king
with the booty back, and breast-adornments;
but, slain in struggle, that standard-bearer
fell, atheling brave. Not with blade was he slain,
but his bones were broken by brawny gripe,
his heart-waves stilled. - The sword-edge now,
hard blade and my hand, for the hoard shall strive.'
Beowulf spake, and a battle-vow made
his last of all: 'I have lived through many
wars in my youth; now once again,
old folk-defender, feud will I seek,
do doughty deeds, if the dark destroyer
forth from his cavern come to fight me!'
Then hailed he the helmeted heroes all,
for the last time greeting his liegemen dear,
comrades of war: 'I should carry no weapon,
no sword to the serpent, if sure I knew
how, with such enemy, else my vows
I could gain as I did in Grendel's day.
108
But fire in this fight I must fear me now,
and poisonous breath; so I bring with me
breastplate and board. [3] From the barrow's keeper
no footbreadth flee I. One fight shall end
our war by the wall, as Wyrd allots,
all mankind's master. My mood is bold
but forbears to boast o'er this battling-flyer.
- Now abide by the barrow, ye breastplate-mailed,
ye heroes in harness, which of us twain
better from battle-rush bear his wounds.
Wait ye the finish. The fight is not yours,
nor meet for any but me alone
to measure might with this monster here
and play the hero. Hardily I
shall win that wealth, or war shall seize,
cruel killing, your king and lord!'
Up stood then with shield the sturdy champion,
stayed by the strength of his single manhood,
and hardy 'neath helmet his harness bore
under cleft of the cliffs: no coward's path!
Soon spied by the wall that warrior chief,
survivor of many a victory-field
where foemen fought with furious clashings,
an arch of stone; and within, a stream
that broke from the barrow. The brooklet's wave
was hot with fire. The hoard that way
he never could hope unharmed to near,
or endure those deeps, [4] for the dragon's flame.
Then let from his breast, for he burst with rage,
the Weder-Geat prince a word outgo;
stormed the stark-heart; stern went ringing
and clear his cry 'neath the cliff-rocks gray.
The hoard-guard heard a human voice;
his rage was enkindled. No respite now
for pact of peace! The poison-breath
of that foul worm first came forth from the cave,
hot reek-of-fight: the rocks resounded.
Stout by the stone-way his shield he raised,
lord of the Geats, against the loathed-one;
while with courage keen that coiled foe
came seeking strife. The sturdy king
had drawn his sword, not dull of edge,
109
heirloom old; and each of the two
felt fear of his foe, though fierce their mood.
Stoutly stood with his shield high-raised
the warrior king, as the worm now coiled
together amain: the mailed-one waited.
Now, spire by spire, fast sped and glided
that blazing serpent. The shield protected,
soul and body a shorter while
for the hero-king than his heart desired,
could his will have wielded the welcome respite
but once in his life! But Wyrd denied it,
and victory's honors. - His arm he lifted
lord of the Geats, the grim foe smote
with atheling's heirloom. Its edge was turned
brown blade, on the bone, and bit more feebly
than its noble master had need of then
in his baleful stress. - Then the barrow's keeper
waxed full wild for that weighty blow,
cast deadly flames; wide drove and far
those vicious fires. No victor's glory
the Geats' lord boasted; his brand had failed,
naked in battle, as never it should,
excellent iron! - 'Twas no easy path
that Ecgtheow's honored heir must tread
over the plain to the place of the foe;
for against his will he must win a home
elsewhere far, as must all men, leaving
this lapsing life! - Not long it was
ere those champions grimly closed again.
The hoard-guard was heartened; high heaved his breast
once more; and by peril was pressed again,
enfolded in flames, the folk-commander!
Nor yet about him his band of comrades,
sons of athelings, armed stood
with warlike front: to the woods they bent them,
their lives to save. But the soul of one
with care was cumbered. Kinship true
can never be marred in a noble mind!
XXXVI
WIGLAF his name was, Weohstan's son,
linden-thane loved, the lord of Scylfings,
110
Aelfhere's kinsman. His king he now saw
with heat under helmet hard oppressed.
He minded the prizes his prince had given him,
wealthy seat of the Waegmunding line,
and folk-rights that his father owned
Not long he lingered. The linden yellow,
his shield, he seized; the old sword he drew: as heirloom of Eanmund earth-dwellers knew it,
who was slain by the sword-edge, son of Ohtere,
friendless exile, erst in fray
killed by Weohstan, who won for his kin
brown-bright helmet, breastplate ringed,
old sword of Eotens, Onela's gift,
weeds of war of the warrior-thane,
battle-gear brave: though a brother's child
had been felled, the feud was unfelt by Onela. [1]
For winters this war-gear Weohstan kept,
breastplate and board, till his bairn had grown
earlship to earn as the old sire did:
then he gave him, mid Geats, the gear of battle,
portion huge, when he passed from life,
fared aged forth. For the first time now
with his leader-lord the liegeman young
was bidden to share the shock of battle.
Neither softened his soul, nor the sire's bequest
weakened in war. [2] So the worm found out
when once in fight the foes had met!
Wiglaf spake, - and his words were sage;
sad in spirit, he said to his comrades:'I remember the time, when mead we took,
what promise we made to this prince of ours
in the banquet-hall, to our breaker-of-rings,
for gear of combat to give him requital,
for hard-sword and helmet, if hap should bring
stress of this sort! Himself who chose us
from all his army to aid him now,
urged us to glory, and gave these treasures,
because he counted us keen with the spear
and hardy 'neath helm, though this hero-work
our leader hoped unhelped and alone
to finish for us, - folk-defender
who hath got him glory greater than all men
111
for daring deeds! Now the day is come
that our noble master has need of the might
of warriors stout. Let us stride along
the hero to help while the heat is about him
glowing and grim! For God is my witness
I am far more fain the fire should seize
along with my lord these limbs of mine! [3]
Unsuiting it seems our shields to bear
homeward hence, save here we essay
to fell the foe and defend the life
of the Weders' lord. I wot 'twere shame
on the law of our land if alone the king
out of Geatish warriors woe endured
and sank in the struggle! My sword and helmet,
breastplate and board, for us both shall serve!'
Through slaughter-reek strode he to succor his Chieftain,
his battle-helm bore, and brief words spake:'Beowulf dearest, do all bravely,
as in youthful days of yore thou vowedst
that while life should last thou wouldst let no wise
thy glory droop! Now, great in deeds,
atheling steadfast, with all thy strength
shield thy life! I will stand to help thee.'
At the words the worm came once again,
murderous monster mad with rage,
with fire-billows flaming, its foes to seek,
the hated men. In heat-waves burned
that board [4] to the boss, and the breastplate failed
to shelter at all the spear-thane young.
Yet quickly under his kinsman's shield
went eager the earl, since his own was now
all burned by the blaze. The bold king again
had mind of his glory: with might his glaive
was driven into the dragon's head, blow nerved by hate. But Naegling was shivered,
broken in battle was Beowulf's sword,
old and gray. 'Twas granted him not
that ever the edge of iron at all
could help him at strife: too strong was his hand,
so the tale is told, and he tried too far
with strength of stroke all swords he wielded,
though sturdy their steel: they steaded him nought.
112
Then for the third time thought on its feud
that folk-destroyer, fire-dread dragon,
and rushed on the hero, where room allowed,
battle-grim, burning; its bitter teeth
closed on his neck, and covered him
with waves of blood from his breast that welled.
XXXVII
'TWAS now, men say, in his sovran's need
that the earl made known his noble strain,
craft and keenness and courage enduring.
Heedless of harm, though his hand was burned,
hardy-hearted, he helped his kinsman.
A little lower the loathsome beast
he smote with sword; his steel drove in
bright and burnished; that blaze began
to lose and lessen. At last the king
wielded his wits again, war-knife drew,
a biting blade by his breastplate hanging,
and the Weders'-helm smote that worm asunder,
felled the foe, flung forth its life.
So had they killed it, kinsmen both,
athelings twain: thus an earl should be
in danger's day! - Of deeds of valor
this conqueror's-hour of the king was last,
of his work in the world. The wound began,
which that dragon-of-earth had erst inflicted,
to swell and smart; and soon he found
in his breast was boiling, baleful and deep,
pain of poison. The prince walked on,
wise in his thought, to the wall of rock;
then sat, and stared at the structure of giants,
where arch of stone and steadfast column
upheld forever that hall in earth.
Yet here must the hand of the henchman peerless
lave with water his winsome lord,
the king and conqueror covered with blood,
with struggle spent, and unspan his helmet.
Beowulf spake in spite of his hurt,
his mortal wound; full well he knew
his portion now was past and gone
of earthly bliss, and all had fled
113
of his file of days, and death was near:
'I would fain bestow on son of mine
this gear of war, were given me now
that any heir should after me come
of my proper blood. This people I ruled
fifty winters. No folk-king was there,
none at all, of the neighboring clans
who war would wage me with 'warriors'-friends' [1]
and threat me with horrors. At home I bided
what fate might come, and I cared for mine own;
feuds I sought not, nor falsely swore
ever on oath. For all these things,
though fatally wounded, fain am I!
From the Ruler-of-Man no wrath shall seize me,
when life from my frame must flee away,
for killing of kinsmen! Now quickly go
and gaze on that hoard 'neath the hoary rock,
Wiglaf loved, now the worm lies low,
sleeps, heart-sore, of his spoil bereaved.
And fare in haste. I would fain behold
the gorgeous heirlooms, golden store,
have joy in the jewels and gems, lay down
softlier for sight of this splendid hoard
my life and the lordship I long have held.'
XXXVIII
I HAVE heard that swiftly the son of Weohstan
at wish and word of his wounded king, war-sick warrior, - woven mail-coat,
battle-sark, bore 'neath the barrow's roof.
Then the clansman keen, of conquest proud,
passing the seat, [1] saw store of jewels
and glistening gold the ground along;
by the wall were marvels, and many a vessel
in the den of the dragon, the dawn-flier old:
unburnished bowls of bygone men
reft of richness; rusty helms
of the olden age; and arm-rings many
wondrously woven. - Such wealth of gold,
booty from barrow, can burden with pride
each human wight: let him hide it who will! -
114
His glance too fell on a gold-wove banner
high o'er the hoard, of handiwork noblest,
brilliantly broidered; so bright its gleam,
all the earth-floor he easily saw
and viewed all these vessels. No vestige now
was seen of the serpent: the sword had ta'en him.
Then, I heard, the hill of its hoard was reft,
old work of giants, by one alone;
he burdened his bosom with beakers and plate
at his own good will, and the ensign took,
brightest of beacons. - The blade of his lord
- its edge was iron - had injured deep
one that guarded the golden hoard
many a year and its murder-fire
spread hot round the barrow in horror-billows
at midnight hour, till it met its doom.
Hasted the herald, the hoard so spurred him
his track to retrace; he was troubled by doubt,
high-souled hero, if haply he'd find
alive, where he left him, the lord of Weders,
weakening fast by the wall of the cave.
So he carried the load. His lord and king
he found all bleeding, famous chief
at the lapse of life. The liegeman again
plashed him with water, till point of word
broke through the breast-hoard. Beowulf spake,
sage and sad, as he stared at the gold. 'For the gold and treasure, to God my thanks,
to the Wielder-of-Wonders, with words I say,
for what I behold, to Heaven's Lord,
for the grace that I give such gifts to my folk
or ever the day of my death be run!
Now I've bartered here for booty of treasure
the last of my life, so look ye well
to the needs of my land! No longer I tarry.
A barrow bid ye the battle-fanned raise
for my ashes. 'Twill shine by the shore of the flood,
to folk of mine memorial fair
on Hrones Headland high uplifted,
that ocean-wanderers oft may hail
Beowulf's Barrow, as back from far
they drive their keels o'er the darkling wave.'
115
From his neck he unclasped the collar of gold,
valorous king, to his vassal gave it
with bright-gold helmet, breastplate, and ring,
to the youthful thane: bade him use them in joy.
'Thou art end and remnant of all our race
the Waegmunding name. For Wyrd hath swept them,
all my line, to the land of doom,
earls in their glory: I after them go.'
This word was the last which the wise old man
harbored in heart ere hot death-waves
of balefire he chose. From his bosom fled
his soul to seek the saints' reward.
XXXIX
IT was heavy hap for that hero young
on his lord beloved to look and find him
lying on earth with life at end,
sorrowful sight. But the slayer too,
awful earth-dragon, empty of breath,
lay felled in fight, nor, fain of its treasure,
could the writhing monster rule it more.
For edges of iron had ended its days,
hard and battle-sharp, hammers' leaving;
and that flier-afar had fallen to ground
hushed by its hurt, its hoard all near,
no longer lusty aloft to whirl
at midnight, making its merriment seen,
proud of its prizes: prone it sank
by the handiwork of the hero-king.
Forsooth among folk but few achieve,
- though sturdy and strong, as stories tell me,
and never so daring in deed of valor, the perilous breath of a poison-foe
to brave, and to rush on the ring-board hall,
whenever his watch the warden keeps
bold in the barrow. Beowulf paid
the price of death for that precious hoard;
and each of the foes had found the end
of this fleeting life.
Befell erelong
that the laggards in war the wood had left,
116
trothbreakers, cowards, ten together,
fearing before to flourish a spear
in the sore distress of their sovran lord.
Now in their shame their shields they carried,
armor of fight, where the old man lay;
and they gazed on Wiglaf. Wearied he sat
at his sovran's shoulder, shieldsman good,
to wake him with water. [2] Nowise it availed.
Though well he wished it, in world no more
could he barrier life for that leader-of-battles
nor baffle the will of all-wielding God.
Doom of the Lord was law o'er the deeds
of every man, as it is to-day.
Grim was the answer, easy to get,
from the youth for those that had yielded to fear!
Wiglaf spake, the son of Weohstan, mournful he looked on those men unloved:'Who sooth will speak, can say indeed
that the ruler who gave you golden rings
and the harness of war in which ye stand
- for he at ale-bench often-times
bestowed on hall-folk helm and breastplate,
lord to liegemen, the likeliest gear
which near of far he could find to give, threw away and wasted these weeds of battle,
on men who failed when the foemen came!
Not at all could the king of his comrades-in-arms
venture to vaunt, though the Victory-Wielder,
God, gave him grace that he got revenge
sole with his sword in stress and need.
To rescue his life, 'twas little that I
could serve him in struggle; yet shift I made
(hopeless it seemed) to help my kinsman.
Its strength ever waned, when with weapon I struck
that fatal foe, and the fire less strongly
flowed from its head. - Too few the heroes
in throe of contest that thronged to our king!
Now gift of treasure and girding of sword,
joy of the house and home-delight
shall fail your folk; his freehold-land
every clansman within your kin
shall lose and leave, when lords highborn
117
hear afar of that flight of yours,
a fameless deed. Yea, death is better
for liegemen all than a life of shame!'
XL
THAT battle-toil bade he at burg to announce,
at the fort on the cliff, where, full of sorrow,
all the morning earls had sat,
daring shieldsmen, in doubt of twain:
would they wail as dead, or welcome home,
their lord beloved? Little [1] kept back
of the tidings new, but told them all,
the herald that up the headland rode. 'Now the willing-giver to Weder folk
in death-bed lies; the Lord of Geats
on the slaughter-bed sleeps by the serpent's deed!
And beside him is stretched that slayer-of-men
with knife-wounds sick: [2] no sword availed
on the awesome thing in any wise
to work a wound. There Wiglaf sitteth,
Weohstan's bairn, by Beowulf's side,
the living earl by the other dead,
and heavy of heart a head-watch [3] keeps
o'er friend and foe. - Now our folk may look
for waging of war when once unhidden
to Frisian and Frank the fall of the king
is spread afar. - The strife began
when hot on the Hugas [4] Hygelac fell
and fared with his fleet to the Frisian land.
Him there the Hetwaras humbled in war,
plied with such prowess their power o'erwhelming
that the bold-in-battle bowed beneath it
and fell in fight. To his friends no wise
could that earl give treasure! And ever since
the Merowings' favor has failed us wholly.
Nor aught expect I of peace and faith
from Swedish folk. 'Twas spread afar
how Ongentheow reft at Ravenswood
Haethcyn Hrethling of hope and life,
when the folk of Geats for the first time sought
in wanton pride the Warlike-Scylfings.
Soon the sage old sire [5] of Ohtere,
118
ancient and awful, gave answering blow;
the sea-king [6] he slew, and his spouse redeemed,
his good wife rescued, though robbed of her gold,
mother of Ohtere and Onela.
Then he followed his foes, who fled before him
sore beset and stole their way,
bereft of a ruler, to Ravenswood.
With his host he besieged there what swords had left,
the weary and wounded; woes he threatened
the whole night through to that hard-pressed throng:
some with the morrow his sword should kill,
some should go to the gallows-tree
for rapture of ravens. But rescue came
with dawn of day for those desperate men
when they heard the horn of Hygelac sound,
tones of his trumpet; the trusty king
had followed their trail with faithful band.
XLI
'THE bloody swath of Swedes and Geats
and the storm of their strife, were seen afar,
how folk against folk the fight had wakened.
The ancient king with his atheling band
sought his citadel, sorrowing much:
Ongentheow earl went up to his burg.
He had tested Hygelac's hardihood,
the proud one's prowess, would prove it no longer,
defied no more those fighting-wanderers
nor hoped from the seamen to save his hoard,
his bairn and his bride: so he bent him again,
old, to his earth-walls. Yet after him came
with slaughter for Swedes the standards of Hygelac
o'er peaceful plains in pride advancing,
till Hrethelings fought in the fenced town. [1]
Then Ongentheow with edge of sword,
the hoary-bearded, was held at bay,
and the folk-king there was forced to suffer
Eofor's anger. In ire, at the king
Wulf Wonreding with weapon struck;
and the chieftain's blood, for that blow, in streams
flowed 'neath his hair. No fear felt he,
stout old Scylfing, but straightway repaid
119
in better bargain that bitter stroke
and faced his foe with fell intent.
Nor swift enough was the son of Wonred
answer to render the aged chief;
too soon on his head the helm was cloven;
blood-bedecked he bowed to earth,
and fell adown; not doomed was he yet,
and well he waxed, though the wound was sore.
Then the hardy Hygelac-thane, [2]
when his brother fell, with broad brand smote,
giants' sword crashing through giants'-helm
across the shield-wall: sank the king,
his folk's old herdsman, fatally hurt.
There were many to bind the brother's wounds
and lift him, fast as fate allowed
his people to wield the place-of-war.
But Eofor took from Ongentheow,
earl from other, the iron-breastplate,
hard sword hilted, and helmet too,
and the hoar-chief's harness to Hygelac carried,
who took the trappings, and truly promised
rich fee 'mid folk, - and fulfilled it so.
For that grim strife gave the Geatish lord,
Hrethel's offspring, when home he came,
to Eofor and Wulf a wealth of treasure,
Each of them had a hundred thousand [3]
in land and linked rings; nor at less price reckoned
mid-earth men such mighty deeds!
And to Eofor he gave his only daughter
in pledge of grace, the pride of his home.
'Such is the feud, the foeman's rage,
death-hate of men: so I deem it sure
that the Swedish folk will seek us home
for this fall of their friends, the fighting-Scylfings,
when once they learn that our warrior leader
lifeless lies, who land and hoard
ever defended from all his foes,
furthered his folk's weal, finished his course
a hardy hero. - Now haste is best,
that we go to gaze on our Geatish lord,
and bear the bountiful breaker-of-rings
to the funeral pyre. No fragments merely
120
shall burn with the warrior. Wealth of jewels,
gold untold and gained in terror,
treasure at last with his life obtained,
all of that booty the brands shall take,
fire shall eat it. No earl must carry
memorial jewel. No maiden fair
shall wreathe her neck with noble ring:
nay, sad in spirit and shorn of her gold,
oft shall she pass o'er paths of exile
now our lord all laughter has laid aside,
all mirth and revel. Many a spear
morning-cold shall be clasped amain,
lifted aloft; nor shall lilt of harp
those warriors wake; but the wan-hued raven,
fain o'er the fallen, his feast shall praise
and boast to the eagle how bravely he ate
when he and the wolf were wasting the slain.'
So he told his sorrowful tidings,
and little [4] he lied, the loyal man
of word or of work. The warriors rose;
sad, they climbed to the Cliff-of-Eagles,
went, welling with tears, the wonder to view.
Found on the sand there, stretched at rest,
their lifeless lord, who had lavished rings
of old upon them. Ending-day
had dawned on the doughty-one; death had seized
in woful slaughter the Weders' king.
There saw they, besides, the strangest being,
loathsome, lying their leader near,
prone on the field. The fiery dragon,
fearful fiend, with flame was scorched.
Reckoned by feet, it was fifty measures
in length as it lay. Aloft erewhile
it had revelled by night, and anon come back,
seeking its den; now in death's sure clutch
it had come to the end of its earth-hall joys.
By it there stood the stoups and jars;
dishes lay there, and dear-decked swords
eaten with rust, as, on earth's lap resting,
a thousand winters they waited there.
For all that heritage huge, that gold
of bygone men, was bound by a spell, [5]
121
so the treasure-hall could be touched by none
of human kind, - save that Heaven's King,
God himself, might give whom he would,
Helper of Heroes, the hoard to open, even such a man as seemed to him meet.
XLII
A PERILOUS path, it proved, he [1] trod
who heinously hid, that hall within,
wealth under wall! Its watcher had killed
one of a few, [2] and the feud was avenged
in woful fashion. Wondrous seems it,
what manner a man of might and valor
oft ends his life, when the earl no longer
in mead-hall may live with loving friends.
So Beowulf, when that barrow's warden
he sought, and the struggle; himself knew not
in what wise he should wend from the world at last.
For [3] princes potent, who placed the gold,
with a curse to doomsday covered it deep,
so that marked with sin the man should be,
hedged with horrors, in hell-bonds fast,
racked with plagues, who should rob their hoard.
Yet no greed for gold, but the grace of heaven,
ever the king had kept in view. [4]
Wiglaf spake, the son of Weohstan:'At the mandate of one, oft warriors many
sorrow must suffer; and so must we.
The people's-shepherd showed not aught
of care for our counsel, king beloved!
That guardian of gold he should grapple not, urged we,
but let him lie where he long had been
in his earth-hall waiting the end of the world,
the hest of heaven. - This hoard is ours
but grievously gotten; too grim the fate
which thither carried our king and lord.
I was within there, and all I viewed,
the chambered treasure, when chance allowed me
(and my path was made in no pleasant wise)
under the earth-wall. Eager, I seized
such heap from the hoard as hands could bear
122
and hurriedly carried it hither back
to my liege and lord. Alive was he still,
still wielding his wits. The wise old man
spake much in his sorrow, and sent you greetings
and bade that ye build, when he breathed no more,
on the place of his balefire a barrow high,
memorial mighty. Of men was he
worthiest warrior wide earth o'er
the while he had joy of his jewels and burg.
Let us set out in haste now, the second time
to see and search this store of treasure,
these wall-hid wonders, - the way I show you, where, gathered near, ye may gaze your fill
at broad-gold and rings. Let the bier, soon made,
be all in order when out we come,
our king and captain to carry thither
- man beloved - where long he shall bide
safe in the shelter of sovran God.'
Then the bairn of Weohstan bade command,
hardy chief, to heroes many
that owned their homesteads, hither to bring
firewood from far - o'er the folk they ruled for the famed-one's funeral. ' Fire shall devour
and wan flames feed on the fearless warrior
who oft stood stout in the iron-shower,
when, sped from the string, a storm of arrows
shot o'er the shield-wall: the shaft held firm,
featly feathered, followed the barb.'
And now the sage young son of Weohstan
seven chose of the chieftain's thanes,
the best he found that band within,
and went with these warriors, one of eight,
under hostile roof. In hand one bore
a lighted torch and led the way.
No lots they cast for keeping the hoard
when once the warriors saw it in hall,
altogether without a guardian,
lying there lost. And little they mourned
when they had hastily haled it out,
dear-bought treasure! The dragon they cast,
the worm, o'er the wall for the wave to take,
and surges swallowed that shepherd of gems.
123
Then the woven gold on a wain was laden countless quite! - and the king was borne,
hoary hero, to Hrones-Ness.
XLIII
THEN fashioned for him the folk of Geats
firm on the earth a funeral-pile,
and hung it with helmets and harness of war
and breastplates bright, as the boon he asked;
and they laid amid it the mighty chieftain,
heroes mourning their master dear.
Then on the hill that hugest of balefires
the warriors wakened. Wood-smoke rose
black over blaze, and blent was the roar
of flame with weeping (the wind was still),
till the fire had broken the frame of bones,
hot at the heart. In heavy mood
their misery moaned they, their master's death.
Wailing her woe, the widow [1] old,
her hair upbound, for Beowulf's death
sung in her sorrow, and said full oft
she dreaded the doleful days to come,
deaths enow, and doom of battle,
and shame. - The smoke by the sky was devoured.
The folk of the Weders fashioned there
on the headland a barrow broad and high,
by ocean-farers far descried:
in ten days' time their toil had raised it,
the battle-brave's beacon. Round brands of the pyre
a wall they built, the worthiest ever
that wit could prompt in their wisest men.
They placed in the barrow that precious booty,
the rounds and the rings they had reft erewhile,
hardy heroes, from hoard in cave, trusting the ground with treasure of earls,
gold in the earth, where ever it lies
useless to men as of yore it was.
Then about that barrow the battle-keen rode,
atheling-born, a band of twelve,
lament to make, to mourn their king,
chant their dirge, and their chieftain honor.
124
They praised his earlship, his acts of prowess
worthily witnessed: and well it is
that men their master-friend mightily laud,
heartily love, when hence he goes
from life in the body forlorn away.
Thus made their mourning the men of Geatland,
for their hero's passing his hearth-companions:
quoth that of all the kings of earth,
of men he was mildest and most beloved,
to his kin the kindest, keenest for praise.
~ Charles Baudelaire,

IN CHAPTERS [300/345]



   87 Integral Yoga
   61 Occultism
   52 Poetry
   39 Psychology
   27 Fiction
   20 Philosophy
   19 Christianity
   4 Mythology
   4 Integral Theory
   2 Theosophy
   2 Science
   2 Philsophy
   2 Mysticism
   1 Thelema
   1 Alchemy


   69 Sri Aurobindo
   40 Carl Jung
   30 The Mother
   29 Nolini Kanta Gupta
   25 Aleister Crowley
   21 H P Lovecraft
   18 Satprem
   9 Plotinus
   8 John Keats
   7 William Wordsworth
   7 Pierre Teilhard de Chardin
   7 Percy Bysshe Shelley
   7 Franz Bardon
   6 Jordan Peterson
   6 Friedrich Schiller
   6 Aldous Huxley
   5 James George Frazer
   5 George Van Vrekhem
   3 Walt Whitman
   3 Robert Browning
   3 Ovid
   3 Jorge Luis Borges
   3 Edgar Allan Poe
   2 Sri Ramana Maharshi
   2 Ralph Waldo Emerson
   2 Plato
   2 Johann Wolfgang von Goethe
   2 Alice Bailey
   2 A B Purani


   21 Lovecraft - Poems
   20 Savitri
   16 Liber ABA
   15 Mysterium Coniunctionis
   10 The Synthesis Of Yoga
   9 The Practice of Psycho therapy
   9 Magick Without Tears
   8 The Archetypes and the Collective Unconscious
   8 Keats - Poems
   8 Collected Works of Nolini Kanta Gupta - Vol 03
   8 Collected Works of Nolini Kanta Gupta - Vol 01
   8 Aion
   7 Wordsworth - Poems
   7 The Practice of Magical Evocation
   7 Shelley - Poems
   6 The Perennial Philosophy
   6 The Human Cycle
   6 Schiller - Poems
   6 Maps of Meaning
   5 The Secret Doctrine
   5 The Life Divine
   5 The Golden Bough
   5 Preparing for the Miraculous
   4 The Phenomenon of Man
   4 Sri Aurobindo or the Adventure of Consciousness
   4 Essays In Philosophy And Yoga
   4 Collected Works of Nolini Kanta Gupta - Vol 02
   4 A Garden of Pomegranates - An Outline of the Qabalah
   3 Questions And Answers 1957-1958
   3 Questions And Answers 1956
   3 Plotinus - Complete Works Vol 04
   3 Plotinus - Complete Works Vol 02
   3 Plotinus - Complete Works Vol 01
   3 Metamorphoses
   3 Essays Divine And Human
   3 Collected Works of Nolini Kanta Gupta - Vol 04
   3 Browning - Poems
   3 Agenda Vol 04
   3 Agenda Vol 01
   2 Whitman - Poems
   2 The Bible
   2 Talks
   2 Questions And Answers 1953
   2 Questions And Answers 1950-1951
   2 Prayers And Meditations
   2 Poe - Poems
   2 On Thoughts And Aphorisms
   2 Labyrinths
   2 Faust
   2 Evening Talks With Sri Aurobindo
   2 Emerson - Poems
   2 Collected Works of Nolini Kanta Gupta - Vol 07
   2 Collected Works of Nolini Kanta Gupta - Vol 05
   2 A Treatise on Cosmic Fire
   2 Agenda Vol 10
   2 Agenda Vol 08


00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Besides this metaphysics there is also an occult aspect in numerology of which Pythagoras was a well-known adept and in which the Vedic Rishis too seem to take special delight. The multiplication of numbers represents in a general way the principle of emanation. The One has divided and subdivided itself, but not in a haphazard way: it is not like the chaotic pulverisation of a piece of stone by hammer-blows. The process of division and subdivision follows a pattern almost as neat and methodical as a genealogical tree. That is to say, the emanations form a hierarchy. At the top, the apex of the pyramid, stands the one supreme Godhead. That Godhead is biune in respect of manifestation the Divine and his creative Power. This two-in-one reality may be considered, according to one view of creation, as dividing into three forms or aspects the well-known Brahma, Vishnu and Rudra of Hindu mythology. These may be termed the first or primary emanations.
   Now, each one of them in its turn has its own emanations the eleven Rudriyas are familiar. These are secondary and there are tertiary and other graded emanations the last ones touch the earth and embody physico-vital forces. The lowest formations or beings can trace their origin to one or other of the primaries and their nature and function partake of or are an echo of their first ancestor.

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
    a hieroglyph of the Great Work.
     The word Pan is then explained, {Pi}, the letter of
    Mars, is a hieroglyph of two pillars, and therefore
    suggest duality; A, by its shape, is the pentagram,
  --
    a snake is produced, and the snake is the hieroplyphic
    representation of semen, particularly in Gnostic and
  --
    his horns. Horns are the universal hieroglyph of energy,
    particularly of Phallic energy.
  --
    T, the Lingam; and U, the hierophant; the 5th card
    of the Tarot, the Pentagram. It is thus practically
  --
    the hierophant or Redeemer. T = Strength, the Lion.
     (13) T, manhood, the sign of the cross or phallus.
  --
     The details of this hierarchy have already been
    indicated in various chapters. It is quite conventional
  --
  satisfactory hieroglyph of the elements.
   The best attribution of Elohim is Aleph, Air; Lamed, Earth;
  --
  written as a point in a circle ({Sun}), the sublime hieroglyph of the
  Sun in the Macrocosm, and in the Microcosm of the Lingam
  --
   This word {Alpha-Iota-Theta-Eta-Rho} (Aethyr) is therefore a perfect hierogly
  of the Cosmos in terms of Gnostic Theology.

01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   From a certain point of view, from the point of view of essentials and inner realities, it would appear that spirituality is, at least, the basis of the arts, if not the highest art. If art is meant to express the soul of things, and since the true soul of things is the divine element in them, then certainly spirituality, the discipline of coming in conscious contact with the Spirit, the Divine, must be accorded the regal seat in the hierarchy of the arts. Also, spirituality is the greatest and the most difficult of the arts; for it is the art of life. To make of life a perfect work of beauty, pure in its lines, faultless in its rhythm, replete with strength, iridescent: with light, vibrant with delightan embodiment of the Divine, in a wordis the highest ideal of spirituality; viewed the spirituality that Sri Aurobindo practisesis the ne plus ultra of artistic creation
   The Gita, II. 40

01.01 - The New Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   And the new society will be based not upon competition, nor even upon co-operation. It will not be an open conflict, neither will it be a convenient compromise of rival individual interests. It will be the organic expression of the collective soul of humanity, working and ac hieving through each and every individual soul its most wide-winging freedom, manifesting the godhead that is, proper to each and every one. It will be an organisation, most delicate and subtle and supple, the members of which will have no need to live upon one another but in and through one another. It will be, if you like, a henotheistic hierarchy in which everyone will be the greatest, since everyone is all and all everyone simultaneously.
   The New Humanity will be something in the mould that we give to the gods. It will supply the link that we see missing between gods and men; it will be the race of embodied gods. Man will attain that thing which has been his first desire and earliest dream, for which he coveted the gods Immortality, amritatwam. The mortalities that cut and divide, limit and bind man make him the sorrowful being he is. These are due to his ignorance and weakness and egoism. These are due to his soul itself. It is the soul that requires change, a new birth, as Christ demanded. Ours is a little soul that has severed itself from the larger and mightier self that it is. And therefore does it die every moment and even while living is afraid to live and so lives poorly and miserably. But the age is now upon us when the god-like soul anointed with its immortal royalties is ready to emerge and claim our salutation.

01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  In colour's hieroglyphs of mystic sense,
  It wrote the lines of a significant myth

01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
  A hierarchy of climbing harmonies
  Peopled with voices and with visages

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  necessitates the formation of a group, hierarchicised, if
  possible."28
  --
  formation of a hierarchicised group.
  A hierarchicised group means a group in which the activities
  and functions are organised according to individual ability, with
  --
  traditional hierarc hies.
  [diagram]
  --
  Is there a hierarchicised group here in the Ashram?
  Mother, I want to know more about it, but I don't know
  --
  necessarily be hierarchical.
  But there are considerable obstacles to the realisation of this
  --
  When order and harmony are established, the hierarchy is
  organised quite naturally and spontaneously.

01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   But Right is not the only term on which an ideal or even a decent society can be based. There is another term which can serve equally well, if not better. I am obviously referring to the conception of duty. I tis an old world conception; it isa conception particularly familiar to the East. The Indian term for Right is also the term for dutyadhikara means both. In Europe too, in more recent times, when after the frustration of the dream of a new world envisaged by the French Revolution, man was called upon again to rise and hope, it was Mazzini who brought forward the new or discarded principle as a mantra replacing the other more dangerous one. A hierarchy of duties was given by him as the pattern of a fulfilled ideal life. In India, in our days the distinction between the two attitudes was very strongly insisted upon by the great Vivekananda.
   Vivekananda said that if human society is to be remodelled, one must first of all learn not to think and act in terms of claims and rights but in terms of duties and obligations. Fulfil your duties conscientiously, the rights will take care of themselves; it is such an attitude that can give man the right poise, the right impetus, the right outlook with regard to a collective living. If instead of each one demanding what one considers as one's dues and consequently scrambling and battling for them, and most often not getting them or getting at a ruinous pricewhat made Arjuna cry, "What shall I do with all this kingdom if in regaining it I lose all my kith and kin dear to me?"if, indeed, instead of claiming one's right, one were content to know one's duty and do it as it should be done, then not only there would be peace and amity upon earth, but also each one far from losing anything would find miraculously all that one most needs and must have,the necessary, the right rights and all.

01.14 - Nicholas Roerich, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Roerich discovered and elaborated his own technique to reveal that which is secret, express that which is not expressed or expressible. First of all, he is symbolical and allegorical: secondly, the choice of his symbols and allegories is hieratic, that is to say, the subject-matter refers to objects and events connected with saints and legends, shrines and enchanted places, hidden treasures, spirits and angels, etc. etc.; thirdly, the manner or style of execution is what we may term pantomimic, in other words, concrete, graphic, dramatic, even melodramatic. He has a special predilection for geometrical patterns the artistic effect of whichbalance, regularity, fixity, soliditywas greatly utilised by the French painter Czanne and poet Mallarm who seem to have influenced Roerich to a considerable degree. But this Northerner had not the reticence, the suavity, the tonic unity of the classicist, nor the normality and clarity of the Latin temperament. The prophet, the priest in him was the stronger element and made use of the artist as the rites andceremoniesmudras and chakrasof his vocation demanded. Indeed, he stands as the hierophant of a new cultural religion and his paintings and utterances are, as it were, gestures that accompany a holy ceremonial.
   A Russian artist (Monsieur Benois) has stressed upon the primitivealmost aboriginalelement in Roerich and was not happy over it. Well, as has been pointed out by other prophets and thinkers, man today happens to be so sophisticated, artificial, material, cerebral that a [all-back seems to be necessary for him to take a new leap forward on to a higher ground. The pure aesthete is a closed system, with a consciousness immured in an ivory tower; but man is something more. A curious paradox. Man can reach the highest, realise the integral truth when he takes his leap, not from the relatively higher levels of his consciousness his intellectual and aesthetic and even moral status but when he can do so from his lower levels, when the physico-vital element in him serves as the springing-board. The decent and the beautiful the classic grace and aristocracyform one aspect of man, the aspect of "light"; but the aspect of energy and power lies precisely in him where the aboriginal and the barbarian find also a lodging. Man as a mental being is naturally sattwic, but prone to passivity and weakness; his physico-vital reactions, on the other hand, are obscure and crude, simple and vehement, but they have life and energy and creative power, they are there to be trained and transfigured, made effective instruments of a higher illumination.

0 1958-10-10, #Agenda Vol 01, #unset, #Zen
   There is ones position in the universal hierarchy, which is something ineluctableit is the eternal lawand there is the development in the manifestation, which is an education; it is progressive and done from within the being. What is remarkable is that to become a perfect being, this positionwhatever it is, decreed since all eternity, a part of the eternal Truthmust manifest with the greatest possible perfection as a result of evolutionary growth. It is the junction, the union of the two, the eternal position and the evolutionary realization, that will make the total and perfect being, and the manifestation as the Lord has willed it since the beginning of all eternity (which has no beginning at all! ).
   And for the cycle to be complete, one cannot stop on the way at any plane, not even the highest spiritual plane nor the plane closest to matter (like the occult plane in the vital, for example). One must descend right into matter, and this perfection in manifestation must be a material perfection, or otherwise the cycle is not completewhich explains why those who want to flee in order to realize the divine Will are in error. What must be done is exactly the opposite! The two must be combined in a perfect way. This is why all the honest sciences, the sciences that are practiced sincerely, honestly, exclusively with a will to know, are difficult pathsyet such sure paths for the total realization.

0 1958-11-04 - Myths are True and Gods exist - mental formation and occult faculties - exteriorization - work in dreams, #Agenda Vol 01, #unset, #Zen
   There are subtle bodies and subtle worlds that correspond to these bodies; it is what the psychological method calls states of consciousness, but these states of consciousness really correspond to worlds. The occult process consists in becoming aware of these various inner states of being, or subtle bodies, and of mastering them sufficiently to be able to make one come out of the other, successively. For there is a whole hierarchy of increasing subtletiesor decreasing, depending upon the direction and the occult process consists in making a more subtle body come out from a denser body, and so forth, right to the most ethereal regions. You go out through successive exteriorizations into more and more subtle bodies or worlds. Each time it is rather like passing into another dimension. In fact, the fourth dimension of the physicists is only the scientific transcription of an occult knowledge.
   To give another comparison, it could be said that the physical body is at the centerit is the most material and the most condensed, as well as the smallestand the more subtle inner bodies increasingly overlap the limits of this central physical body; they pass through it and extend further and further out, like water evaporating from a porous vase which creates a kind of steam all around it. And the more subtle it is, the more its extension tends to fuse with that of the universe: you finally become universal. It is an entirely concrete process that makes the invisible worlds an objective experience and even allows you to act in those worlds.

0 1960-10-30, #Agenda Vol 01, #unset, #Zen
   But I found this interesting, so I began looking, and I LIVED the scene, all kinds of scenes of initiation, worship, etc., for quite some time. When that lifted, a light much stronger than the last time (during the last meditation) came down, in a wonderful silence. (I might add that the first thing I did, at the beginning, was to try to establish a silence around you, to insulate you from other things so as to keep your mind quiet; it kept jumping a little, but once this light came down ) And it came down with a very hieratic quality and (how can I put this?) Egyptian in charactervery occult, very occult, very, very distinct, very specific, like this (gesture indicating a block of silence descending).
   And then there came a long moment of absolutely motionless contemplation with something that now escapes meit may come back.

0 1961-01-10, #Agenda Vol 02, #The Mother, #Integral Yoga
   How to collaborate in curing evil and ugliness? We can say that theres a kind of hierarchic scale of collaboration or action; a negative cooperation and a positive cooperation.
   To begin with, theres what could be called a negative way, the way expounded by Buddhism and similar religions: the refusal to see. To be in a state of such purity and beauty that there is no perception of evil and ugliness. Its like something that doesnt touch you because it doesnt exist in you. This is the perfection of the negative method.

0 1962-08-11, #Agenda Vol 03, #The Mother, #Integral Yoga
   Its a sort of reply to something I am translating in The Synthesis of Yoga. You know, there are these three aspects that must always be kept united in ones consciousness: jiva (the individual), Shakti, and Ishwara (the Supreme). He gives a wonderful description of how we have all three together in a kind of inner hierarchy. So while reading that (as I translate I have all the experiences, they come spontaneously), I kept saying to myself, No, that jiva hampers me; that jiva hems me in! Its not natural to me. Whats natural to me is its probably Mahashakti. There is always that sense of creative Power, and of the Lord. The infinite, marvelous, innumerable joy of the Lord, you see, which is so intermingled with the Poweryou can sense the presence of the Lord, yet you cannot distinguish or differentiate between the two. Its all a delectable play. So to introduce the individual, the jiva, into this spoils everything, makes everything so small!
   I wanted to put all this into my sentence.

0 1963-01-02, #Agenda Vol 04, #The Mother, #Integral Yoga
   Theres also that awful habit people have, you know, that democratic spirit: if I do something for one, why shouldnt I do it for another? They would readily accept that I was ill and unable to see anyone (!), theyd say, Poor Mother, we should be really nice to her and leave her alone; but that I am a force and dont give this person what I give that one and that other one, that they wont accept! Egalitarianism is in vogue nowadays; hierarchy, or even simply dealing with each case differently thats all outmoded.
   Anyway, I dont want to start explaining all this, I will do it some other time.

0 1963-10-19, #Agenda Vol 04, #The Mother, #Integral Yoga
   The Help is ever present, in the sense that you unquestionably feel that the Force acts (the Force, that is, the supreme Consciousness and supreme Knowledge), the Force acts with a sort of pressure on all people and all circumstances, in a favorable direction so that what happens may truly be the bestand the best hierarchically; in other words, the highest and purest (you know my definition of pure) is a sort of center in relation to which things get organized; they get organized hierarchically, each with its right to progress, but as if to favor whats closest to and most expressive of the Divine that is going on constantly, I see hundreds of examples of it all the time. Yet, from the point of view of outer circumstances, there is such a tension that you feel you are close to catastrophe.
   Sri Aurobindo told me that there are three difficulties, and they are the three things that have to be conquered for the earth to be ready (this is from the purely outward point of view, I am not speaking of psychological factors): government, money, health.
  --
   But because of my inner work, I become increasingly aware of things, increasingly aware of the Care, the Solicitude and the hierarchical Organization of circumstances so that the most precious and useful thing for the divine work is favoredof course not conspicuously so, but inwardly. And yet, in the three domainsgovernment, money and healththings always reach a POINT, a point of such tension and complication that if you didnt have the inner certitude, they would always seem to point simply to the catastrophe, the fall. And its ALWAYS at that point that (gesture of abrupt reversal) everything turns aroundnot before, not one minute before.
   Its not to give me faith I have it; its not to give me consciousness I have it; its for an outward reason. I cannot yet grasp why. Because inwardly, even if I were told that everything would be demolished in the most tragic manner, I would say, Very well. And in all sincerity, you know, nothing anywhere in me starts protesting or vibrating, nothing at all. I say, All right. But I see I do see that in that tension, a certain power is released, like a power intense enough to cure a tamas, to change a tamas.1

0 1963-12-07 - supramental ship, #Agenda Vol 04, #The Mother, #Integral Yoga
   Then, the entire world, the universe, appeared to me in that light, and at every point (which takes up no space), at every point of the universe and throughout the universe, its that way. Not that there are far and near places in the universe, thats not what I mean (its beyond space), but there is a whole hierarchy of nearness, up to something that doesnt feel and doesnt knowits not that it is outside, because nothing can be outside the Lord, but it is as if the extreme limit: so far away, so far, so farabsolutely black that He seems not to reach there.
   It was a very total vision. And such an acute experience that it seemed to be the only true thing. It didnt take up any space, yet there was that sensation of nearness and farness. And there was a kind of Focus, or a Center, I cant say (but it was everywhere), which was the climax of Theepurely Thee. And it had a quality of its own. Then it began to move farther and farther away, which produced a kind of mixture with something that was nothing that didnt exist but that altered the vibration, the intensity, which made it move farther and farther away to Darknessunconscious Darkness.

0 1967-05-10, #Agenda Vol 08, #The Mother, #Integral Yoga
   (Satprem reads Mother an old Playground talk of May 23, 1956, in which Mother suddenly asks various questions about the pronunciation of ancient Egyptian hieroglyphics.)
   What triggered your questions? Was there something in particular?
  --
   Yes, you say, I wondered how they restored the names of the pharaohs and gods. Then you ask, Is the Egyptians language contemporary with the most ancient Sanskrit, or still more ancient? Or is there another human language older than the oldest Sanskrit? You also ask, Is this Egyptian hieroglyphic language akin to the Chaldean tradition or the Aryan tradition?
   Yes, all that is very interesting, but I cant get an answer. Theres a complete lacuna.

0 1967-10-11, #Agenda Vol 08, #The Mother, #Integral Yoga
   All degrees are there, of course. When its refusal or incapacity, then the person HIMSELF flees, saying, Theyre fools, they are trying to do something impossible and unrealizable. (I know many such people, they think they have superior intelligence.) But even to place themselves, its they themselves who do it. She came with the idea of a hierarchy. I said yes, everything is always according to hierarchy, especially all conscious individuals, but there is no arbitrary will that classes them: its the people themselves who spontaneously take their place without knowing it, the place they must have. Its not, I told her, its not a decision, we dont want categories: this category, that category, and so this person will go here, that person will go thereall that I said, is mental constructions, its worthless! The true thing is that NATURALLY, according to his receptivity, his capacity, his inner mission, everyone takes up the post which in the hierarchy he truly and spontaneously occupies, spontaneously without any decision.
   What can be done to facilitate the organization is a sort of plan or general map, so that everyone need not build his position but will find it all ready for him thats all.

0 1968-04-10, #Agenda Vol 09, #The Mother, #Integral Yoga
   And its not something you can pretend to have; a being cant pretend to have it: either he has it or he doesnt, because (laughing) if its a pretense, life will use the slightest opportunity to make it obvious! And moreover, it wont give you any material powerhere also, Thon said something in this regard, he said, Those who are all the way up (he was referring to the TRUE hierarchy, the hierarchy based precisely on each ones power of consciousness), one who is all the way up (one or those) necessarily has the least amount of needs; his material needs decrease as his capacity of material vision increases. And its perfectly true. Its automatic and spontaneous; its not the result of an effort: the vaster the consciousness and the more things and realities it embraces, the smaller the material needs becomeautomatically sobecause they lose all their importance and value. Its reduced to a minimal need of material necessities, which will itself change with the progressive development of Matter.
   And thats easily recognizable, of course. Its difficult to feign.

0 1969-02-08, #Agenda Vol 10, #The Mother, #Integral Yoga
   A hierarchical organization gathered round the most enlightened center, submitting itself to a collective discipline.
   4) Should we use methods of organization of proven efficiency, but based on human logic and the use of machines?

0 1969-03-26, #Agenda Vol 10, #The Mother, #Integral Yoga
   The silence was dense, the stupefaction huge. And I went on again: But we believe we are the interpreters, and except us none has the right to speak. Nevertheless we are faced with the current phenomenon of anti-establishment protest. The youth is running away from us, our formulas are old, ineffective, we preach without conviction, we demand absurd things, and to have peace, we stick a label of sin on all taboos. I know that my speech will be called subversive. In dictatorial or established regimes, those who move forward are suspicious. For twenty centuries we have used the weapon of heresy, and we know the atrocities that were committed in the name of Christ: that was our defenseit was his wisdom to keep power But if Christ suddenly appeared here, in front of us, do you think he would recognize himself in us? Is the Christ we preach the Christ of the BEATITUDES? Our preoccupation is to prohibit opening. And we make fools of ourselves with the pill. But are we also preoccupied with the TRUTH? Yet we should read our holy books again, but read them without passion, without egoistic interest; almost two thousand years ago, St. Paul said, Multifariam, multisque modis olim Deus loquens in prophetis, novissime diebus istis locutus est nobis in Filio (several times and in several ways God has spoken through the prophets, but now in these last days he has spoken to us through his Son Jesus Christ). Thus God has spoken in several ways. I know that a new light has just appeared, a new Consciousness let us go in search of it. But we shall have to step down from our throne, from our convenience; perhaps to leave the place to others and do away with the hierarchy: no more Pope or Cardinals or Bishops, but all of us seekers of the TRUTH, of the CONSCIOUSNESS, the POWER, the SUPRANATURAL, the SUPRAHUMAN..
   Satprem, I left the room and went away for a walk in the countryside. What is going to happen to me? Will they put me on trial? Will they declare me insane, heretic? I am waiting. I am eager to go and see Mother. I am preparing my travel for Easter. (That took place on Monday the 24th of February.) To this day, no reaction. Has the Pope been informed? I do not know. I have continued with the inquiry entrusted to me. I feel very calm, very strong. I have not spoken about all that to any of those close to me (not even to Msgr. R.). The malefic character seen in dream (Msgr. Z) was present, but he did not react either.

02.01 - The World-Stair, #Savitri, #Sri Aurobindo, #Integral Yoga
    Its copy of the cosmic hierarc hies
    Refashioned in our secret air of self

02.02 - Lines of the Descent of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   We were speaking of the descent into the Vital, the domain of dynamism, desire and hunger. The Vital is also the field of some strong creative Powers who follow, or are in secret contact with the line of unitary consciousness, who are open to influences from a deeper or higher or subtler consciousness. Along with the demons there is also a line of daimona, guardian angels, in the hierarchy of vital beings. Much of what is known as aesthetic or artistic creation derives its spirit from this sphere. Many of the gods of beauty and delight are denizens of this heaven. Gandharvas and Kinnaras are here, Dionysus and even Apollo perhaps (at least in their mythological aspectin their occult reality they properly belong to the Overmind which is the own home of the gods), many of the angels, seraphs and cherubs dwell here. In fact, the mythological heaven for the most part can be located in this region.
   All this is comprised within what we term the Higher or the Middle Vital. In the lower vital, we have said, consciousness has become still more circumscribed, dark, ignorantly obstinate, disparately disintegrated. It is the seed-bed of lust and cruelty, of all that is small and petty and low and mean, all that is dirt and filth. It is here that we place the picas, djinns, ghouls and ghosts, and vampires, beings who possess the possessed.

02.02 - The Kingdom of Subtle Matter, #Savitri, #Sri Aurobindo, #Integral Yoga
  A fine degree in wonder's hierarchy,
  The kingdom of subtle Matter's faery craft
  --
  On every plane the hieratic Power,
  Initiate of unspoken verities,

02.03 - The Glory and the Fall of Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  In an architecture of hieratic Space
  Circling and mounting towards creation's tops,

02.05 - Federated Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The original unit of the human aggregate is the family; it is like the original cell which lies at the back of the entire system that is called the human body or, for that matter, any organic body. A living and stable nucleus is needed round which a crystallisation and growth can occur. The family furnished such a nucleus in the early epochs of humanity. But with the growth of human life there came a time when, for a better and more efficient organization in collective life, larger units were needed. The original unit had to be enlarged in order to meet the demands of a wider and more complex growth. Also it is to be noted that the living body is not merely a conglomeration of cells, all more or less equal and autonomous something like a democratic or an anarchic organization; but it consists of a grouping of such cells in spheres or regions or systems according to differing functions. And as we rise in the scale of evolution the grouping becomes more and more complex, well-defined and hierarchical. Human collectivity also shows a similar development in organization. The original, the primitive unit the familywas first taken up into a larger unit, the clan; the clan, in its turn, gave place to the tribe and finally the tribe merged into the nation. A similar widening of the unit can also be noticed in man's habitat, in his geographical environment. The primitive man was confined to the village; the village gradually grew into the township and the city state. Then came the regional unit and last of all we arrived at the country.
   Until the last great war it seemed that the nation (and country) was the largest living unit that human collectivity could admit without the risk of a break-up. Now it was at this momentous epoch that the first concept or shape of a larger federationtypified in the League of Nationsstirred into life and began to demand its lebensraum. It could not however come to fruition and stability, because the age of isolated nationhood had not yet passed and the principle of selfdetermination yet needed its absolute justification.

02.06 - The Kingdoms and Godheads of the Greater Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  A hierophant of the bodiless Secrecy
  Interned in an unseen spiritual sheath,
  --
  The hieroglyphs of her symbol pageantries
  And her landmarks in the tangled paths of Time.

02.10 - The Kingdoms and Godheads of the Little Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Written round Nature’s deep dumb hieroglyphs
  She pens in clear demotic characters

02.11 - The Kingdoms and Godheads of the Greater Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  The prophet hierophants of the occult Law,
  The flame-bright hierarchs of the divine Truth,
  Interpreters between man's mind and God's,

02.12 - The Ideals of Human Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Anarchisma certain school of philosophical or spiritual anarchismpresages, however, an agglutinative type of humanity. That is to say, there will be no hierarchy of groupings, in fact there will be no aggregates at all, the individual will be the sole, the first and the last unit. The individual, it is said, will have so developed and perfected its self-nature that by following the law of that nature, it will automatically and spontaneously live and move harmoniously with all the rest; each will be a self-contained unit and there will be a kind of pre-established harmony among all. Even if it be so, however, a hierarchical form of groupings in human organisation need not necessarily be barred out.
   ***

02.13 - In the Self of Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  There paused the climbing hierarchy of worlds.
  He stood on a wide arc of summit Space

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

02.15 - The Kingdoms of the Greater Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  Above him he saw the flaming hierarc hies,
  The wings that fold around created Space,

03.03 - The House of the Spirit and the New Creation, #Savitri, #Sri Aurobindo, #Integral Yoga
  He saw a hierarchy of lucent planes
  Enfeoffed to this highest kingdom of God-state.

03.04 - The Body Human, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The human frame is the abode of the gods; it is a temple of God, as we all know. But the most significant thing about it is that the gods alone do not dwell there: all being, all creatures crowd there, even the ungodly and the undivine. The Pashu (the animal), the Pishacha (the demon), the Asura (the Titan), and the Deva (the god), all find comfortable lodging in itthere are many chambers indeed in this mansion of the Lord. Man was made after the image of God and yet Lucifer had access into that tabernacle and all his entire host with him. This duality of the divine and the undivine, the characteristic mark of human nature as it is, presents a field and a labour through which man's progress has to be worked out. The soul, the divine flame, has, been placed in Ignorance, that is to say, what is apparent Ignorance, the frame of Matter, just because this Matter in Ignorance is to be smelted, purified, given its original and intrinsic substance, shape and character. The human person in its actual form is not obviously something absolutely perfect and divine. The type, the norm it represents is divine, but it has been overlaid with all obscure and base elementsit has to be washed and cleaned thoroughly, smelted and reconditioned. The dark ungodly elements mar and vitiate; they must be removed on the one hand, but on the other, they point out and test the salvaging work that has to be done and is being done. Man is always at the crossroads. This is his especial difficulty and this is also his unique opportunity. His consciousness has a double valency, in contradistinction to the animal's which is, it can be said, monovalent, in that it is amoral, has not the sense of divided loyalty and hence the merit of choice. The movements of the animal follow a fixed stereotyped pattern; it has not got to deviate from the beaten track of its instincts. But man with his sense of the moral, of the good, of the progressive is at every step of his life faced with a dilemma, has to pause at a parting of the ways, always looks before and after and is puzzled at a cas de conscience. That, we have said, has been made for him the condition of growth, of a conscious and willed change with an ever-increasing tempo towards perfect perfection. That furnishes the occasion and circumstance by which he rises to divinity itself, becomes the Divine. He becomes the Divine thus not merely in the own home of the Divine, but on all the levels of the manifestation: all the planes of consciousness with all the hierarchy of beingspowers and personalitiesfind a new play of harmony, a supreme and global fulfilment in the transfigured human vehicle. The frame itself that encases the human consciousness acts as a living condenser: the very contour in its definiteness seems to exert a pressure towards an ever larger and higher synthesis, it may be compared to a kind of field office (Einsteinian, for example) that controls, regulates, moves and configurates all elements within its range. The human frame even as a frame possesses a magic virtue.
   Vaishnavism sees the Divine as a human person, the human person par excellence. Krishna's body is a radiant form of consciousness (cinmaya), no doubt, but it is as definite, determinate, and concrete as the physical body, it is the physical itself but in its true substance. And its exquisiteness consists in its being human in form. The Vedantin's Maya does not touch it, it is beyond the illusory consciousness. For they say Goloka stands above Brahmaloka.
  --
   This is man's great privilege that, unlike the animal, he can surpass himself (the capacity, we may note, upon which the whole Nietzschean conception of humanity was based). Man is not bound to his human nature, to his anthropomorphism, he can rise above and beyond it, become what is (apparently) non-human. Therefore the Gita teaches: By thy self upraise thy self, lower not thy self by thy self. Indeed, as we have said, man means the whole gamut of existence. All the worlds and all the beings in all the worlds are also within his frame; he has only to switch or focus his consciousness on to a particular point or direction and he becomes a particular type in life. Man can be the very supreme godhead or at the other extreme a mere brute or any other intermediary creature in the hierarchy extending between the two.
   The Divine means the All: whatever there is (manifest or beyond) is within Him and is Himself. Man too who is within that Divine is the Divine in a special way; for he is a replica or epitome of the Divine containing or embodying the threefold status and movement of the Divine the Transcendent, the Cosmic and the Individual. He is co-extensive with the Divine. Only, the Divine is conscious, supremely conscious, while Man is unconscious or at best half-conscious. God has made himself the world and its creatures, the transcendental has become the material cosmos, true; but God has made himself Man in a special sense and for a special purpose. Man is not a fabrication of the Lower Maya, a formation thrown up in the evolutionary course by a temporary idea in the Cosmic Mind and developed through the play of forces; on the other hand, it is a typal reality, a Real-Ideaa formation of the original truth-consciousness, the Divine's own transcendental existence. Man is the figure of the Divine Person. The Impersonal become or viewed as the Personal takes up the human aspect, the human, that is to say, as its original prototype in the superconscience.

03.04 - The Vision and the Boon, #Savitri, #Sri Aurobindo, #Integral Yoga
  Mystery and Muse with hieratic tongue,
  Incarnate the white passion of thy force,

03.04 - Towardsa New Ideology, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The system of varnas and ashramas of ancient Indiaeven if it be supposed that it never existed actually in its purest ideal formserves as a graphic example of how man as a social being should create and organise his existence in order that that existence might be rendered as perfect and integrally sound as things can be. That system we hold forth as only an illustration; we do not mean that it is a pattern of life that should be or could be implanted on our present day social circumstances. These are certainly very different and demand different groupings and hierarc hies that must naturally grow out of them.
   It should be noted that in contemporary life stress is laid upon one side, one part and one function of human nature which cover only a superficialhowever useful and necessaryarea. Man is not a political animal (even in the Aristotelian sense); and it is an error to say that he is an economic animal. These notions divide man's integral being into various sectional views only; they seek to cut out and suppress all other members excepting the favoured one. The politically militant bourgeois ideal of the Nazi or the Fascist and the economically militant ideal of the proletarian are equally guilty of this lapse. Even the ideal of man as a rational being does not go far enough to be able to save man and mankind. All of them evoke conflict, some deliberately, and the resolution of the conflict ends in suppression, amputation and atrophy.
  --
   Still some kind of hierarchy seems tobe the natural and inevitable form of collective life. A dead level, however high that may possibly be, appears to be rather a condition of malaise and not that of a stable equilibrium. The individual man cannot with impunity be brains alonehe becomes then what is called "a barren intellectualist", "an ineffectual angel" ; nor can he rest satisfied with being a mere hewer of wood and drawer of waterhe is no more than a bushman then. Like-wise a society cannot be made of philosophers alone, nor can it be a monolithic construction of the proletariat and nothing but the proletariat-if the proletariat choose to remain literally proletarian. As the body individual is composed of limbs that rise one upon another from the inferior to the superior, even so a healthy body social also should consist of similar hierarchical ranges. Only this distinction should not mean and it does not necessarily meana difference in moral values, as it was pointed out long ago by Aesop in his famous fable. The distinction is functional and spiritual. In the spirit, all differences and distinctions are based upon and are instinct with an inviolable and inalienable unity, even identity. Differences here do not mean invidious distinction, they are not the sources of inequality, conflict, strife, but make for a richer harmony, a greater organisation.
   However the crucial point arises herehow is the collective life, the group existence to be made soul-conscious? One can understand the injunction upon individuals to seek and find their souls; but how can a society be expected to act from its soul and according to the impulsions of its soul? And then, has a collectivity at all a soul? What is usually spoken of as the group-soul does not seem to be anything spiritual; it is an euphemism for herd instinct, the flair of the pack.

03.08 - The Democracy of Tomorrow, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The earlier stages of human society were c hiefly concerned with the development of mankind in die mass. It is a collective growth, a general uplifting that is attempted: the individual has no special independent value of his own. The clan, the tribe, the kula, the order, the caste, or the State, when it came to be formed, were the various collective frames of reference for ascertaining the function and the value of the individual. It is in fulfilling the dharma, obeying the nomoi, in carrying out faithfully the duties attached to one's position in the social hierarchy that lay the highest good, summum bonum.
   Certainly there were voices of protest, independent spirits who refused to drown themselves, lose themselves in the general current. That is to say, a separate and separative growth of the individual consciousness had to proceed at the same time under whatever duress and compression. An Antigone stood alone in the inviolable sanctity of the individual conscience against the established order of a mighty State. Indeed, individualised individuals were more or less freaks in the social set-up in the early days, revolutionaries or law-breakers, iconoclasts who were not very much favoured by the people. In Europe, it was perhaps with Luther that started a larger movement for the establishment and maintenance of the individual's right. The Reformation characteristically sought to make room for individual judgement and free choice in a field where authority the collective authority of the Churchwas all in all and the individual was almost a nonentity.

04.01 - The March of Civilisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Turning to India we find a fuller and completerif not a globalpicture of the whole movement. India, we may say, is the spiritual world itself: and she epitomised the curve of human progress in a clearer and more significant manner. Indian history, not its political but its cultural and spiritual history, divides itself naturally into great movements with corresponding epochs each dwelling upon and dealing with one domain in the hierarchy of man's consciousness. The stages and epochs are well known: they are(l) Vedic, (2) Upanishadic, (3) Darshanasroughly from Buddha to Shankara, (4) Puranic, (5) Bhagavataor the Age of Bhakti, and finally (6) the Tantric. The last does not mean that it is the latest revelation, the nearest to us in time, but that it represents a kind of complementary movement, it was there all along, for long at least, and in which the others find their fruition and consummation. We shall explain presently. The force of consciousness that came and moved and moulded the first and the earliest epoch was Revelation. It was a power of direct vision and occult will and cosmic perception. Its physical seat is somewhere behind and or just beyond the crown of the head: the peak of man's manifest being that received the first touch of Surya Savitri (the supreme Creative Consciousness) to whom it bowed down uttering the invocation mantra of Gayatri. The Ray then entered the head at the crown and illumined it: the force of consciousness that ruled there is Intuition, the immediate perception of truth and reality, the cosmic consciousness gathered and concentrated at that peak. That is Upanishadic knowledge. If the source and foundation of the Vedic initiation was occult vision, the Upanishad meant a pure and direct Ideation. The next stage in the coming down or propagation of the Light was when it reached further down into the brain and the philosophical outlook grew with rational understanding and discursive argumentation as the channel for expression, the power to be cultivated and the limb to be developed. The Age of the Darshanas or Systems of Philosophy started with the Buddha and continued till it reached its peak in Shankaracharya. The age sought to give a bright and strong mental, even an intellectual body to the spiritual light, the consciousness of the highest truth and reality. In the Puranic Age the vital being was touched by the light of the spirit and principally on the highest, the mental level of that domain. It meant the advent of the element of feeling and emotiveness and imagination into the play of the Light, the beginning of their reclamation. This was rendered more concrete and more vibrant and intense in the next stage of the movement. The whole emotional being was taken up into the travailing crucible of consciousness. We may name it also as the age of the Bhagavatas, god-lovers, Bhaktas. It reached its climax in Chaitanya whose physical passion for God denoted that the lower ranges of the vital being (its physical foundations) were now stirred in man to awake and to receive the Light. Finally remains the physical, the most material to be worked upon and made conscious and illumined. That was the task of the Tantras. Viewed in that light one can easily understand why especial stress was laid in that system upon the esoteric discipline of the five m's (pancha makra),all preoccupied with the handling and harnessing of the grossest physical instincts and the most material instruments. The Tantric discipline bases itself upon Nature Power coiled up in Matter: the release of that all-conquering force through a purification and opening into the consciousness of the Divine Mother, the transcendent creatrix of the universe. The dynamic materialising aspect of consciousness was what inspired the Tantras: the others forming the Vedantic line, on the whole, were based on the primacy of the static being, the Purusha, aloof and withdrawing.
   The Indian consciousness, we say, presented the movement as an intensive and inner, a spiritual process: it dealt with the substance itself, man's very nature and sought to know it from within and shape it consciously. In Europe where the frontal consciousness is more stressed and valued, the more characteristic feature of its history is the unfoldment and metamorphosis of the forms and expressions, the residuary powers, as it were, of man's evolving personality, individual and social.

04.02 - A Chapter of Human Evolution, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The Mind of Reason is a kind of steel-frame for other movements of consciousness pure ideas, imaginations or instinctive and sensory notions, or even secret intimations and visions of deeper truths and greater realitiesto take body, to find a local habitation and name and be firmly stabilised for experience or utilisation in physical life. There was indeed a hiatus in the human consciousness of the earlier period. Take, for example, the earliest human civilisation at its best, of which we have historical record, the Vedic culture of India: human consciousness is here at its optimum, its depth and height is a thing of wonder. But between that world, an almost occult world and this world of the physical senses there is a gap. That world was occult precisely because of this gap. The physical life and mind could translate and represent the supra-physical only in figures and symbols; the impact was direct, but it expressed itself in hieroglyphs. Life itself was more or less a life of rites and ceremonies, and mind a field of metaphors and legends and parables. The parable, the myth was an inevitability with this type of consciousness and in such a world. The language spoken was also one of images and figures, expressing ideas and perceptions not in the abstract but as concrete objects, represented through concrete objects. It is the Mind of Reason that brought in the age of philosophy, the age of pure and abstract ideas, of the analytic language. A significant point to note is that it was in the Greek language that the pre-position, the backbone almost of the analytical language, started to have an independent and autonomous status. With the Greeks dawned the spirit of Science.
   In India we meet a characteristic movement. As I said the Vedas represented the Mythic Age, the age when knowledge was gained or life moulded and developed through Vision and Revelation (Sruti, direct Hearing). The Upanishadic Age followed next. Here we may say the descending light touched the higher reaches of the Mind, the mind of pure, fundamental, typical ideas. The consciousness divested itself of much of the mythic and parabolic apparel and, although supremely immediate and intuitive, yet was bathed with the light of the day, the clear sunshine of the normal wakeful state. The first burgeoning of the Rational Mind proper, the stress of intellect and intellectuality started towards the end of the Upanishadic Age with the Mahabharata, for example and the Brahmanas. It flowered in full vigour, however, in the earlier philosophical schools, the Sankhyas perhaps, and in the great Buddhist illuminationBuddha being, we note with interest, almost a contemporary of Socrates and also of the Chinese philosopher or moralist Confuciusa triumvirate almost of mighty mental intelligence ruling over the whole globe and moulding for an entire cycle human culture and destiny. The very name Buddha is significant. It means, no doubt, the Awakened, but awakened in and through the intelligence, the mental Reason, buddhi. The Buddhist tradition is that the Buddhist cycle, the cycle over which Buddha reigns is for two thousand and five hundred years since his withdrawal which takes us, it seems, to about 1956 A.D.

04.02 - The Growth of the Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  The word was used as a hieratic means
  For the release of the imprisoned spirit

04.04 - Evolution of the Spiritual Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Is it so in fact? For, if one admits and accepts the evolutionary character of human nature and consciousness, the outlook becomes somewhat different. According to this view, human civilisation is seen as moving through progressive stages: man at the outset was centrally lodged in and occupied with his body consciousness, he was an annamaya purua; then he raised himself and centred in the vital consciousness and so became fundamentally a prnamaya purua; next he climbed into the mental consciousness and became a maomaya purua; from that level again he has been attempting to go further beyond. On each plane the normal life is planned according to the central character, the lawdharmaof that plane. One can have the religious or spiritual experience on each of these planes, representing various degrees of growth and evolution according to the plane to which it is attached. It is therefore that the Tantra refers to three gradations of spiritual seekers and accordingly three types or lines of spiritual discipline: the animal (pau bhva), the heroic (vra bhva) and the godly or divine (deva bhva). The classification is not merely typal but also hierarchical and evolutionary in character.
   The Divine or the spiritual consciousness, instead of being a simple unitary entity, is a vast, complex, stratified reality. There are many chambers in my Father's mansion, says the Bible: many chambers on many stories, one may add. Also there are different levels or approaches that serve different seekers each with his own starting-point, his point de repaire. When one speaks of union with the Divine or of entering into the spiritual consciousness, one does not refer to the same identical truth or reality as any other. There is a physical Divine, a vital Divine, a mental Divine; and beyond the mindfrom where one may consider that the region of true spirit begins there are other innumerable modes, aspects, manifestations of the Divine.

04.06 - Evolution of the Spiritual Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Is it so in fact? For if one admits and accepts the evolutionary character of human nature and consciousness, the outlook becomes somewhat different. According to this view, human civilisation is seen as moving through progressive stages: man at the outset was centrally lodged in and occupied with his body consciousness, he was an annamaya purua; then he raised himself and was centred in the vital consciousness and so became fundamentally a pramaya purua ; next the climbed into the mental consciousness and became the manomaya purua; from that level again he has been attempting to go further beyond. On each plane the normal life is planned' according to the central character, the lawdharmaof that plane. One can have the religious or spiritual experience on each of these planes, representing various degrees of grow and evolution according to the plane to which it is attached. It is therefore that the Tantra refers to three gradations of spiritual seekers and accordingly three types or lines of spiritual discipline: the animal (pau bhva) the heroic (Vra bhva) and the godly or divine (deva bhva). The classification is not merely typal but also hierarchical and evolutionary in character.
   The Divine or the spiritual consciousness, instead of being a simple unitary entity, is a vast, complex stratified reality. "There are many chambers in my Father's mansions", says the Bible: many chambers on many storeys, one may add. Also there are different levels or approaches that serve different seekers, each with his own starting-point, his point de repre. When one speaks of union with the Divine or of entering into the spiritual consciousness, one does not refer to the same identical truth or reality as any other. There is a physical Divine, a vital Divine, a mental Divine; and beyond the mindfrom where one may consider that the region of true spirit begins there are other innumerable modes, aspects, manifestations of the Divine.

04.06 - To Be or Not to Be, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   It is a complex problem and the solution too is complex. The GitaHinduism generallydoes not posit a universal dharma, but a hierarchy of dharmas. Men have different natures; so their duties, their functions and activities, their paths of growth and development must naturally be different. A rigid rule does not fit in with the facts of life, and the more absolute it is, the less efficacy it possesses as a living reality. Therefore in the Indian social scheme, there is one dharma for the Brahmin and another for the Kshatriya, a third for the Vaishya and a fourth for the Shudra.
   The Brahmin is he who represents in his nature and character the principle and movement of knowledge, of comprehension and inclusion, of peace and harmonyall the qualities that are termed sttwic. A Brahmin does not fight, the very build of his consciousness prevents him from wounding and hurting; he has no enemy; even if he is attacked or killed, he does not raise his arm to protect himself (although Ramakrishna would prescribe even for him a modified or mollified mode of resisting the evil, hissing at least if not biting). The Biblical injunction, we know, is to present the other cheek too to the smiter. This is for those who follow the Brahminical discipline. But a Kshatriya, who in his nature and consciousness is a warrior, has another dharma; he is the armed guard of knowledge and truth, he is strength and force. He has to resist the evil in the name of the Lord, he has to raise his arm to strike. He is the instrument of Rudra and Mahakali. Does not the mighty goddess declare I draw the bow for Rudra, I hurl the arrow to slay the hater of the truth?4 If the Kshatriya does not follow his own dharma, but seeks to imitate the Brahmin, he brings about a confusion liable to disintegrate the society, he is then un-Aryan, inglorious, unworthy of heaven, deserving all the epithets which Sri Krishna heaped upon the dejected, depressed and confused Arjuna. So long as the world is held by brute force, so long as there is the sway of evil power over the material earth and the physical body, there will be the need to resist it physically: if I do not do it, other instruments will be found. I may say like Arjuna, overwhelmed with pity and grief, I shall not fight, but God and the cosmic deities may refuse my refusal and compel me to do what in my ignorance and wrong headedness I would not like to do.

05.02 - Satyavan, #Savitri, #Sri Aurobindo, #Integral Yoga
  He had caught her hierophant significances,
  Her sphered immense imaginations learned,

05.12 - The Soul and its Journey, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The souls group themselves into natural types according to the fundamental mode of consciousness and its dynamism. And they form a hierarchy: they exist and function in an organisation, the type and pattern of which is the pyramid. At the apex is the One Supreme, at the base the infinity of individual and disparate souls, earthly sparks, that are emanations, derivations, scattered condensations, parts and parcels of that One Supreme. In between, from the top towards the bottom, lie in a graded scale formations more and more specialised, particularised and concretised: as we rise we meet the larger, vaster more comprehensive forms of the same entities till we arrive at the typal and original, the source being. Thus we can view a soul along its line of emanation from the central source as a series of beings, the higher enclosing and encompassing the lower. Not only so, a higher entity can have several lower emanations and each of these again can emanate several others. The number of emanations multiply as one goes down and they decrease as one goes up. We can understand now what is meant when we speak of kindred souls. When there is an inexplicable natural affinity or similarity between two souls, it happens in such a case that the souls are emanations of the same Over-Soul. And it happens also sometimes that the guardian angel or daemon whom one may contact is none other than one's own Over-Soul. The term Over-Soul takes thus a literal and a profound significance.
   We may illustrate here a little. At the apex of the pyramid of existence is the Divine, the Supreme Person, the Purushottama. Even there as He begins to lean and look dawn, He expresses himself at the very outset as the dual personality of Ishwara and Shakti (the Divine Father and the Divine Mother)sa dvityam aicchat, as the Upanishad says. That is still the Divine in His highest transcendent status, partpara. Next, this dual or biune or divalent reality shows itself or throws itself further out in a fourfold valency of the dynamic truth consciousness, creating and leading the cosmic evolution. The Four Aspects of Ishwara, forming the male or purua line, are the great names: Mahavira, Balarama, Pradyumna and Aniruddha. And the corresponding four aspects of Ishwari form the other great quaternary: Maheshwari, Mahakali, Mahalakshmi and Mahasaraswati. They embody the four major attri butes of the Divine in his relation to the created universe: Knowledge, Power, Love and skill in work. They also represent thus a divine fourfold order. The first embodies the Brahmin quality of large wisdom, wide comprehension, a vast consciousness; the second has the Kshatriya quality of force, dynamism, concentration and drive of energy; the third possesses the Vaishya quality of harmony, beauty, mutuality and the fourth has the Shudra quality of perfect execution, thoroughness in detailed working, order and arrangement.

06.02 - The Way of Fate and the Problem of Pain, #Savitri, #Sri Aurobindo, #Integral Yoga
  This blazoned hieroglyph of prophet morns
  A meaning more sublime in symbols writes

06.05 - The Story of Creation, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   In the graded descent, in the hierarchy of planes and levels, there appeared forces and beings also proper to each domain. The earliest, the first among them are the Asuras, rather the original Asuras the first quaternary (some memory of them seemed to linger in the Greek legend of Chronos and his brood). For they embody the powers of division, of Inconscience: they are the Affirmations of the Negation. Against the Asuras there came and ranged-at the first line of division, on the one side of the descent of the Light the first godheads, the major powers and personalities of the Divine Consciousness. The battle of the gods and Titans for the possession of the earth has been going on ever since. The end will come one day: it will mean the dissolution of the forces of Negation, at least within the earthly sphere, and the establishment there of the reign of ,Light.
   ***

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.

07.03 - The Entry into the Inner Countries, #Savitri, #Sri Aurobindo, #Integral Yoga
  In the sky's unchanging cosmic hierarchy.
  Or like a high-bred maiden with chaste eyes

07.04 - The Triple Soul-Forces, #Savitri, #Sri Aurobindo, #Integral Yoga
  The hierarchy of the ordered Powers,
  The high changeless values, the peaked eminences,

09.02 - The Journey in Eternal Night and the Voice of the Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  Of the unchanging marble hierarc hies
  That look with the stone eyes of Law and Fate.

100.00 - Synergy, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
   100.320 Modular Subdivision of the Cosmic hierarchy
   100.330 "Me" Ball
  --
  100.105 All the geometries in the cosmic hierarchy (see Table 982.62) emerge
  from the successive subdividing of the tetrahedron and its combined parts. After
  --
  100.320 Modular Subdivision of the Cosmic hierarchy
  100.321 Any four points in Universe are always most economically interrelated
  --
  constituting the cosmic hierarchy and its A and B Quanta Modules as well as its
  T, E, and S Modules.
  --
  100.403 The cosmic hierarchy is comprised of the tetrahedron's inherent,
  intertransformable interrelationships __ four active, four passive __ all of which
  --
  alone. There is a synergetic progression in Universe __ a hierarchy of total complex
  behaviors entirely unpredicted by their successive subcomplexes' behaviors. It is
  --
  unknowns and their progressive comprehension of the hierarchy of generalized
  principles.

10.04 - The Dream Twilight of the Earthly Real, #Savitri, #Sri Aurobindo, #Integral Yoga
  In an immutable order's hierarchy
  Where Nature changes not, man cannot change:

1.00c - DIVISION C - THE ETHERIC BODY AND PRANA, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  This is that vital and magnetic fluid which radiates from the sun, and which is transmitted to man's etheric body through the agency of certain deva entities of a very high order, and of a golden hue. It is passed through their bodies and emitted as powerful radiations, which are applied direct through certain plexi in the uppermost part of the etheric body, the head and shoulders, and passed down to the etheric correspondence of the physical organ, the spleen, and from thence forcibly transmitted into the spleen itself. These golden hued pranic entities are in the air above us, and are specially active in such parts of the world as California, in those tropical countries where the air is pure and dry, and the rays of the sun are recognised as being specially beneficial. Relations between man and this group of devas are very close, but fraught as yet with much danger to man. These devas are of a very powerful order, and, along their own line, are further evolved than man himself. Unprotected man lies at their mercy, and in this lack of protection, and man's failure to understand the laws of magnetic resistance, or of solar repulsion comes, for instance, the menace of sunstroke. When the etheric body and its assimilative processes are comprehended scientifically, man will then be immune from dangers due to solar radiation. He will protect himself by the application of the laws governing [91] magnetic repulsion and attraction, and not so much by clothing and shelter. It is largely a question of polarisation. One hint might here be given: When men understand the deva evolution somewhat more correctly and recognise their work along certain lines in connection with the Sun and realise that they represent the feminine pole as they themselves represent the masculine (the fourth Creative hierarchy being male) [xxxix]39 they will comprehend the mutual relationship, and govern that relationship by law.
  These solar devas take the radiatory rays of the sun which reach from its centre to the periphery along one of the three channels of approach, pass them through their organism and focalise them there. They act almost as a burning glass acts. These rays are then reflected or transmitted to man's etheric body, and caught up by him and again assimilated. When the etheric body is in good order and functioning correctly, enough of this prana is absorbed to keep the form organised. This is the whole object of the etheric body's functioning, and is a point which cannot be sufficiently emphasised. The remainder is cast off in the form of animal radiation, or physical magnetismall terms expressing the same idea. Man therefore repeats on a lesser scale the work of the great solar devas, and in his turn adds his quota of repolarised or remagnetised emanation to the sumtotal of the planetary aura.
  --
  The solar Logos likewise does the same during stated cycles, which are not the cycles succeeding those which we term solar pralaya, but lesser cycles succeeding the 'days of Brahma' or periods of lesser activity, periodically viewed. All these are governed by karma, and just as the true Man himself applies the law of karma to his vehicles, and in his tiny system is the correspondence to that fourth group of karmic entities whom we call the Lipika Lords; He applies the law to his threefold lower nature. The fourth group of extra-cosmic Entities Who have Their place subsidiary to the three cosmic Logoi Who are the threefold sumtotal of the logoic nature, can pass the bounds of the solar ring-pass-not in Their stated cycles. This is a profound mystery and its complexity is increased by the recollection that the fourth Creative hierarchy of human Monads, and the Lipika Lords in Their three groups (the first [112] group, the second, and the four Maharajahs, making the totality of the threefold karmic rulers who stand between the solar Logos and the seven planetary Logoi), are more closely allied than the other hierarc hies, and their destinies are intimately interwoven.
  A further link in this chain which is offered for consideration lies in the fact that the four rays of mind (which concern the karma of the four planetary Logoi) in their totality hold in their keeping the present evolutionary process for Man, viewing him as the Thinker. These four, with the karmic four, work in the closest co-operation. Therefore, we have the following groups interacting:
  --
  Third. The fourth Creative hierarchy of human Monads, held by a fourfold karmic law under the guidance of the Lipikas.
  Fourth. The four planetary Logoi [lii]50 of Harmony, Knowledge, Abstract Thought and Ceremonial, who [113] are in Their totality the Quaternary of Manas while in process of evolution, and who pass under Their influence all the sons of men.

1.00e - DIVISION E - MOTION ON THE PHYSICAL AND ASTRAL PLANES, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  The first Logos embodies the "will to live" and it was through His instrumentality that the Manasaputras came into objective existence in relation to the human and deva hierarc hies. In this system, the blending of the Divine Ray of Wisdom and the Primordial Ray of intelligent matter forms the great dual evolution; back of both these cosmic Entities stands another Entity Who is the embodiment of Will, and Who is the utiliser of formsthough not the forms of any other than the Greater Building devas and the human hierarc hies in time and space. He is the animating principle; the will-to-live aspect of the seven hierarc hies. Nevertheless these seven hierarc hies are (as says H. P. B.) the sevenfold ray of wisdom, the dragon in its seven forms. [lxviii]66, [lxix]67, [lxx]68 This is a [147] deep mystery, and only a clue to it all can be found at this time by man in the contemplation of his own nature in the three worlds of his manifestation. Just as our Logos is seeking objectivity through His solar system in its threefold form of which the present is the second, so man seeks objectivity through his three bodiesphysical, astral and mental. At this time he is polarised in his astral body, or in his second aspect in like manner as the undifferentiated Logos is polarised in His second aspect. In time and space as we now conceive it, the sum total of jivas are governed by feeling, emotion, and desire, and not by the will, yet at the same time the will aspect governs manifestation, for the Ego who is the source of personality shows in manifestation the will to love.
  The difficulty lies in the inability of the finite mind to grasp the significance of this threefold manifestation, but by thoughtful brooding over the Personality and its relation to the Ego, who is the love aspect and who nevertheless in relation to manifestation in the three worlds is the will aspect likewise, will come some faint light upon the same problems raised to Deity, or expanded from microcosmic to macrocosmic spheres.
  --
  When a Master likewise leaves the hierarchy of our Planet to take up work elsewhere, it frequently necessitates a complete re-organisation, and a fresh admission of members into the great White Lodge. These facts have been but little realised. We might here also take the opportunity to point out that we are not dealing with earth conditions when we consider the Rays, nor are we only concerned with the evolution of the Monads upon this planet, but are equally concerned with the solar [177] system in which our earth holds a necessary but not supreme place. The earth is an organism within a greater one, and this fact needs wider recognition. The sons of men upon this planet so often view the whole system as if the earth were in the position of the sun, the centre of the solar organism.
  Under the regime of the Ego, the ray upon which the ego can be found holds sway. This ray is simply a direct reflection of the monad, and is dependent upon that aspect of the spiritual triad which for the man is at any particular time the line of least resistance. By that we must understand that sometimes the ray will have for its centre of force the atmic aspect, sometimes the buddhic, and at other times the manasic aspect. Though the triad is threefold, yet its egoic outposts (if one may so express it) will be either definitely atmic, or predominantly buddhic or manasic. Here again I would draw attention to the fact that this triple demonstration can be seen under three forms, making in all a ninefold choice of rays for the Ego:
  --
  First. The Rod of Initiation used for the first two initiations and wielded by the Great Lord, the Christ, the World Teacher. It is magnetised by application of the "Flaming Diamond"the magnetisation being repeated when each new world Teacher takes office. There is a wonderful ceremony performed at the time that a new World Teacher takes up His work. During the ceremony He receives His Rod of Power the same Rod as used since the foundation of our planetary hierarchy and holds it forth to the Lord of the World, Who touches it [211] with His own mighty Rod, causing a fresh re-charging of its electric capacity. This ceremony takes place at Shamballa. [xci]89, [xcii]90
  Second. The Rod of Initiation known as the "Flaming Diamond" and used by Sanat Kumara, the One Initiator, called in the Bible, the Ancient of Days. This Rod lies hidden "in the East" and holds the fire latent which irradiates the Wisdom Religion. This Rod was brought by the Lord of the World when He took form and came to our planet eighteen million years ago.

1.01 - Adam Kadmon and the Evolution, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  wards the evolution of a social hierarchy based on a division
  according to four different social activities [i.e. the varnas].
  --
  already existing hierarchy of worlds. The evolution and
  the forms it takes are determined from on high, and ulti-

1.01 - Archetypes of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  caelesti hierarchia, II, 4: "immaterial Archetypes," 6 and in
  De divinis nominibus, I, 6: "Archetypal stone." 7 The term
  --
  the source of the hieratic language of Zarathustra, for that is the
  style of this archetype.

1.01 - MAPS OF EXPERIENCE - OBJECT AND MEANING, #Maps of Meaning, #Jordan Peterson, #Psychology
  female principles. This first couple was united, to the point of merging, in the hieros gamos [mystical
  marriage]. From their union was born En-lil, the god of the atmosphere. Another fragment informs us
  --
  and subsequent incorporation of an edifice of meaning, which contains within it hierarchical organization
  of experiential valence. The mythic imagination is concerned with the world in the manner of the

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

1.01 - THE STUFF OF THE UNIVERSE, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  reveals itself to us, hie et nunc, as a process during which the con-
  stituents of the atom are inter-combined and ultra-condensed.

10.23 - Prayers and Meditations of the Mother, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Peu importe qu'il y ait milliers d'tres plongs dans la plus paisse ignorance, Celui que nous avons vu hier est sur terre;.sa prsence suffit prouver qu'un jour viendra o, l'ombre sera trans-forme en lumire, et o, effectivement, Ton rgne sera instaur sur la terre.23
   And the reality that Their manifestation upon earth has to establish, the supreme ac hievement of Their terrestrial existence is chanted, as it were, in these wonderfully mystic Sibylline-lines:

1.02.4.1 - The Worlds - Surya, #Isha Upanishad, #unset, #Zen
  All conscious being is one and indivisible in itself, but in manifestation it becomes a complex rhythm, a scale of harmonies, a hierarchy of states or movements. For what we call a state is only the organisation of a complex movement. This hierarchy is composed by a descending or involutive and an ascending or evolutive movement of which Spirit and Matter
  are the highest and lowest terms.

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  status, from the perspective of the corporate hierarchy. Today, you have to attend a meeting that may prove
  vitally important to your future. You have an image in your head, so to speak, about the nature of that
  --
  you in the hierarchy. You understand the significance of those experiences that occur regularly while you
  are during your job: you know who you can give orders to, who you have to listen to, who is doing a good
  --
  what. The left-hemisphere gets increasingly involved, as translation up the hierarchy of abstraction
  occurs.
  --
  Such internalization constitutes construction of a value (dominance) hierarchy determination of the
  relative contextual propriety (morality) of imitated or otherwise incorporated patterns of action. Such
  --
  Our stories our frames of reference appear to have a nested or hierarchical structure. At any
  given moment, our attention only occupies one level of that structure. This capacity for restricted
  --
  like a dominance hierarchy). This state of affairs where the relative importance of (potentially competing)
  plans has been fixed is represented, in subdiagram (3), which will be our representation of choice, for the
  --
  story was implicitly predicated are still intact, and do not need modification. Farther up the hierarchy,
  then! maybe, for the first time. We do not question a story, when it is working! If it produces the desired
  --
  suffering of others, and be a good person. So hierarchical organization [this takes (or even is) thought]:
  (1) I want to help people; (2) I need some monetary security; (3) I would like to stay in the health
  --
  Our stories are nested (one thing leads to another) and hierarchically arranged [pursuit a is
  superordinate to pursuit b (love is more important than money)]. Within this nested hierarchy, our
  consciousness our apperception appears to have a natural level of resolution, or categorization. This
  --
  conceptual hierarc hies: we generalize when we move up, and specialize, when we move down.
  3) They may be used in metonymic, or reference-point reasoning. Metonymic reasoning is symbolic, in
  --
  female principles. This first couple was united, to the point of merging, in the hieros gamos [mystical
  marriage]. From their union was born En-lil, the god of the atmosphere. Another fragment informs us
  --
  because human society is hierarchical, and because the organized social world is omnipresent. Authority
  and power manifest themselves, implicitly or explicitly, in all human relationships; we cannot live have
  --
  Sumerian tradition, Sky and Earth were united in an uninterrupted hieros gamos until the moment when
  they were separated by Shu, the god of the atmosphere [in other similar traditions, Ptah]. From their
  --
  their powerful opponents in the intrapsychic hierarchy. The battles between the different ways of life
  (or different philosop hies) that eternally characterize human societies can usefully be visualized as combat
  undertaken by different standards of value (and, therefore, by different hierarc hies of motivation). The
  forces involved in such wars do not die, as they are immortal: the human beings acting as pawns of
  --
  This is an example of the hierarchical organization of the gods, a concept frequently encapsulated in
  mythology, and one we shall return to later. All the original children of Tiamat are potent and impersonal
  --
  The hierarchical organization of the gods is represented schematically in Figure 21: World of
  Gods: hierarchical Organization, which portrays Marduk as the superordinate personality or pattern
  of action, designed to transform the unbearable present into the desired future. The Enuma elish states,
  --
  Figure 21: World of Gods: hierarchical Organization
  The vizier Kaka goes on his way, as commanded, and spreads the word among the (secondary/
  --
  festival), where a banquet was held; (4) the hieros gamos [mystical marriage] of the king with a
   hierodule [ritual slave/prostitute] personifying the goddess; and (5) the determination of destinies by the
  --
  First [with regards to (4)], it should be noted that hieros gamos means mystical marriage the
  marriage of the king, and the queen or goddess. This marriage provides dramatic representation of the
  --
  incarnated by the hierodule. Marduk (the king) is originally shut up, signifying his temporary
  disappearance (see the description of Osiris, below) during the normal or day-to-day operations of the state.
  --
  Tiamat (incarnated by the hierodule) is what gives rise to the generation of new information and patterns
  of adaptation. The process of generating knowledge is therefore assimilated to the domain of sexual union,
  --
  serves as example) exists because the unknown has a destructive aspect; the positive (the hierodule here,
  Isis in the Egyptian myth of Osiris, Mary in Christianity) because the unknown is also creative or
  --
  powerful individual in society, and the most dominant strategy in the hierarchy of behavioral adaptation.
  What he could not determine, by law, however, he was to provide by example (as the body of laws, as
  --
  in the battle against Tiamat and in the hieros gamos with a hierodule. But identification with the god is
  not always indicated; as we have seen, during his humiliation the king addresses Marduk.
  --
  contempt. Such figures are motivated only to protect or advance their position in the power hierarchy, even
  when the prevailing order is clearly counterproductive. Their actions necessarily speed the process of
  --
  positive aspect of the unknown (like the hierodule in the Mesopotamian New Years ritual). She is
  possessed of great magical powers, as might be expected, given her status. She gathers up Osiris scattered
  --
  and immortal) community. Later, they are integrated into a hierarchy, as the culture becomes more
  integrated, more sure about relative valuation and moral virtue and a single god, with a multitude of
  --
  also the last god to be born, because he put an end to the hierogamy [mystical union] of Sky and Earth:
  By his strength, he spread out these two worlds, Sky and Earth, and caused the sun to shine. (8.3.6).
  --
  value indicative of dominance by a pathological hierarchy of values (a dead god) is tantamount to
  denial of the hero. Someone miserable and useless in the midst of plenty just for the sake of illustration
  --
  the lamb. Such peace emerges as a consequence of the hierarchical organization of the gods of tradition
  under the dominion of the hero. This means that the creative exploratory hero is also peace-maker, in his
  --
  kingdom into an effective, flexible and dynamic hierarchy. There is no categorical difference between the
  individual who explores, and the individual who reconstructs society, as a consequence of that
  --
  animals to organize themselves into social groups (which require a hierarchical organization) and to
  maintain and update those groups, once established. Much the same can be said for human beings (who
  --
  position is held (whether it is a territorial position, dominance hierarchy niche, or abstract notion) insofar
  as this can be inferred from observable behavior, such as absence of fear constitutes a valid indication
  --
  The manner in which a given society has come to organize its behavioral hierarc hies is implicit in its
  mode of attri buting to, or perceiving value in, objects (which is to say, implicit in its mode of restricting
  --
  consequence of the battle of the gods constitutes the tradition that structures the intrapsychic hierarchy of
  values, regulates interpersonal interaction, and keeps individual emotion in check (as the consequences of
  --
  to might makes right, and to construct for themselves a hierarchy of value governing behavior in the
  chaotic situation defined by the mutually-desirable, but singular toy. It is the sum total of such
  interactions, conducted in once-unexplored territory, hierarchically organized, that come to compose
  culture.
  --
  her current position in a given social hierarchy. If she is single, and acting in context, she may be
  considered desirable; if she is the presently-somewhat-too-intoxicated wife of a large and dangerous man,
  --
  in fact in large part implicit information about the nature of the current dominance hierarchy, which has
  been partially transformed into an abstract hypothesis about the relative value of things (including the self
  --
  consequence of a too-rigid too arrogant value hierarchy. (What or who can reasonably be ignored is
  as much a part of such a hierarchy as who or what must be attended too.) When trouble arrives, the
  traditional value- hierarchy must be revised. This means that the formerly humble and despised may
  --
  is, the action patterns and hierarc hies of value established through exploration in the past) organized
  according to the principle of respect for the intrinsic value of the living or, it might be said. This makes

1.02 - The Age of Individualism and Reason, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  For this discovery by individual free-thought of universal laws of which the individual is almost a by-product and by which he must necessarily be governed, this attempt actually to govern the social life of humanity in conscious accordance with the mechanism of these laws seems to lead logically to the suppression of that very individual freedom which made the discovery and the attempt at all possible. In seeking the truth and law of his own being the individual seems to have discovered a truth and law which is not of his own individual being at all, but of the collectivity, the pack, the hive, the mass. The result to which this points and to which it still seems irresistibly to be driving us is a new ordering of society by a rigid economic or governmental Socialism in which the individual, deprived again of his freedom in his own interest and that of humanity, must have his whole life and action determined for him at every step and in every point from birth to old age by the well-ordered mechanism of the State.1 We might then have a curious new version, with very important differences, of the old Asiatic or even of the old Indian order of society. In place of the religio-ethical sanction there will be a scientific and rational or naturalistic motive and rule; instead of the Brahmin Shastrakara the scientific, administrative and economic expert. In the place of the King himself observing the law and compelling with the aid and consent of the society all to tread without deviation the line marked out for them, the line of the Dharma, there will stand the collectivist State similarly guided and empowered. Instead of a hierarchical arrangement of classes each with its powers, privileges and duties there will be established an initial equality of education and opportunity, ultimately perhaps with a subsequent determination of function by experts who shall know us better than ourselves and choose for us our work and quality. Marriage, generation and the education of the child may be fixed by the scientific State as of old by the Shastra. For each man there will be a long stage of work for the State superintended by collectivist authorities and perhaps in the end a period of liberation, not for action but for enjoyment of leisure and personal self-improvement, answering to the Vanaprastha and Sannyasa Asramas of the old Aryan society. The rigidity of such a social state would greatly surpass that of its Asiatic forerunner; for there at least there were for the rebel, the innovator two important concessions. There was for the individual the freedom of an early Sannyasa, a renunciation of the social for the free spiritual life, and there was for the group the liberty to form a sub-society governed by new conceptions like the Sikh or the Vaishnava. But neither of these violent departures from the norm could be tolerated by a strictly economic and rigorously scientific and unitarian society. Obviously, too, there would grow up a fixed system of social morality and custom and a body of socialistic doctrine which one could not be allowed to question practically, and perhaps not even intellectually, since that would soon shatter or else undermine the system. Thus we should have a new typal order based upon purely economic capacity and function, guakarma, and rapidly petrifying by the inhibition of individual liberty into a system of rationalistic conventions. And quite certainly this static order would at long last be broken by a new individualist age of revolt, led probably by the principles of an extreme philosophical Anarchism.
  On the other hand, there are in operation forces which seem likely to frustrate or modify this development before it can reach its menaced consummation. In the first place, rationalistic and physical Science has overpassed itself and must before long be overtaken by a mounting flood of psychological and psychic knowledge which cannot fail to compel quite a new view of the human being and open a new vista before mankind. At the same time the Age of Reason is visibly drawing to an end; novel ideas are sweeping over the world and are being accepted with a significant rapidity, ideas inevitably subversive of any premature typal order of economic rationalism, dynamic ideas such as Nietzsches Will-to-live, Bergsons exaltation of Intuition above intellect or the latest German philosophical tendency to acknowledge a suprarational faculty and a suprarational order of truths. Already another mental poise is beginning to settle and conceptions are on the way to apply themselves in the field of practice which promise to give the succession of the individualistic age of society not to a new typal order, but to a subjective age which may well be a great and momentous passage to a very different goal. It may be doubted whether we are not already in the morning twilight of a new period of the human cycle.

1.02 - The Concept of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  the hieroglyphica of Horapollo, 3 a book much in use in Leo-
  nardo's time. There you read that vultures are female only

1.02 - The Eternal Law, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  have seen and experienced the invisible (to us) hierarc hies and great psychic rhythms that exceed the brief pulsation of a human life, how has it not dawned on us that this may have had nothing to do with a silly superstition or a mental aberration a strange aberration indeed,
  found thousands of miles apart in civilizations totally unknown to one another? True, the Age of the Mysteries is behind us; everything is wonderfully Cartesian and pragmatic, but still, something is missing.

1.02 - The Magic Circle, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  Bearing these facts in mind, it comes natural that the magic circle has to be drawn in complete accordance with the views of life and maturity of the magician. The initiate who is conscious about the Harmony of the Universe and its exact hierarchy will, of course, make use of his knowledge when drawing the magic circle. Such a magician may, if he likes, and if the circumstances permit it, draw into his magic circle diagrams representing the whole hierarchy of the universe and thus come into contact with, and awake his consciousness of, the universe much more rapidly. He is free to draw, if necessary, several circles at a certain distance from each other in order to use them for representing the hierarchy of the universe in the form of divine names, genii, princes, angels and other powers. One must, of course, meditate appropriately and take the concept of the divine aspects in question into consideration when drawing the circle. The true magician must know that divine names are symbolic designations of divine qualities and powers. It stands to reason that while drawing the circle and entering the divine names the magician must also consider the analogies corresponding to the power in question, such as colour, number and direction, if he does not want to allow a breach in his consciousness to come into existance because he has not presented the universe in its complete analogy.
  Each magic circle, no matter whether a simple drawing or a complicated one, will always serve its purpose, depending, of course, on the magician's faculty to bring his individual consciousness into full accordance with the universal, the cosmic consciousness. Even a large barrel-hoop will do the job, providing the magician is capable of finding the relevant state of mind and is completely convinced that the circle in the centre of which he is standing represents the universe, to which is to react, as a representation of God.
  --
  As for the circles themselves, they may be drawn in various ways to suit the circumstances, the prevailing situation, the purpose, the possibilities, no matter whether they are simple ones or whether they follow a complicated hierarchial system.
  When working in the open air, a magic weapon, dagger or sword has to be used for drawing the circle on the ground. When working in a room, the circle may be drawn on the floor with a piece of chalk. A large sheet of paper can also be used for the circle. The most ideal circle, however, is the one sewn or embroidered into a piece of cloth, flannel or silk, for such a circle can be laid out in a room as well as outside of the house. The circles drawn on paper have the disadvantage that the paper will soon wear out and fall to pieces. In any case, the circle must be large enough to enable the magician to move about in it freely. When drawing the circle, the appropriate state of mind and full concentration are most essential. If a circle were drawn without the necessary concentration, a circle would undoubtedly be the result, but it would not be a magic one. The magic circle that has been worked into a piece of cloth or silk has to be re-drawn symbolically with one's finger or magic wand, or with some other magic weapon; not to forget the necessary concentration, meditation and state of mind. The magician must, in such a case, be fully aware of the fact that it is not the magical weapon in use that draws the circle, but the divine faculties symbolized by that magical instrument. Furthermore, he must realize that it is not he that is drawing the magic circle at the moment of concentration, but that the Divine Spirit is actually guiding his hand and instrument to draw the circle. Therefore, before drawing the magic circle, a conscious contact with the Almighty, with the Infinite, has to be brought about by the help of meditation and identification.

1.02 - THE NATURE OF THE GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In other words, there is a hierarchy of the real. The manifold world of our everyday experience is real with a relative reality that is, on its own level, unquestionable; but this relative reality has its being within and because of the absolute Reality, which, on account of the incommensurable otherness of its eternal nature, we can never hope to describe, even though it is possible for us directly to apprehend it.
  The extract which follows next is of great historical significance, since it was mainly through the Mystical Theology and the Divine Names of the fifth-century author who wrote under the name of Dionysius the Areopagite that mediaeval Christendom established contact with Neoplatonism and thus, at several removes, with the metaphysical thought and discipline of India. In the ninth century Scotus Erigena translated the two books into Latin and from that time forth their influence upon the philosophical speculations and the religious life of the West was wide, deep and beneficent. It was to the authority of the Areopagite that the Christian exponents of the Perennial Philosophy appealed, whenever they were menaced (and they were always being menaced) by those whose primary interest was in ritual, legalism and ecclesiastical organization. And because Dionysius was mistakenly identified with St. Pauls first Athenian convert, his authority was regarded as all but apostolic; therefore, according to the rules of the Catholic game, the appeal to it could not lightly be dismissed, even by those to whom the books meant less than nothing. In spite of their maddening eccentricity, the men and women who followed the Dionysian path had to be tolerated. And once left free to produce the fruits of the spirit, a number of them arrived at such a conspicuous degree of sanctity that it became impossible even for the heads of the Spanish Inquisition to condemn the tree from which such fruits had sprung.

1.02 - The Necessity of Magick for All, #Magick Without Tears, #Aleister Crowley, #Philosophy
  But this is only part of the story. As things are, we have all adventured into an Universe of immeasurable, of incalculable, possibilities, of situations never contemplated by the trend of Evolution. Man is a marine monster; when he decided that it would be better for him somehow to live on land, he had to grow lungs instead of gills. When we want to travel over soft snow, we have to invent ski; when we wish to exchange thoughts, we must arrange a conventional code of sounds, of knots in string, of carved or written characters in a word embark upon the boundless ocean of hieroglyphics or symbols of one sort or another. (Presently I shall have to explain the supreme importance of such systems; in fact, the Universe itself is not, and cannot be, anything but an arrangement of symbolic characters!)
  Here we are, then, caught in a net of circumstances; if we are to do anything at all beyond automatic vegetative living, we must consciously apply ourselves to Magick, "the Science and Art" (let me remind you!) "of causing change to occur in conformity with the Will." Observe that the least slackness or error means that things happen which do not thus conform; when this is so despite our efforts, we are (temporarily) baffled; when it is our own ignorance of what we ought to will, or lack of skill in adapting our means to the right end, then we set up a conflict in our own Nature: our act is suicidal. Such interior struggle is at the base of nearly all neuroses, as Freud recently "discovered" as if this had not been taught, and taught without his massed errors, by the great teachers of the past! The Taoist doctrine, in particular, is most precise and most emphatic on this point; indeed, it may seem to some of us to overshoot the mark; for nothing is permissible in that scheme but frictionless adjustment and adaptation to circumstance. "Benevolence and righteousness" are actually deprecated! That any such ideas should ever have existed (says Lao-tse) is merely evidence of the universal disorder.

1.02 - The Recovery, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  There he was, then, sitting on the bed, with his right leg stretched out. I was watching his movements from behind the bed. No sooner had he begun than followed line after line as if everything was chalked out in the mind, or as he used to say, a tap was turned on and a stream poured down. Absorbed in perfect poise, gazing now and then in front, wiping the perspiration off the hands for he perspired profusely he would go on for about two hours. The Mother would drop in with a glass of coconut water. Sometimes she had to wait for quite a while before he was aware of her presence. Then exclaiming "Ah", he took the glass from the loving hand, drank it slowly, and then plunged back into his work! It was a very sweet vision, indeed, the Mother standing quietly by his side with a smile and watching him, and he forgetful of everything, writing away; then a short exchange of beatific glances. At the end of the writing, the place where he sat would be completely drenched there was so much perspiration in the summer months. But remarkably free from any odour! We used to wipe his body and change the bed sheets. But what shocked me most was when finishing the first chapter, he asked us to tear it and throw it into the wastepaper basket! It needed rewriting! I was very much tempted to keep it intact, but that would be a violation of his order. Champaklal told me that he kept some of the torn pieces as a souvenir. I noticed what a fine calligraphy it was with hardly a scratch, almost without a scar or wound. Not at all like his "correspondence" handwriting which he himself could not decipher sometimes! We have cut many jokes with him about his handwriting. Once I wrote, "Sir, will you take the trouble to mark those portions of your letter that can be shown to others?" He replied, "Good Lord, sir, I can't do that. You forget that I will have to try to read my own hieroglyphs. I have no time for such an exercise. I leave it for others." I do not know if all great men write in this spotless and spontaneous manner. It seems he wrote all his seven volumes of the Arya directly on the typewriter. How I wished I could one day write at this "aeroplanic speed", to use Sri Aurobindo's own expression. However the writing of Savitri was quite a different story. There he had to "labour", change, chisel, omit, revise; all this, of course, from a silent mind. Only a few poems like Rose of God and A God's Labour just came down en bloc and not a word was changed! The Mother must have been very pleased to see him resume his activity after the passage through the long dark night.
  With the improvement of his health, he began to spend some hours sitting in a chair and devoting his entire time to spiritual, intellectual and creative activities. The accident had released him in a drastic manner from the 8 or 9 hours' labour of "correspondence". He could now take up the revision of all his major works, one after another. The first to see the light of day was the first volume of his magnum opus, The Life Divine. It was the end of 1939, the year of World War II. The publication of the Arya of which the Divine Life was the basic theme, started in 1914, the year of World War I. Can we call these mere coincidences? The two other volumes came out on the heels of the first one and were extensively rewritten. He composed many sonnets also. We used to see his pen indefatigably writing away page after page. We could not know what was being written, because, except for the sonnets, he passed everything to the Mother. She received it as a gift from God and sent it on to Prithwi Singh for typing. Though his eyesight was bad, his typing was so neat and clean, done with such minute care, that Sri Aurobindo was very pleased with his work.

1.02 - The Three European Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
  Although already shaped in the Mediterranean world of late antiquity, the perspectival world began to find expression about 1250 A.D. in Christian Europe. In contrast to the impersonal, pre-human, hieratic, and standardized sense of the human Body in our sense virtually nonexistent held by the Egyptians, the Greek sensitivity to the body had already evidenced a certain individuation of man. But only toward the close of the Middle Ages did man gradually become aware of his body as a support for his ego. And, having gained this awareness, he is henceforth not just a human being reflected in an idealized bust or miniature of an emperor, a philosopher, or a poet, but a specific individual such as those who gaze at us from a portrait by Jan van Eyck.
  The conception of man as subject is based an a conception of the world and the environment as an object. It is in the paintings of Giotto that we See first expressed, however tentatively, the objectified, external world. Early Sienese art, particularly miniature painting, reveals a yet spaceless, self-contained, and depthless world significant for its symbolic content and not for what we would today call its realism. These "pictures" of an unperspectival era are, as it were, painted at night when objects are without shadow and depth. Here darkness has swallowed space to the extent that only the immaterial, psychic component could be expressed. But in the work of Giotto, the latent space hitherto dormant in the night of collective man's unconscious is visualized; the first renderings of space begin to appear in painting signalling an incipient perspectivity. A new psychic awareness of space, objectified or externalized from the psyche out into the world, begins a consciousness of space whose element of depth becomes visible in perspective.
  --
  And this occurred in the wake of Petrus Hispanus (PetrusLucitanus), the later Pope John XXI (d. 1277), who had authored the first comprehensive European textbook on psychology (De anima), introducing via Islam and Spain the Aristotelian theory of the soul. Shortly thereafter, Duns Scotus (d. 1308) freed theology from the hieratic rigors of scholasticism by teaching the primacy of volition and emotion. And the blindness of antiquity to time inherent in its unperspectival, psychically-stressed world (which amounted to a virtual timelessness) gave way to the visualization of and openness to time with a quantifiable, spatial character. This was exemplified by the erection of the first public clock in the courtyard of Westminister Palace in 1283,an event anticipated by Pope Sabinus, who in 604ordered the ringing of bells to announce the passing of the hours.
  We shall examine the question of time in detail later in our discussion; here we wish to point out that there is a forgotten but essential interconnection between time and the psyche. The closed horizons of antiquity's celestial cave-like vault express a soul not yet awakened to spatial time-consciousness and temporal quantification. The "heaven of the heart" mentioned by Origen was likewise a self-contained inner heaven first exteriorized into the heavenly landscapes of the frescoes by the brothers Ambrogio and Pietro Lorenzetti in the church of St. Francesco in Assisi (ca. 1327-28). One should note that these early renderings of landscape and sky, which include a realistic rather than symbolic astral-mythical moon, are not merely accidental pictures with nocturnal themes. In contrast to the earlier vaulted sky, the heaven of these frescoes is no longer an enclosure; it is now rendered from the vantage point of the artist and expresses the incipient perspectivity of a confrontation with space, rather than an unperspectival immersion or inherence in it. Man is henceforth not just in the world but begins to possess it; no longer possessed by heaven, he becomes a conscious possessor if not of the heavens, at least of the earth. This shift is, of course, a gain as well as a loss.

10.32 - The Mystery of the Five Elements, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The material world, as the ancient sages viewed it, is composed of five elements. They are, as we know, (I) earth (kiti), (2) water (ap), (3) fire (tej), (4) air (marut), and (5) space or ether (vyom), mounting from the grossest to those that are more and more subtle. The subtlest, the topmost in the scale is space or ether. As we descend in the scale, each succeeding element becomes more and more concrete than the preceding one. Thus air is denser than space, fire is denser than air, water is denser than fire and earth is the densest of allsolidity belongs to earth alone. Water is liquid, fire gaseous, air is fluid, and ether is the most tenuous. Now this hierarchy can be considered also as a pyramid of qualities, qualities of matter and the material world tapering upward. The first one, the topmost, space, possesses the quality of sound or vibration; it is the field giving out waves that originate sound.1 The next element is air, its special quality as found in the ancient knowledge is the quality of touch: it gives the sensation of touch, you can touch it, it touches you and you recognise its existence in that way. Touch however is its own, its primary quality but it takes up also the quality of the previous, the subtler element, in order to become more and more evolved, more and more concrete, that is to say, in the material way. Air has thus a double quality, sound and touch It is tactile, and it is sonorous. The third one, fire, has the quality of possessing a form; it has visibility in addition to the two qualities of the two previous elements, which it takes up: thus fire is visible, it can be touchedyes, it may burn also and it gives out sound. The fourth element, water, adds a fourth quality which is its own, namely, taste. Water has taste, very delightful taste to mortals. A Greek poet2 says water has the best taste, hudor men ariston. So you can taste water, you can see its form, you can touch it, you can hear it gurgle. Coming to the last, earth has all these, qualities: in addition, what it has is, curious to say, smell. So you can hear earth's vibrations, you can touch it, see it, taste it for some earth has a very savoury taste but its own special quality is smell: it is odorous, it is sweet-scented. Kalidasa speaks with ecstasy of the strange scent that the earth emits when the fresh rains fall upon it.
   So, the five senses open out to the five elements, each sense linked to its own element, each sense presenting a particular aspect of the material universe. Thus ether, the subtlest element, is present to the ear, the organ of hearing, air to the skin (twak) the organ of touch, the fire-element (radiant energy) to the eye, the liquid to the organ of taste, and earth is given over to smell. Earth is linked with smell, perhaps because it is the perfume of creation, the dense aroma of God's material energy. Also earth is the summation of all the elements and all the qualities of matter. It is the epitome of the material creation. The physical beauty of earth is well-known, the landscape and seascape, its rich variegated coloration, we all admire standing upon its bosom, but up in the air, in the wide open spaces earth appears with even a more magical beauty to which cosmonauts have given glowing tri bute. But even this visible beauty pales, I suppose, before the perfume it emits which is its celestial quality, that can only be described indeed as the sweet-scented body of the Divine Substance.
  --
   This is not to say that the ancients exactly knew the mysteries of modern scientific exploration. This only means that there is a parallelism between the ancient and the modern knowledge. The scale or hierarchy, from the most concrete substance through the subtler ones, to the subtlest, representing the constitution of the material world as conceived by the ancient seers finds a close and curious echo in the picture that modern science has drawn of material existence.
   It must be noted, however, that parallelism means similarity but also difference. The manner of approach to the reality, the way of expressing it is different in the east and in the west. The ancients express a truth or a fact symbolically, the moderns express it in a straightforward matter-of-fact way. The ancients used symbols; for they wanted a multiple way of expression, that is to say, a symbol embodying a movement refers at the same time to many forms of the same movement on different levels, along different lines, in diverse applications. It is like the multiple meanings of a verbal root in Sanskrit. The scientific terms, on the other hand, are very specific; they connote only one thing at a time. Each term with its specific sense is unilateral in its movement.

10.35 - The Moral and the Spiritual, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The states of being or consciousness from the animal, or down from Matter itself up to the Supremebrahmastambaconstitute what is called a hierarchy. hierarchy means a structure rising upward tier upon tier, step by step: it is a scale, as it were, of increasing values, only the values are not moral, they indicate only a measure, a neutral measure respecting position or a kind of mass content. As in a building where brick is laid upon brick, or stone upon stone, the one laid above is not superior to the one laid below; the terms inferior and superior indicate only the simple position of the objects. Even the system of the four social orders in ancient" India was originally such a hierarchy. The higher and lower orders did not carry any moral appreciation or depreciation. The four orders placed one above the other schematically denote only the respective social functions classified according to the nature of each, even as the human body represents such a hierarchy, rising from the feet at the bottom towards the head at the top. This is to say all objects and movements in nature are right when they are confined each to its own domain, following its own dharma of that domain. Thus one can be perfectly calm and at ease witnessing the catastrophes and cataclysms in nature, for one knows it is the dharma of material nature. Man terms them disasters for he judges them according to his own convenience. Even so, one should not be perturbed at the wild behaviourman calls it wildof wild animals. Likewise the gods in their sovereign tranquillity smile at the crudeness and stupidities of human beings. One has to lift oneself up, withdraw and stand high above all that one wishes to surpass and look at it, with a benign godly smile.
   The world is a gradation of developing consciousness, of growing states or status of being. There is a higher and lower level in point of the measure of consciousness but that involves no moral judgement: the moral judgement is man's; it is man's, one might almost say, idiosyncrasy, that is to say, a notion that is a prop to help him mount the ladder. Though it might be necessary at a certain stage, in certain circumstances, it is not a universal or ineluctable law, not even in his personal domain. The growing consciousness is like the growing tree rising upward first into a trunk, then spreading out into branches, into twigs and tendrils, then in flowers and finally, in fruits. These are mounting grades of growth, but the growth above is not superior to the growth below. It is a one unified whole and each portion has its own absolute value, beauty and utility.

1.03 - APPRENTICESHIP AND ENCULTURATION - ADOPTION OF A SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
  ritual, or by immersion within a strict belief system or hierarchy of values. Once such discipline has been
  attained, it may escape the bounds of its developmental precursor. It is in this manner that true freedom is
  --
  of behavior and hierarc hies of value which children mimic and then learn expressly give secure
  structure to uncertain being. It is the group, initially in parental guise, that stands between the child and
  --
  to do or to think before. Integration of these behaviors into a stable hierarchy, and abstract representation of
  them, in the course of a process beginning with imitation, and ending in semantic description, produces a
  --
  an individual whose identity is nested within a hierarchy whose outermost territory is occupied by the
  exploratory hero, or a group about which the same might be said. So the ideal group or master might be

1.03 - Hieroglypics Life and Language Necessarily Symbolic, #Magick Without Tears, #Aleister Crowley, #Philosophy
  object:1.03 - hieroglypics Life and Language Necessarily Symbolic
  class:chapter

1.03 - Preparing for the Miraculous, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  If reality consists of the hierarchical gradations which
  from old have been called the Chain of Being, modern sci-

1.03 - THE ORPHAN, THE WIDOW, AND THE MOON, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  Kether, the Crown, corresponds to the upward-growing root of the Tree of the Sefiroth.118 Yesod119 signifies the genital region of the Original Man, whose head is Kether. Malchuth, conforming to the archetypal pattern, is the underlying feminine principle.120 In this wicked world ruled by evil Tifereth is not united with Malchuth.121 But the coming Messiah will reunite the King with the Queen, and this mating will restore to God his original unity.122 The Cabala develops an elaborate hierosgamos fantasy which expatiates on the union of the soul with the Sefiroth of the worlds of light and darkness, for the desire of the upper world for the God-fearing man is as the loving desire of a man for his wife, when he woos her.123 Conversely, the Shekinah is present in the sexual act:
  The absconditus sponsus enters into the body of the woman and is joined with the abscondita sponsa. This is true also on the reverse side of the process, so that two spirits are melted together and are interchanged constantly between body and body. . . . In the indistinguishable state which arises it may be said almost that the male is with the female, neither male nor female,124 at least they are both or either. So is man affirmed to be composed of the world above, which is male, and of the female world below. The same is true of woman.125
  --
  The identification of Malchuth with Luna forms a link with alchemy, and is another example of the process by which the patristic symbolism of sponsus and sponsa had been assimilated much earlier. At the same time, it is a repetition of the way the originally pagan hierosgamos was absorbed into the figurative language of the Church Fathers. But Vigenerus adds something that seems to be lacking in patristic allegory, namely the darkening of the other half of the moon during her opposition. When the moon turns upon us her fullest radiance, her other side is in complete darkness. This strict application of the Sol-Luna allegory might have been an embarrassment to the Church, although the idea of the dying Church does take account, to a certain extent, of the transience of all created things.130 I do not mention this fact in order to criticize the significance of the ecclesiastical Sol-Luna allegory. On the contrary I want to emphasize it, because the moon, standing on the borders of the sublunary world ruled by evil, has a share not only in the world of light but also in the daemonic world of darkness, as our author clearly hints. That is why her changefulness is so significant symbolically: she is duplex and mutable like Mercurius, and is like him a mediator; hence their identification in alchemy.131 Though Mercurius has a bright side concerning whose spirituality alchemy leaves us in no doubt, he also has a dark side, and its roots go deep.
  [20] The quotation from Vigenerus bears no little resemblance to a long passage on the phases of the moon in Augustine.132 Speaking of the unfavourable aspect of the moon, which is her changeability, he paraphrases Ecclesiasticus 27 : 12 with the words: The wise man remaineth stable as the sun, but a fool is changed as the moon,133 and poses the question: Who then is that fool who changeth as the moon, but Adam, in whom all have sinned?134 For Augustine, therefore, the moon is manifestly an ally of corruptible creatures, reflecting their folly and inconstancy. Since, for the men of antiquity and the Middle Ages, comparison with the stars or planets tacitly presupposes astrological causality, the sun causes constancy and wisdom, while the moon is the cause of change and folly (including lunacy).135 Augustine attaches to his remarks about the moon a moral observation concerning the relationship of man to the spiritual sun,136 just as Vigenerus did, who was obviously acquainted with Augustines epistles. He also mentions (Epistola LV, 10) the Church as Luna, and he connects the moon with the wounding by an arrow: Whence it is said: They have made ready their arrows in the quiver, to shoot in the darkness of the moon at the upright of heart.137 It is clear that Augustine did not understand the wounding as the activity of the new moon herself but, in accordance with the principle omne malum ab homine, as the result of mans wickedness. All the same, the addition in obscura luna, for which there is no warrant in the original text, shows how much the new moon is involved. This hint of the admitted dangerousness of the moon is confirmed when Augustine, a few sentences later on, cites Psalm 71 : 7: In his days justice shall flourish, and abundance of peace, until the moon shall be destroyed.138 Instead of the strong interficiatur the Vulgate has the milder auferaturshall be taken away or fail.139 The violent way in which the moon is removed is explained by the interpretation that immediately follows: That is, the abundance of peace shall grow until it consumes all changefulness of mortality. From this it is evident that the moons nature expressly partakes of the changefulness of mortality, which is equivalent to death, and therefore the text continues: For then the last enemy, death, shall be destroyed, and whatever resists us on account of the weakness of the flesh shall be utterly consumed. Here the destruction of the moon is manifestly equivalent to the destruction of death.140 The moon and death significantly reveal their affinity. Death came into the world through original sin and the seductiveness of woman (= moon), and mutability led to corruptibility.141 To eliminate the moon from Creation is therefore as desirable as the elimination of death. This negative assessment of the moon takes full account of her dark side. The dying of the Church is also connected with the mystery of the moons darkness.142 Augustines cautious and perhaps not altogether unconscious disguising of the sinister aspect of the moon would be sufficiently explained by his respect for the Ecclesia-Luna equation.

1.03 - The Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  La Histoire de la Magie as follows : " The absolute hiero- glyphical science had for its basis an alphabet of which all the gods were letters, all the letters ideas, all the ideas numbers, and all the numbers perfect signs. This hiero- glyphical alphabet, of which Moses made the great secret of his Cabalah, is the famous book of Thoth ".
  The leaves of this "famous book " are also called the
  --
  This suggestion, admirable in every way, was agreed upon by the Assembly, and one of their number, an Adept skilled in the work of brush, ink, and pen, painted a set of seventy- eight hieroglyphs, each representing symbolically some particular aspect of life, man, and the cosmos.
  And so these cards have come down to us to-day, intact, and practically unspoiled. It is true that some artists, neither skilled in the intricacies of the Holy Qabalah nor
  --
  Spirits, etc., for the whole universe in this philosophy is guided and animated by whole series of these hierarc hies of sentient beings, each with a particular function and mission, varying in their respective degrees and states of conscious- ness and intelligence. There is but one indivisible and absolute consciousness thrilling throughout every particle and infinitesimal point in the manifested universe in Space.
  But its first differentiation, by emanation or reflection, is purely spiritual and gives rise to a number of " beings " which we may call Gods, their consciousness being of such a nature, of such a degree of sublimity, as to surpass our comprehension. From one point of consideration, the
  --
  Seb is the Egyptian God attri buted to Malkus, since he is figured with the head of a crocodile, the Egyptian hiero- glyph of gross matter. Psyche, the lower Nephthys and the unmarried Isis, are other gods attri buted. The Virgin, or the Bride, is another Zoharic title for Malkus, used however in a particular sense which will be considered in Chapter
  Five. Persephone is the virgin Earth and her legends indicate the adventures of the unredeemed soul ; and Ceres is the maiden Goddess of the Earth, too. Other deities are

1.03 - THE STUDY (The Exorcism), #Faust, #Johann Wolfgang von Goethe, #Poetry
  Life-ward all hieing,
  All for the distant

1.03 - The Syzygy - Anima and Animus, #Aion, #Carl Jung, #Psychology
  monthly rent, that could outweigh the mystic awe of the hieros
  gamos? Or the star-crowned woman whom the dragon pursues,

1.04 - SOME REFLECTIONS ON PROGRESS, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  but entering into hierarchic conjunction to raise the human mass
  on a single tide. Such is the sublime transformation which we may

1.04 - THE APPEARANCE OF ANOMALY - CHALLENGE TO THE SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
  The known is a hierarchical structure, composed of walls within walls. The individual sits at the
  middle of a series of concentric rings, composed of the integrated personalities of his ancestors, nested
  --
  integrated with all other extant behaviors and schemas of value, in a hierarchy that allows for their various
  expression. This hierarchy, as described previously, is composed of the actions and valuations of past
  heroes, organized by other heroes into a stable social character, shared by all members of the same culture
  (as the Christian church constitutes the symbolic body of Christ). This hierarchy has been and currently is
  shaped by endless loops of affective feedback, as the means and goals chosen by each individual and the
  --
  of the unknown itself. The resultant hiearchy of motivation can be most accurately characterized as a
  personality as the mythic ancestral figure that everyone imitates, consciously (with full participation of
  --
  despite express disbelief). The hierarchically structured behavioral pattern (personality) that constitutes
  culture comes, with the passage of time, to be represented secondarily, isormorphically, in episodic
  --
  therefore contains the (implicit) hierarchical structure of historically-determined procedural knowledge in
  more explicit form.
  --
  duplicate the hierarchical structure of that representation; and is predicated upon acceptance of the validity
  of the procedural and episodic memories. Semantic, episodic and procedural contents therefore share (in
  the intrapsychically integrated, conscious, or psychologically healthy individual) identical hierarchical
  structure, in their respective forms of action or representation. This integrated morality lends predictability
  --
  meaning of experiential events, constrained by the hierarchical structure of group identity, is easily
  disrupted by the presence of the other, who practically poses a concrete threat to the stability of the
  --
  terror and uncertainty. All cultures are stable, integrated, hierarchically arranged structures predicated upon
  assumptions held as absolute but the particular natures of these assumptions differ (at least at the more
  --
  currently warring diverse cultural standpoints into a hierarchy, integrated once more will be stronger than
  his uni-cultural predecessor, as his behavior and values will be the consequence of the more diverse and
  --
  conservative backlash. It is the moulding of these diverse beliefs into a single hierarchy, that is
  precondition for the peaceful admixture of all. This moulding can only be accomplished by war conducted
  --
  A foreign man, a stranger, is threatening because he is not firmly fixed within a social hierarchy, and may
  therefore behave unpredictably with unpredictable consequences for the social hierarchy. Signals of
  safety and threat vary, or may vary, between members of different groups. Unpredictable means potentially
  --
  the structuring of behavior, is what makes it potent and dangerous. An entire behavioral hierarchy can be
  undermined by a well-chosen creative phrase, because the phrase brings with it, as integral part of an
  --
  associated with gathering of new information, through active exploration. The further down the hierarchy
  of assumption that mismatch occurs, the more stressful the occurrence, the more fear is disinhibited, the
  --
  maintenance of the extant social hierarchy, for example). The transformation of what the group wants to
  transform is a form of bounded revolution, as we have discussed previously. Bounded revolutions produce
  --
  the group against fear of their own experience. The group is the culturally-determined hierarchical structure
  of behavior and abstracted conceptualization thereof which inhibits fear of novelty, the Terrible Mother,
  --
  semantic/episodic representation of that behavior, means abstraction and hierarchical organization of
  knowledge hard-won in the physical battle for survival, and consequent capacity for immmediate
  --
  is coded semantically once the implicit hierarchically-structured presuppositions of behavior have been
  rendered explicit they can be considered, debated, and altered in their essential nature. Such alteration is
  --
  destroy the western dominance hierarchy the social context for individual action. In the absence of this
  central assumption, the body of western law formalized myth, codified morality erodes and falls. There
  --
  significance, at least partially, because the group (the dominance hierarchy) has reached agreement as to
  their meaning (their implications for situation-specific action). When that hierarchy falls perhaps as a
  consequence of emergent disbelief in central presumption nothing remains sacred. This process
  --
  The dominance hierarchy of value, extant socially and intrapsychically, employs fear (and promise) to
  regulate access to desired commodities to determine the net motivational significance of particular events
  --
  that determines behavioral output. The internalized consequence of the external dominance hierarchy
  which is the intrapsychic patriarchy, Freuds superego is knowledge of the net motivational relevance
  --
  establishment of a dominance hierarchy. A dominance hierarchy is a social arrangement which determines
  access to desired commodities. In most cases, these commodities are cues for consummatory reward
  --
  Relative position in the dominance hierarchy at least in the perfectly functioning society is in itself
  determined through social judgment. That judgment reflects appreciation of the value of a particular
  --
  produces a hierarchy of value (since people and things will inevitably differ in their utility as means to the
  desired end). Every phenomena, experienced within the confines of a particular society, is laden with
  --
  historically-established hierarchical patterns of adaptation. The final emergent process of the
  developmental chain of abstraction can be applied to undermine the stability of its foundation. The modern
  --
  procedural information (and abstracted representation thereof), arranged hierarchically in terms of value,
  embodied in non-verbal procedural and abstracted imagistic and semantic form. Representation of mythic
  --
  in that integration stable, hierarchically organized structure is inflexible, and therefore brittle. This
  means the group, and those who identify with it, cannot easily develop new modes of perception, or change
  --
  The hero is the first person to have his internal structure (that is, his hierarchy of values and his
  behaviors) reorganized as a consequence of contact with an emergent anomaly. His descent into the
  --
  the socially-constructed intrapsychic hierarchy of behavior and values, in consequence is equivalent,
  mythologically speaking, to the descent to the underworld. If this descent is successful that is, if the
  --
  historical canon (that established axiomatically-predicated hierarchy of values and assumptions) he takes
  inspired action and transcends his culturally-determined limitations. Instead of denying the existence of the

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  The beliefs and conclusions of today are, in these rapid and unsettled times, seldom the beliefs and conclusions of tomorrow. In religion, in thought, in science, in literature we march daily over the bodies of dead theories to enthrone fresh syntheses and worship new illuminations. The realms of scholarship are hardly more quiet and secure than these troubled kingdoms; and in that realm nowhere is the soil so boggy, nowhere does scholastic ingenuity disport itself with such light fantastic footsteps over such a quaking morass of hardy conjecture and hasty generalisation as in the Sanscrit scholarship of the last century. But the Vedic question at least seemed to have been settled. It was agreedfirmly enough, it seemed that the Vedas were the sacred chants of a rude, primitive race of agriculturists sacrificing to very material gods for very material benefits with an elaborate but wholly meaningless & arbitrary ritual; the gods themselves were merely poetical personifications of cloud & rain & wind, lightning & dawn and the sky & fire to which the semi-savage Vedic mind attributed by crude personal analogy a personality and a presiding form, the Rishis were sacrificing priests of an invading Aryan race dwelling on the banks of the Panjab rivers, men without deep philosophical or exalted moral ideas, a race of frank cheerful Pagans seeking the good things of life, afraid of drought & night & various kinds of devils, sacrificing persistently & drinking vigorously, fighting the black Dravidians whom they called the Dasyus or robbers,crude prototypes these of Homeric Greek and Scandinavian Viking.All this with many details of the early civilisation were supposed to be supplied by a philological and therefore scientificexamination of the ancient text yielding as certain results as the interpretation of Egyptian hieroglyph and Persian inscription. If there are hymns of a high moral fervour, of a remarkable philosophical depth & elevation, these are later compositions of a more sophisticated age. In the earlier hymns, the vocabulary, archaic and almost unintelligible, allows an adroit & industrious scholarship waving in its hand the magic wand of philology to conjure into it whatever meaning may be most suitable to modern beliefs or preferable to the European temperament. As for Vedanta, it can be no clue to the meaning of the mantras, because the Upanishads represent a spiritual revolt against Vedic naturalism & ceremonialism and not, as has been vainly imagined for some thousands of years, the fulfilment of Vedic truth. Since then, some of these positions have been severely shaken. European Science has rudely scouted the claims of Comparative Philology to rank as a Science; European Ethnology has dismissed the Aryo-Dravidian theory of the philologist & tends to see in the Indian people a single homogeneous race; it has been trenchantly suggested and plausibly upheld that the Vedas themselves offer no evidence that the Indian races were ever outside India but even prove the contraryan advance from the south and not from the north. These theories have not only been suggested & widely approved but are gaining upon the general mind. Alone in all this overthrow the European account of Vedic religion & Vedic civilisation remains as yet intact & unchallenged by any serious questioning. Even in the minds of the Indian people, with their ancient reverence for Veda, the Europeans have effected an entire divorce between Veda & Vedanta. The consistent religious development of India has been theosophic, mystical, Vedantic. Its beginnings are now supposed to have been naturalistic, materialistic, Pagan, almost Graeco-Roman. No satisfactory explanation has been given of this strange transformation in the soul of a people, and it is not surprising that theories should have been started attri buting to Vedanta & Brahmavada a Dravidian origin. Brahmavada was, some have confidently asserted, part of the intellectual property taken over by the Aryan conquerors from the more civilised races they dispossessed. The next step in this scholars progress might well be some counterpart of Sergis Mediterranean theory,an original dark, pacific, philosophic & civilised race overwhelmed by a fairskinned & warlike horde of Aryan savages.
  The object of this book is to suggest a prior possibility,that the whole European theory may be from beginning to end a prodigious error. The confident presumption that religion started in fairly recent times with the terrors of the savage, passed through stages of Animism & Nature worship & resulted variously in Paganism, monotheism or the Vedanta has stood in the way of any extension of scepticism to this province of Vedic enquiry. I dispute the presumption and deny the conclusions drawn from it. Before I admit it, I must be satisfied that a system of pure Nature worship ever existed. I cannot accept as evidence Sun & Star myth theories which, as a play of ingenious scholastic fancy, may attract the imagination, but are too haphazard, too easily self-contented, too ill-combined & inconsequent to satisfy the scientific reason. No other religion of which there is any undisputed record or sure observation, can be defined as a system of pure Nature worship. Even the savage-races have had the conception of gods & spirits who are other than personified natural phenomena. At the lowest they have Animism & the worship of spirits, ghosts & devils. Ancestor-worship & the cult of snake & four-footed animal seem to have been quite as old as any Nature-gods with whom research has made us acquainted. In all probability the Python was worshipped long before Apollo. It is therefore evident that even in the lowest religious strata the impulse to personify Nature-phenomena is not the ruling cult-idea of humanity. It is exceedingly unlikely that at any time this element should have so far prevailed as to cast out all the others so as to create a type of cult confined within a pure & rigid naturalism. Man has always seen in the universe the replica of himself. Unless therefore the Vedic Rishis had no thought of their subjective being, no perception of intellectual and moral forces within themselves, it is a psychological impossibility that they should have detected divine forces behind the objective world but none behind the subjective.

1.04 - The Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  V. - The hierophant is the Tarot attri bution. He is represented as raising his right hand in the sign of benedic- tion over the heads of two ministers, and in his left hand he bears a w r and or sacerdotal staff surmounted by a triple cross. At his feet are two keys, those of Life and Death, which solve the mysteries of existence.
  Vav is also the " Son " of Tetragrammaton - Bacchus or

1.04 - The Self, #Aion, #Carl Jung, #Psychology
  particular position it holds in the hierarchy of psychic contents
  in general. The feeling-value is a very important criterion which
  --
  the hierarchy than the shadow, so wholeness lays claim to a posi-
  tion and a value superior to those of the syzygy. The syzygy

1.05 - 2010 and 1956 - Doomsday?, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  ars of Maya hieroglyphs. Carlos Barrios, a Mayan anthro-
  pologist who has extensively enquired about the predic-

1.05 - BOOK THE FIFTH, #Metamorphoses, #Ovid, #Poetry
  Hence Perseus to his native city hies,
  Victorious, and rewarded with his prize.
  --
  Smoaking among the trees, and thither hies.
  The Goddess knocking at the little door,

1.05 - CHARITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Our present economic, social and international arrangements are based, in large measure, upon organized lovelessness. We begin by lacking charity towards Nature, so that instead of trying to co-operate with Tao or the Logos on the inanimate and subhuman levels, we try to dominate and exploit, we waste the earths mineral resources, ruin its soil, ravage its forests, pour filth into its rivers and poisonous fumes into its air. From lovelessness in relation to Nature we advance to lovelessness in relation to arta lovelessness so extreme that we have effectively killed all the fundamental or useful arts and set up various kinds of mass production by machines in their place. And of course this lovelessness in regard to art is at the same time a lovelessness in regard to the human beings who have to perform the fool-proof and grace-proof tasks imposed by our mechanical art-surrogates and by the interminable paper work connected with mass production and mass distribution. With mass-production and mass-distribution go mass-financing, and the three have conspired to expropriate ever-increasing numbers of small owners of land and productive equipment, thus reducing the sum of freedom among the majority and increasing the power of a minority to exercise a coercive control over the lives of their fellows. This coercively controlling minority is composed of private capitalists or governmental bureaucrats or of both classes of bosses acting in collaborationand, of course, the coercive and therefore essentially loveless nature of the control remains the same, whether the bosses call themselves company directors or civil servants. The only difference between these two kinds of oligarchical rulers is that the first derive more of their power from wealth than from position within a conventionally respected hierarchy, while the second derive more power from position than from wealth. Upon this fairly uniform groundwork of loveless relationships are imposed others, which vary widely from one society to another, according to local conditions and local habits of thought and feeling. Here are a few examples: contempt and exploitation of coloured minorities living among white majorities, or of coloured majorities governed by minorities of white imperialists; hatred of Jews, Catholics, Free Masons or of any other minority whose language, habits, appearance or religion happens to differ from those of the local majority. And the crowning superstructure of uncharity is the organized lovelessness of the relations between state and sovereign statea lovelessness that expresses itself in the axiomatic assumption that it is right and natural for national organizations to behave like t hieves and murderers, armed to the teeth and ready, at the first favourable opportunity, to steal and kill. (Just how axiomatic is this assumption about the nature of nationhood is shown by the history of Central America. So long as the arbitrarily delimited territories of Central America were called provinces of the Spanish colonial empire, there was peace between their inhabitants. But early in the nineteenth century the various administrative districts of the Spanish empire broke from their allegiance to the mother country and decided to become nations on the European model. Result: they immediately went to war with one another. Why? Because, by definition, a sovereign national state is an organization that has the right and duty to coerce its members to steal and kill on the largest possible scale.)
  Lead us not into temptation must be the guiding principle of all social organization, and the temptations to be guarded against and, so far as possible, eliminated by means of appropriate economic and political arrangements are temptations against charity, that is to say, against the disinterested love of God, Nature and man. First, the dissemination and general acceptance of any form of the Perennial Philosophy will do something to preserve men and women from the temptation to idolatrous worship of things in timechurch-worship, state-worship, revolutionary future-worship, humanistic self-worship, all of them essentially and necessarily opposed to charity. Next come decentralization, widespread private ownership of land and the means of production on a small scale, discouragement of monopoly by state or corporation, division of economic and political power (the only guarantee, as Lord Acton was never tired of insisting, of civil liberty under law). These social rearrangements would do much to prevent ambitious individuals, organizations and governments from being led into the temptation of behaving tyrannously; while co-operatives, democratically controlled professional organizations and town meetings would deliver the masses of the people from the temptation of making their decentralized individualism too rugged. But of course none of these intrinsically desirable reforms can possibly be carried out, so long as it is thought right and natural that sovereign states should prepare to make war on one another. For modern war cannot be waged except by countries with an over-developed capital goods industry; countries in which economic power is wielded either by the state or by a few monopolistic corporations which it is easy to tax and, if necessary, temporarily to nationalize; countries where the labouring masses, being without property, are rootless, easily transferable from one place to another, highly regimented by factory discipline. Any decentralized society of free, uncoerced small owners, with a properly balanced economy must, in a war-making world such as ours, be at the mercy of one whose production is highly mechanized and centralized, whose people are without property and therefore easily coercible, and whose economy is lop-sided. This is why the one desire of industrially undeveloped countries like Mexico and China is to become like Germany, or England, or the United States. So long as the organized lovelessness of war and preparation for war remains, there can be no mitigation, on any large, nation-wide or world-wide scale, of the organized lovelessness of our economic and political relationships. War and preparation for war are standing temptations to make the present bad, God-eclipsing arrangements of society progressively worse as technology becomes progressively more efficient.

1.05 - Christ, A Symbol of the Self, #Aion, #Carl Jung, #Psychology
  Church. 19 Concurrently with the continuance of this hieros
  14 Enarr. in Ps., LIV, 3 (Migne, P.L., vol. 36, col. 629): "... ubi autem homo

1.05 - Consciousness, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  The appearance of stability is given by constant repetition and recurrence of the same vibrations and formations,4 because it is always the same wavelengths that we pick up or, rather, that picks us up, consistent with the laws of our environment or education; it is always the same mental, vital or other vibrations that return through our centers, and that we appropriate automatically, unconsciously, and endlessly. In reality, everything is in a state of constant flux, and everything comes to us from a mind vaster than ours (a universal mind), a vital vaster than ours (a universal vital), from lower subconscious regions, or from higher superconscious ones. Thus this small frontal being48 is surrounded, overhung, supported, pervaded by and set in motion by a whole hierarchy of "worlds," as ancient wisdom well knew: "Without effort one world moves in the other," says the Rig Veda (II.24-5), or, as Sri Aurobindo says, by a gradation of planes of consciousness, which range without break from pure Spirit to Matter, and are directly connected to each of our centers. Yet we are conscious only of some bubbling on the surface.49
  What remains of ourselves in all this? Not much, to tell the truth,
  --
  that is where the true hierarchy begins.
  There remains a final equivalence. Not only is consciousness force, not only is consciousness being, but consciousness is also joy,

1.05 - Knowledge by Aquaintance and Knowledge by Description, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  Bismarck to those who only know of him through history; the man with the iron mask; the longest-lived of men. These are progressively further removed from acquaintance with particulars; the first comes as near to acquaintance as is possible in regard to another person; in the second, we shall still be said to know 'who Bismarck was'; in the third, we do not know who was the man with the iron mask, though we can know many propositions about him which are not logically deducible from the fact that he wore an iron mask; in the fourth, finally, we know nothing beyond what is logically deducible from the definition of the man. There is a similar hierarchy in the region of universals. Many universals, like many particulars, are only known to us by description. But here, as in the case of particulars, knowledge concerning what is known by description is ultimately reducible to knowledge concerning what is known by acquaintance.
  The fundamental principle in the analysis of propositions containing descriptions is this: _Every proposition which we can understand must be composed wholly of constituents with which we are acquainted_.

1.05 - The Ascent of the Sacrifice - The Psychic Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     As in the works of knowledge, so in dealing with the workings of the heart, we are obliged to make a preliminary distinction between two categories of movements, those that are either moved by the true soul or aid towards its liberation and rule in the nature and those that are turned to the satisfaction of the unpurified vital nature. But the distinctions ordinarily laid down in this sense are of little use for the deep or spiritual purpose of Yoga. Thus a division can be made between religious emotions and mundane feelings and it can be laid down as a rule of spiritual life that the religious emotions alone should be cultivated and all worldly feelings and passions must be rejected and fall away from our existence. This in practice would mean the religious life of the saint or devotee, alone with the Divine or linked only to others in a common God-love or at the most pouring out the fountains of a sacred, religious or pietistic love on the world outside. But religious emotion itself is too constantly invaded by the turmoil and obscurity of the vital movements and it is often either crude or narrow or fanatical or mixed with movements that are not signs of the spirit's perfection. It is evident besides that even at the best an intense figure of sainthood clamped in rigid hieratic lines is quite other than the wide ideal of an integral Yoga. A larger psychic and emotional relation with God and the world, more deep and plastic in its essence, more wide and embracing in its movements, more capable of taking up in its sweep the whole of life, is imperative.
     A wider formula has been provided by the secular mind of mall of which the basis is the ethical sense; for it distinguishes between the emotions sanctioned by the ethical sense and those that are egoistic and selfishly common and mundane. It is the works of altruism, philanthropy, compassion, benevolence, humanitarianism, service, labour for the well-being of man and all creatures that are to be our Ideal; to shuffle off the coil of egoism and grow into a soul of self-abnegation that lives only or mainly for others or for humanity as a whole is the way of man's inner evolution according to this doctrine. Or if this is too secular and mental to satisfy the whole of our being, since there is a deeper religious and spiritual note there that is left out of account by the humanitarian formula, a religio-ethical foundation can be provided for it -and such was indeed its original basis. To the inner worship of the Divine or the Supreme by the devotion of the heart or to the pursuit of the Ineffable by the seeking of a highest knowledge can be added a worship through altruistic works or a preparation through acts of love, of benevolence, of service to mankind or to those around us. It is indeed by the religio-ethical sense that the law of universal goodwill or universal compassion or of love and service to the neighbour, the Vedantic, the Buddhistic, the Christian ideal, was created; only by a sort of secular refrigeration extinguishing the fervour of the religious element in it could the humanitarian ideal disengage itself and become the highest plane of a secular system of mental and moral ethics. For in the religious system this law of works is a means that ceases when its object is accomplished or a side issue; it is a part of the cult by which one adores and seeks the Divinity or it is a penultimate step of the excision of self in the passage to Nirvana. In the secular ideal it is promoted into an object in itself; it becomes a sign of the moral perfection of the human being, or else it is a condition for a happier state of man upon earth, a better society, a more united life of the race. But none of these things satisfy the demand of the soul that is placed before us by the integral Yoga.

1.05 - The Belly of the Whale, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  self-annihilate king the tyrant Holdfast, and the hieratic state, wherein every
  man enacts his role, the merchant empire, wherein each is out for himself.
  --
  tique world toward the close of the great period of the early hieratic states,
  during the third and second millenniums B.C.

1.05 - The Creative Principle, #unset, #Arthur C Clarke, #Fiction
  Certainly, it is quite possible that each great beginning has been the effect of an exceptional intervention of power or of will. In the great hierarchy of existence, there are formative beings who can thus create things. It is even possible that certain of them, before things took substantial form, drew from themselves the elements and the means of their creation. But does not man at each instant, by his word, by his thought, thus create without knowing it?
  And if such beings are called gods, who is not in some sort a god in the infinite relativity? But whatever they be, great or little, all these formative gods are themselves only the effective forms assumed in the course of the evolution by the creative Principle.

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
  coherent, hierarchically arranged unit. He stands on the border between order and chaos, and serves the
  group as creator and agent of renewal. The heros voluntary contact with the unknown transforms it into
  --
  Satan, the highest angel in Gods heavenly hierarchy, desired to become like the Most High, and fostered a
  rebellion in heaven. He was defeated, and cast, unrepentant, into Hell, where he rules eternally over the
  --
  themselves out. I learned from Eliade how to make sense out of the notion of a heavenly hierarchy. The
  248
  --
  The patriarchal system, the known, is the concrete consequence of past adaptation, the hierarchically
  integrated and represented residue of the heroic past. Such adaptation is necessarily incomplete, in that the
  --
  of social hierarchy, destroys all previous ideals, undermines all goal-directed activity exposes essential
  human vulnerability, and subjects it to ruthless exploitation. The arrested individual is brutally stripped of
  --
  upon the conceptualization of the way accepted by that society remains dependent upon the current rankordering and hierarchical organization of meanings, within that society. From within the confines of a
  particular conceptualization, certain behaviors, productions of the imagination, and ideas are attri buted
  --
  redeemed, and integrated into a functioning hierarchy. The revaluation of good and evil therefore allows
  for the creative re-integration of those apsects of personality and their secondary representations in
  --
  associated with necessity of constant, demanding moral judgment (establishment of hierarchical order,
  resultant of intrapsychic Darwinian struggle of abstracted values) and, when the ability is there,
  --
  interpersonal action, and is only secondarily, lately, translated up the hierarchy of consciousness to
  representation. This means that evolution proceeds at least as often (and, generally, more profoundly) from
  --
  patterns are then hierarchically structured as a consequence of quasi-Darwinian competition, in accordance
  with the constraints noted previously (appeal to imagination, self-sustenance, etc.). The episodic memory
  --
  procedural schema capable of underlying construction of all complex culturally-determined hierarc hies of
  specific behavior. This schematic pattern matches the innate, instinctual, neuropsychologically-predicated
  --
  perspectives. Even the simplest social animals erect a dominance hierarchy, and behave as if according to
  305
  --
  powerful and dangerous individuals in that group. The mere fact of a stable hierarchy implies the existence
  of a complex procedural morality (and an implicit system of values). The behavior of social animals, within
  a hierarchy, constitutes de facto recognition of complex moral principles, which might be regarded as the
  inevitable emergent properties of constant social interaction. It is very dangerous for the entire group if any
  --
  alchemical hierarchy of gods Mercurius comes lowest as prima materia and highest as lapis
  philosophorum. The spiritus mercurialis is the alchemists guide (Hermes Psychopompos), and their
  --
  historically-determined hierarchy of behavioral pattern and representation with which the adept had been
  previously identified and which had to be abandoned or challenged, before the investigation of
  --
  of conflicting drives, desires and subpersonalities that ensues when an overarching hierarchy of values
  has collapsed. Such a reversion places the individual in a state characterized by great uncertainty,
  --
  The incorporation of all competing states of motivation into a single hierarchy of value presupposes
  recognition of all diverse (painful, uncomfortable, difficult to manage) desires, and the forging of an
  --
  absence of an integrated hierarchical moral (patriarchal) system, competing values and viewpoints tend
  towards disintegration, as each pursues its own end as greed might make the pursuit of lust difficult, as
  --
  motivation (drives, emotions) into a single hierarchy, dominated by the figure of the exploratory hero. The
  second stage was (re)union of the united mind with the body. This was equivalent to the second stage of the
  --
  of the hierosgamos or chymical wedding. Here the supreme opposites, male and female (as in the
  Chinese ying and yang), are melted into a unity purified of all opposition and therefore incorruptible.658
  --
  tradition-bound acceptance of a value hierarchy, defining the desired future in positive contrast to the
  insufficient present. To live, from the human perspective, is to act in light of what is valued, what is
  --
  flourish. Collapse of faith in the value hierarchy or, more dangerously collapse of faith in the idea of
  such hierarc hies brings about severe depression, intrapsychic chaos, and re-emergence of existential
  anxiety.

1.06 - Being Human and the Copernican Principle, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  the Roman Empire. This organization, because of its hier
  archical structure and its faith, survived the collapse of the
  --
  its manifestations on Earth, the time arrived that its hierar
  chical structure and authority began to falter. This period
  --
  view was still that of the Chain of Being, the hierarchical lad
  der of (in ascending order) matter, the life force, mental con

1.06 - BOOK THE SIXTH, #Metamorphoses, #Ovid, #Poetry
  One to the woodland's shady covert hies,
  Around the smoaky roof the other flies;

1.06 - MORTIFICATION, NON-ATTACHMENT, RIGHT LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Of all social, moral and spiritual problems that of power is the most chronically urgent and the most difficult of solution. Craving for power is not a vice of the body, consequently knows none of the limitations imposed by a tired or satiated physiology upon gluttony, intemperance and lust. Growing with every successive satisfaction, the appetite for power can manifest itself indefinitely, without interruption by bodily fatigue or sickness. Moreover, the nature of society is such that the higher a man climbs in the political, economic or religious hierarchy, the greater are his opportunities and resources for exercising power. But climbing the hierarchical ladder is ordinarily a slow process, and the ambitious rarely reach the top till they are well advanced in life. The older he grows, the more chances does the power lover have for indulging his besetting sin, the more continuously is he subjected to temptations and the more glamorous do those temptations become. In this respect his situation is profoundly different from that of the debauchee. The latter may never voluntarily leave his vices, but at least, as he advances in years, he finds his vices leaving him; the former neither leaves his vices nor is left by them. Instead of bringing to the power lover a merciful respite from his addictions, old age is apt to intensify them by making it easier for him to satisfy his cravings on a larger scale and in a more spectacular way. That is why, in Actons words, all great men are bad. Can we therefore be surprised if political action, undertaken, in all too many cases, not for the public good, but solely or at least primarily to gratify the power lusts of bad men, should prove so often either self-stultifying or downright disastrous?
  Ltat cest moi, says the tyrant; and this is true, of course, not only of the autocrat at the apex of the pyramid, but of all the members of the ruling minority through whom he governs and who are, in fact, the real rulers of the nation. Moreover, so long as the policy which gratifies the power lusts of the ruling class is successful, and so long as the price of success is not too high, even the masses of the ruled will feel that the state is themselvesa vast and splendid projection of the individuals intrinsically insignificant ego. The little man can satisfy his lust for power vicariously through the activities of the imperialistic state, just as the big man does; the difference between them is one of degree, not of kind.

1.06 - The Four Powers of the Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  5:The Mother as the Mahashakti of this triple world of the Ignorance stands in an intermediate plane between the supramental Light, the Truth life, the Truth creation which has to be brought down here and this mounting and descending hierarchy of planes of consciousness that like a double ladder lapse into the nescience of Matter and climb back again through the flowering of life and soul and mind into the infinity of the Spirit. Determining all that shall be in this universe and in the terrestrial evolution by what she sees and feels and pours from her, she stands there above the Gods and all her Powers and Personalities are put out in front of her for the action and she sends down emanations of them into these lower worlds to intervene, to govern, to battle and conquer, to lead and turn their cycles, to direct the total and the individual lines of their forces. These Emanations are the many divine forms and personalities in which men have worshipped her under different names throughout the ages. But also she prepares and shapes through these Powers and their emanations the minds and bodies of her Vibhutis, even as she prepares and shapes minds and bodies for the Vibhutis of the Ishwara, that she may manifest in the physical world and in the disguise of the human consciousness some ray of her power and quality and presence. All the scenes of the earth-play have been like a drama arranged and planned and staged by her with the cosmic Gods for her assistants and herself as a veiled actor.
  6:The Mother not only governs all from above but she descends into this lesser triple universe. Impersonally, all things here, even the movements of the Ignorance, are herself in veiled power and her creations in diminished substance, her Naturebody and Nature-force, and they exist because, moved by the mysterious fiat of the Supreme to work out something that was there in the possibilities of the Infinite, she has consented to the great sacrifice and has put on like a mask the soul and forms of the Ignorance. But personally too she has stooped to descend here into the Darkness that she may lead it to the Light, into the Falsehood and Error that she may convert it to the Truth, into this Death that she may turn it to godlike Life, into this world-pain and its obstinate sorrow and suffering that she may end it in the transforming ecstasy of her sublime Ananda. In her deep and great love for her children she has consented to put on herself the cloak of this obscurity, condescended to bear the attacks and torturing influences of the powers of the Darkness and the Falsehood, borne to pass through the portals of the birth that is a death, taken upon herself the pangs and sorrows and sufferings of the creation, since it seemed that thus alone could it be lifted to the Light and Joy and Truth and eternal Life. This is the great sacrifice called sometimes the sacrifice of the Purusha, but much more deeply the holocaust of Prakriti, the sacrifice of the Divine Mother

1.06 - The Literal Qabalah, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  If we look up the correspondences of the sixteenth Path, several attri butions may be found there which may tend to edification. It is the " Son " of Tetragrammaton- Diony- sius-Zagreus ; and Parsifal who has become the hierophant or Messiah, able to solve the mysteries of existence, and performing the miracle of redemption.
  We thus see the specific analogy between the words

1.06 - The Objective and Subjective Views of Life, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  But here also it is possible for subjectivism to go beyond and to discover the true Self as something greater even than mind. Mind, life and body then become merely an instrumentation for the increasing expression of this Self in the world,instruments not equal in their hierarchy, but equal in their necessity to the whole, so that their complete perfection and harmony and unity as elements of our self-expression become essential to the true aim of our living. And yet that aim would not be to perfect life, body and mind in themselves, but to develop them so as to make a fit basis and fit instruments for the revelation in our inner and outer life of the luminous Self, the secret Godhead who is one and yet various in all of us, in every being and existence, thing and creature. The ideal of human existence personal and social would be its progressive transformation into a conscious outflowering of the joy, power, love, light, beauty of the transcendent and universal Spirit.
    No longer perhaps now, except with a dwindling minoritynow that the League of Nations, constantly misused or hampered from its true functioning by the egoism and insincerity of its greater members, has collapsed into impotence and failure.

1.06 - The Sign of the Fishes, #Aion, #Carl Jung, #Psychology
  journey to Rome to the great hieros gamos, sometime after a.d. 216. For the same
  reasons there are doubts about the Christianity of the Pectorios inscription at

1.07 - Medicine and Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  by not fitting into the hierarchy of the conscious mind, or by the resistance
  it successfully puts up against the will. This fact, which can easily beestablished by experiment, is the reason why psychoneuroses and

1.07 - Standards of Conduct and Spiritual Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  31:If by some miracle of divine intervention all mankind at once could be raised to this level, we should have something on earth like the Golden Age of the traditions, Satya Yuga, the Age of Truth or true existence. For the sign of the Satya Yuga is that the Law is spontaneous and conscious in each creature and does its own works in a perfect harmony and freedom. Unity and universality, not separative division, would be the foundation of the consciousness of the race; love would be absolute; equality would be consistent with hierarchy and perfect in difference; absolute justice would be secured by the spontaneous action of the being in harmony with the truth of things and the truth of himself and others and therefore sure of true and right result; right reason, no longer mental but supramental, would be satisfied not by the observation of artificial standards but by the free automatic perception of right relations and their inevitable execution in the act. The quarrel between the individual and society or disastrous struggle between one community and another could not exist: the cosmic consciousness imbedded in embodied beings would assure a harmonious diversity in oneness.
  32:In the actual state of humanity, it is the individual who must climb to this height as a pioneer and precursor. His isolation will necessarily give a determination and a form to his outward activities that must be quite other than those of a consciously divine collective action. The inner state, the root of his acts, will be the same; but the acts themselves may well be very different from what they would be on an earth liberated from ignorance. Nevertheless his consciousness and the divine mechanism of his conduct, if such a word can be used of so free a thing, would be such as has been described, free from that subjection to vital impurity and desire and wrong impulse which we call sin, unbound by that rule of prescribed moral formulas which we call virtue, spontaneously sure and pure and perfect in a greater consciousness than the mind's, governed in all its steps by the light and truth of the Spirit. But if a collectivity or group could be formed of those who had reached the supramental perfection, there indeed some divine creation could take shape; a new earth could descend that would be a new heaven, a world of supramental light could be created here amidst the receding darkness of this terrestrial ignorance.

1.08a - The Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Forces with which he is vitally connected, and he realizes that the rhythm of the cosmos is something from which he cannot and must not escape, without bitterly impoverish- ing his existence. His aim is to unite himself to these spiritual potencies. The hierophant of old time - in the rituals- would say to the Neophyte 2 " There is no part of me that is not of the gods ".
  The early Christians endeavoured to kill this spirit, that of the old pagan celebration of spiritual ritual, and to some extent they succeeded. The Church frowned upon all things pagan or occult, and killed the worship of the planets and the zodiac, perhaps because astrology even then had become debased to mere fortune-telling. It was their intention to eliminate the astronomical festivals of the year, but only instituted others in their places. Then came the schism when division disrupted the former unity of the Church, and Protestantism dealt a death blow to this religious and

1.08 - Psycho therapy Today, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  reckon with a patriarchal or hierarchical orientation of the psyche which
  causes it instinctively to seek and cling to this order. Any attempt to render
  --
  deep-seated longing for a patriarchal and hierarchical order finds an
  appropriate concrete expression which accords only too well with the herd

1.08 - The Historical Significance of the Fish, #Aion, #Carl Jung, #Psychology
  supreme dominant in the psychic hierarchy, the God-image is
  immediately related to, or identical with, the self, and every-

1.09 - Sri Aurobindo and the Big Bang, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  of the world-stair, the tremendous hierarchic scale of
  worlds that form the divine manifestation. All consist of

1.09 - The Ambivalence of the Fish Symbol, #Aion, #Carl Jung, #Psychology
  a god of the day and the other a god of the night. The hiero-
  glyph for Set has as a determinative the sign for a stone, or else

1.09 - The Greater Self, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  This all, this great all has been seen by sages in their visions and by a few rare poets and thinkers: All this is Brahman immortal, naught else; Brahman is in front of us, Brahman behind us, to the south of us and to the North of us and below us and above us; it stretches everywhere. All this is Brahman alone, all this magnificent universe.19 Thou art woman and thou art man also; Thou art the boy and girl, and Thou art yonder worn and aged man that walkest bending upon a staff.... Thou art the blue bird and the green and the scarlet eyed.20 Thou art That, O Swetaketu.21 This great all that is us has shined at the summit of human accomplishment, left a few hieroglyphic traces on the walls of Thebes, and nourished initiates here and there at times we have entered a white radiance above the worlds where, in a flash, we have dissolved the little self and emerged into a cosmic consciousness.... But none of that has changed the world. We still did not have the clue that would connect that vision to this earth and make a new world with a new look. Our truths remained fragile; the earth remained refractory and rightly so. Why should it obey the illuminations from above if that light does not affect its matter, if it itself does not see and it itself is not illuminated? In truth, wisdom is very wise and the earth's darkness is not a negation of the Spirit, any more than night is a negation of day; it is an expectation and a calling for light, and so long as we do not call the light here, why should it trouble itself to move from its summits? So long as we do not turn our nocturnal half toward its sun, why should it be filled with light? If we seek solar wholeness on the summits of the mind, we shall have wholeness there, in a lovely thought; if we seek it in the heart, we shall have it there, in a tender emotion if we seek it in matter at every instant, we shall have that same wholeness in matter and at every instant of matter. We have to know where we are looking. We cannot reasonably find the light where we are not looking. Then, perhaps, we shall realize that this earth was not so dark after all. It was our look that was dark, our want of being that brought about the want of things. The earth's resistance is our own resistance and the promise of a solid truth: an innumerable bursting of rainbows into incarnate myriads instead of an empty radiance on the heights of the Spirit.
  But the seeker of the new world has not pursued his quest in a straight line; he has not closed his doors, rejected matter, muffled his soul. He has taken his quest along wherever he went, on the boulevards and on the stairways, in the crowd and in the empty obscurity of millions of senseless gestures. He has pervaded all the wastelands with being, kindled his fire in all the vanities, and fed his need on the very inanity that stifled him. He was not a little one-pointed concentration that rose straight up to the heights and then fell asleep in the white peace of the spirit; he was this chaos and turmoil, this wandering back and forth, in nothing. He pulled all into his net the ups and downs, the blacks and less blacks and so-called whites, the falls and setbacks he held everything within his little circumference, with a fire at the center, a need for truth amid this chaos, a cry for help in this nothingness. He was a tangled course, an endless meandering of which he knew nothing, except that he carried his fire there his fire for nothing, for everything. He no longer even expected anything from anything; he was only like a mellowness of burning, as if that fire were the goal in itself, the being amid all this emptiness, the only presence in this enormous absence. It even ended up becoming a sort of quiet love, for nothing, for everything, here and there. And little by little, this nothingness was lit up; this emptiness was set afire by his look; this futility stirred with the same little warmth. And everything began to answer. The world came to life everywhere, but infinitesimal, microscopic: a powdering of little truths dancing here and there, in facts and gestures, in things and meetings it even seems as if they came to meet him. It was a strange multiplication, a kind of golden contagion.

11.01 - The Eternal Day The Souls Choice and the Supreme Consummation, #Savitri, #Sri Aurobindo, #Integral Yoga
  In the long ever-mounting hierarchy,
  In the stark economy of cosmic life
  --
  An ignorant evolution's hierarchy
  Release the Wisdom chained below its base.

1.10 - BOOK THE TENTH, #Metamorphoses, #Ovid, #Poetry
  The youth, returning to his mistress, hies,
  And impudent in hope, with ardent eyes,
  --
  Pleas'd with her charge perform'd, she hies her home,
  And gratulates the nymph, the task was overcome.

1.11 - Woolly Pomposities of the Pious Teacher, #Magick Without Tears, #Aleister Crowley, #Philosophy
  What we are looking for is a working hierarchy of Facts.
  That takes us back at once to our original "addition and subtraction" remark in my letter on Mind. Classification, the first step, proceeds by putting similar things together, and dissimilar things apart.
  --
  Observe, I pray, the paramount importance of memory. From one point of view (bless your heart!) you are nothing at all but a bundle of memories. When you say "this is happening now," you are a falsifier of God's sacred truth! When I say "I see a horse", the truth is that "I record in those terms my private hieroglyphic interpretation of the unknown and unknowable phenomenon (or 'point-event') which has more or less recently taken place at the other end of my system of receiving impressions."
  (Is this clear? I do hope so; if not, make me go on at it until it is.)

1.12 - Further Magical Aids, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  The magician must deal the same way with any further aids which he may want to use for his ritual purposes as he has with the magical implements already described. There is still quite a number of them, and it would lead us too far if I were to deal with each of them in this book, as magical aids depend on the purpose and aim for which they are made. Thus, for instance, the magician needs a special pen, ink, engraving pencil for writing and engraving, needles for embroidering, embroidery-wool and embroidery-silk, parchment paper, colours, sacrificial blood for certain operations, the so-called holy oil, with which he anoints his implements and himself on certain parts of his body. Salt, incense or other means for incensing; a whip which he uses in much the same way as his magic sword, attri buting to it the same symbolism. Apart from that he needs a chain as the symbol of the relationship of the macrocosm with the microcosm with all its spheres. At the same time the chain is the symbol of the magician's admittance to the great brotherhood of magicians and to the hierarchy of all beings of the macrocosm and microcosm.
  The chain may be worn round the neck like a piece of jewellery and indicates that the magician is a member of the association of all true and genuine magicians.

1.12 - The Sacred Marriage, #The Golden Bough, #James George Frazer, #Occultism
  for the hierophant had temporarily deprived himself of his virility
  by an application of hemlock. The torches having been extinguished,
  --
  After a time the hierophant reappeared, and in a blaze of light
  silently exhibited to the assembly a reaped ear of corn, the fruit

1.12 - The Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Discovering the Transcendent is a very lofty realization, but we lose both the individual and the world there is nothing left but That, forever outside of the human play. In theory, we can say that Father, Son, and Holy Ghost are one in theory we can say anything we like but in practice, when we experience them, each of these changes of consciousness seems to be cut off from the others by a vast gulf. As long as we do not find a practical way of reconciling that triple hiatus among pantheist, individualist, and monist, there will be no fulfillment, neither for the individual nor for the world. It is not enough to find our individual center and leave out the totality of the world, or to find the totality of the world and leave out the individual, and even less so to find supreme Peace if both the world and our individuality are dissolved "I do not want to be sugar," the great Ramakrishna exclaimed, "I want to eat sugar!" In this chaotic and harried world where we have to act, to confront things, to become, we need primordially to be. Without this being, our becoming is squandered in the prevailing chaos. But without this becoming, our being dissolves into a blissful Zero.162 And without an individuality, what do marvelous realizations really matter, since we are no longer there? Such is the contradiction we must resolve, not in philosophical terms, but in terms of life and power of action. Until now, such a reconciling path has seemed nonexistent or unknown; this is why all religions and spiritualities have placed the transcendent Father at the top of the hierarchy, outside this whole unfortunate chaos, urging us to search elsewhere for the totality to which we aspire. Yet intuition tell us that if we, beings endowed with a body, aspire to totality, then totality must be possible; it must be possible in a body, otherwise we would not aspire to it. There is no such thing as "imagination"; there are only deferred realities, or truths awaiting their time. In his own way, Jules Verne testifies to this. Is there not something else to discover, then, a fourth change of consciousness that would change everything?
  In his iron cage in the middle of the courtroom, Sri Aurobindo had reached the end of the road. One after another, he had realized the Immanent, the Transcendent, and the Universal that cage scarcely held anything more than a body: in his consciousness, he was everywhere at will. But perhaps he was recalling an individual named Aurobindo, who since Cambridge and his years in the West had continuously accumulated consciousness in that body, and now the infinite Consciousness was a reality, but that body remained the same as millions of others, subject to the same laws of Nature, hungry, thirsty, and occasionally ill, like all the other bodies, and advancing slowly but surely towards disintegration. The consciousness is vast, luminous, immortal, but underneath everything remains the same. And because he was clear-sighted, because he was no longer fooled by all the masks added on by morality or decency, perhaps he was also espying, in the subconscient, the animal grimace beneath the infinite Consciousness, and the same material squalor intact beneath the lovely halo for underneath everything continues as usual, and nothing is changed. Perhaps he was also looking, beyond the cage, at all his other selves who continued to judge and hate and suffer. Who is saved unless all is saved? And what did that infinite Consciousness do for all these people? It sees, it knows, but what can it do? Had he not left Baroda to act, to do something concrete? There he was, watching everything in his infinite consciousness, experiencing the immense joy above, feeling joy laugh nude on the peaks of the Absolute,163 but what could his joy do if the above were not also everywhere below? Below, everything continues as before, suffering, and dying. He was not listening to the judges, or even answering the questions on which his life depended; he was only hearing the Voice repeating: I am guiding, therefore fear not. Turn to your own Work for which I have brought you to jail. Thus Sri Aurobindo kept his eyes closed in that cage, searching within. Was there not a totality above that could be also the totality below? Had the road come to an end with this golden impotence?164 What was the sense of this whole journey?

1.13 - Gnostic Symbols of the Self, #Aion, #Carl Jung, #Psychology
  the woman is followed by copulation. The hieros gamos on the
  mountain is a well-known motif, 78 just as, in the old alchemical
  --
  78 For instance, the hieros gamos of Zeus and Hera on "the heights of Gargaros,"
  Iliad, XIV, 246ft. (Cf. Rieu trans., p. 266.)
  --
  before celebrating the hieros gamos, were made impotent with a draught of
  hemlock.
  --
  154 Monas hieroglyphica (first edn., 1564). Also in Theatr. chem. (1602), II, p. 218.
  155 Phil, ref., p. 131. 156 Mus. herm., p. 559.

1.13 - The Pentacle, Lamen or Seal, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  The seals of the various beings will be dealt with in detail in the chapter on the hierarchy of the beings and their qualities and effects.

1.14 - Bibliography, #Aion, #Carl Jung, #Psychology
  xii Dee: Monas hieroglyphica [pp. 218-43]
  VOLUME III
  --
  Dee, John. "Monas hieroglyphica." See (A) Theatrum chemicum,
  xii.

1.15 - In the Domain of the Spirit Beings, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  Depending on the grade of subtlety or density, there are innumerable spheres and intermediate spheres. To name them all here would be impossible. I will only mention those which are of importance for the practice of magic. Their graded density is called hierarchy. Before a magician plans to work on these spheres he must have a conception of their hierarchy, and must be well acquainted with the sphere in which he intends to work, first theoretically and later, of course, also practically. But, above all, he must have a thorough comm and over the physical sphere before he proceeds to the more subtle one next to it. Each of these spheres of hierarchy have their particular influence on our physical world according to the laws of analogy. With regard to the planetary spheres astrologers have discovered a somehow workable synthesis, but unfortunately the astrologers of today uses this c hiefly only for mantic purposes, and it is hardly known that astrology actually only gives a partial explanation of the influences of these spheres, of planets and zodiacal signs. The astrological part of the higher spheres will not be dealt with here, for it does not come within the scope of this book. The true magician, however, will find a much closer relation between the individual spheres, if he deals with astrology, and will notice that astrology shows the true influences of the relevant spheres on our physical world, in their causes and effects.
  The grading of the spheres according to their grade of density and their qualities is called, in Quabbalah, the quabbalistic Tree of Life. The analogies and their practical application from the quabbalistic point of view will be dealt with by me in detail in my forthcoming book: "The Key to the True Quabbalah". This book is to rouse the readers interests in the spheres of the quabbalistic Tree of Life as far as they may serve magic purposes, that is as far as their beings are concerned. The spheres in their correct order are:
  --
  Besides man, who after his death betakes himself to the astral plane, many other beings dwell in the earth-zone. Apart from those already mentioned, for instance elementals, larvae, phantoms, goblins, there also exist, in that zone, the beings of the elements. I shall deal more with these individual beings of the elements and their heads in the chapter dealing with hierarc hies.
  Each spirit which wants to declare itself in one way or another must pass through the astral world, regardless from which sphere it comes, even if it should live in the highest spheres. For the zone lirdling the earth is the first zone beyond the physical world. In quabbalah, this zone is also called Malkuth; that means Kingdom.
  --
  The laws ruling this zone have nothing to do with the idea of space, however, as they go for the whole microcosm and macrocosm and their analogous connection. This is the reason why man can only reach his perfection, his ultimate magical maturity, and his genuine connection with the deity, in this zone girdling the earth. This clearly shows that, from the point of view of magic, the earth-zone is the lowest sphere, but at the same time also the sphere with the highest emanation of the Divine Princi86 p Ie. I shall show further that there exist further spheres belonging to this hierarchy which the magician is able to contact, but he is able to live in the earth-zone also as a being of perfection, as the true image of God. In this zone girdling the earth the whole creation from the highest perfection of the deity down to the lowest and roughest form is manifested. A human being may get into contact with all kinds of spheres which lie above the earth-zone, but he cannot become their constant inhabitant, because the earth-zone is the reflecting mirror of the whole creation. It is the manifested world of all degrees of condensation. The old Quabbalists knew this truth and therefore called the earth-zone
  "Malkuth", which does not mean earth ball, but Kingdom, by which expression creation from its highest to its lowest manifestation is meant. According to the Tree of Life of the
  --
  The analogies and the hierarchy of each zone are dealt with in the next chapter. Each sphere lying above the zone girdling the earth, between the Moon and Saturn, has a threefold effect: firstly on the mental, secondly on the astral and thirdly on the physical world. Depending on the question in which sphere of the earthzone a certain effect should be caused, the creation of the cause for such an effect must be considered in that zone. Since the zones mentioned above have certain individual influences on our earthzone the magician operating with beings of such zones must have a clear picture of the analogy of the laws of each zone regarding his own microcosm and the microcosm of any other human being. Each analogy of the zones to the micro- and macrocosm must be quite clear to him and he must know how to create the cause corresponding to the analogies with the help of the beings. In the magician's conception each zone will not be a limited plane beyond the earth-zone, but all zones run into one another in the microcosm as well as in the macrocosm. The zones bear astrological names, but do not have directly to do with the constructions of the stars of the universe, although there exists some relation between the stars and their constellations, enabling the astrologers to draw their conclusions for mantic purposes or to find out unfavourable influences. I have already given some hints about the synthesis of astrology.
  Each zone is inhabited in just the same way as the earth-zone already known to us. The beings of the zones have their special commissions and are subject to the laws of their zone, as far as causes and effects are concerned. In our opinion there exist millions of beings in each zone. It is impossible to grade these beings categorically. Each of these beings has reached a certain degree in its spiritual development, a certain degree of maturity, and a commission has been transferred upon it according to this degree.
  --
  The magician will realize that these names for ranks and titles symbolise the degree of maturity of a being and certainly will not regard them as earthly ranks. Therefore, only the leaders, the initiates of the individual zones, are able to influence, with their causes and effects, our spheres, no matter whether mental, astral or physical. The way in which each individual being may in89 fluence our world will be dealt with analogously step by step in a further chapter on the hierarchy of the beings. Just the same as, in our opinion, there exist in the earth-zone positive and negative, that is good and evil beings, so is the situation the same in all other zones. The good or positive powers and beings are generally called angels or archangels, the negative ones demons or archdemons. The same kind of hierarchy is to be found with the negative beings: there are common demons, barons, counts, etc.
  The average person will have a conception of these beings corresponding to his power of understanding. In his imagination angels and archangels will have wings, demons and archdemons will have horns. But the person well acquainted with the symbolism will be able to interpret this conception according to true hermetics. A magician knows that an angel has no wings in the literal sense of the word and will see the analogy in these wings: the wings are an analogy to the birds who move about freely in the air above us. The wings are the symbol of what is superior to us, the symbol of agility, liberty, freedom and at the same time the principle of floating above us in the air, the element which is lightest and penetrates everything. The negative beings or demons are usually symbolized by animals with horns and tails, or by creatures that are half human and half animal. Their symbolism, on the contrary, stands for the opposite of what is good: the inferior, incomplete, defective, etc. The question of whether these beings, positive or negative, in their own spheres actually have the shapes attri buted to them by men, and meet each other in these shapes, may be left undecided to the non-initiate. The magician who is capable of visiting these zones by mental and astral travelling and who is able to influence himself with the vibration of these zones so that for the time of his stay he is like an inhabitant of the respective sphere, will have found out that this is not so. Without losing his individuality, he will find quite different .shapes there, which cannot be expressed by words. He will not find personified beings and their leaders there, but powers and vibrations that are analogous to the names and qualities. If he tried to concretise, from his individual point of view, one of these powers, or give it a shape according to his power of understanding, that power would appear in to him in a shape equivalent to his power of symbolic comprehension, no matter whether positive power, alias angel, or negative power, alias demon. A magician working with beings will make the beings perform the causes in that zone in which he exercises his influence. The work of a quabbalist is different. The latter places himself, with his spirit, into the zone in which a certain cause and effect is intended. Though he, too, masters the laws of the zone, he does not need the interposition of the beings for his purposes, but does everything by himself with the help of the quabbalistic word. There will be more about in my next work "The Key to the True Quabbalah".
  --
  Providence, and depends on these qualities in its zone. A magician will therefore do well in asking beings to fulfill only tasks which they are able to fulfill due to their qualities and which lie within the range of their zone. The magician must then know well all qualities, faculties, causes and effects, powers and influences of each individual zone, and have them under his control in order to avoid making the mistake of asking a being to do something outside of the range of its zone. If the magician does not take this into consideration and if, in consequence, he asks a being for something not lying iri its power, then the best such a being can do is to place itself in another zone and there to cause another being to fulfill the magician's will and desire. The actual effect is, in this case, not brought about by the being evoked by the magician, but by another being. The absolute will of the magician is thus not directly expressed, as the effect takes place without his knowledge. I shall give some more details on the various shapes in which beings normally appear etc. in the chapter on hierarchy.
  The magician might also be interested to learn how a being of another zone is able to bring about the desired effect in our physical world, be it mentally, astrally or physically. Since the will and desire of the magician is analogous to the qualities of the zones which he is dealing with, the commissioned being prepares the causes necessary for the effect in the world of causes of its own zone with the help of the electric and magnetic fluid, similar to the procedure of volting, as described in "Initiation into
  --
  "filled with the Holy Ghost" clearly means that the apostles, the disciples of Christ, were, by the enlightment of the Holy Ghost, at that moment in the astral world and therefore able to translate the metaphorical language into any other desired language. This is no miracle, for it lies in the faculties of every being. Every person who has some idea about hermetics will know that the metaphorical language is the language of the universe, and that the ancient peoples made abundant use of this metaphorical or cosmic language. The hieroglyphs of the old Egyptians are a striking example for this fact. That the words expressed by the metaphorical language had a strong magic effect, cannot be doubted. And it is not without purpose that the people of the
  Orient and others made so much use of the metaphorical language, for within the borders of their countries stood the cradle of all hermetic sciences.

1.16 - Advantages and Disadvantages of Evocational Magic, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  By the knowledge of the hierarchy of the beings, of their zones, their causes and effects, the true magician is able to rule over any being of creation, no matter whether good or evil, as this is actually his true commission. Ruling over the spirit beings does not necessarily mean ruling by force, for the beings, good or evil, will always be prepared to serve the magician, to complete his will and to fulfill any of his desires without asking for anything in return.
  The heads of zones also like to serve a magician, and if the magician desires it they will even put at his disposal the beings serving them, and will provide him with the necessary ankhur without ever daring to ask the magician to conclude a contract with the relevant zone. The genuine magician is free to put under his will as many serving genii as he likes, from any sphere he likes; they will all have to serve him as their highest master, or their sovereign. The genuine magician with a noble character will make no difference between a positive or a negative being, for Divine Providence has not created anything unclean. He is quite aware of the fact that demons are as necessary as angels, for without these contradictions a differentiating hierarchy would not be possible. His respect for a being, whether positive or negative, will depend on the being's rank. He himself will take the golden path of the middle way, the path of true perfection.

1.17 - Religion as the Law of Life, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  This revolt in its extreme form tried to destroy religion altogether, boasted indeed of having killed the religious instinct in man,a vain and ignorant boast, as we now see, for the religious instinct in man is most of all the one instinct in him that cannot be killed, it only changes its form. In its more moderate movements the revolt put religion aside into a corner of the soul by itself and banished its intermiscence in the intellectual, aesthetic, practical life and even in the ethical; and it did this on the ground that the intermiscence of religion in science, thought, politics, society, life in general had been and must be a force for retardation, superstition, oppressive ignorance. The religionist may say that this accusation was an error and an atheistic perversity, or he may say that a religious retardation, a pious ignorance, a contented static condition or even an orderly stagnation full of holy thoughts of the Beyond is much better than a continuous endeavour after greater knowledge, greater mastery, more happiness, joy, light upon this transient earth. But the catholic thinker cannot accept such a plea; he is obliged to see that so long as man has not realised the divine and the ideal in his life, and it may well be even when he has realised it, since the divine is the infinite,progress and not unmoving status is the necessary and desirable law of his life,not indeed any breathless rush after novelties, but a constant motion towards a greater and greater truth of the spirit, the thought and the life not only in the individual, but in the collectivity, in the communal endeavour, in the turn, ideals, temperament, make of the society, in its strivings towards perfection. And he is obliged too to see that the indictment against religion, not in its conclusion, but in its premiss had something, had even much to justify it,not that religion in itself must be, but that historically and as a matter of fact the accredited religions and their hierarchs and exponents have too often been a force for retardation, have too often thrown their weight on the side of darkness, oppression and ignorance, and that it has needed a denial, a revolt of the oppressed human mind and heart to correct these errors and set religion right. And why should this have been if religion is the true and sufficient guide and regulator of all human activities and the whole of human life?
  We need not follow the rationalistic or atheistic mind through all its aggressive indictment of religion. We need not for instance lay a too excessive stress on the superstitions, aberrations, violences, crimes even, which Churches and cults and creeds have favoured, admitted, sanctioned, supported or exploited for their own benefit, the mere hostile enumeration of which might lead one to echo the cry of the atheistic Roman poet, To such a mass of ills could religion persuade mankind. As well might one cite the crimes and errors which have been committed in the name of liberty or of order as a sufficient condemnation of the ideal of liberty or the ideal of social order. But we have to note the fact that such a thing was possible and to find its explanation. We cannot ignore for instance the bloodstained and fiery track which formal external Christianity has left furrowed across the mediaeval history of Europe almost from the days of Constantine, its first hour of secular triumph, down to very recent times, or the sanguinary comment which such an institution as the Inquisition affords on the claim of religion to be the directing light and regulating power in ethics and society, or religious wars and wide-spread State persecutions on its claim to guide the political life of mankind. But we must observe the root of this evil, which is not in true religion itself, but in its infrarational parts, not in spiritual faith and aspiration, but in our ignorant human confusion of religion with a particular creed, sect, cult, religious society or Church. So strong is the human tendency to this error that even the old tolerant Paganism slew Socrates in the name of religion and morality, feebly persecuted non-national faiths like the cult of Isis or the cult of Mithra and more vigorously what it conceived to be the subversive and anti-social religion of the early Christians; and even in still more fundamentally tolerant Hinduism with all its spiritual broadness and enlightenment it led at one time to the milder mutual hatred and occasional though brief-lived persecution of Buddhist, Jain, Shaiva, Vaishnava.

1.17 - The Spiritus Familiaris or Serving Spirits, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  Exact knowledge of the true magic of evocation will increase his wisdom, will increase his power over beings of the universe, and, in this manner, streng then his magic authority. A true magician must therefore be perfect in every respect. During his magical evocations he will pay attention to the exact hierarchy of the beings and will:
  1. get into contact with the heads of the elements and their beings; if necessary, also with their serving spirits, their subjects
  --
  3. change over to the beings of the Moon according to the hierarchy
  4. have regard to the heads of the zone of Mercury

1.17 - The Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  purity or perfection. Supermind is something beyond mental man and his limits.342 Driven to the extreme, Mind can only harden man, not divinize him or even simply give him joy, for the Mind is an instrument of division, and all its hierarc hies are inevitably based upon domination, whether religious, moral, political, economic, or emotional, since by its very constitution it is incapable of embracing the totality of human truths and even when it is capable of embracing, it is still incapable of implementation. Ultimately, if collective evolution had nothing better to offer than a pleasant mixture of human and social "greatness," Saint Vincent de Paul and Mahatma Gandhi with a dash of Marxism-Leninism and paid vacations thrown in, then we could not help concluding that such a goal would be even more insipid than the millions of "golden birds" or the string quartets at the summit of individual mental evolution. If so many thousands of years of suffering and striving culminated only in this sort of truncated earthly parade, then Pralaya or any of the other cosmic disintegrations promised by the ancient traditions might not be so bad after all.
  If our mental possibilities, even at their zenith, are not adequate,
  --
  too, or wash dishes, or try one's hand at carpentry, if one believed in the virtues of simple work. But there was no hierarchy among these activities; none was remunerated, nor was any considered superior to any other. All the practical necessities of life were provided for by the Mother to each person according to his or her needs. The only essential task was to discover the truth of one's being, for which the external work was merely a pretext or a means. It was remarkable, in fact, to observe people changing activities as their consciousness awakened; soon, all the values attached to the former profession would fall away, and because money no longer had any meaning, one who considered himself a doctor, say, found that he was really more comfortable as an artisan, while a man with no particular education might discover that he had a talent for poetry or painting, or might
  become engrossed in the study of Sanskrit or Ayurvedic medicine.
  --
  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 ac hieved on earth.
  389
  --
  Death at every bend in the road. But have we not risked our lives for lesser undertakings? Man's greatness is not in what he is, but in what he makes possible,397 said Sri Aurobindo. The Victory must be won once, in one body. When one human being has won that Victory, it will be a victory for all humankind and in all the worlds. For this little earth, so insignificant in appearance, is the symbolic ground of a battle involving all the cosmic hierarc hies, just as a conscious human being is the symbolic ground of a battle being waged for all humankind. If we conquer here, we conquer everywhere. We are the deliverers of the dead the deliverers of life. By becoming conscious, each of us becomes a builder of heaven and a redeemer of the earth. That is why this life on earth takes on such an exceptional significance among all our other forms of life, and also why the guardians of Falsehood persist on preaching to us the hereafter. We must not waste a minute to do our work here, says the Mother, because it is here that we can really do it. Do not expect anything from death; life is your salvation.
  It is in life that the transformation must be ac hieved; it is on the earth that one progresses, on the earth that one realizes. It is in the body that the Victory is won. Then the law of evolution will no longer be a law of opposites exhorting us through endless dualisms in order to uproot us from our human childhood. It will be a law of light and unending progress, a new evolution in the joy of Truth. The Victory must be won only once. One glorious body. One body must break the iron law for all bodies. And all human beings must collaborate in that one Victory. The strategic difficulty of the transformation is fully before us. If earth calls and the Supreme answers, the hour can be even now.398

1.19 - The Curve of the Rational Age, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  This is indeed already the spirit, the social reasonor rather the social gospelof the totalitarianism whose swelling tide threatens to engulf all Europe and more than Europe. Totalitarianism of some kind seems indeed to be the natural, almost inevitable destiny, at any rate the extreme and fullest outcome of Socialism or, more generally, of the collectivist idea and impulse. For the essence of Socialism, its justifying ideal, is the governance and strict organisation of the total life of the society as a whole and in detail by its own conscious reason and will for the best good and common interest of all, eliminating exploitation by individual or class, removing internal competition, haphazard confusion and waste, enforcing and perfecting coordination, assuring the best functioning and a sufficient life for all. If a democratic polity and machinery best assure such a working, as was thought at first, it is this that will be chosen and the result will be Social Democracy. That ideal still holds sway in northern Europe and it may there yet have a chance of proving that a successful collectivist rationalisation of society is quite possible. But if a non-democratic polity and machinery are found to serve the purpose better, then there is nothing inherently sacrosanct for the collectivist mind in the democratic ideal; it can be thrown on the rubbish-heap where so many other exploded sanctities have gone. Russian communism so discarded with contempt democratic liberty and attempted for a time to substitute for the democratic machine a new sovietic structure, but it has preserved the ideal of a proletarian equality for all in a classless society. Still its spirit is a rigorous totalitarianism on the basis of the dictatorship of the proletariate, which amounts in fact to the dictatorship of the Communist party in the name or on behalf of the proletariate. Non-proletarian totalitarianism goes farther and discards democratic equality no less than democratic liberty; it preserves classes for a time only, it may be,but as a means of social functioning, not as a scale of superiority or a hierarchic order. Rationalisation is no longer the turn; its place is taken by a revolutionary mysticism which seems to be the present drive of the Time Spirit.
  This is a symptom that can have a considerable significance. In Russia the Marxist system of Socialism has been turned almost into a gospel. Originally a rationalistic system worked out by a logical thinker and discoverer and systematiser of ideas, it has been transformed by the peculiar turn of the Russian mind into something like a social religion, a collectivist mystique, an inviolable body of doctrines with all denial or departure treated as a punishable heresy, a social cult enforced by the intolerant piety and enthusiasm of a converted people. In Fascist countries the swing away from Rationalism is marked and open; a surface vital subjectivism has taken its place and it is in the name of the national soul and its self-expression and manifestation that the leaders and prophets teach and violently enforce their totalitarian mystique. The essential features are the same in Russia and in Fascist countries, so that to the eye of the outsider their deadly quarrel seems to be a blood-feud of kinsmen fighting for the inheritance of their slaughtered parentsDemocracy and the Age of Reason. There is the seizure of the life of the community by a dominant individual leader, Fhrer, Dux, dictator, head of a small active minority, the Nazi, Fascist or Communist party, and supported by a militarised partisan force; there is a rapid crystallisation of the social, economic, political life of the people into a new rigid organisation effectively controlled at every point; there is the compulsory casting of thought, education, expression, action, into a set iron mould, a fixed system of ideas and life-motives, with a fierce and ruthless, often a sanguinary repression of all that denies and differs; there is a total unprecedented compression of the whole communal existence so as to compel a maximum efficiency and a complete unanimity of mind, speech, feeling, life.

1.19 - The Practice of Magical Evocation, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  Before the magician begins the actual evocation he must know in advance exactly, apart from having worked out a precise plan, from which plane or sphere he intends to call a being, or intelligence, and what he indends to ask from it. In part two of this book, dealing with the hierarchy of beings, the magician will find a number of good, (i. e. positive) beings of various individual spheres, a large selection, enabling him to choose the being, according to his wish, which will help him to realize his plans. It must be understood, however, that this book by no means gives the reader complete information on all beings and intelligences, for there are thousands of them in each plane and sphere. But the intelligences mentioned will be, in general, sufficient for practical work.
  Let us assume that the magician has decided to evoke the

12.05 - Beauty, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
    But there is one thing more that can be said, and it makes a big difference. In the Yogin's vision of universal beauty all becomes beautiful, but all is not reduced to a single level. There are gradations, there is a hierarchy in this All-Beauty and we see that it depends on the ascending power (vibhuti) of consciousness and Ananda that expresses itself in the object. All is the Divine, but some things are more divine than others. In the artist's vision too there are or can be gradations, a hierarchy of values.

1.21 - IDOLATRY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  To EDUCATED persons the more primitive kinds of idolatry have ceased to be attractive. They find it easy to resist the temptation to believe that particular natural objects are gods, or that certain symbols and images are the very forms of divine entities and as such must be worshipped and propitiated. True, much fetishistic superstition survives even today. But though it survives, it is not considered respectable. Like drinking and prostitution, the primitive forms of idolatry are tolerated, but not approved. Their place in the accredited hierarchy of values is among the lowest.
  How different is the case with the developed and more modern forms of idolatry! These have ac hieved not merely survival, but the highest degree of respectability. They are recommended by men of science as an up-to-date substitute for genuine religion and by many professional religious teachers are equated with the worship of God. All this may be deplorable; but it is not in the least surprising. Our education disparages the more primitive forms of idolatry; but at the same time it disparages, or at the best it ignores, the Perennial Philosophy and the practice of spirituality. In place of mumbo-jumbo at the bottom and of the immanent and transcendent Godhead at the top, it sets up, as objects of admiration, faith and worship, a pantheon of strictly human ideas and ideals. In academic circles and among those who have been subjected to higher education, there are few fetishists and few devout contemplatives; but the enthusiastic devotees of some form of political or social idolatry are as common as blackberries. Significantly enough, I have observed, when making use of university libraries, that books on spiritual religion were taken out much less frequently than was the case in public libraries, patronized in the main by men and women who had not enjoyed the advantages, or suffered under the handicaps, of prolonged academic instruction.

1.21 - WALPURGIS-NIGHT, #Faust, #Johann Wolfgang von Goethe, #Poetry
  Thousand-colored, herd-wise hieing
  Through the moss and through the heather!

1.23 - Improvising a Temple, #Magick Without Tears, #Aleister Crowley, #Philosophy
  So much for the Weapons! Now, as to your personal accoutrements, Robe, Lamen, Sandals and the like, The Book of the Law has most thoughtfully simplified matters for us. "I charge you earnestly to come before me in a single robe, and covered with a rich headdress." (AL I, 61) The Robe may well be in the form of the Tau Cross; i.e. expanding from axilla to ankle, and from shoulder to whatever you call the place where your hands come out. (Shape well shown in the illustration Magick face p. 360). You being a Probationer, plain black is correct;[38] and the Unicursal Hexagram might be embroidered, or "applique" (is it? I mean "stuck on"), upon the breast. The best head-dress is the Nemyss: I cannot trust myself to describe how to make one, but there are any number of models in the British Museum, on in any Illustrated hieroglyphic text. The Sphinx wears one, and there is a photograph, showing the shape and structure very clearly, in the Equinox I, 1, frontispiece to Supplement. You can easily make one yourself out of silk; broad black-and-white stripes is a pleasing design. Avoid "artistic" complexities.
  Well, that ought to be enough to keep you out of misc hief for a little while; but I feel moved to add a line of caution and encouragement.

1.240 - 1.300 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: Is there a spiritual hierarchy of all the original propounders of religions watching the spiritual welfare of the humans?
  M.: Let them be or let them not be. It is only a surmise at the best. Atma is pratyaksha (self-evident). Know it and be done with speculation.
  One may admit such a hierarchy; another may not. But no one can gainsay the Atma.
  D.: What does Sri Bhagavan think of Pravritti and nivritti margas?
  --
  Similarly also, with the spiritual hierarchy; they cannot exist apart from the Self. They are only in the Self and remain as the Self.
  Realisation of the Self is the one Goal of all.

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: Is there a spiritual hierarchy of all the original propounders of religions watching the spiritual welfare of the humans?
  M.: Let them be or let them not be. It is only a surmise at the best. Atma is pratyaksha (self-evident). Know it and be done with speculation.
  One may admit such a hierarchy; another may not. But no one can gainsay the Atma.
  D.: What does Sri Bhagavan think of Pravritti and nivritti margas?
  --
  Similarly also, with the spiritual hierarchy; they cannot exist apart from the Self. They are only in the Self and remain as the Self.
  Realisation of the Self is the one Goal of all.

1.24 - RITUAL, SYMBOL, SACRAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  There is another disadvantage inherent in any system of organized sacramentalism, and that is that it gives to the priestly caste a power which it is all too natural for them to abuse. In a society which has been taught that salvation is exclusively or mainly through certain sacraments, and that these sacraments can be administered effectively only by a professional priesthood, that professional priesthood will possess an enormous coercive power. The possession of such power is a standing temptation to use it for individual satisfaction and corporate aggrandizement. To a temptation of this kind, if repeated often enough, most human beings who are not saints almost inevitably succumb. That is why Christ taught his disciples to pray that they should not be led into temptation. This is, or should be, the guiding principle of all social reformto organize the economic, political and social relationships between human beings in such a way that there shall be, for any given individual or group within the society, a minimum of temptations to covetousness, pride, cruelty and lust for power. Men and women being what they are, it is only by reducing the number and intensity of temptations that human societies can be, in some measure at least, delivered from evil. Now, the sort of temptations, to which a priestly caste is exposed in a society that accepts a predominantly sacramental religion, are such that none but the most saintly persons can be expected consistently to resist them. What happens when ministers of religion are led into these temptations is clearly illustrated by the history of the Roman church. Because Catholic Christianity taught a version of the Perennial Philosophy, it produced a succession of great saints. But because the Perennial Philosophy was overlaid with an excessive amount of sacramentalism and with an idolatrous preoccupation with things in time, the less saintly members of its hierarchy were exposed to enormous and quite unnecessary temptations and, duly succumbing to them, launched out into persecution, simony, power politics, secret diplomacy, high finance and collaboration with despots.
  I very much doubt whether, since the Lord by his grace brought me into the faith of his dear Son, I have ever broken bread or drunk wine, even in the ordinary course of life, without remembrance of, and some devout feeling regarding, the broken body and the blood-shedding of my dear Lord and Saviour.

1.24 - The Advent and Progress of the Spiritual Age, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  A great access of spirituality in the past has ordinarily had for its result the coming of a new religion of a special type and its endeavour to impose itself upon mankind as a new universal order. This, however, was always not only a premature but a wrong crystallisation which prevented rather than helped any deep and serious ac hievement. The aim of a spiritual age of mankind must indeed be one with the essential aim of subjective religions, a new birth, a new consciousness, an upward evolution of the human being, a descent of the spirit into our members, a spiritual reorganisation of our life; but if it limits itself by the old familiar apparatus and the imperfect means of a religious movement, it is likely to register another failure. A religious movement brings usually a wave of spiritual excitement and aspiration that communicates itself to a large number of individuals and there is as a result a temporary uplifting and an effective formation, partly spiritual, partly ethical, partly dogmatic in its nature. But the wave after a generation or two or at most a few generations begins to subside; the formation remains. If there has been a very powerful movement with a great spiritual personality as its source, it may leave behind a central influence and an inner discipline which may well be the starting-point of fresh waves; but these will be constantly less powerful and enduring in proportion as the movement gets farther and farther away from its source. For meanwhile in order to bind together the faithful and at the same time to mark them off from the unregenerated outer world, there will have grown up a religious order, a Church, a hierarchy, a fixed and unprogressive type of ethical living, a set of crystallised dogmas, ostentatious ceremonials, sanctified superstitions, an elaborate machinery for the salvation of mankind. As a result spirituality is increasingly subordinated to intellectual belief, to outward forms of conduct and to external ritual, the higher to the lower motives, the one thing essential to aids and instruments and accidents. The first spontaneous and potent attempt to convert the whole life into spiritual living yields up its place to a set system of belief and ethics touched by spiritual emotion; but finally even that saving element is dominated by the outward machinery, the sheltering structure becomes a tomb. The Church takes the place of the spirit and a formal subscription to its creed, rituals and order is the thing universally demanded; spiritual living is only practised by the few within the limits prescribed by their fixed creed and order. The majority neglect even that narrow effort and are contented to replace by a careful or negligent piety the call to a deeper life. In the end it is found that the spirit in the religion has become a thin stream choked by sands; at the most brief occasional floodings of its dry bed of conventions still prevent it from becoming a memory in the dead chapters of Time.
  The ambition of a particular religious belief and form to universalise and impose itself is contrary to the variety of human nature and to at least one essential character of the Spirit. For the nature of the Spirit is a spacious inner freedom and a large unity into which each man must be allowed to grow according to his own nature. Again and this is yet another source of inevitable failure the usual tendency of these credal religions is to turn towards an after-world and to make the regeneration of the earthly life a secondary motive; this tendency grows in proportion as the original hope of a present universal regeneration of mankind becomes more and more feeble. Therefore while many new spiritual waves with their strong special motives and disciplines must necessarily be the forerunners of a spiritual age, yet their claims must be subordinated in the general mind of the race and of its spiritual leaders to the recognition that all motives and disciplines are valid and yet none entirely valid since they are means and not the one thing to be done. The one thing essential must take precedence, the conversion of the whole life of the human being to the lead of the spirit. The ascent of man into heaven is not the key, but rather his ascent here into the spirit and the descent also of the spirit into his normal humanity and the transformation of this earthly nature. For that and not some post mortem salvation is the real new birth for which humanity waits as the crowning movement of its long obscure and painful course.
  --
  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 ac hieved 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

1.27 - CONTEMPLATION, ACTION AND SOCIAL UTILITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  A question now, quite naturally, presents itself: Who is called to that highest form of prayer which is contemplation? The answer is unequivocally plain. All are called to contemplation, because all are called to ac hieve deliverance, which is nothing else but the knowledge that unites the knower with what is known, namely the eternal Ground or Godhead. The oriental exponents of the Perennial Philosophy would probably deny that everyone is called here and now; in this particular life, they would say, it may be to all intents and purposes impossible for a given individual to ac hieve more than a partial deliverance, such as personal survival in some kind of heaven, from which there may be either an advance towards total liberation or else a return to those material conditions which, as all the masters of the spiritual life agree, are so uniquely propitious for taking the cosmic intelligence test that results in enlightenment. In orthodox Christianity it is denied that the individual soul can have more than one incarnation, or that it can make any progress in its posthumous existence. If it goes to hell, it stays there. If it goes to purgatory, it merely expiates past evil doing, so as to become capable of the beatific vision. And when it gets to heaven, it has just so much of the beatific vision as its conduct during its one brief life on earth made it capable of, and everlastingly no more. Granted these postulates, it follows that, if all are called to contemplation, they are called to it from that particular position in the hierarchy of being, to which nature, nurture, free will and grace have conspired to assign them. In the words of an eminent contemporary theologian, Father Garigou-Lagrange, all souls receive a general remote call to the mystical life, and if all were faithful in avoiding, as they should, not only mortal but venial sins, if they were, each according to his condition, generally docile to the Holy Ghost, and if they lived long enough, a day would come when they would receive the proximate and efficacious vocation to a high perfection and to the mystical life properly so called. This view that the life of mystical contemplation is the proper and normal development of the interior life of recollectedness and devotion to Godis then justified by the following considerations. First, the principle of the two lives is the same. Second, it is only in the life of mystical contemplation that the interior life finds its consummation. Third, their end, which is eternal life, is the same; moreover only the life of mystical contemplation prepares imme thately and perfectly for that end.
  There are few contemplatives, because few souls are perfectly humble.

1.28 - Need to Define God, Self, etc., #Magick Without Tears, #Aleister Crowley, #Philosophy
  Applied to the "self," it becomes a sort of trade name; nobody tells me if he means Khu, or Ba, or Khabs, or Ut of the Upanishads or Augoeides of the Neo-Platonists, or Adonai of Bulwer-Lytton, or here we are with all those thrice-accurs't alternatives. There is not, cannot be, any specific meaning unless we start with a sound skeleton of ontogenic theory, a well-mapped hierarchy of the Cosmos, and define the term anew.
  Then why use it? To do so can only cause confusion, unless the context helps us to clarify the image. And that is surely rather a defeatist attitude, isn't it?

13.01 - A Centurys Salutation to Sri Aurobindo The Greatness of the Great, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   In the scheme and pattern of human existence in the hierarchy that is collective life, Sri Aurobindo sought to express the play of the supreme Truth, express materially that which works always in secret and behind the veil. The Supreme Reality is not merely the supreme awareness and consciousness, but it is a power and a force; and it holds still a secret source that has not yet been touched,touched consciously by the human consciousness and utilised for world existence. Man's genius has contacted today in the material world material forces which are almost immaterial the extra-galactic radiation, the laser beams and other energies of that category which are powerful in an unbelievable unheard of 'degree. Even so in the consciousness, there is a mode of force which is not only a force that knows but creates, not only creates but transforms. That force at its intrinsic optimum can enter into dull matter and transforming it, transform into radiant matter, radiant not only with the physical, the solar light but the light of the supreme Spirit.
   This is the force which Sri Aurobindo has disclosed and put at the disposal of mankind. This is the force he has set free that is creating a new world,reorganising and remoulding, through a great travail indeed, our ancient sphere that will cradle the earth of the golden age.

13.03 - A Programme for the Second Century of the Divine Manifestation, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   It is not sufficient that the central psychic being comes forward and exercises what is at most a general influence on the other limbs of the being. It should enter into its counter-parts or counter-points the inherent psychic centres of each part and parcel and make them directly active. The central psychicselfhas its delegated selves everywhere in the global being. Indeed each particle of the being must itself be a psychic or psychicised particle: a consciousness-photon. There is thus a vital photon, a mental photon, a photon of the physical consciousness even as the material photon. And all these in their hierarchic harmonious arrangement shall constitute the global system of the new person.
   Even so, there is to be a transmutation of the environment also: the outer objects and circumstances and happenings will be a fieldan Einsteinian fieldof modulations, pulsations, tensions, of these consciousness-particles of the psychic.
  --
   The Supermind is of Course the last and ultimate or other wise the first and original Support and inspiration of all other levels of being and living. Apart from this fundamental, this one source of sustenance, each intermediary level depends directly and leans upon the one that lies just above it, over arches it as it were. Thus speaking of the major intermediaries, the Overmind is under the direct control and guidance of the over-arching Supermind. And Overmind itself over-arches, broods over the mind and from behind guides and controls it. The Mind has evolved primarily because of the pressure of the Overmind standing immediately above it in the hierarchy of the grades of existence. And because of this constant ruling presence of the Overmind, the mind in man is a progressive entity unveiling powers lent or delegated to it, sent down into it from the Overmind. The animal, on the contrary, is not a progressive being like man, for the Overmind does not reach it. The animal is not in contact with the Overmind. It is in contact, a somewhat precarious contact, with the Mind. Something of the Mental has made an inroad into him, into his vital texture. It is to be noted that the mind in the animal is of a different kind from the human mind: it is only in the domesticated animals, the animals living in the neighbourhood of man, having contact with him, that something of the human mind percolates Or is imbibed. As I have said, the human mind has developed and is developing fast, specially in recent years, to an extraordinary degree, in the domain of physical science leading to discoveries that appear so subtle and distant, far off as almost to be out of reach of his normal means of experience. Discoveries of other kinds, hints and intimations with regard to other forms and fields of knowledge and experience are explained most logically and adequately by the fact of an interruption or intervention of another type of consciousness into the present constitution of the human mind. We are referring to the influence of the Overmind, gradually becoming more and more explicit, extensive and effective, the immediately directing power, the guide of the new age. And this naturally because of the operative presence, in and through the Overmind, of the Supramental upon earth and in earth.
   ***

1.34 - The Myth and Ritual of Attis, #The Golden Bough, #James George Frazer, #Occultism
  and the great Syrian Astarte of hierapolis, whose sanctuary,
  frequented by swarms of pilgrims and enriched by the offerings of
  --
  greatest festival of the year at hierapolis fell at the beginning of
  spring, when multitudes thronged to the sanctuary from Syria and the

1.3.5.04 - The Evolution of Consciousness, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  But the key of that secret is not to be found in life itself or in the body; its hieroglyph is not in embryo or organism, - for these are only a physical means or base: the one significant mystery of this universe is the appearance and growth of consciousness in the vast mute unintelligence of Matter. The escape of Consciousness out of an apparent initial Inconscience, - but it was there all the time masked and latent, for the inconscience of Matter is itself only a hooded consciousness - its struggle to find itself, its reaching out to its own inherent completeness, perfection, joy, light, strength, mastery, harmony, freedom, this is the prolonged miracle and yet the natural and all-explaining phenomenon of which we are at once the observers and a part, instrument and vehicle.
  A Consciousness, a Being, a Power, a Joy was here from the beginning darkly imprisoned in this apparent denial of itself, this original night, this obscurity and nescience of material Nature.

1.36 - Human Representatives of Attis, #The Golden Bough, #James George Frazer, #Occultism
  among the branches or on the animal's back. At hierapolis also the
  victims were hung on trees before they were burnt. With these Greek

1.38 - Woman - Her Magical Formula, #Magick Without Tears, #Aleister Crowley, #Philosophy
    I am the Empress & the hierophant. Thus eleven, as my bride is eleven. [15-16]
    I am the Snake that giveth Knowledge & Delight and bright glory, and stir the hearts of men with drunkenness. ... [22]

1.41 - Isis, #The Golden Bough, #James George Frazer, #Occultism
  attributes and epithets were so numerous that in the hieroglyphics
  she is called "the many-named," "the thousand-named," and in Greek

1.49 - Ancient Deities of Vegetation as Animals, #The Golden Bough, #James George Frazer, #Occultism
  the great religious metropolis of hierapolis on the Euphrates pigs
  were neither sacrificed nor eaten, and if a man touched a pig he was

1.49 - Thelemic Morality, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Of what, then, is this instinct the hieroglyph? Our destructive criticism is perfect as regards teleology; nobody knows what to do in order to act "for the best." Even the greatest Chess Master cannot be sure how his new pet variation will turn out in practice; and the chessboard is surely an admirable type of a limited "universe of discourse" and "field of action." (I must write you one day about Cause and Effect in magical practice.)
  I seem to have started up this rock chimney with the wrong leg! What I am trying to write is a sort of answer to your remark about "Does the end justify the means?" and I had better tackle it straightforwardly.

1.51 - How to Recognise Masters, Angels, etc., and how they Work, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Let me briefly explain the grounds for this belief. I have already set forth, in connection with the Cairo Working, some of the safeguards which I habitually employ. Virakam's vision contained elements perfectly familiar to me. This was clear proof that the man in her vision, whom she called Ab-ul-Diz, was acquainted with my system of hieroglyphics, literal and numerical, and also with some incidents in my Magical Career. Virakam herself certainly knew nothing of any of these. Ab-ul-Diz told us to call him a week later, when he would give further information. We arrived at St. Moritz and engaged a suite in the Palace Hotel.
  My first surprise was to find that I had brought with me exactly those Magical Weapons which were suitable for the work proposed, and no others. But a yet more startling circumstance was to come. For the purpose of the Cairo Working, Ouarda[106] and I had bought two abbai; one, scarlet, for me; one, blue, for her. I had brought mine to St. Moritz; the other was of course in the possession of Ouarda. Imagine my amazement when Virakam produced from her trunk a blue abbai so like Ouarda's that the only difference were minute details of the gold embroidery! The suggestion was that the Secret C hiefs, having chosen Ouarda as their messenger, could not use any one else until she had become irrevocably disqualified by insanity. Not till now could her place be taken by another; and that Virakam should possess a duplicate of her Magical Robe seemed a strong argument that she had been consecrated by Them to take the place of her unhappy predecessor.
  --
  We drove on a few yards. Then the chauffeur made up him mind to revolt, and stopped the car. On the left was a wide open gate through which we could see a gang of workmen engaged in pretending to repair a ramshackle villa. Virakam called the foreman and asked in broken Italian if the place was to let. He told her no; it was under repair. With crazy confidence she dragged him within and forced him to show her over the house. I sat in resigned disgust, not deigning to follow. Then my eyes suddenly saw down the garden, two trees close together. I stooped. Their tops appeared. They were Persian Nuts! The stupid coincidence angered me, and yet some irresistible instinct compelled me to take out my note book and pencil and jot down the name written over the gate Villa Caldarazzo. Idly I added up the letters.[108] Their sum struck me like a bullet in my brain. It was 418, the number of the Magical Formula of the Aeon, a numerical hieroglyph of the Great Work. Ab-ul-Diz had made no mistake. My recognition of the right place was not to depend on a mere matter of trees, which might be found almost anywhere. Recognition beyond all possibility of doubt was what he promised. He had been as good as his word.
  I was entirely overwhelmed. I jumped out of the car and ran up to the house. I found Virakam in the main room. The instant I entered I understood that it was entirely suited for a temple. The walls were decorated with crude frescoes which somehow suggested the exact atmosphere proper to the Work. The very shape of the room seemed somehow significant. Further, it seemed as if it were filled with a peculiar emanation. This impression must not be dismissed as sheer fancy. Few men but are sufficiently sensitive to distinguish the spiritual aura of certain buildings. It is impossible not to feel reverence in certain cathedrals and temples. The most ordinary dwelling houses often possess an atmosphere of their own; some depress, some cheer; some disgust, others strike chill to the heart.

1.58 - Do Angels Ever Cut Themselves Shaving?, #Magick Without Tears, #Aleister Crowley, #Philosophy
  What sort of existence, what type or degree of reality, do we attribute to them? (By angel, of course, you mean any celestial or infernal being such as are listed in the hierarchy, from Metatron and Ratziel to Lilith and Nahema.) We read of them, for the most part, as if they were persons although of another order of being; as individual, almost, as ourselves. The principal difference is that they are not, as we are, microcosmic. The Angels of Jupiter contain all the Jupiter there is, within these limits, that their rank is not as high as their Archangel, nor as low as their Intelligence or their Spirit. But their Jupiter is pure Jupiter; no other planet enters into their composition.
  We see and hear them, usually (in my own experience) as the result of specific invocation. Less frequently we know them through the sense of touch as well; sometimes their presence is associated with a particular perfume. (This, by the way, is very striking, since it has to overcome that of the incense.) I must very strongly insist, at this point, on the difference between "gods" and "angels." Gods are macrocosmic, as we microcosmic: an incarnated (materialised) God is just as much a person, an individual animal, as we are; as such, he appeals to all our senses exactly as if he were "material."

1914 06 24p, #Prayers And Meditations, #The Mother, #Integral Yoga
   From the point of view of the manifestation, the work to be carried forward upon earth, a hierarchy is needed but in this world which is still in disorder, can it be established unarbitrarily, that is, in perfect conformity with Thy law? The witness being, calm, indifferent, smiling, looks upon the play, the comedy which is unfolding itself, and awaits circumstances with serenity, knowing that they are nothing but a very imperfect translation of what should be.
   But the religious being turns to Thee, O Lord, in a great aspiration of love, and implores Thy help so that it may be the best that shall be realised, so that as many obstacles as possible may be overcome, all possible obscurities dispelled, all possible egoistic ill-will vanquished. It is not the best possible in circumstances of the present disorder which must happen for that always happensit is these circumstances themselves which, through a greater effort than ever yet was made, must be transfigured, so that a best, new in quality, new in quantity, an altogether exceptional best may be manifested.

1914 06 30p, #Prayers And Meditations, #The Mother, #Integral Yoga
   Each activity in its own field accomplishing its particular mission, without disorder, without confusion, one enveloping the other, and all graded hierarchically around a single centre: Thy will What is most lacking in all beings is clarity and order; each element, each state of being, instead of fulfilling its function in harmony with all the others, wants to be the whole in itself, perfectly autonomous and independent. And there lies the ignorant error of all the universe, a global error repeated in millions and millions of forms. But under the pretext that these activities are separate and in disorder, to want to suppress them so as to let only Thy single Will subsist, which in its solitude would no longer have any reason to exist, would be an undertaking as absurd as it is unrealisable. It is easier, indeed, to suppress than to organise; but harmonious order is a realisation far superior to suppression. And even if the final aim were a return to Non-Being, the return would seem possible to me only through a highest perfection of the being.
   O my sweet Master, grant to them that they may feel Thy infinite tenderness and in the calm repose that it brings, be able to see and realise the supreme order of Thy law.

1951-03-24 - Descent of Divine Love, of Consciousness - Earth- a symbolic formation - the Divine Presence - The psychic being and other worlds - Divine Love and Grace - Becoming consaious of Divine Love - Finding ones psychic being - Responsibility, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
   The other worlds have been organised more or less hierarchically, if one may say so, but the earth has a special formation due to the direct intervention, without any intermediary, of the supreme Consciousness in the Inconscient.
   Have the solar fragments the same matter as the earth?

1951-05-07 - A Hierarchy - Transcendent, universal, individual Divine - The Supreme Shakti and Creation - Inadequacy of words, language, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
  object:1951-05-07 - A hierarchy - Transcendent, universal, individual Divine - The Supreme Shakti and Creation - Inadequacy of words, language
  author class:The Mother
  --
   What is a hierarchy?
   It is a grouping organised in order of merit. For instance, you have a c hief at the centre and you may have four persons around him, and around these four, 8, then 12, 24, 36, 48, 124, and so on, each with his special mission, his special work, his particular authority, and all referring in an ascending order to the centre. That is a hierarchy. In governments they try to form hierarc hies, but these are untrue, they are arbitrary and not worth anything. But in all ancient initiations there were hierarc hies which were expressions of individual meritindividual powers and meritshaving always at their centre the representative of the Supreme and the Shakti; sometimes having only the Supreme, depending on the religions. But the groups were always organised in that way, that is, with a growing number of individuals, each one having to refer to the officer immediately above him. For instance, the 124 had to refer to the 48, the 48 had to refer to the 24, the 24 refer to the 12, the 12 to the 8, and so on. That is a hierarchy. The word is used in a very imprecise and vague way. They speak of a hierarchy and think it is the men who govern and have subordinates. But the true hierarchy is an occult hierarchy, and this occult hierarchy had as its purpose the manifesting, the expressing of a more profound hierarchy which is a hierarchy of the invisible worlds.
   What is the transcendent Mother?

1953-06-17, #Questions And Answers 1953, #The Mother, #Integral Yoga
   To be able to say what the true movement is, one must know first of all which movement is being spoken about. You have a body, well, you dont expect your body to walk on its head or its hands nor to crawl flat on its belly nor indeed that the head should be down and the legs up in the air. You give to each limb a particular occupation which is its own. This appears to you quite natural because that is the habit; otherwise, the very little ones do not know what to do, neither with their legs nor with their hands nor with their heads; it is only little by little that they learn that. Well, it is the same thing with the minds functions. You must know which part of the mind you are speaking about, what its own function is, and then only can you say what its true movement is and what is not its true movement. For example, for the part which has to receive the master ideas and change them into thought, its true movement is to be open to the master ideas, receive them and change them into as exact, as precise, as expressive a thought as possible. For the part of the mind which has the charge of organising all these thoughts among themselves so that they might form a coherent and classified whole, not a chaos, the true movement is just to make the classification according to a higher logic and in a thoroughly clear, precise and expressive order which may be serviceable each time a thought is referred to, so that one may know where to look for it and not put quite contradictory things together. There are people whose mind does not work like that; all the ideas that come into it, without their being even aware of what the idea is, are translated into confused thoughts which remain in a kind of inner chaos. I have known people who, from the philosophical point of viewalthough there is nothing philosophical in itcould put side by side the most contradictory things, like ideas of hierarchic order and at the same time ideas of the absolute independence of the individual and of anarchism, and both were accepted with equal sympathy, knocked against each other in the head in the midst of a wild disorder, and these people were not even aware of it! You know the saying: A question well put is three-fourths solved. So now, put your question. What do you want to speak about? I am stretching out a helping hand, you have only to catch it. What is it you are speaking about, what is it that you call intellect? Do you know the difference between an idea and a thought?
   Not quite.

1953-10-14, #Questions And Answers 1953, #The Mother, #Integral Yoga
   Through intermediaries, yes, not directly. These beings are not in direct contact with the Divine (there are exceptions, I mean as a general rule), they are beings who are in relation with other beings, who are again in relation with others, and these with still others, and so on, in a hierarchy, up to the Supreme.
   If they came out of the Divine, why are they evil?

1954-02-03 - The senses and super-sense - Children can be moulded - Keeping things in order - The shadow, #Questions And Answers 1954, #The Mother, #Integral Yoga
  The names? In the Chaldean tradition they were in Chaldaic. In other traditions, in other languages; in Egypt they were written in hieroglyphs. Each system gave its names. I had a list of the namesnot only of the names but also of what they represented, what kind of see each represented but it was a very long time ago, I dont remember them any longer. As I have said there, it is in the field of things seen, felt, done at a distance by a concentrated projection of consciousness. For in stance, one is in a room and, due to an illness or an accident, one cannot move. Next to this room there is another; next to that there is a sort of bridge; after the bridge there are steps going down; and these steps go down to a big studio in the middle of a garden. Now, the person laid up in the room wishes to know what is going on in the studio. He concentrates his consciousness and then extends it, so to say (truly it is as though he extended it almost materially), and he goes along the whole way and reaches the studio. If he does this properly, he sees what there is in the studio, can hear what is going on, though he is not there himself: the body is lying in a bed in a room, but the consciousness is projected. It is a physical consciousness. It is not an inner state, for one sees physically, hears physically. If there are people in the room one sees them, and if they are speaking one hears them speaking. Naturally, it is not from the very first day that one succeeds; it asks for a very rigorous discipline. It corresponds a little (a little) to that capacity which was developed in the Red India due to the conditions of their life. I dont know how it is at present, but formerly they used to put their ear to the earth, and they had so fine an ear that they could hear steps more than a mile away. They heard the steps of those who were walking at a distance of more than two or three kilometres simply by putting their ear to the ground. Or take the dog which, if given something to smell, finds the trail of that scent again, can follow it with its nose. Well, it is one kind of super-see, that is, a see that has reached such a degree of intensity and refinement that it can indeed feel what the ordinary see does not feel, can see at a distance, really see, see physically at a distance, through walls. It is said that the blind develop a see which enables them to feel an object at a distance. They do not see, they walk in darkness as in a black night; but they have a kind of see of touch at a distance, a material contact due to which, long before touching the object, they know; for example, if there is a piece of furniture in their way, long before knocking against it, they feel it from a distance.
  In children the mind is not developed when they are small. Is this also true of the vital?

1955-10-19 - The rhythms of time - The lotus of knowledge and perfection - Potential knowledge - The teguments of the soul - Shastra and the Gurus direct teaching - He who chooses the Infinite..., #Questions And Answers 1955, #The Mother, #Integral Yoga
  And this is what makes the difference between the possibilities of individuals. But in fact, essentially each being contains in itself all the universal potentialities. To what extent he is capable of developing them its a kind of hierarchy which is established among individuals and their degree of development. But, essentially, in each one there is the Divine Presence and therefore the Supreme Consciousness. Only, for some to be able to become conscious of it, it will take thousands and thousands of years, and others have by inner and outer circumstances come to the moment when they are ready to become aware of it. It is rather a hierarchy in realisation than one in potentialities.
  Now in addition to this, some beings manifest something other than a purely human consciousness but this is something additional; these are exceptional cases. But usually its like this: the substance itself contains all the possibilities.

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, #Questions And Answers 1956, #The Mother, #Integral Yoga
  object: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
  author class:The Mother
  --
  But here too there is a hierarchy. One can understand nothing of the spiritual life if one does not understand the true hierarchy.
  Nowadays its not in fashion. It is something which human thought doesnt favour at all. But from the spiritual point of view, it is automatic, spontaneous and indisputable. And so, if the hierarchy is true, there is a place for everybody; and for each individual in his own place, his individual truth is absolute. That is to say, each element which is truly in its place has a total and perfect relation with the Divinein its place. And yet, on the whole, there is a hierarchy which too is quite absolute. But to understand spiritual life one must first understand that; and it isnt very easy.
  Everyone can be a perfect expression of the Divine in himself, on condition that he knows his place and keeps to it.
  And if they do not know the hierarchy, they cannot know this?
  But they dont need to know that they form a hierarchy, it is not necessary to know it. It is only if one wants to physically organise a spiritual society then one has to materialise the hierarchy. But generally, in the world as it is, there are so many gaps in this hierarchy that it seems a confusion.
  The perfect hierarchy is a total hierarchy, and it is not concerned with time and space. But when you want to realise this physically it becomes very difficult. Its like weaving a piece of cloth with lots of holes everywhere; and the holes disturb the general harmony. Always people are missing, steps are missing, pieces are missing on the chess-boardall this is missing. So it looks like a confusion. But if everything were expressed and each thing in its place, it would be a perfect harmony and a perfect hierarchy.
  There is somewherenot in the material universe, but in the manifested universethis perfect hierarchy; it exists. But it is not yet manifested upon earth.
  Perhaps this will be one of the results of the supramental transformation: the world will be ready for a perfect, spontaneous, essentially true hierarchical manifestation and without any kind of coercionwhere everyone will become aware of his own perfection.
  Mother, what does a spiritual hierarchy mean exactly? Because when we speak of hierarchy that implies something graded in a superior and inferior order, doesnt it?
  Yes, and thats quite wrong. That is to say, materially it is like that. But this is not what I call a hierarchy.
  Then what is a hierarchy?
  It is the organisation of the functions and the manifestation in action of the particular nature of each person.
  We have often tried to find comparisons, but they are worthless. For none of the things we know physically can answer to that condition. There is always the sense of superiority and inferiority as you say. Some have pared a hierarchy to the various functions of the body, for example. But that always gives the impression that the head is at the top and the feet at the bottom, so it is a nuisance!
  Each element is the whole Divine at the same time, then how can we speak of a hierarchy?
  Each element has a direct and perfect relation with the Divine.
  --
  Yes, all become the Divine; but not the totality of the Divine, for the Divine is everything. You cant take a piece of the Divine and say, This is the Divine. And yet, in his spiritual consciousness each one has a perfect relation with the Divine, that is to say, each one is the Divine as perfectly as he can be. But to reconstruct the Divine, all the Divine is necessary. And it is precisely this that constitutes the very essence of hierarchy. But as each one is perfect in himself, there can be no feeling of inferiority or superiority.
  I dont think the human mentality can understand that. I think it must be lived; once one has lived it, it is very simple, it appears luminously simple. But to understand it with the mind is not possible, it seems impossible. Above all because the mind, in order to understand anything at all, has to divide and contrast everything, otherwise it does not understand, it gets confused. By its very functioning, it becomes incapable of understanding.

1956-02-01 - Path of knowledge - Finding the Divine in life - Capacity for contact with the Divine - Partial and total identification with the Divine - Manifestation and hierarchy, #Questions And Answers 1956, #The Mother, #Integral Yoga
  object:1956-02-01 - Path of knowledge - Finding the Divine in life - Capacity for contact with the Divine - Partial and total identification with the Divine - Manifestation and hierarchy
  author class:The Mother
  --
  And this capacity for contact is perhaps what constitutes the true hierarchy of beings. For everyone carries within himself the Divine, and therefore everyone has the possibility of uniting with the Divine that possibility is the same in all. But according to each ones capacityin fact, according to his position in the divine hierarchyhis approach will be more or less partial or total.
  It could be saidalthough these words deform things a lot that the quality of the approach is the same in every being, but the quantity, the totality is very different. It is very difficult to explain in words, but if one may say so, the point at which you are identified with the Divine is perfect in itself, that is to say, your identification is perfect in itself, at this point, but the number of points at which you are identified differs immensely.
  --
  This is very difficult to explain, but it is a fact. He is really identified with the Divine and has found the Divine; he is identified with the Divine but at one point. And so he who is able to identify himself in his totality with the Divine is necessarily, from the point of view of the universal realisation, on a much higher level of the hierarchy than one who could realise Him only at a single point.
  And that is the true meaning of the spiritual hierarchy, this is why there is a whole spiritual hierarchical organisation, otherwise it would have no basis, for from the minute you touch the Divine, you touch Him perfectly: the point at which you touch Him is perfect in itself. And, from this point of view, all who are united with the Divine are equally perfect in their union but not equally complete, if I may say so.
  Do you catch a little of what I mean?
  --
  The difference exists only in the manifestation. By this identification, whatever it may be, one automatically goes out of the manifestation, except at the point where one is identified. And if, in the path one has followed, the aim is to go out, as for instance with those who seek Nirvana, if it is a going out of the manifestation, well, one goes out of the manifestation, its the end. And once one goes out of the manifestation, there is no longer any difference or any hierarchy, it is finished, one has gone out of the manifestation. That is it, you understand, everything depends on the goal one pursues. If one goes out of the manifestation, one goes out of the manifestation, then there is no longer a possibility of any hierarchy at all. But as soon as one enters the manifestation, there is a hierarchy. That is to sayif we take the realisation of the supramental worldeverybody will not be on the same level and made in the same pattern, and with the same capacity and possibility. Its always this illusion, isnt it, of a sort of indefinite repetition of something which always resembles itselfit is not that. In the realisation, the manifestation, there is a hierarchy of capacity and action, and of manifestation. But if the aim is to go out of the manifestation, then quite naturally, at whatever point you go out, you go out.
  It all depends on the ideal one puts before oneself. And while you go out because you have chosen to do so, to enter into Pralaya, there is all the rest of the universe which continues. But thats totally immaterial to you. As your aim was to get out of it, you get out of it. But that doesnt mean that the rest also go out! You are the only one to go out, or those who have followed the same aim and the same path as you.

1956-05-23 - Yoga and religion - Story of two clergymen on a boat - The Buddha and the Supramental - Hieroglyphs and phonetic alphabets - A vision of ancient Egypt - Memory for sounds, #Questions And Answers 1956, #The Mother, #Integral Yoga
  object:1956-05-23 - Yoga and religion - Story of two clergymen on a boat - The Buddha and the Supramental - hieroglyphs and phonetic alphabets - A vision of ancient Egypt - Memory for sounds
  author class:The Mother
  --
  That reminds me of something: (turning to a teacher) have they found the sounds with which hieroglyphs are to be read?
  Egyptian?
  Yes, hieroglyphs are Egyptian!
  I think so.
  --
  I think so. And there are hieroglyphs which are also phonetic.
  Phonetic! Where can we get this information from?
  --
  Is the language of ancient Egypt contemporaneous with the earliest Sanskrit, or is it earlier still? And then, something else: was the cuneiform script of Assyria phonetic or hieroglyphic?
  I believe that there too it is possible to read the sounds, for quite a number of names given in the Bible have been set right and it has been found that there were deformations: Nabuchodonsor, for example.
  --
  And one last thing: is this hieroglyphic Egyptian language related to the Chaldean line or to the Aryan? There are Sanskrit roots in all the languages. That was precisely what I wanted to ask.
  I read somewhere that the priests of Egypt used to give initiation with mantras.
  --
  And hieroglyphs were written from top to bottom and from right to left, or was it from left to right?
  From right to left.
  --
  Much later, when this talk was first published, a disciple asked Mother what gave rise to these questions on hieroglyphs.
  It used to interest me very much once, to know about them. I tried to recall the memory of the elements which existed at that time, but I could not get any answer. There was a complete blank.

1957-09-18 - Occultism and supramental life, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  No, there will also be a hierarchy.
  There will always be different ways of dealing with things. Perhaps the occult power will be more common, but if you imagine a world where everyone has equally the same occult power, there will no longer be any difference. You understand? There are people who have the occult power and act on those who havent, but if everyone has it equally it will no longer be occultism! Is that what you meant?

1957-11-27 - Sri Aurobindos method in The Life Divine - Individual and cosmic evolution, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
    Admitting that the creation is a manifestation of the Timeless Eternal in a Time Eternity, admitting that there are the seven grades of Consciousness and that the material Inconscience has been laid down as a basis for the reascent of the Spirit, admitting that rebirth is a fact, a part of the terrestrial order, still a spiritual evolution of the individual being is not an inevitable consequence of any of these admissions or even of all of them together. It is possible to take another view of the spiritual significance and the inner process of terrestrial existence. If each thing created is a form of the manifest Divine Existence, each is divine in itself by the spiritual presence within it, whatever its appearance, its figure or character in Nature. In each form of manifestation the Divine takes the delight of existence and there is no need of change or progress within it. Whatever ordered display or hierarchy of actualised possibilities is necessitated by the nature of the Infinite Being, is sufficiently provided for by the numberless variation, the teeming multitude of forms, types of consciousness, natures that we see everywhere around us. There is no teleological purpose in creation and there cannot be, for all is there in the Infinite: the Divine has nothing that he needs to gain or that he has not; if there is creation and manifestation, it is for the delight of creation, of manifestation, Snot for any purpose. There is then no reason for an evolutionary movement with a culmination to be reached or an aim to be worked out and effectuated or a drive towards ultimate perfection.
    The Life Divine, SABCL, Vol. 19, pp. 826-27

1958-08-27 - Meditation and imagination - From thought to idea, from idea to principle, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  But when I give you a written sentence which has the power to express a thought and tell you to concentrate on it, then, through this thought-form you can go back to the idea behind, which can be expressed in many different thoughts. It is like a great hierarchy: there is a Principle right at the top, which itself is not the only one, for you can go still higher up; but this Principle can be expressed in ideas, and these ideas can be expressed in a great number of thoughts and this great number of thoughts can make use of many languages and an even greater number of words.
  When I give you a thought it is simply to help you to concentrate. There are schools which put an object in front of you, a flower or a stone, or any object, and then you sit around it and concentrate on it and your eyes go like this (Mother squints) until you become the object. That too is a method of concentration. By gazing steadily like that, without moving, you finally pass into the thing you are gazing at. But you must not begin to gaze at all kinds of things: only gaze steadily at that. That gives you a look it makes you squint.

1958 10 17, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   When one truly attains wisdom, the true wisdom, the wisdom Sri Aurobindo is speaking of here, there is no longer higher and lower; there is only a play of forces in which each thing has its place and its importance. And if there is a hierarchy it is a hierarchy of surrender to the Supreme. It is not a hierarchy of superiority with regard to what is below.
   And with human understanding, human reason, human knowledge, one is unable to discern this hierarchy. Only the awakened soul can recognise another awakened soul, and then the sense of superiority disappears completely.
   True wisdom comes only when the ego disappears, and the ego disappears only when you are ready to abandon yourself completely to the supreme Lord without any personal motive and without any expectation of profitwhen you do it because you cannot do otherwise.

1960 11 12? - 49, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   How can one help to cure evil and ugliness? One may say that there is a kind of hierarchy of collaboration or action: there is a negative help and a positive help.
   To begin with, there is a way that might be called negative, the way provided by Buddhism and kindred religions: not to see. First of all, to be in such a state of purity and beauty that you do not perceive ugliness and evilit is like something that does not touch you because it does not exist in you.

1.ac - The Twins, #Crowley - Poems, #Aleister Crowley, #Philosophy
  Of man ; what hieroglyph
  Of the dragon and the lamb

1.ami - To the Saqi (from Baal-i-Jibreel), #unset, #Arthur C Clarke, #Fiction
   English version by Naeem Siddiqui Original Language Urdu Look! What wonders the spring has wrought! The river bank is a paradise! Rose-embowered glades, Blossoming jasmine and hyacinth, And violets, the envy of the skies!. Rainbow colours transformed Into a chorus of rapturous sounds, And the harmony of flowers The hillside is carnation-red; In the languid haze, the air Seems drunk with the beauty of life! The brook, on the heights of the hill, Dances to its own music. The world is dizzy in a pageant of colour! My rosy-cheeked Cup-bearer! The voice of spring is the voice of life! But the spring lasts not for ever; So bring me the cup that tears all veils -- The wine that brightens life -- The wine that intoxicates the world -- The wine in which flows The music of everlasting life, The wine that reveals eternity's secret. Unveil the secrets, O Saqi. Look! The world has changed apace! New are the songs, and new is the music; The West's magic has dissolved; The West's magicians are bewildered; Old politics has lost its game; The world is tired of kings; Gone are the days of the rich; Gone is the jugglery of old; Awake is China's sleeping giant; The Himalayas' torrents are unleashed; Sinai is riven; Moses awaits the light divine. The Muslim says that God is One But his heart is Still a heathen: Culture, sufism, rites and rthetoric, All adore non- Arab idols; The truth was lost in trifles, And the nation was lost in conventions. The speaker's rhetoric is enchanting, But is devoid of passion; It is clothed in logic neat, But lost in a maze of words; The sufi, unique in the love of truth, Unique in the love of God, Was lost in un-Islamic thought; Was lost in the hierarchic quest; The fire of love is extinguished, And a Muslim is a heap of ashes, O Saqi! Give me the old wine again! Let the potent cup go round! Let me soar on the wings of love; Make my dust bright-pinioned; Make wisdom free; And make the young guide the old; Thou it is that nourishest. this nation; Thou it is that canst sustain it; Urge them to move, to stir; Give them Ali's heart; give them Siddiq's passion; Let the same old love pierce their hearts; Awaken in them a burning zeal; Let the stars throw down their spears, And let the earth's dwellers tremble Give the young a passion that consumes; Give them my vision, my love of God; Free my boat from the whirlpool's grip, And make it move forward-, Reveal to me the secrets of life, For thou knowest them all; The treasures of a fakir like me Are suffused, unsleeping eyes, And secret yearnings of the heart-, My anguished sighs at night, My solitude in the world of men, My hopes and my fears, My quest untiring, My nature an arena of thought A mirror of the world. My heart a battlefield of life, With armies of suspicion, And bastions of certitude; With these treasures I am More rich than the richest of all. Let the young join my throng, And let them find an anchor of hope. The sea of life has its ebb and flow-, In every atom's heart is the pulse of life; It manifests itself in the body, As a flame conceals a wave of smoke; Contact with the earth was harsh for it, But it liked the labour; It is in motion, and not in motion; Tired of the elements' shackles; A unity, imprisoned by plurality; But always unique, unequalled. It has made this dome of myriad glass; It has carved this pantheon. It does not repeat its craft For thou art not me, and I am not thou; It has created the world of men, And remains in solitude, Its brightness is seen in the stars, And in the lustre of pearls-, To it belong the wildernesses, The flowers and the thorns; Mountains sometimes are shaken by its might; It captures angels and nymphs; It makes the eagle pounce on a prey, And leave a blood-stained body. Every atom throbs with life; Rest is an illusion; Life's journey pauses not, For every moment is a new glory; Life, thou thinkest, is a mystery; Life is a delight in eternal flight; Life has seen many ups and downs; It loves a journey, not a goal. Movement is life's being; Movement is truth, pause is a mirage. Life's enjoyment is in perils, In facing ups and downs; In the world beyond Life stalked for death, But the impulse to procreate Peopled the world of man and beast. Flowers blossomed and dropped From this tree of life. Fools think life is ephemeral; Life renews itself for ever -- Moving fast as a flash, Moving to eternity in a breath; Time, a chain of days and nights, Is the ebb and flow of breath. This flow of breath is like a sword, Selfhood is its sharpness; Selfhood is the secret of life; It is the world's awakening, Selfhood is solitary, absorbed, An ocean enclosed in a drop; It shines in light and in darkness, Existent in, but away from, thee and me. The dawn of life behind it, eternity before, It has no frontiers before, no frontiers behind. Afloat on the river of time, Bearing the buffets of the waves, Changing the course of its quest, Shifting its glance from time to time; For it a hill is a grain of sand, Mountains are shattered by its blows; A journey is its beginning and end, And this is the secret of its being. It is the moon's beam, the spark in the flint, Colourless itself, though infused with colours, No concern has it with the calculus of space, With linear time's limits, with the finitude of life. It manifested itself in man's essence of dust, After an eternity of a strife to be born. It is in thy heart that Selfhood has an abode, As heaven has its abode in the cornea of thy eye. To one who guards his Selfhood, The living that demeans it, is poison; He accepts only a living, That keeps his self- esteem; Keep away from royal pomp, Keep thy Selfhood free; Thou shouldst bow in prayer, Not bow to a human being. This myriad-coloured world, Under the sentence of death, This world of sight and sound, I Where life means eating and drinking, Is Selfhood's initial stage; It is not thy abode, O traveller! This dust-bowl is not the source of thy fire; The world is for thee, not thou for the world. Demolish this illusion of' time and space; Selfhood is the Tiger of God, the world is its prey; The earth is its prey, the heavens are its prey; Other worlds there are, still awaiting birth, The earth-born are not the centre of all life; They all await thy assault, Thy cataclysmic thought and deed; Days and nights revolve, To reveal thy Selfhood to thee; Thou art the architect of the world. Words fail to convey the truth; Truth is the mirror, words its shade; Though the breath is a burning flame, The flame has limited bounds. 'If now I soar any farther, The vision will sear my wings.' <
1f.lovecraft - Dagon, #Lovecraft - Poems, #unset, #Zen
   crude sculptures. The writing was in a system of hieroglyphics unknown
   to me, and unlike anything I had ever seen in books; consisting for the

1f.lovecraft - Out of the Aeons, #Lovecraft - Poems, #unset, #Zen
   hieroglyphs, carefully preserved in the museum library, received their
   due share of attention. No question could exist as to their association
  --
   feet. The large, bold hieroglyphs, extending in a narrow line down the
   centre of the scroll and penned or painted with a grey pigment defying
  --
   hieroglyphs and certain primal symbols described or cited in two or
   three very ancient, obscure, and esoteric texts such as the Book of
  --
   circulate copies of the hieroglyphs among mystical specialists. Had
   such circulation occurred at this early date, the later history of the
  --
   hieroglyphs by any reader of von Junzts horrible Nameless Cults would
   have established a linkage of unmistakable significance. At this
  --
   angle and securing pictures of every bit of the weird hieroglyphed
   text. He likewise asked to see all books with any bearing whatever on
  --
   photographs of mummy, cylinder, and hieroglyphed scroll, and couched in
   the peculiarly simpering, infantile style which the Pillar affects for
  --
   resemblance of the hieroglyphs on the scroll to certain signs and
   symbols of a forgotten elder world about which he professed vast
  --
   of several of the hieroglyphs on the membraneous scroll, with certain
   ideographs of horrible significance (transcribed from primal monoliths
  --
   hieroglyphs with the figures reproduced by von Junzt, and indulging in
   the wildest, most sensational, and most irrational theories and
  --
   the hieratic Naacal of his order, which he believed would keep the
   possessor immune from the Dark Gods petrifying power. With this
  --
   covered with hieroglyphs closely resembling those on the scroll at the
   museum and in the Black Book of von Junzt; but regarding these things
  --
   hieroglyphsalmost a duplicate of the scroll in the strange cylinder in
   the library downstairs, though later study brought out subtle
  --
   which later vanished very oddly when we passed the hieroglyphed scroll
   around for inspection. Every now and then I felt my gaze drawn
  --
   hieroglyphed scrolland who had evidently thrust it at the mummy
   through the opening in the casewas not petrified, while the man who

1f.lovecraft - Poetry and the Gods, #Lovecraft - Poems, #unset, #Zen
   My dearest master, your dear son, may hie;
   Bless him at home in peace, whilst I from far,

1f.lovecraft - The Call of Cthulhu, #Lovecraft - Poems, #unset, #Zen
   Above these apparent hieroglyphics was a figure of evidently pictorial
   intent, though its impressionistic execution forbade a very clear idea
  --
   knowledge in identifying the hieroglyphics on the bas-relief. He spoke
   in a dreamy, stilted manner which suggested pose and alienated
  --
   dripping with green ooze and sinister with latent horror. hieroglyphics
   had covered the walls and pillars, and from some undetermined point
  --
   recognising both hieroglyphics and pictorial design. Many of his
   questions seemed highly out-of-place to his visitor, especially those
  --
   hieroglyphics, and heard the ominous syllables which can be rendered
   only as Cthulhu; and all this in so stirring and horrible a connexion
  --
   dreamed not only the figure and exact hieroglyphics of the swamp-found
   image and the Greenland devil tablet, but had come in his dreams upon
  --
   head, dragon body, scaly wings, and hieroglyphed pedestal, was
   preserved in the Museum at Hyde Park; and I studied it long and well,
  --
   and hieroglyphs. I mention his talk about angles because it suggests
   something Wilcox had told me of his awful dreams. He had said that the

1f.lovecraft - The Challenge from Beyond, #Lovecraft - Poems, #unset, #Zen
   the Eltdown Shards with some of the so-called pre-human hieroglyphs
   persistently cherished and esoterically handed down in certain mystical
  --
   detail tallieddimensions, consistency, hieroglyphed central disc,
   hypnotic effects. As he thought the matter over and over amidst the
  --
   hieroglyphs on the crystal cubes disc.
   The actual nightmare element, though, was something more than this. It

1f.lovecraft - The Diary of Alonzo Typer, #Lovecraft - Poems, #unset, #Zen
   still undeciphered hieroglyphs roughly incised in the brickwork.
   Another peculiarity was a huge circular aperture in the rear of the
  --
   the alien, cryptic hieroglyphs graven upon it. They were signs I could
   not recognise, and something in their vaguely Mongoloid technique
  --
   inscribed with unknown hieroglyphs of vaguely Chinese cast. About both
   writing and image there hung an air of sinister evil so profound and
  --
   hieroglyphs I had no clue, but I knew that both had been traced with a
   hellish precision and for no namable purpose. As I studied the leering
  --
   drawn hieroglyphs plainly akin to those on the pedestal in that hellish
   drawing I had seen. Here, clearly, lay the key to that monstrous
  --
   deciphering those crucial hieroglyphs in the picture has been slow, but
   this afternoon I hit upon the final clue. By evening I knew their
  --
   blasphemous, Chinese-like hieroglyphs I have come to know so well. I
   can make out only the beginningthe words my vengeance lurksbefore

1f.lovecraft - The Dream-Quest of Unknown Kadath, #Lovecraft - Poems, #unset, #Zen
   on casks and bales with the hieroglyphs of far places. Landward beyond
   the walls lies the farm country, where small white cottages dream

1f.lovecraft - The Dreams in the Witch House, #Lovecraft - Poems, #unset, #Zen
  undecipherable hieroglyphics.
  Archaeologists and anthropologists are still trying to explain the

1f.lovecraft - The Electric Executioner, #Lovecraft - Poems, #unset, #Zen
   mystagogue or hierophant.
   Here, O Youtha libation! Wine of the cosmosnectar of the starry

1f.lovecraft - The Evil Clergyman, #Lovecraft - Poems, #unset, #Zen
   indescribably hideous odours as the strangely hieroglyphed leaves and
   wormy bindings succumbed to the devastating element. All at once I saw

1f.lovecraft - The Haunter of the Dark, #Lovecraft - Poems, #unset, #Zen
   bizarre, crudely incised, and wholly unrecognisable hieroglyphs. On
   this pillar rested a metal box of peculiarly asymmetrical form; its
  --
   hieroglyphs telling their own story of growing frenzy and despair, and
   of entries scrawled blindly in the dark.

1f.lovecraft - The Horror at Red Hook, #Lovecraft - Poems, #unset, #Zen
   bearing upon their shining surfaces the same weird hieroglyphics which
   also adorned the walls. During the raid the police encountered only a

1f.lovecraft - The Horror in the Museum, #Lovecraft - Poems, #unset, #Zen
   and certain hieroglyphs darkly cited in obscene legends. Over the
   throne loomed the same dreadful symbol which was now painted on the
  --
   latter-day hierarchy. I! Shub-Niggurath! The Goat with a Thousand
   Young!

1f.lovecraft - The Mound, #Lovecraft - Poems, #unset, #Zen
   hieroglyph. Three months after he and his brother Walker had vanished
   he skulked into his house at night, wearing nothing but a queerly
  --
   is also the origin of the hieroglyph-like scar on the forehead.
   That was the end of the explorations of the mound. In the eight
  --
   half-effaced hieroglyphs, too, of a kind which no archaeologist could
   identify or even place conjecturally. With Grey Eagles permission I
  --
   weapon-case bore hieroglyphs very similar to those on the unknown
   talisman I wore. All the creatures costume and trappings bespoke
  --
   whole cylinder, ends and all, was covered with figures and hieroglyphs;
   and I saw with growing excitement that these things were in the same
  --
   occasionally a sinister cartouche or hieroglyphic on the wall, or a
   blocked-up lateral passageway, would remind Zamacona that this was in
  --
   hieroglyphed pedestal, which robbed him of even the power to give a
   startled cry. It was nothing so unearthly as thisbut merely the fact
  --
   above him on its monstrously hieroglyphed pedestal.
   Surrounded by darkness for the first time since leaving the tunnel,
  --
   had always been with men in the form of idols and hieratic implements.
   From the earliest times any sight of it in its unalloyed form had

1f.lovecraft - The Shadow out of Time, #Lovecraft - Poems, #unset, #Zen
   abhorrent elder-world hierophants. These rumours, though never proved
   at the time, were doubtless stimulated by the known tenor of some of my
  --
   with strange hieroglyphs on their backs. The exposed stonework held
   curious carvings, always in curvilinear mathematical designs, and there
  --
   felt that the mocking curvilinear hieroglyphs on the walls would blast
   my soul with their message were I not guarded by a merciful ignorance.
  --
   consisted of certain curvilinear hieroglyphs in the same ink as that of
   the German corrections, but following no recognised human pattern. And
   these hieroglyphs were closely and unmistakably akin to the characters
   constantly met with in my dreamscharacters whose meaning I would
  --
   hieroglyphs were doubtless coined by my fancy from descriptions in old
   legends, and afterward woven into my dreams. I tried to verify certain
  --
   typical curvilinear hieroglyphs of the majority. A few, I fancied, used
   our own familiar alphabet. Most of them worked much more slowly than
  --
   language of the hieroglyphs; which I studied in a queer way with the
   aid of droning machines, and which was evidently an agglutinative
  --
   bearing the title in the Great Races curvilinear hieroglyphs. These
   cases were stored in tiers of rectangular vaultslike closed, locked
  --
   decorative motifs, and hieroglyphs remembered from the dreams. These
   appeared at various times during 1928 and 1929 in the Journal of the
  --
   hieroglyphs whose significance had become so hideous to me. But here is
   the letter, which speaks for itself:
  --
   designs and hieroglyphs which you describe, that I have come upon
   something very important.
  --
   and corridors of pre-human masonry, carved and hieroglyphed with
   symbols that I knew too well from years of custom as a captive mind of
  --
   them as lay within reach of my torchlight, were densely hieroglyphed
   and chiselled with typical curvilinear symbolssome added since the
  --
   hand the great hieroglyphed metal shelf-doors loomed monstrously; some
   yet in place, others sprung open, and still others bent and buckled
  --
   the prevailing curvilinear hieroglyphs, though something in the
   arrangement of the characters seemed subtly unusual. The odd mechanism
  --
   of the textsymbols utterly unlike either the usual curved hieroglyphs
   or any alphabet known to human scholarshipwith a haunting,
  --
   staring at a row of maddeningly familiar hieroglyphed shelves. They
   were in a state of almost perfect preservation, and only three of the
  --
   within reach of my right hand was a case whose curving hieroglyphs made
   me shake with a pang infinitely more complex than one of mere fright.
  --
   fascinatedly at the well-known hieroglyphs on the cover. It seemed to
   be in prime condition, and the curvilinear letters of the title held me
  --
   any nameless hieroglyphs of earths youth. They were, instead, the
   letters of our familiar alphabet, spelling out the words of the English

1f.lovecraft - The Silver Key, #Lovecraft - Poems, #unset, #Zen
   held only the strange hieroglyphs of an unknown tongue written with an
   antique reed. Carter recognised the characters as those he had seen on

1f.lovecraft - The Transition of Juan Romero, #Lovecraft - Poems, #unset, #Zen
   hieroglyphs seemed to stir some faint recollection in his untutored but
   active mind, though he could not possibly have beheld their like

1f.lovecraft - The Whisperer in Darkness, #Lovecraft - Poems, #unset, #Zen
   discovered. There is a great black stone with unknown hieroglyphics
   half worn away which I found in the woods on Round Hill, east of
  --
   black hieroglyphed stone, and to speculations upon what it might mean.
   Then, too, what of the photographs which Akeley said he was about to
  --
   strangely and unmistakably alien to this world. Of the hieroglyphics on
   the surface I could discern very few, but one or two that I did see
  --
   hieroglyphics on that infamous black stonea deciphering which might
   well place us in possession of secrets deeper and more dizzying than
  --
   astonishing things from the old, blurred hieroglyphs. The matter would
   have rankled bitterly in my mind had not Akeleys immediate subsequent
  --
   were vast hieroglyphs left by a rumoured titan race whose glories live
   only in rare, deep dreams. All the legends of the past, and all the
  --
   had not reached me. My guesses about those hieroglyphics had been all
   too correct! And yet Akeley now seemed reconciled to the whole fiendish

1f.lovecraft - Through the Gates of the Silver Key, #Lovecraft - Poems, #unset, #Zen
   dial bore baffling hieroglyphs and whose four hands did not move in
   consonance with any time system known on this planet. It was a singular
  --
   Naacal, and it looks nothing at all like the hieroglyphs on that Easter
   Island wooden club. The carvings on that box, though, do strongly
  --
   culture-tradition as the hieroglyphs on the parchment. Carter always
   spoke of being on the point of solving the mystery, though he never
  --
   gigantic hieroglyphed pedestals more hexagonal than otherwise and
   surmounted by cloaked, ill-defined Shapes.
  --
   coffin-shaped clock with the four hands and hieroglyphed dial, whose
   crazy ticking followed no known rhythm of earth.
  --
   somehow to findand finish decipheringthe strangely hieroglyphed
   parchment he had left in the car at Arkham; and with its aidand the
  --
   him let me say that the language of those hieroglyphics is not Naacal
   but Rlyehian, which was brought to earth by the spawn of Cthulhu
  --
   hieroglyphs of the most bizarre description. De Marigny and Phillips
   gasped.
  --
   the tall, hieroglyphed door. The fumbling made a queer clicking sound.
   Then the figure entered the coffin-shaped case and pulled the door shut
  --
   vague sensations to the abnormal rhythm of that hieroglyphed,
   coffin-shaped clock.

1f.lovecraft - Under the Pyramids, #Lovecraft - Poems, #unset, #Zen
   gigantic chiselled hieroglyphics very perceptible to my touch. Crawling
   on, I encountered other titan columns at incomprehensible distances
  --
   to insignificance . . . hieroglyphics carved by unthinkable hands in
   caverns where daylight can be only a remote legend. . . .

1.fs - Cassandra, #Schiller - Poems, #Friedrich Schiller, #Poetry
     Swift the sorrowing priestess hied,
    And from off her flowing tresses

1.fs - Count Eberhard, The Groaner Of Wurtembert. A War Song, #Schiller - Poems, #Friedrich Schiller, #Poetry
     We hied in joyful haste;
    And wife and child, with roundelay,

1.fs - The Cranes Of Ibycus, #Schiller - Poems, #Friedrich Schiller, #Poetry
  And to the Prytanis swift hie
   The people, and they urge him on

1.fs - The Glove - A Tale, #Schiller - Poems, #Friedrich Schiller, #Poetry
   A tiger out hies.
  When the lion he sees, loudly roars he about,
  --
   Two leopards out hie.
  On the tiger they rush, for the fight nothing loth,

1.fs - The Hostage, #Schiller - Poems, #Friedrich Schiller, #Poetry
  Two strangers on the road are hieing;
  And as they fleet beside him flying,

1.fs - The Veiled Statue At Sais, #Schiller - Poems, #Friedrich Schiller, #Poetry
  Scarce could the hierophant impose a rein
  Upon his headlong efforts. "What avails
  --
  Replied the hierophant. "'Let no rash mortal
  Disturb this veil,' said he, 'till raised by me;

1.jk - Dawlish Fair, #Keats - Poems, #John Keats, #Poetry
  O who wouldn't hie to Dawlish fair,
   O who wouldn't stop in a Meadow,

1.jk - Endymion - Book II, #Keats - Poems, #John Keats, #Poetry
  His limbs are loos'd, and eager, on he hies
  Dazzled to trace it in the sunny skies.
  --
  So, with unusual gladness, on he hies
  Through caves, and palaces of mottled ore,

1.jk - Endymion - Book IV, #Keats - Poems, #John Keats, #Poetry
  All gather'd in the dewy morning: hie
      Away! fly, fly!

1.jk - Hyperion, A Vision - Attempted Reconstruction Of The Poem, #Keats - Poems, #John Keats, #Poetry
  Foughten long since by giant hierarchy
  Against rebellion: this old image here,

1.jk - Isabella; Or, The Pot Of Basil - A Story From Boccaccio, #Keats - Poems, #John Keats, #Poetry
  How she might secret to the forest hie;
  How she might find the clay, so dearly prized,

1.jk - Ode To Psyche, #Keats - Poems, #John Keats, #Poetry
     Of all Olympus' faded hierarchy!
   Fairer than Ph{oe}be's sapphire-region'd star,

1.jk - The Cap And Bells; Or, The Jealousies - A Faery Tale .. Unfinished, #Keats - Poems, #John Keats, #Poetry
  And to old Hun thro' street and alley hied;
  He "knew the city," as we say, of yore,
  --
  Those day-school hieroglyphics with a sigh;
  Somewhat in sadness, but pleas'd in the main,

1.jk - The Eve Of St. Agnes, #Keats - Poems, #John Keats, #Poetry
    Saying, "Mercy, Porphyro! hie thee from this place;
  "They are all here to-night, the whole blood-thirsty race!

1.lovecraft - Fungi From Yuggoth, #Lovecraft - Poems, #unset, #Zen
  And from whose caverns frightened hieroglyphs
  Warned every living creature of earth's breed.

1.pbs - Charles The First, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
            Peace, proud hierarch!
  I know my sentence, and I own it just.

1.pbs - Hellas - A Lyrical Drama, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
             hierarchs and kings
  Who from your thrones pinnacled on the past

1.pbs - Mighty Eagle, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  Like a cloud of glory hiest,
  And when night descends defiest

1.pbs - On The Medusa Of Leonardo da Vinci In The Florentine Gallery, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  And he comes hastening like a moth that hies
  After a taper; and the midnight sky

1.pbs - Peter Bell The Third, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
   To Peter, home the Devil hied,
  Took to his bed; he had no cough,

1.pbs - The Wandering Jews Soliloquy, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  Nolet me hie where dark Destruction dwells,
  To rouse her from her deeply caverned lair,

1.pbs - The Witch Of Atlas, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
   Translating hieroglyphics into Greek,
  How the God Apis really was a bull,

1.poe - Al Aaraaf- Part 2, #Poe - Poems, #unset, #Zen
        Oh! hie thee away
       To the springs that lie clearest

1.poe - Eureka - A Prose Poem, #Poe - Poems, #unset, #Zen
  "I have often thought, my friend, that it must have puzzled these dogmaticians of a thousand years ago, to determine, even, by which of their two boasted roads it is that the cryptographist attains the solution of the more complicated cyphers -or by which of them Champollion guided mankind to those important and innumerable truths which, for so many centuries, have lain entombed amid the phonetical hieroglyphics of Egypt. In especial, would it not have given these bigots some trouble to determine by which of their two roads was reached the most momentous and sublime of their truths -the truth -the fact of gravitation? Newton deduced it from the laws of Kepler. Kepler admitted that these laws he guessed -these laws whose investigation disclosed to the greatest of British astronomers that principle, the basis of all (existing) physical principle, in going behind which we enter at once the nebulous kingdom of Metaphysics. Yes! -these vital laws Kepler guessed -that it is to say, he imagined them. Had he been asked to point out either the de ductive or in ductive route by which he attained them, his reply might have been -'I know nothing about routes -but I do know the machinery of the Universe. Here it is. I grasped it with my soul -I reached it through mere dint of intuition.' Alas, poor ignorant old man! Could not any metaphysician have told him that what he called 'intuition' was but the conviction resulting from de ductions or in ductions of which the processes were so shadowy as to have escaped his consciousness, eluded his reason, or bidden defiance to his capacity of expression? How great a pity it is that some 'moral philosopher' had not enlightened him about all this! How it would have comforted him on his death-bed to know that, instead of having gone intuitively and thus unbecomingly, he had, in fact, proceeded decorously and legitimately -that is to say Hog-ishly, or at least Ram-ishly -into the vast halls where lay gleaming, untended, and hitherto untouched by mortal hand -unseen by mortal eye -the imperishable and priceless secrets of the Universe!
  "Yes, Kepler was essentially a theorist; but this title, now of so much sanctity, was, in those ancient days, a designation of supreme contempt. It is only now that men begin to appreciate that divine old man -to sympathize with the prophetical and poetical rhapsody of his ever-memorable words. For my part," continues the unknown correspondent, "I glow with a sacred fire when I even think of them, and feel that I shall never grow weary of their repetition: in concluding this letter, let me have the real pleasure of transcribing them once again: -'I care not whether my work be read now or by posterity. I can afford to wait a century for readers when God himself has waited six thousand years for an observer. I triumph. I have stolen the golden secret of the Egyptians. I will indulge my sacred fury.'"

1.rb - Bishop Blougram's Apology, #Browning - Poems, #Robert Browning, #Poetry
  It's changed to by our novel hierarchy)
  With Gigadibs the literary man,

1.rb - Sordello - Book the First, #Browning - Poems, #Robert Browning, #Poetry
  And hies him after unforeseen delight.
  So fed Sordello, not a shard dissheathed;

1.rb - Sordello - Book the Third, #Browning - Poems, #Robert Browning, #Poetry
  "His own conceit of truth? to which he hies
  "By obscure windings, tortuous, if you will,

1.rmpsd - Its value beyond assessment by the mind, #unset, #Arthur C Clarke, #Fiction
  free from formaility and hierarchy.
  There is no payment of rent for this sanctuary,

1.rt - Fireflies, #Tagore - Poems, #Rabindranath Tagore, #Poetry
  writes hieroglyphs on dust with flowers,
  wipes them away and forgets.

1.rwe - Dmonic Love, #Emerson - Poems, #Ralph Waldo Emerson, #Philosophy
  To and fro the Genius hies,
  A gleam which plays and hovers

1.rwe - Threnody, #Emerson - Poems, #Ralph Waldo Emerson, #Philosophy
  Heaven's numerous hierarchy span
  The mystic gulf from God to man?

1.wby - Veronicas Napkin, #Yeats - Poems, #William Butler Yeats, #Poetry
  The Father and His angelic hierarchy
  That made the magnitude and glory there

1.whitman - A child said, What is the grass?, #Whitman - Poems, #unset, #Zen
  Or I guess it is a uniform hieroglyphic,
  And it means, Sprouting alike in broad zones and narrow

1.whitman - Song of Myself, #Whitman - Poems, #unset, #Zen
  Or I guess it is a uniform hieroglyphic,
  And it means, Sprouting alike in broad zones and narrow zones,

1.ww - 1- The White Doe Of Rylstone, Or, The Fate Of The Nortons, #Wordsworth - Poems, #unset, #Zen
  And thus in joyous mood they hie
  To Bolton's mouldering Priory.

1.ww - 3- The White Doe Of Rylstone, Or, The Fate Of The Nortons, #Wordsworth - Poems, #unset, #Zen
  Back therefore will they hie to seize
  A strong Hold on the banks of Tees

1.ww - 6 - A child said What is the grass? fetching it to me with full hands, #Song of Myself, #unset, #Zen
   Original Language English A child said What is the grass? fetching it to me with full hands, How could I answer the child? I do not know what it is any more than he. I guess it must be the flag of my disposition, out of hopeful green stuff woven. Or I guess it is the handkerc hief of the Lord, A scented gift and remembrancer designedly dropped, Bearing the owner's name someway in the corners, that we may see and remark, and say Whose? Or I guess the grass is itself a child, the produced babe of the vegetation. Or I guess it is a uniform hieroglyphic, And it means, Sprouting alike in broad zones and narrow zones, Growing among black folks as among white, Canuck, Tuckahoe, Congressman, Cuff, I give them the same, I receive them the same. And now it seems to me the beautiful uncut hair of graves. Tenderly will I use you curling grass, It may be you transpire from the breasts of young men, It may be if I had known them I would have loved them, It may be you are from old people, or from offspring taken soon out of their mothers' laps, And here you are the mothers' laps. This grass is very dark to be from the white heads of old mothers, Darker than the colorless beards of old men, Dark to come from under the faint red roof of mouths. O I perceive after all so many uttering tongues, And I perceive they do not come from the roofs of mouths for nothing. I wish I could translate the hints about the dead young men and women, And the hints about old men and mothers, and the offspring taken soon out of their laps. What do you think has become of the young and old men? And what do you think has become of the women and children? They are alive and well somewhere, The smallest sprout shows there is really no death, And if ever there was it led forward life, and does not wait at the end to arrest it, And ceased the moment life appeared. All goes onward and outward, nothing collapses, And to die is different from what anyone supposed, and luckier. [2652.jpg] -- from The Longing in Between: Sacred Poetry from Around the World (A Poetry Chaikhana Anthology), Edited by Ivan M. Granger <
1.ww - Book Eighth- Retrospect--Love Of Nature Leading To Love Of Man, #Wordsworth - Poems, #unset, #Zen
  Smoke round him, as from hill to hill he hies,
  His staff protending like a hunter's spear,

1.ww - The Farmer Of Tilsbury Vale, #Wordsworth - Poems, #unset, #Zen
  And Nature, while through the great city he hies,
  Full ten times a day takes his heart by surprise.

1.ww - The Idiot Boy, #Wordsworth - Poems, #unset, #Zen
  Away she hies to Susan Gale:
  Her Messenger's in merry tune;
  --
  Then off she hies, but with a prayer
  That God poor Susan's life would spare, 0
  --
  And to the Doctor's door she hies;
  'Tis silence all on every side;
  --
  Then up along the town she hies,
  No wonder if her senses fail;

1.ww - The Idle Shepherd Boys, #Wordsworth - Poems, #unset, #Zen
  Then up the steep ascent they hied,
  And placed him at his mother's side;

1.ww - Translation Of Part Of The First Book Of The Aeneid, #Wordsworth - Poems, #unset, #Zen
  Achates, with the gifts to Carthage hied;
  And, as the hall he entered, there, between

2.01 - The Object of Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  3:This pure Jnanayoga comes by the intellect, although it ends in the transcendence of the intellect and its workings. The thinker in us separates himself from all the rest of what we phenomenally are, rejects the heart, draws back from the life and the senses, separates from the body that he may arrive at his own exclusive fulfilment in that which is beyond even himself and his function. There is a truth that underlies, as there is an experience that seems to justify, this attitude. There is an Essence that is in its nature a quiescence, a supreme of Silence in the Being that is beyond its own development and mutations, immutable and therefore superior to all activities of which it is at most a Witness. And in the hierarchy of our psychological functions the Thought is in a way nearest to this Self, nearest at least to its aspect of the all-conscious knower who regards all activities but can stand back from them all. The heart, will and other powers in us are fundamentally active, turn naturally towards action, find through it their fulfilment, -although they also may automatically arrive at a certain quiescence by fullness of satisfaction in their activities or else by a reverse process of exhaustion through perpetual disappointment and dissatisfaction. The thought too is an active power, but is more capable of arriving at quiescence by its own conscious choice and will. The thought is more easily content with the illumined intellectual perception of this silent Witness Self that is higher than all our activities and, that immobile Spirit once seen, is ready, deeming its mission of truth-finding accomplished, to fall at rest arid become itself immobile. For in its most characteristic movement it is itself apt to be a disinterested witness, judge, observer of things more than an eager participant and passionate labourer in the work and can arrive very readily at a spiritual or philosophic calm and detached aloofness. And since men are mental beings, thought, if not truly their best and highest, is at least their most constant, normal and effective means for enlightening their ignorance. Armed with its functions of gathering and reflection, meditation, fixed contemplation, the absorbed dwelling of the mind on its object, sravana, manana, hididhyasana, it stands at our tops as an indispensable aid to our realisation of that which we pursue, and it is not surprising that it should claim to be the leader of the journey and the only available guide or at least the direct and innermost door of the temple.
  4:In reality thought is only a scout and pioneer; it can guide but not comm and or effectuate. The leader of the journey, the captain of the march, the first and most ancient priest of our sacrifice is the Will. This Will is not the wish of the heart or the demand or preference of the mind to which we often give the name. It is that inmost, dominant and often veiled conscious force of our being and of all being, Tapas, shakti, Shraddha, that sovereignly determines our orientation and of which the intellect and the heart are more or less blind and automatic servants and instruments. The Self that is quiescent, at rest, vacant of things and happenings is a support and background to existence, a silent channel or a hypostasis of something Supreme: it is not itself the one entirely real existence, not itself the Supreme. The Eternal, the Supreme is the Lord and the all-originating Spirit. Superior to all activities and not bound by ally of them, it is the source, sanction, material, efficient power, master of all activities. All activities proceed from this supreme Self and are determined by it; all are its operations, processes of its own conscious force and not of something alien to Self, some power other than this Spirit. In these activities is expressed the conscious Will or Shakti of the Spirit moved to manifest its being in infinite ways, a Will or Power not ignorant but at one with its own self-knowledge and its knowledge of all that it is put out to express. And of this Power a secret spiritual will and soul-faith in us, the dominant hidden force of our nature, is the individual instrument, more nearly in communication with the Supreme, a surer guide and enlightener, could we once get at it and hold it, because profounder and more intimately near to the Identical and Absolute than the surface activities of our thought powers. To know that will in ourselves and in the universe and follow it to its divine finalities, whatever these may be, must surely be the highest way and truest culmination for knowledge as for works, for the seeker in life and for the seeker in Yoga.
  --
  9:In relation to the individual the Supreme is our own true and highest self, that which ultimately we are in our essence, that of which we are in our manifested nature. A spiritual knowledge, moved to arrive at the true Self in us, must reject, as the traditional way of knowledge rejects, all misleading appearances. It must discover that the body is not our self, our foundation of existence; it is a sensible form of the Infinite. The experience of Matter as the world's sole foundation and the physical brain and nerves and cells and molecules as the one truth of all things in us, the ponderous inadequate basis of materialism, is a delusion, a half-view taken for the whole, the dark bottom or shadow of things misconceived as the luminous substance, the effective figure of zero for the Integer. The materialist idea mistakes a creation for the creative Power, a means of expression for That which is expressed and expresses. Matter and our physical brain and nerves and body are the field and foundation for one action of a vital force that serves to connect the Self with the form of its works and maintains them by its direct dynamis. The material movements are an exterior notation by which the soul represents its perceptions of certain truths of the Infinite and makes them effective in the terms of Substance. These things are a language, a notation, a hieroglyphic, a system of symbols, not themselves the deepest truest sense of the things they intimate.
  10:Neither is the Life our Self, the vitality, the energy which plays in the brain, nerves and body; it is a power and not the whole power of the Infinite. The experience of a life-force instrumentalising Matter as the foundation, source and true sum of all things, the vibrating unsteady basis of vitalism, is a delusion, a half-view taken for the whole, a tide on a near shore misconceived as all the ocean and its waters. The vitalist idea takes something powerful but outward for the essence. Life-force is the dynamisation of a consciousness which exceeds it. That consciousness is felt and acts but does not become valid to us in intelligence until we arrive at the higher term of Mind, our present summit. Mind is here apparently a creation of Life, but it is really the ulterior sense -- not the ultimate -- of Life itself and what is behind it and a more conscious formulation of its secret; Mind is an expression not of Life, but of that of which Life itself is a less luminous expression.

2.02 - Habit 2 Begin with the End in Mind, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  Money Centeredness. Another logical and extremely common center to people's lives is making money. Economic security is basic to one's opportunity to do much in any other dimension. In a hierarchy or continuum of needs, physical survival and financial security comes first. Other needs are not even activated until that basic need is satisfied, at least minimally.
  Most of us face economic worries. Many forces in the wider culture can and do act upon our economic situation, causing or threatening such disruption that we often experience concern and worry that may not always rise to the conscious surface.

2.02 - THE EXPANSION OF LIFE, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  natural, hierarchical units. It ramifies. And the moment has come
  to study this ramification, a particular phenomenon as essential

2.03 - The Christian Phenomenon and Faith in the Incarnation, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
  teaching and hierarchy, would inevitably collapse into
  nothingness.

2.04 - Positive Aspects of the Mother-Complex, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  pated by alchemy in the hieros gamos of opposites, but only in
  symbolic form. Nevertheless, the symbol has the great advantage

2.06 - The Synthesis of the Disciplines of Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The old ascetic Path of Knowledge admitted the unity of things and the concentration on all these aspects of the one Existence, but it made a distinction and a hierarchy. The Self that becomes all these forms of thing is the Virat or universal Soul; the Self that creates all these forms is Hiranyagarbha, the luminous pr creatively perceptive Soul; the Self that contains all these things involved in it is Prajna, the conscious Cause or originally determining Soul; beyond all these is the Absolute who permits all this unreality, but has no dealings with it. Into That we must withdraw and have no farther dealings with the universe, since Knowledge means the final Knowledge, and therefore these lesser realisations must fall away from us or be lost in That. But evidently from our point of view these are practical distinctions made by the mind which have a value for certain purposes, but no ultimate value. Our view of the world insists on unity; the universal Self is not different from the perceptive and creative, nor the perceptive from the causal, nor the causal from the Absolute, but it is one "Self-being which has become all becomings," and which is not any other than the Lord who manifests Himself as all these individual existences nor the Lord any other than the sole-existing Brahman who verily is all this that we can see, sense, live or mentalise. That Self, Lord, Brahman we would know that we may realise our unity with it and with all that it manifests and in that unity we would live. For we demand of knowledge that it shall unite; the knowledge that divides must always be a partial knowing good for certain practical purposes; the knowledge that unites is the knowledge.
  Therefore our integral Yoga will take up these various disciplines arid concentrations, but harmonise and if possible fuse them by a synthesis which removes their mutual exclusions. Not realising the Lord and the All, only to reject them for silent Self or Unknowable Absolute as would an exclusively transcendental, nor living for the Lord alone or in the All alone as would an exclusively theistic or an exclusively pantheistic Yoga, the seeker of integral knowledge will limit himself neither in his thought nor in his practice nor in his realisation by any religious creed or philosophical dogma. He will seek the Truth of existence in its completeness. The ancient disciplines he will not reject, for they rest upon eternal truths, but he will give them an orientation in conformity with his aim.

2.07 - On Congress and Politics, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: Yes. In the democratic ideal all are inherently equal. Now they say we must give equal opportunity to all that is possible. There was a hierarchy in India and in feudal Europe. But where is democracy even today? It is a name which simply covers up the inequalities. All human ideals move round in a vicious circle. First, a hierarchy starts the culture the start, generally, is with knowledge and spiritual experience. Then the culture spreads down to the people and in so doing it depreciates. Then a general levelling down takes place and there comes democracy. Then a hierarchy comes in and the circle starts again.
   Disciple: But is there a goal for humanity?

2.07 - The Cup, #Liber ABA, #Aleister Crowley, #Philosophy
  79:Since at the best this water footnote: The water in this Cup (the latter is also a heart, as shown by the transition from the ancient to the modern Tarot; the suit "Hearts" in old packs of cards, and even in modern Spanish and Italian cards, is called "Cups") is the letter "Mem" (the Hebrew word for water), which has for its Tarot trump the Hanged Man. This Hanged Man represents the Adept hanging by one heel from a gallows, which is in the shape of the letter Daleth - the letter of the Empress, the heavenly Venus in the Tarot. His legs form a cross, his arms a triangle, as if by his equilibrium and self-sacrifice he were bringing the light down and establishing it even in the abyss. Elementary as this is, it is a very satisfactory hieroglyph of the Great Work, though the student is warned that the obvious sentimental interpretation will have to be discarded as soon as it has been understood. It is a very noble illusion, and therefore a very dangerous one, to figure one's self as the Redeemer. For, of all the illusions in this Cup - the subtler and purer they are, the more difficult they are to detect. is but a reflection, how tremendously important it becomes that it should be still!
  80:If the cup is shaken the light will be broken up.

2.08 - God in Power of Becoming, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Vibhuti-Yoga, - an indispensable yoga. For while we must identify ourselves impartially with the universal divine Becoming in all its extension, its good and evil, perfection and imperfection, light and darkness, we must at the same time realise that there is an ascending evolutionary power in it, an increasing intensity of its revelation in things, a hierarchic secret something that carries us upward from the first concealing appearances through higher and higher forms towards the large ideal nature of the universal
  Godhead.

2.09 - The Pantacle, #Liber ABA, #Aleister Crowley, #Philosophy
  34:It is not wise to simplify too far, since the ultimate hieroglypic must be an infinite. The ultimate resolution not having been performed, its symbol must not be portrayed.
  35:If any person were to gain access to V.V.V.V.V.,1 and ask Him to discourse on any subject, there is little doubt that He could only comply by an unbroken silence, and even that might not be wholly satisfactory, since the Tao Teh King says that the Tao cannot be declared either by silence or by speech.
  --
  75:We cut a figure on the ice; it is effaced in a morning by the tracks of other skaters; nor did that figure do more than scratch the surface of the ice, and the ice itself must melt before the sun. Indeed the Magician may despair when hie comes to make the Pantacle! Everyone has the material, one man's pretty well as good as his brother's; but for that Pantacle to be in any way fashioned to a willed end, or even to an intelligible end, or even to a known end: "Hoc opus, Hic labor est." It is indeed the toil of ascending from Avernus, and escaping to the upper air.
  76:In order to do it, it is most necessary to understand our tendencies, and to will the development of one, the destruction of another. And though all elements in the Pantacle must ultimately be destroyed, yet some will help us directly to reach a position from which this task of destruction becomes possible; and there is no element wherein which may not be occasionally helpful.

2.0 - THE ANTICHRIST, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  discovered,--and they are published abroad with all hieratic pomp,
  with days of penance and lamentations over the long state Of "sin."
  --
  psychological standpoint, in every society organised upon a hieratic
  basis, "sins" are indispensable: they are the actual weapons of power,
  --
  the "prophets of Israel," against the hierarchy of society--not
  against the latter's corruption, but against caste, privilege, order,
  --
  and theologians. But the hierarchy which was set in question if only
  temporarily by this movement, formed the construction of piles upon

2.1.03 - Man and Superman, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  In the Indian view it is the individual that evolves from birth to birth and the hierarchy of the vegetal, animal, human kinds [is] a fixed unchanging ladder for its ascent. A successive creation of higher and higher species is envisaged in the Upanishads as well as the Puranas and heredity affirmed as a means of conscious continuity of the human embodiment of the Spirit, but still the evolution is individual and not cosmic, spiritual not physical. Yet here too this persistent phenomenon of spiritual embodiment appearing from the bodiless Spirit and evolving back into the bodiless Spirit seems to be devoid of significance.
  If stripped of their limitations the two discoveries can be regarded as complementary rather than disparate. There is evidently an evolution; Matter first manifests out of the Formless - inanimate in appearance; in Matter life manifests unconscious in appearance; in life mind manifests in the animal but instinctive and irrational in appearance; in life-mind thinking mind appears rational but yet self-ignorant in appearance, - for it seeks to know but yet does not know the secret and significance of its own existence. It is not yet undisputed but it is affirmed that in thinking man spirit is moving towards manifestation, spirit aware of itself and of its own secret and significance. Thus far at least an evolution is indisputable and we may affirm without hesitation that there is a cosmic Existence here which first ac hieves a material manifestation of itself or a manifestation in itself, a material formula, then on that basis a life formulation, a vital formula, on that again a mental formulation, a mind formula. It is possible that on that again it is preparing a spiritual formulation of self-affirmation and self-knowledge which will complete the emergence.
  --
  There follows on this initial stage an evolution of life in the form and an organisation of a hierarchy of living forms by the working of liberated life-forces. The next step is an evolution of mind in living bodies and an organisation of more and more conscious lives by the process of developing mind forces. But
  Man and Superman
  --
  There is a stupendous hierarchy of grades of consciousness between darkest Matter and most luminous spirit. Consciousness in Matter has to go on climbing to the very top of the series and return with all it has to give us before the evolution can utterly fulfil its purpose.
  * *
  --
  There is a miraculous opening to an always richer and wider expression, there is a new illuminating of the creation and a dynamic heightening of its significances. There is in this world we live in no equality of all on a flat level, but a hierarchy of ever-increasing precipitous superiorities pushing their mountainshoulders upwards towards the Supreme.
  Plant-life is a most significant progress upon the mineral, but the difference is as nothing compared with the gulf that divides the dumb vitality of the plant from the conscious experience of the animal. The hiatus between the animal and the human is so great in consciousness, however physically small, that the scientists' alleged cousinship of monkey and man looks psychologically almost incredible. And yet the difference between vital animal and mental man is as nothing to that which will be between man's mind and the superman's vaster consciousness and richer powers. That past step will be to this new one as the snail's slow march in the grass to a Titan's sudden thousand league stride from continent to continent.

2.14 - The Unpacking of God, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  The Eco camps likewise too often misinterpret the intuition of the World Soul, but in the other direction, as some sort of Gaia-self, but still and equally framed in monological and flatl and terms. Not NATURE, but nature, is their beloved God/dess. Actual hierarc hies of any sort are denied in the name of a diversitarian stance that explicitly denies that which its own stance implicitly presupposes. In their understandable zeal to go transrational, they often embrace any prerational occasion simply because it is nonrational-any occasion that looks biocentrically oriented, from horticultural planting mythology to rampant tribalism to indissociated magic and sensual glorification of a sentimental nature, all in the name of saving Gaia.
  The Eco-Noetic Self is thus often misinterpreted as a merely ecological self (the absolutizing of the biosphere)-completely overlooking the fact that no ecological self can take the role of other. The resultant regressive slide is just as disheartening as the Ego's aggressive repression. This is not Agape; this is Thanatos. An attempt to save the lower by killing the higher.

2.15 - On the Gods and Asuras, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Then comes the world of the Gods, below the Supermind and behind the manifestation. The Gods of the Hindu culture Shiva, Vishnu, etc. are names and representations in the mind, but they point to the Gods who represent the Divine Principles governing the manifestation of the universe. There is a hierarchy of these beings.
   Below this is the manifested universe. The purpose of this manifestation is to go back to the Ananda.

2.21 - The Ladder of Self-transcendence, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The transcendence of this lower triple being and this lower triple world, to which ordinarily our consciousness arid its powers and results are limited, -- a transcendence described by the Vedic seers as an exceeding or breaking beyond the two firmaments of heaven and earth, -- opens out a hierarchy of infinitudes to which the normal existence of man even in its highest and widest flights is still a stranger. Into that altitude, even to the lowest step of its hierarchy, it is difficult for him to rise. A separation, acute in practice though unreal in essence, divides the total being of mall, the microcosm, as it divides also the world-being, the macrocosm. Both have a higher and a lower hemisphere, the parardha and aparardha of the ancient wisdom. The higher hemisphere is the perfect and eternal reign of the Spirit; for there it manifests without cessation or diminution its infinities, deploys the unconcealed glories of its illimitable existence, its illimitable consciousness and knowledge, its illimitable force and power, its illimitable beatitude. The lower hemisphere belongs equally to the Spirit; but here it is veiled, closely, thickly, by its inferior self-expression of limiting mind, confined life and dividing body. The Self in the lower hemisphere is shrouded in name arid form; its consciousness is broken up by the division between the internal and external, the individual arid universal; its vision and sense are turned outward; its force, limited by division of its consciousness, works in fetters; its knowledge, will, power, delight, divided by this division, limited by this limitation, are open to the experience of their contrary or perverse forms, to ignorance, weakness and suffering. We can indeed become aware of the true Self or Spirit in ourselves by turning our sense and vision inward; we can discover too the same Self or Spirit in the external world and its phenomena by plunging them there also inward through the veil of names and forms to that which dwells in these or else stands behind them. Our normal consciousness through this inward look may become by reflection aware of the infinite being, consciousness and delight of the Self and share in its passive or static infinity of these things. But we can only to a very limited extent share in its active or dynamic manifestation of knowledge, power and joy. Even this static identity by reflection cannot, ordinarily, be effected without a long and difficult effort and as the result of many lives of progressive self-development; for very firmly is our normal consciousness bound to the law of its lower hemisphere of being. To understand the possibility of transcending it at all, we must restate in a practical formula the relations of the worlds which constitute the two hemispheres.
  All is determined by the Spirit, for all from subtlest existence to grossest matter is manifestation of the Spirit. But the Spirit, Self or Being determines the world it lives in and the experiences of its consciousness, force and delight in that world by some poise -- among many possible -- of the relations of Purusha and prakriti, Soul and Nature, -- some basic poise in one or other of its own cosmic principles. Poised in the principle of Matter, it becomes the physical self of a physical universe in the reign of a physical Nature; Spirit is then absorbed in its experience of Matter; it is dominated by the ignorance and inertia of the tamasic Power proper to physical existence. In the individual it becomes a materialised soul, annamaya purusa, whose life and mind have developed out of the ignorance and inertia of the material principle and are subject to their fundamental limitations. For life in Matter works in dependence on the body; mind in Matter works in dependence on the body and on the vital or nervous being; spirit itself in Matter is limited and divided in its self-relation and its powers by the limitations and divisions of this matter-governed and life-driven mind. This materialised soul lives bound to the physical body and its narrow superficial external consciousness, and it takes normally the experiences of its physical organs, its senses, its matter-bound life and mind, with at most some limited spiritual glimpses, as the whole truth of existence.

2.21 - The Order of the Worlds, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Three questions then arise, interrelated or interdependent: - whether there is any evidence or any true intimation of the existence of such other worlds; whether, if they exist, they are of the nature we have indicated, arising or descending in the order and within the rationale of a hierarchical series between Matter and Spirit; if that is their scale of being, are they otherwise quite independent and unconnected, or is there a relation and interaction of the higher worlds on the world of Matter? It is a fact that mankind almost from the beginning of its existence or so far back as history or tradition can go, has believed in the existence of other worlds and in the possibility of communication between their powers and beings and the human race. In the last rationalistic period of human thought from which we are emerging, this belief has been swept aside as an age-long superstition; all evidence or intimations of its truth have been rejected a priori as fundamentally false and undeserving of inquiry because incompatible with the axiomatic truth that only Matter and the material world and its experiences are real; all other experience purporting to be real must be either a hallucination or an imposture or a subjective result of superstitious credulity and imagination or else, if a fact, then other than what it purported to be and explicable by a physical cause: no evidence could be accepted of such a fact unless it is objective and physical in its character; even if the fact be very apparently supraphysical, it cannot be accepted as such unless it is totally unexplainable by any other imaginable hypothesis or conceivable conjecture.
  It should be evident that this demand for physically valid proof of a supraphysical fact is irrational and illogical; it is an irrelevant attitude of the physical mind which assumes that only the objective and physical is fundamentally real and puts aside all else as merely subjective. A supraphysical fact may impinge on the physical world and produce physical results; it may even produce an effect on our physical senses and become manifest to them, but that cannot be its invariable action and most normal character or process. Ordinarily, it must produce a direct effect or a tangible impression on our mind and our life-being, which are the parts of us that are of the same order as itself, and can only indirectly and through them, if at all, influence the physical world and physical life. If it objectivises itself, it must be to a subtler sense in us and only derivatively to the outward physical sense. This derivative objectivisation is certainly possible; if there is an association of the action of the subtle body and its sense-organisation with the action of the material body and its physical organs, then the supraphysical can become outwardly sensible to us. This is what happens, for example, with the faculty called second sight; it is the process of all those psychic phenomena which seem to be seen and heard by the outer senses and are not sensed inwardly through representative or interpretative or symbolic images which bear the stamp of an inner experience or have an evident character of formations in a subtle substance. There can, then, be various kinds of evidence of the existence of other planes of being and communication with them; objectivisation to the outer sense, subtle-sense contacts, mind contacts, life contacts, contacts through the subliminal in special states of consciousness exceeding our ordinary range.
  --
  If it be said that subjective experience or subtle-sense images can easily be deceptive, since we have no recognised method or standard of verification and a too great tendency to admit the extraordinary and miraculous or supernatural at its face value, this may be admitted: but error is not the prerogative of the inner subjective or subliminal parts of us, it is also an appanage of the physical mind and its objective methods and standards, and such liability to error cannot be a reason for shutting out a large and important domain of experience; it is a reason rather for scrutinising it and finding out in it its own true standards and its characteristic, appropriate and valid means of verification. Our subjective being is the basis of our objective experience, and it is not probable that only its physical objectivisations are true and the rest unreliable. The subliminal consciousness, when rightly interrogated, is a witness to truth and its testimony is confirmed again and again even in the physical and the objective field; that testimony cannot, then, be disregarded when it calls our attention to things within us or to things that belong to planes or worlds of a supraphysical experience. At the same time belief by itself is not evidence of reality; it must base itself on something more valid before one can accept it. It is evident that the beliefs of the past are not a sufficient basis for knowledge, even though they cannot be entirely neglected: for a belief is a mental construction and may be a wrong building; it may often answer to some inner intimation and then it has a value, but, as often as not, it disfigures the intimation, usually by a translation into terms familiar to our physical and objective experience, such as that which converted the hierarchy of the planes into a physical hierarchy or geographical space-extension, turned the rarer heights of subtle substance into material heights and placed the abodes of the gods on the summits of physical mountains. All truth supraphysical or physical must be founded not on mental belief alone, but on experience, - but in each case experience must be of the kind, physical, subliminal or spiritual, which is appropriate to the order of the truths into which we are empowered to enter; their validity and significance must be scrutinised, but according to their own law and by a consciousness which can enter into them and not according to the law of another domain or by a consciousness which is capable only of truths of another order; so alone can we be sure of our steps and enlarge firmly our sphere of knowledge.
  If we scrutinise the intimations of supraphysical worldrealities which we receive in our inner experience and compare with it the account of such intimations that has continued to come down to us from the beginnings of human knowledge, and if we attempt an interpretation and a summarised order, we shall find that what this inner experience most intimately conveys to us is the existence and action upon us of larger planes of being and consciousness than the purely material plane, with its restricted existence and action, of which we are aware in our narrow terrestrial formula. These domains of larger being are not altogether remote and separate from our own being and consciousness; for, though they subsist in themselves and have their own play and process and formulations of existence and experience, yet at the same time they penetrate and envelop the physical plane with their invisible presence and influences, and their powers seem to be here in the material world itself behind its action and objects. There are two main orders of experience in our contact with them; one is purely subjective, though in its subjectivity sufficiently vivid and palpable, the other is more objective. In the subjective order, we find that what shapes itself to us as a life-intention, life-impulse, life-formulation here, already exists in a larger, more subtle, more plastic range of possibilities, and these pre-existent forces and formations are pressing upon us to realise themselves in the physical world also; but only a part succeeds in getting through and even that emerges partially in a form and circumstance more proper to the system of terrestrial law and sequence. This precipitation takes place, normally, without our knowledge; we are not aware of the action of these Powers, Forces and Influences upon us, but take them as formations of our own life and mind, even when our reason or will repudiates them and strives not to be mastered: but when we go inwards away from the restricted surface consciousness and develop a subtler sense and deeper awareness, we begin to get an intimation of the origin of these movements and are able to watch their action and process, to accept or reject or modify, to allow them passage and use of our mind and will and our life and members or refuse it. In the same way we become aware of larger domains of mind, a play, experience, formation of a greater plasticity, a teeming profusion of all possible mental formulations, and we feel their contacts with us and their powers and influences acting upon our parts of mind in the same occult manner as those others that act upon our parts of life. This kind of experience is, primarily, of a purely subjective character, a pressure of ideas, suggestions, emotional formations, impulsions to sensation, action, dynamic experience. However large a part of this pressure may be traced to our own subliminal self or to the siege of universal Mindforces or Life-forces belonging to our own world, there is an element which bears the stamp of another origin, an insistent supraterrestrial character.

2.23 - Man and the Evolution, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Admitting that the creation is a manifestation of the Timeless Eternal in a Time Eternity, admitting that there are the seven grades of Consciousness and that the material Inconscience has been laid down as a basis for the reascent of the Spirit, admitting that rebirth is a fact, a part of the terrestrial order, still a spiritual evolution of the individual being is not an inevitable consequence of any of these admissions or even of all of them together. It is possible to take another view of the spiritual significance and the inner process of terrestrial existence. If each thing created is a form of the manifest Divine Existence, each is divine in itself by the spiritual presence within it, whatever its appearance, its figure or character in Nature. In each form of manifestation the Divine takes the delight of existence and there is no need of change or progress within it. Whatever ordered display or hierarchy of actualised possibilities is necessitated by the nature of the Infinite Being, is sufficiently provided for by the numberless variation, the teeming multitude of forms, types of consciousness, natures that we see everywhere around us. There is no teleological purpose in creation and there cannot be, for all is there in the Infinite: the Divine has nothing that he needs to gain or that he has not; if there is creation and manifestation, it is for the delight of creation, of manifestation, not for any purpose. There is then no reason for an evolutionary movement with a culmination to be reached or an aim to be worked out and effectuated or a drive towards ultimate perfection.
  In fact we see that the principles of creation are permanent and unchanging: each type of being remains itself and does not try nor has any need to become other than itself; granting that some types of existence disappear and others come into being, it is because the Consciousness-Force in the universe withdraws its life-delight from those that perish and turns to create others for its pleasure. But each type of life, while it lasts, has its own pattern and remains faithful with whatever minor variations to that pattern: it is bound to its own consciousness and cannot get away from it into other-consciousness; limited by its own nature, it cannot transgress these boundaries and pass into othernature. If the Consciousness-Force of the Infinite has manifested Life after manifesting Matter and Mind after manifesting Life, it does not follow that it will proceed to manifest Supermind as the next terrestrial creation. For Mind and Supermind belong to quite different hemispheres, Mind to the lower status of the Ignorance, Supermind to the higher status of the Divine Knowledge.

2.23 - The Conditions of Attainment to the Gnosis, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Knowledge is the first principle of the Vijnana, but knowledge is not its only power. The Truth-consciousness, like every other plane, founds itself upon that particular principle which is naturally the key of all its motions; but it is not limited by it, it contains all the other powers of existence. Only the character and working of these other powers is modified and moulded into conformity with its own original and dominant law; intelligence, life, body, will, consciousness, bliss are all luminous, awake, instinct with divine knowledge. This is indeed the process of Purusha-prakriti everywhere; it is the key-movement of all the hierarchy and graded harmonies of manifested existence.
  In the mental being mind-sense or intelligence is the original and dominant principle. The mental being in the mind-world where he is native is in his central and determining nature intelligence; he is a centre of intelligence, a massed movement of intelligence, a receptive and radiating action of intelligence. He has the intelligent sense of his own existence, the intelligent sense of other existence than his own, the intelligent sense of his own nature and activities and the activities of others, the intelligent sense of the nature of things arid persons and their relations with himself and each other. That makes up his experience of existence. He has no other knowledge of existence, no knowledge of life and matter except as they make themselves sensible to him and capable of being seized by his mental intelligence; what he does not sense and conceive, is to him practically non-existent, or at least alien to his world and his nature.

2.26 - The Ascent towards Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  A supramental change of the whole substance of the being and therefore necessarily of all its characters, powers, movements takes place when the involved supermind in Nature emerges to meet and join with the supramental light and power descending from Supernature. The individual must be the instrument and first field of the transformation; but an isolated individual transformation is not enough and may not be wholly feasible. Even when ac hieved, the individual change will have a permanent and cosmic significance only if the individual becomes a centre and a sign for the establishment of the supramental Consciousness-Force as an overtly operative power in the terrestrial workings of Nature, - in the same way in which thinking Mind has been established through the human evolution as an overtly operative power in Life and Matter. This would mean the appearance in the evolution of a gnostic being or Purusha and a gnostic Prakriti, a gnostic Nature. There must be an emergent supramental Consciousness-Force liberated and active within the terrestrial whole and an organised supramental instrumentation of the Spirit in the life and the body, - for the body consciousness also must become sufficiently awake to be a fit instrument of the workings of the new supramental Force and its new order. Till then any intermediate change could be only partial or insecure; an overmind or intuitive instrumentation of Nature could be developed, but it would be a luminous formation imposed on a fundamental and environmental Inconscience. A supramental principle and its cosmic operation once established permanently on its own basis, the intervening powers of Overmind and spiritual Mind could found themselves securely upon it and reach their own perfection; they would become in the earth-existence a hierarchy of states of consciousness rising out of Mind and physical life to the supreme spiritual level. Mind and mental humanity would remain as one step in the spiritual evolution; but other degrees above it would be there formed and accessible by which the embodied mental being, as it became ready, could climb into the gnosis and change into an embodied supramental and spiritual being. On this basis the principle of a divine life in terrestrial Nature would be manifested; even the world of ignorance and inconscience might discover its own submerged secret and begin to realise in each lower degree its divine significance.

2.27 - The Gnostic Being, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The creation of a supramental being, nature, life on earth, will not be the sole result of this evolution; it will also carry with it the consummation of the steps that have led up to it: for it will confirm in possession of terrestrial birth the overmind, the intuition and the other gradations of the spiritual natureforce and establish a race of gnostic beings and a hierarchy, a shining ladder of ascending degrees and successive constituent formations of the gnostic light and power in earth-nature. For the description of gnosis applies to all consciousness that is based upon Truth of being and not upon the Ignorance or Nescience.
  All life and living beings ready to rise beyond the mental ignorance, but not ready yet for the supramental height, would find in a sort of echelon or a scale with overlapping degrees their assured basis, their intermediate steps of self-formation, their expression of realised capacity of spiritual existence on the way to the supreme Reality. But also the presence of the liberated and now sovereign supramental light and force at the head of evolutionary Nature might be expected to have its consequences in the whole evolution. An incidence, a decisive stress would affect the life of the lower evolutionary stages; something of the light, something of the force would penetrate downwards and awaken into a greater action the hidden TruthPower everywhere in Nature. A dominant principle of harmony would impose itself on the life of the Ignorance; the discord, the blind seeking, the clash of struggle, the abnormal vicissitudes of exaggeration and depression and unsteady balance of the unseeing forces at work in their mixture and conflict, would feel the influence and yield place to a more orderly pace and harmonic steps of the development of being, a more revealing arrangement of progressing life and consciousness, a better lifeorder. A freer play of intuition and sympathy and understanding would enter into human life, a clearer sense of the truth of self and things and a more enlightened dealing with the opportunities and difficulties of existence. Instead of a constant intermixed and confused struggle between the growth of Consciousness and the power of the Inconscience, between the forces of light and the forces of darkness, the evolution would become a graded progression from lesser light to greater light; in each stage of it the conscious beings belonging to that stage would respond to the inner Consciousness-Force and expand their own law of cosmic Nature towards the possibility of a higher degree of that Nature. This is at least a strong possibility and might be envisaged as the natural consequence of the direct action of supermind on the evolution. This intervention would not annul The Gnostic Being the evolutionary principle, for supermind has the power of withholding or keeping in reserve its force of knowledge as well as the power of bringing it into full or partial action; but it would harmonise, steady, facilitate, tranquillise and to a great extent hedonise the difficult and afflicted process of the evolutionary emergence.

2.28 - The Divine Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  39: According to his place in it he would know how to lead or to rule, but also how to subordinate himself; both would be to him an equal delight: for the spirit's freedom, because it is eternal, self-existent and inalienable, can be felt as much in service and willing subordination and adjustment with other selves as in power and rule. An inner spiritual freedom can accept its place in the truth of an inner spiritual hierarchy as well as in the truth, not incompatible with it, of a fundamental spiritual equality. It is this self-arrangement of Truth, a natural order of the spirit, that would exist in a common life of different degrees and stages of the evolving gnostic being. Unity is the basis of the gnostic consciousness, mutuality the natural result of its direct awareness of oneness in diversity, harmony the inevitable power of the working of its force. Unity, mutuality and harmony must therefore be the inescapable law of a common or collective gnostic life. What forms it might take would depend upon the will of evolutionary manifestation of the Supernature, but this would be its general character and principle.
  40: This is the whole sense and the inherent law and necessity of the passage from the purely mental and material being and life to the spiritual and supramental being and life, that the liberation, perfection, self-fulfilment for which the being in the Ignorance is seeking can only be reached by passing out of his present nature of Ignorance into a nature of spiritual self-knowledge and worldknowledge. This greater nature we speak of as Supernature because it is beyond his actual level of consciousness and capacity; but in fact it is his own true nature, the height and completeness of it, to which he must arrive if he is to find his real self and whole possibility of being. Whatever happens in Nature must be the result of Nature, the effectuation of what is implied or inherent in it, its inevitable fruit and consequence. If our nature is a fundamental Inconscience and Ignorance arriving with difficulty at an imperfect knowledge, an imperfect formulation of consciousness and being, the results in our being, life and action and creation must be, as they now are, a constant imperfection and insecure half result, an imperfect mentality, an imperfect life, an imperfect physical existence. We seek to construct systems of knowledge and systems of life by which we can arrive at some perfection of our existence, some order of right relations, right use of mind, right use and happiness and beauty of life, right use of the body. But what we ac hieve is a constructed half-rightness mixed with much that is wrong and unlovely and unhappy; our successive constructions, because of the vice in them and because mind and life cannot rest permanently anywhere in their seeking, are exposed to destruction, decadence, disruption of their order, and we pass from them to others which are not more finally successful or enduring, even if on one side or another they may be richer and fuller or more rationally plausible. It cannot be otherwise, because we can construct nothing which goes beyond our nature; imperfect, we cannot construct perfection, however wonderful may seem to us the machinery our mental ingenuity invents, however externally effective. Ignorant, we cannot construct a system of entirely true and fruitful self-knowledge or world-knowledge: our science itself is a construction, a mass, of formulas and devices; masterful in knowledge of processes and in the creation of apt machinery, but ignorant of the foundations of our being and of world-being, it cannot perfect our nature and therefore cannot perfect our life.

2.2.9.02 - Plato, #Letters On Poetry And Art, #Sri Aurobindo, #Integral Yoga
  Plato says [according to Weber, p. 86]: The world of sense is the copy of the world of Ideas, and conversely, the world of ideas resembles its image; it forms a hierarchy. In our visible world there is a gradation of beings. The same holds true of the intelligible realm or the pattern of the world; the Ideas are joined together by means of other Ideas of a higher order; the Ideas constantly increase in generality and force, until we reach the top, the last, the highest, the most powerful Idea or the Good, which comprehends, contains or summarizes the entire system. I think he is nearly on the verge of a mental understanding of the Overmind.
  He was trying to express in a mental way the One containing the multiplicity which is brought out (created) from the One that is the Overmind realisation. Plato had these ideas not as realisations but as intuitions which he expressed in his own mental form.

2.3.07 - The Vital Being and Vital Consciousness, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
   the emotional can be reckoned as part of the mind, the vital in the mental. In another classification it is rather the most mentalised part of the vital nature. In the first case, the term higher vital is confined to that larger movement of the conscious life-force which is concerned with creation, with power and force and conquest, with giving and self-giving and gathering from the world for farther action and expenditure of power, throwing itself out in the wider movements of life, responsive to the greater objects of Nature. In the second arrangement, the emotional being stands at the top of the vital nature and the two together make the higher vital. As against them stands the lower vital which is concerned with the pettier movements of action and desire and stretches down into the vital physical where it supports the life of the more external activities and all physical sensations, hungers, cravings, satisfactions. The term lower must not be considered in a pejorative sense; it refers only to the position in the hierarchy of the planes. For although this part of the nature in earthly beings tends to be very obscure and is full of perversions, - lust, greed of all kinds, vanity, small ambitions, petty anger, envy, jealousy are its ordinary guests, - still there is another side to it which makes it an indispensable mediator between the inner being and the outer life.
  It is not a fact that every psychic experience embodies itself in a purified and rightly directed vital current; it does that when it has to externalise itself in action. Psychic experience is in itself a quite independent thing and has its own characteristic forms.

24.05 - Vision of Dante, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
   The Heaven is composed of many circles or regions, tier upon tier, a hierarchy of worlds. They are inhabited by saints and holy persons of various degrees of merit; the greater the merit the higher the status of their dwelling. Dante describes the first Heaven, it is the moon; and then follow one by one many of the planets. He saw the habitat of saints and holy persons each busy with his own occupation, some studying, some meditating, some assembled in a group engaged in conversation and so on. We too, we have in India many heavenly lokas,Brahmaloka, Shivaloka, Vishnuloka, Janaloka, Goloka, inhabited by various types of gods and spiritual siddhas. We have Hell too in India, an underworld Patala or Rasatala - they are supposed to be seven in number! Our Heavens too are seven. Dante became very curious to know more of the mind of the holy persons - their thoughts and experiences. When they reached one of these worlds, he told Beatrice: "I would like to talk to one of these saints." "Yes, you can." Then he approached one and asked him: "You are happy here?" - "Yes" - "You do not feel monotonous and bored?" The answer was, "No, not at all." "You do not long to rise higher and higher upward in your ascent to greater heavens? You have no impulse to progress in this way?" Answer: "No, I am content with what I have and where I am. I rely on God's will, whatever He has decided I accept without question. As long as 'He wishes me to be in a particular place or in a particular condition I obey unquestioningly. All things and happenings are equal to me. This is what I have learnt. In His will lies our peace. E'n la sua volontade nostra pace.3
   Apart from the saints and sages and wise men (theologians) of Christendom, the higher Heavens sheltered also non-human, that is to say, godly or divine beings - angels and archangels, cherubs and seraphs - powers of Love, powers of Knowledge - Thrones, Dominations, Princedoms, Principalities, as Dante names them - various grades and modes of the divine force and energy - or, as we say, Personalities and Emanations.

3.00.2 - Introduction, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  The pagan source is on the one hand the hierosgamos, on the other the
  marital union of the mystic with God. These psychic experiences and the
  --
  weakness in the hierarchical order of the ego, is enough to set these
  instinctive urges and desires in motion and bring about a dissociation of

30.09 - Lines of Tantra (Charyapada), #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   It is said that the Way of Knowledge follows the Way of Works, Vedanta comes after Veda. This is as true from the outward, historical point of view as it is true of the lines of inner change. As I have already explained, man begins his career as a vital-physical being, becomes a mental being at a later stage. But the trouble is that when he goes beyond his vital being into the mental, he tends to pass beyond mind into the gnosis and forgets his life and body; this is what is known as Nihilism or the Vedantic Illusionism. But as a social being, man has remained what he was, a being of the physical and vital planes, and these cannot be ignored, nor is it proper to do so. It is here that Tantra steps in. That is why I have said that Tantricism has found a ready acceptance among those who are concerned particularly with the physical life, the "natural men". These men have been derided and despised by orthodox Vedantists and by men at the top of the social hierarchy. That is why the Tantrics have had to form esoteric groups and often remain for ages hidden like an underground stream; they have been submerged in the lower reaches of society. They have taken as their chosen deity, not Durga or Lakshmi, nor Brahma or Vishnu, but Kali and Karali, Chandi and Baguli. In the words of one of these poets: .
   -

3.00 - The Magical Theory of the Universe, #Liber ABA, #Aleister Crowley, #Philosophy
  Magical hierarchy is futile. One cannot call it incorrect the only
  line to take might be that it was inconvenient. In the same way one
  --
  the magical hierarchy is hardly even an outline of the real theory of
  the Universe. This theory may indeed be studied in the article
  --
  Magical hierarchy in Man is given in Appendix II, One Star in
  Sight. This should be read before proceeding with the chapter.

30.11 - Modern Poetry, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   Why then Ile fite you. hieronymo's mad againe.
   Datta. Dayadhavam. Damyata.

3.01 - INTRODUCTION, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [107] No doubt it would be tempting to assume that it was more convenient to shift such a supremely difficult question on to another plane and then represent it as having been solved. But this explanation is too facile, and is psychologically false because it supposes that the problem was asked consciously, found to be painful, and consequently moved on to another plane. This stratagem accords with our modern way of thinking but not with the spirit of the past, and there are no historical proofs of any such neurotic operation. Rather does all the evidence suggest that the problem has always seemed to lie outside the psyche as known to us. Incest was the hierosgamos of the gods, the mystic prerogative of kings, a priestly rite, etc. In all these cases we are dealing with an archetype of the collective unconscious which, as consciousness increased, exerted an ever greater influence on conscious life. It certainly seems today as if the ecclesiastical allegories of the bridegroom and bride, not to mention the now completely obsolete alchemical coniunctio, had become so faded that one meets with incest only in criminology and the psychopathology of sex. Freuds discovery of the Oedipus complex, a special instance of the incest problem in general, and its universal incidence have, however, reactivated this ancient problem, though mostly only for doctors interested in psychology. Even though laymen know very little about certain medical anomalies or have a wrong idea of them, this does not alter the facts any more than does the laymans ignorance of the actual percentage of cases of tuberculosis or psychosis.
  [108] Today the medical man knows that the incest problem is practically universal and that it immediately comes to the surface when the customary illusions are cleared away from the foreground. But mostly he knows only its pathological side and leaves it steeped in the odium of its name, without learning the lesson of history that the painful secret of the consulting-room is merely the embryonic form of a perennial problem which, in the suprapersonal sphere of ecclesiastical allegory and in the early phases of natural science, created a symbolism of the utmost importance. Generally he sees only the materia vilis et in via eiecta from the pathological side and has no idea of its spiritual implications. If he saw this, he could also perceive how the spirit that has disappeared returns in each of us in unseemly, indeed reprehensible guise, and in certain predisposed cases causes endless confusion and destruction in great things as in small. The psychopathological problem of incest is the aberrant, natural form of the union of opposites, a union which has either never been made conscious at all as a psychic task or, if it was conscious, has once more disappeared from view.

3.02 - King and Queen, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  counterparts, the culture heroes. The idea of the incestuous hierosgamos
  does in fact appear in the civilized religions and blossoms forth in the
  --
  shifted to the latter and so gave rise to the incestuous hierosgamos. But
  when the numinous aura surrounding the person of the king is taken over

3.02 - SOL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  It is evident from this that the coniunctio of Sol and Mercurius is a hierosgamos, with Mercurius playing the role of bride. If one does not find this analogy too offensive, one may ask oneself with equanimity whether the arcanum of the opus alchymicum, as understood by the old masters, may not indeed be considered an equivalent of the dogmatic mystery. For the psychologist the decisive thing here is the subjective attitude of the alchemist. As I have shown in Psychology and Alchemy, such a profession of faith is by no means unique.49
  [121] The metaphorical designation of Christ as Sol50 in the language of the Church Fathers was taken quite literally by the alchemists and applied to their sol terrenus. When we remember that the alchemical Sol corresponds psychologically to consciousness, the diurnal side of the psyche, we must add the Christ analogy to this symbolism. Christ appears essentially as the son the son of his mother-bride. The role of the son does in fact devolve upon ego-consciousness since it is the offspring of the maternal unconscious. Now according to the arch authority, the Tabula smaragdina, Sol is the father of Mercurius, who in the above quotation appears as feminine and as the mother-bride. In that capacity Mercurius is identical with Luna, andvia the Luna-Mary-Ecclesia symbolismis equated with the Virgin. Thus the treatise Exercitationes in Turbam says: As blood is the origin of flesh, so is Mercurius the origin of Sol . . . and thus Mercurius is Sol and Sol is Mercurius.51 Sol is therefore father and son at once, and his feminine counterpart is mother and daughter in one person; furthermore, Sol and Luna are merely aspects of the same substance that is simultaneously the cause and the product of both, namely Mercurius duplex, of whom the philosophers say that he contains everything that is sought by the wise. This train of thought is based on a quaternity:

3.02 - THE DEPLOYMENT OF THE NOOSPHERE, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  organised according to the hierarchy of territorial possessions
  the emperor being nothing more than the biggest proprietor.

3.02 - The Formulae of the Elemental Weapons, #Liber ABA, #Aleister Crowley, #Philosophy
  the magical hierarchy is not involved in the same way; for the Cup
  being passive rather than active, it is not fitting for the magician to
  --
  therefore to be preferred to the hierarchical formula of the Hebrew
  with its tedious prayers, conjurations, and curses.
  --
  the Magical hierarchy as a more or less convenient classification of
  [21] the facts of the Universe as they are known to us; and as our
  --
  of the hierarchy with the observed facts of Magick. In the simple
  matter of astral vision, for example, one striking case may be quoted.

3.02 - The Psychology of Rebirth, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  to Nicholas Flamel's Exposition of the hieroglyphicall Figures, 1624, fl- A 5.)
  They are the seven eyes of God on the corner-stone of the new temple (Zach. 3 : 9).

3.04 - LUNA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [154] Luna, as we have seen, is the counterpart of Sol, cold,168 moist, feebly shining or dark, feminine, corporeal, passive. Accordingly her most significant role is that of a partner in the coniunctio. As a feminine deity her radiance is mild; she is the lover. Pliny calls her a womanly and gentle star. She is the sister and bride, mother and spouse of the sun.169 To illustrate the sun-moon relationship the alchemists often made use of the Song of Songs (Canticles),170 as in the confabulation of the lover with the beloved in Aurora Consurgens.171 In Athens the day of the new moon was considered favourable for celebrating marriages, and it still is an Arabian custom to marry on this day; sun and moon are marriage partners who embrace on the twenty-eighth day of the month.172 According to these ancient ideas the moon is a vessel of the sun: she is a universal receptacle, of the sun in particular173; and she was called infundibulum terrae (the funnel of the earth), because she receives and pours out174 the powers of heaven. Again, it is said that the moisture of the moon (lunaris humor) takes up the sunlight,175 or that Luna draws near to the sun in order to extract from him, as from a fountain, universal form and natural life; 176 she also brings about the conception of the universal seed of the sun in the quintessence, in the belly and womb of nature.177 In this respect there is a certain analogy between the moon and the earth, as stated in Plutarch and Macrobius.178 Aurora Consurgens says that the earth made the moon,178a and here we should remember that Luna also signifies silver. But the statements of the alchemists about Luna are so complex that one could just as well say that silver is yet another synonym or symbol for the arcanum Luna. Even so, a remark like the one just quoted may have been a reference to the way in which ore was supposed to have been formed in the earth: the earth receives the powers of the stars, and in it the sun generates the gold, etc. The Aurora consurgens therefore equates the earth with the bride: I am that land of the holy promise,179 or at any rate it is in the earth that the hierosgamos takes place.180 Earth and moon coincide in the albedo, for on the one hand the sublimated or calcined earth appears as terra alba foliata, the sought-for good, like whitest snow,181 and on the other hand Luna, as mistress of the albedo,182 is the femina alba of the coniunctio183 and the mediatrix of the whitening.184 The lunar sulphur is white, as already mentioned. The plenilunium (full moon) appears to be especially important: When the moon shines in her fulness the rabid dog, the danger that threatens the divine child,185 is chased away. In Senior the full moon is the arcane substance.
  [155] In ancient tradition Luna is the giver of moisture and ruler of the water-sign Cancer (
  --
  [171] The moon appears to be in a disadvantageous position compared with the sun. The sun is a concentrated luminary: The day is lit by a single sun. The moon, on the other handas if less powerfulneeds the help of the stars when it comes to the task of composition and separation, rational reflection, definition, etc.257 The appetites, as potentiae sensuales, pertain to the sphere of the moon; they are anger (ira) and desire (libido) or, in a word, concupiscentia. The passions are designated by animals because we have these things in common with them, and, what is more unfortunate, they often drive us into leading a bestial life.258 According to Pico, Luna has an affinity with Venus, as is particularly to be seen from the fact that she is sublimated in Taurus, the House of Venus, so much that she nowhere else appears more auspicious and more beneficent.259 Taurus is the house of the hierogamy of Sol and Luna.260 Indeed, Pico declares that the moon is the lowest earth and the most ignoble of all the stars,261 an opinion which recalls Aristotles comparison of the moon with the earth. The moon, says Pico, is inferior to all the other planets.262 The novilunium is especially unfavourable, as it robs growing bodies of their nourishment and in this way injures them.263
  [172] Psychologically, this means that the union of consciousness (Sol) with its feminine counterpart the unconscious (Luna) has undesirable results to begin with: it produces poisonous animals such as the dragon, serpent, scorpion, basilisk, and toad;264 then the lion, bear, wolf, dog,265 and finally the eagle266 and the raven. The first to appear are the cold-blooded animals, then warm-blooded predators, and lastly birds of prey or ill-omened scavengers. The first progeny of the matrimonium luminarium are all, therefore, rather unpleasant. But that is only because there is an evil darkness in both parents which comes to light in the children, as indeed often happens in real life. I remember, for instance, the case of a twenty-year-old bank clerk who embezzled several hundred francs. His old father, the c hief cas hier at the same bank, was much pitied, because for forty years he had discharged his highly responsible duties with exemplary loyalty. Two days after the arrest of his son he decamped to South America with a million. So there must have been something in the family. We have seen in the case of Sol that he either possesses a shadow or is even a Sol niger. As to the position of Luna, we have already been told what this is when we discussed the new moon. In the Epistola Solis ad Lunam crescentem267 Sol cautiously says: If you do me no hurt, O moon.268 Luna has promised him complete dissolution while she herself coagulates, i.e., becomes firm, and is clothed with his blackness (induta fuero nigredine tua).269 She assumes in the friendliest manner that her blackness comes from him. The matrimonial wrangle has already begun. Luna is the shadow of the sun, and with corruptible bodies she is consumed, and through her corruption . . . is the Lion eclipsed.270
  --
  [207] Once the malignity is tempered, sinfulness and its evil consequences are mitigated too, and that which has wings can embrace the earth. For now we come to the consummation of the hierosgamos, the earthing of the spirit and the spiritualizing of the earth, the union of opposites and reconciliation of the divided (Ephesians 2 : 14),354 in a word the longed-for act of redemption whereby the sinfulness of existence, the original dissociation, will be annulled in God. The earthquake is on the one hand an allusion to Christs descent into hell and his resurrection, and on the other hand a shaking of the humdrum earthly existence of man, into whose life and soul meaning has at last penetrated, and by which he is at once threatened and uplifted.
  [208] This is always an intuitive experience that is felt as a concrete reality. It is the prefiguration and anticipation of a future condition, a glimmering of an unspoken, half-conscious union of ego and non-ego. Rightly called a unio mystica, it is the fundamental experience of all religions that have any life in them and have not yet degenerated into confessionalism; that have safeguarded the mystery of which the others know only the rites it producedempty bags from which the gold has long since vanished.

3.04 - The Formula of ALHIM, #Liber ABA, #Aleister Crowley, #Philosophy
  feminine.2 It is a perfect hieroglyph of the number 5. This should be
  studied in A Note on Genesis (Equinox I (2)).
  --
  (initial and medial) Mem whose hieroglyph is a wave m.2 And then,
  in the Centre of all, broods Spirit, which combines the mildness of

3.05 - SAL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  , messengers), so that Gods kingdom on earth might approximate as closely as possible to the structure of the heavenly hierarchy. The other well-known passage is at Mark 9 : 50, ending with the words: Have salt in yourselves, and have peace one with another. The earliest reference to salt in the New Testament (Colossians 4 : 6) likewise has a classical flavour: Let your speech be alway with grace, and seasoned with salt, that ye may know how ye ought to answer every man.
  [325] Here salt undoubtedly means insight, understanding, wisdom. In both Matthew and Mark the salt is liable to lose its savour. Evidently this salt must keep its tang, just as the wise virgins kept their lamps trimmed. For this purpose a flexibility of mind is needed, and the last thing to guarantee this is rigid insistence on the necessity of faith. Everyone will admit that it is the task of the Church to safeguard her store of wisdom, the aqua doctrinae, in its original purity, and yet, in response to the changing spirit of the times, she must go on altering it and differentiating it just as the Fathers did. For the cultured Greco-Roman world early Christianity was among other things a message in philosophical disguise, as we can see quite plainly from Hippolytus. It was a competing philosophical doctrine that reached a certain peak of perfection in St. Thomas. Until well into the sixteenth century the degree of philosophical truth of Christian doctrine corresponded to that of scientific truth today.

3.05 - The Conjunction, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  In the fertile imagination of the alchemists, the hierosgamos of Sol
  and Luna continues right down to the animal kingdom, as is shown by the

3.05 - The Formula of I.A.O., #Liber ABA, #Aleister Crowley, #Philosophy
  demonstrate that it is a proper hieroglyph of the Ritual of Self Initiation in this on of Horus. For the correspondences in the
  following note, see Liber 777. The principal points are these:
  --
  The hierophant V
  (Osiris throned

3.06 - Death, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  always comes to an early end after consummating the hierosgamos with
  the mother-goddess of the Near East, so, after the coniunctio oppositorum,

3.07 - The Formula of the Holy Grail, #Liber ABA, #Aleister Crowley, #Philosophy
  The hieroglyph shewn in the Seventh Key of the Tarot (described in the 12th thyr, Liber 418, Equinox I (5)), is the Charioteer of
  OUR LADY BABABLON, whose Cup or Graal he bears.
  --
  1. A suggestion has recently been made that the hierarchy of the Grades should
  be destroyed, and replaced bya ring system of 13 grades, all equal. There is, of
  course, one sense in which every grade is a Thing-in-Itself. But the hierarchy is
  only a convenient method of classifying observed facts. One is reminded of the
  --
  supreme hieroglyph of Truth, a compendium of the Sacred Knowledge. Many volumes have been written with regard to it; but, for
  our present purpose, it will be necessary only to explain how it
  --
  inadequate and misleading hieroglyph. It stated only part of the
  truth, and it implied a fundamental falsehood. He consequently
  --
  nature combines the Eagle, Snake and Scorpion. These hieroglyphs
  themselves indicate the spiritual formul of incarnation. He was
  --
  employed in the construction of the hieroglyphs of Magick, and to
  arm him with a mantra of terrific power by virtue whereof he may
  --
  probability to presume a connection between () this hieroglyphically
  recorded mode of self-analysis and () ordinary introspection

3.09 - The Return of the Soul, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  psyche. The result is an inflation, and it then becomes clear that theconiunctio is a hierosgamos of the gods and not a mere love-affair between
  mortals. This is very subtly suggested in the Chymical Wedding, where

3.10 - Of the Gestures, #Liber ABA, #Aleister Crowley, #Philosophy
  merely imitates a hieroglyph which has only a remote connection
  with any fact in nature.3 All signs must of course be studied with

3.10 - The New Birth, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  incest, the hierosgamos, the divine child, etc., blossomed forthin the age
  of scienceinto the theory of infantile sexuality, perversions, and incest,
  --
  obliged, willing and reluctant at once, to be a party to the hierosgamos, or
  at least to believe that it is simply and solely a matter of an erotic

3.11 - Epilogue, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  alchemy by the hierosgamos and the mystical marriage, and also by the
  coniunctio, corresponds to the central significance of the transference in

3.11 - Of Our Lady Babalon, #Liber ABA, #Aleister Crowley, #Philosophy
  building it up into your own magical hierarchy. This represents a
  tremendous gain to the animal.3 It completely fulfils its ambitions

3.16.2 - Of the Charge of the Spirit, #Liber ABA, #Aleister Crowley, #Philosophy
  in hieroglyphics. Yet, every object soever is in a certain sense a
  talisman, for the definition of a talisman is: something upon which

3.18 - Of Clairvoyance and the Body of Light, #Liber ABA, #Aleister Crowley, #Philosophy
  kept, mountains furnished with peculiar symbols, hieroglyphic
  animals, or such figures as those of the Hermetic Arcanum, and
  --
  any idea. We assume that any of these hieroglyphics will be understood by the intelligences with whom we wish to communicate in
  the same sense as ourselves. We have therefore a sort of language.
  --
  is mathematical and hieroglyphic rather than literary. In the case of
  a book, such as the Book of the Law which is the supreme truth and
  --
  some ways the most perfect hieroglyph ever constructed. It is
  austere and sublime, yet withal so adaptable to every possible

3.20 - Of the Eucharist, #Liber ABA, #Aleister Crowley, #Philosophy
  couched in hieratic riddles. Ecclesiastical persecution, and the
  profanation of the secrets of power, were equally dreaded. Worse

3.21 - Of Black Magic, #Liber ABA, #Aleister Crowley, #Philosophy
  Thoth, and His emblem is BAPHOMET, the Androgyne who is the hieroglyph of
  arcane perfection. The number of His ATU is XV, which is Yod H, the Monogram of

3.2.3 - Dreams, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  That [dream] is evidently unlike many others a symbol dream on the vital plane. But it is difficult to interpret these vital symbolic dreams unless they offer their own cluethey are a sort of hieroglyph in their forms. Once one gets the clue some of them can be very significanto thers of course are rather trivial.
  ***

3.4.03 - Materialism, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Many hard things have been said about materialism by those who have preferred to look at life from above rather than below or who claim to live in the more luminous atmosphere of the idealistic mind or ether of the spiritual existence. Materialism has been credited with the creation of great evils, viewed even as the arch-image of a detestable transformation or the misleader guiding mankind to an appalling catastrophe. Those whose temperament and imagination dally lovingly with an idealised past, accuse it for the cultural, social, political changes which they abhor, regarding them as a disturbance, happily, they believe, temporary, of eternal moral values and divinely ordained hierarc hies. Those, more numerous, who look beyond to the hope of a larger idealism and higher spirituality, proclaim in its decline and passing away a fortunate deliverance for the human spirit. World-wide strife and competition have been, it is said, its fruits, war and the holocaust of terrible sacrifice in which mankind has been squandering its strength, blood, treasure,though these are no new calamities, nor would it be safe to hope that they are the last of their kind,are pointed to as its nemesis or regarded as a funeral pyre it has lighted for itself in whose cruel flame the errors and impurities it brought into existence are being burned to ashes. Science has been declared suspect as a guide or instructor of mankind and bidden to remain parked within her proper limits, because she was for long the ally of the material view of existence, a suggester of atheism and agnosticism, a victory-bringer of materialism and scepticism, the throne of their reign or pillar of their stability. Reason has been challenged because rationalism and free-thought were appropriated as synonyms of materialistic thinking.
  All this wealth of accusation may have and much of it has its truth. But most things that the human mind thus alternately trumpets and bans, are a double skein. They come to us with opposite faces, their good side and their bad, a dark aspect of error and a bright of truth; and it is as we look upon one or the other visage that we swing to our extremes of opinion or else oscillate between them. Materialism may not be quite as dead as most would declare it to be; still held by a considerable number of scientific workers, perhaps a majority, and scientific opinion is always a force both by its power of well-ascertained truth and its continued service to humanity,it constitutes even now the larger part of the real temper of action and life even where it is rejected as a set opinion. The strong impressions of the past are not so easily erased out of our human mentality. But it is a fast receding force; other ideas and standpoints are crowding in and thrust it out from its remaining points of vantage. It will be useful before we say farewell to it, and can now be done with safety, to see what it was that gave to it its strength, what it has left permanently behind it, and to adjust our new viewpoints to whatever stuff of truth may have lain within it and lent it its force of applicability. Even we can look at it with an impartial sympathy, though only as a primary but lesser truth of our actual being,for it is all that, but no more than that, and try to admit and fix its just claims and values. We can now see too how it was bound to escape from itself by the widening of the very frame of knowledge it has itself constructed.

3.5.01 - Science, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  We live under the reign of Science, a reign which from the mouth of its hierophants claims to be a tyranny or at least an absolute monarchy. It makes this claim by right of the great things it has done, of the immense utilities with which it has served, helped, streng thened, liberated, mankind, right knowledge of the world, an increasing and already fabulous mastery of Nature, a clear and free intellectual vision of things and masterful dealing with them, liberation from the fetters of ignorance, from blind subjection to authority, from unquestioning political, social, religious and cultural tradition with all their hindrance and their evil.

3-5 Full Circle, #unset, #Arthur C Clarke, #Fiction
  Superficially, this table seems to consist of a growing hierarchy of tools, a growing food hierarchy, an increasing hierarchy of social Strata, of age-grades or Sub-strata within each Stratum, and a growing hierarchy of vocabularies.l What this means fundamentally, however, is increasing control-capability in each social system's controller, its leading Minority, with corresponding increases of production capability in its work component. These increases are manifested in the number of social Strata which comprise each Period's Majority and Minority, and growth of the dimensions (extensive and intensive) of the vast ecosystem they jointly organize.
  In 1869 Mendeleev did not know that protons exist nor, of course, that his classification is actually based on the chemical elements' proton numbers.2 He based his Periodic table on those existing data which most closely approximate the atoms' proton numbers; namely, their atomic weights. We, similarly, do not know the psychogenetic structures which underlie our human Periodic Table.
  What we know today is, that there are quantum-like discontinuities in our four hierarc hies of data--tool, food, social, and linguistic--which occur together; that by postulating a hierarchy of psycho-genetic structures which accord with the principles of genetics, physiology, psychology and sociology, we can account for these data; and that by constructing our Periodic table in terms of this hypothesis, we obtain the same kind of organization of accumulated psycho-social data that Mendeleev obtained with the accumulated chemo-physical data of his time.
  I predict that the postulated hierarchy of psycho-genetic human structures will be discovered empirically after our Periodic table's announcement in 1969, as were the atoms' nuclei and electron clouds, and their component particles, after the announcement of Mendeleev's table in 1869.
  The two chains of interlocked braces on the left-hand side of Figure IV-1 represent the tool hierarchy and food hierarchy. The first Period's brace includes tools ranging from stone hand-axes to wooden boomerangs and spear-throwing sticks. And the foods are wild plants and wild animals, including insects. A few dogs help in hunting and in protection, and often also serve as food.3,4 The society is a small band or horde, and consists of just one social Stratum, represented in the middle column. The work-component or Majority of the band is made up of the younger men and women, and the children; the controller or Minority is the council of old people; that is, people usually in their thirties. (Controller and work component are thus composed of Sub-Strata.) And there is just one vocabulary, in the sense which I will presently define.
  This explanatory hypothesis is outlined in the psycho-genetic diagram, Figure IV-2. The first human Period is represented by a single characteristic number, as is the first Period in each of the other Periodic tables. The kingdom of man--which emerged from the natural empire of animal ecosystems, Major Period 6--is Major Stratum 7. Accordingly, its first Period has 1 Stratum and 1 Sub-stratum.
  --
  Implicit in this abstraction hierarchy is the following exceedingly important fact: human beings are by definition unable to grasp abstraction levels higher than their own abstraction ceilings; unable to understand, often even to become aware of, and never to operate on levels of abstraction higher than their own abstraction ceilings. (Hence the loneliness, frustration, impotence, and sometimes martyrdom of great and good men and women throughout human history.) These characteristic numbers and some of their consequences appear below in the Periodic Table of Human Cultures and in our mappings of the web-of-mind.8
  By postulating three more cumulative "repetitions" of this process, we obtain human Periods 4, 5, and 6 with the correct number of Strata and Sub-strata in each Period; the correct kinds of tools, foods, social positions, and vocabulary levels in each Stratum; the correct kinds and amounts of control; and the correct kinds and amounts of socio-genetic mobility among the Strata Skipping Periods 4 and 5 for lack of space, we come to our own Period 6, Lower Industrialists.
  --
  Implicit in this abstraction hierarchy is the following exceedingly important fact: human beings are by definition unable to grasp abstraction levels higher than their own abstraction ceilings; unable to understand, often even to become aware of, and never to operate on levels of abstraction higher than their own abstraction ceilings. (Hence the loneliness, frustration, impotence, and sometimes martyrdom of great and good men and women throughout human history.) These characteristic numbers and some of their consequences appear below in the Periodic Table of Human Cultures and in our mappings of the web-of-mind.8
  By postulating three more cumulative "repetitions" of this process, we obtain human Periods 4, 5, and 6 with the correct number of Strata and Sub-strata in each Period; the correct kinds of tools, foods, social positions, and vocabulary levels in each Stratum; the correct kinds and amounts of control; and the correct kinds and amounts of socio-genetic mobility among the Strata Skipping Periods 4 and 5 for lack of space, we come to our own Period 6, Lower Industrialists.
  --
  The human psycho-genetic tree displays the distinctive form of a network or reticulum, Figure IV-2: the reason is that some descendents of older human sub-species regularly mutate into higher psycho-genetic sub-species. Such complete convergence happens rarely, if ever, in animals or plants. The reason is, of course, that we are discussing a single trait-complex, the one summed up under the heading levels of abstraction, but including levels of patience, tenacity, and the capacity to relate theory and practice to each other. Each Period's hierarchy of trait complexes is transmitted and altered genetically as a pleiotropic gene-complex. It is expressed phenotypically by a corresponding hierarchy of habitats (called social Strata), controlled by persons of an equal or higher psychogenetic organization. Mutations occur in all Strata and result in upward and downward social mobility.
  Human Strata behave like, and have to be classed as, true, highly dynamic sub-species. Their enormous mutation rates disrupt rigid caste systems, shattering the control structures of societies that do not admit their ever-emerging natural aristocracies to control positions. On the other hand, societies which do accomodate their ever-renewed natural aristocracies transmute themselves into higher and higher human Periods, each displaying a higher controlling socio-genetic Stratum.
  --
  How could this claim be supported?--By showing, with detailed evidence, that the students are not drawn exclusively from the "New Class," the Soviet Minority (the controlling part of its hierarchy), but that they come from the entire population and are chosen on the basis of fair and objective tests of ability and character.
  Whether this is in fact the case could, of course, be established only by an investigation of the Stratum position of every student and alumnus, and by analysis of the Soviet tests. (The shoe would then be on the other foot, putting Dr. Jensen's critics in a position which would help separate demagogic agitators from serious and fearless scientists.)
  --
  "One [great stream]," Lippmann continues, "is the enormous expansion of public expenditure, c hiefly for war and reconstruction; this has augmented the power of the assemblies [representing the work component] which vote the appropriations on which the executive depends. The other development which has acted to enfeeble the executive power [controller] is the growing incapacity of the large majority of the democratic peoples to believe in intangible realities. This has stripped the government of that imponderable authority which is derived from traditional, immemorial usage, consecration, veneration, prescription, prestige, heredity, hierarchy."19 pp. 54-56.
  The plight of the governments of what was once the Creative Center (Figure II-16b) is herewith affirmed to consist significantly in the disorganization of the controller (the executive branch), and the unorganized, chaotic over-growth of the work component (the electorate and its representatives). Exactly the converse, Lippmann affirms, is the defect of the totalitarian ideologists: the governments of Extreme Left and Extreme Right, mapped in the same Figure.
  --
  Scientific progress is won through an unrelenting battle against ad hoc explanations of natural phenomena. The present attempt to bring the behavioral sciences within the purview of Unified Science is thus a welcome and significant step toward understanding behavioral phenomena in terms of a broad conceptual framework that encompasses and unifies also the physical and biological sciences. The periodic and hierarchic schema which forms the essential structure of Unified Science already has a generally acknowledged empirical basis in the physical and biological sciences. Now we must ask, how appropriate is a hierarchical schema in the behavioral sciences a Is there empirical support for thinking of behavior--individual behavior and group behavior--in terms of the proposed system? Probably the best answer that we can presently give to this question must rest upon an examination of the current status of our empirical knowledge in several relevant lines of behavioral investigation. These lines of evidence can best be summarized by posing a number of questions, the answers to which are fundamental to any hierarchical conceptions of adaptive behavior, including Haskell's present formulation.
  Phylogeny of Adaptive Behavior.
  --
  The answer to these questions is now empirically quite clear. There are indeed discontinuities and qualitative differences in learning (i.e. behaviorally adaptive) capabilities as we go from one phyletic level to another. Behaviorally, the phylogenetic hierarchy is best characterized in terms of an increasing complexity of adaptive capabilities and an increasing breadth of transfer and generalization of learning, as we move from lower to higher phyla. It is a fact that every animal, at least above the level of worms, has the capacity to learn; that is, to form stimulus-response associations or conditioned responses. But the degree of complexity and abstractness of what can be learned shows distinct "quantum jumps" going from lower to higher phyla. Simpler capacities, and their neural substrate, persist as we move from lower to higher levels, but new adaptive capacities emerge in hierarchical layers as we ascend the phyletic scale. Each phyletic level possesses all the learning capacities (although not necessarily the same sensory and motor capacities) of the levels below itself in addition to new emergent abilities, which can be broadly conceived as an increase in the complexity of information processing. For example, studies by Bitterman (1965) of animals at various levels of the phyletic scale (earthworms, crabs, fishes, turtles, pigeons, rats and monkeys) have clearly demonstrated discontinuities in learning ability among different species and the emergence of more complex abilities corresponding to the phylogenetic hierarchy. In the experimental procedure known as habit reversal, a form of learning-to-learn in which the animal is trained to make a discriminative response to a pair of stimuli and then has to learn the reverse discrimination and the two are alternated repeatedly, a fish does not show any sign of learning-to-learn (i.e. each reversal is like a completely new problem and takes as long to learn as the previous problems), while a rat improves markedly in its speed of learning from one reversal to the next. When portions of the rat's cerebral cortex are removed, thereby reducing the most prominent evolutionary feature of the mammalian brain, the learning ability of the decorticate rat is exactly like that of the turtle, an animal with little cortex, and would probably be like that of the fish, if all of the rat's cortex could be removed. Harlow and Harlow (1962) have noted similar discontinuities at high levels of learning among rhesus monkeys, chimpanzees, and humans. Again, situations that involve some form of learning-to-learn are most sensitive to differences in capacity. No animals below primates have ever learned the so-called oddity--non-oddity problem no matter how much training they are given, and more complex variations of this type of problem similarly differentiate between rhesus monkeys and chimpanzees. The species differences are not just in speed of learning, but in whether the problem can be learned at all, given any amount of training. This is essentially what is meant by a hierarchical conception of learning ability. There is much evidence for this conception, which Jensen (in press) has summarized more extensively elsewhere. The evolution of humans from more primitive forms is now believed to be intimately related to the use of tools and weapons (Ardry, 1961). The mental capabilities involved in the use of implements for gaining ever greater control of the environment, in lieu of sheer physical strength, were just as subject to the evolutionary effects of natural selection as are any genetically mutated organs. More specifically, according to Haskell (1968, p. 475), "What primarily evolves in man is the nerve structure which confers the capacity to invent, to borrow, and to adapt culture traits."
  Ontogeny of Human Mental Abilities.
  In humans does mental development of the individual occur in qualitatively difl'erent stages that are hierarchically related? Are there ontogenetic discontinuities in mental development just as there are phylogenetic discontinuities?
  There is now much evidence, originating in the work of Piaget (1960) and substantiated in numerous experiments by other child psychologists both here and abroad (for reviews see Flavell, 1963; Kohlberg, 1968; and Phillips, 1969), that individual cognitive development proceeds by distinct, qualitatively different stages in children's modes of thinking and problem solving at different ages. Piaget and others have demonstrated that children's thinking is not just a watered-down or inferior approximation to adult thinking; it is radically and qualitatively different. The stages of mental development form an invariant sequence or succession of individual development. Each stage of cognitive development is a structured whole; mental development does not consist of the mere accretion of specific stimulus-response associations. Cognitive stages are hierarchically integrated; higher stages reintegrate the cognitive structures found at lower stages. Also, as Kohlberg (1968, p. 1021) points out "...there is a hierarchical preference within the individual...to prefer a solution of a problem at the highest level available to him." In reviewing the experimental literature on children's learning, Sheldon White (1965) has amassed evidence for two broad stages of mental development, which he labels associative and cognitive. The transition from one to the other occurs for the vast majority of children between five and seven years of age. In the simplest terms, these stages correspond to concrete-associative thinking and abstract-conceptual thinking. The latter does not displace the former in the course of the child's mental development; in older children and adults the two modes co-exist as hierarchical layers.
  Ontogeny of Human Mental Abilities.
  --
  Mental development, as indexed by a wide variety of tests, is known to take place at different rates among children, and the final level of ability attained can be viewed as a hierarchical composite of earlier developed abilities, each level of the hierarchy being necessary but not sufficient for development of the next higher level. At maturity individuals differ with respect to the relative prepotence of different modes in the hierarchy of abilities and thus show differential capabilities for different kinds of learning and problem solving. The difficulty level of items in most standard intelligence tests (especially tests of the culture-fair variety, such as Raven's Progressive Matrices and Cattell's Culture-Fair Tests of g) reflects increasing dependence of the problem's solution upon higher level mental processes.
  Over the past half century numerous studies (for reviews see Jensen 1967, 1969) based on a wide variety of tests of mental ability administered to persons of varying degrees of genetic and environmental relatedness, sampled from European and North American Caucasian populations, lead to the now generally accepted conclusion that in these populations genetic factors are approximately twice as important as environmental factors in accounting for individual differences in mental ability. This means, among other things, that variation in mental abilities can be, have been, and are subject to selective pressures of the environment and culture and are subject also to change through different systems of selective and assortative mating, just as is true of physical characteristics that display genetic variation.
  --
  Social classes as defined largely in terms of educational and occupational status are subject to differential selection for mental abilities. Since these have genetic as well as environmental components, they are transmitted to the offspring, and because of a high degree of assortative mating for mental traits in Western cultures, the gene pools for difFerent social classes will differ in the genetic factors related to ability. The evidence for phenotypic mental ability differences among social classes, along with evidence for genotypic differences, has been reviewed extensively elsewhere (Eckland, 1967; Jensen, 1970). It is now generally accepted by geneticists, psychologists, and sociologists who have reviewed the evidence that social class differences in mental abilities have a substantial genetic component. This genetic component should be expected to increase in an open society that permits and encourages social mobility. Phenotypically, of course, social class differences in patterns of mental ability are firmly established. Jensen (1968) has found that lower-class and middle-class population samples differ much less in abilities that are lower in the ontogenetic hierarchy, such as associative learning and memory span, than in higher cognitive abilities, such as conceptual learning and abstract reasoning. A different pattern of correlations between lower and higher abilities also is found in lower-class and middle-class groups, implying a hierarchical relationship among abilities, such that lower-level abilities are necessary-but-not-sufficient for the development or utilization of higher-level abilities.1
  Scientific knowledge concerning the genetic aspect of ability differences among racial groups, having been generally shunned as a subject of scientific study in modern genetics and psychology, is far more ambiguous and more in dispute than social class differences. The uncertainty in this area will be reduced only through further appropriate research using the most advanced techniques of behavior-genetic analysis. Phenotypically, racial differences in abilities are well established, both with respect to overall average level of performance and to the pattern of relative strengths of various abilities (e.g. Lesser, Fifer, and Clark, 1965). Both social class and racial (Caucasian, Negro, and Oriental) differences have been found in rates of cognitive development as assessed by Piagetian test procedures, such as ability to grasp concepts of conservation of number, quantity, and volume (Tuddenham, 1968): Some indication of the role of genetic factors in the Piagetian indices of levels of cognitive development is shown in a study of Australian aboriginal children, the majority of whom, if full-blooded aborigines, do not show ability for grasping the concepts of conservation of quantity, weight, volume, number, and area, even by the time they have reached adolescence, while the majority of Caucasian children attain this level of mental development by seven years of age. However, aboriginal children having (on the average genetically) one Caucasian grandparent, but reared in the same circumstances as the full-blooded aborigines, performed significantly better (i.e. showed higher levels of cognitive development) than the full-blooded aborigines (De Lemos, 1966).
  --
  White, S. H., "Evidence for a hierarchical arrangement of learning processes." In L. P. Lipsitt and C. C. Spiker (Eds.), Advances in Child Development and Behavior, 2, New York: Academic Press, 1965.
  NOTES AND REFERENCES
  --
  This problem's solution is implicit in the structure of the Systems- hierarchy: the sense of similarity is clearly displayed in the formation even of atoms, and is displayed in the formation and behavior of all natural systems classed in each of this hierarchy's Major Periods thereafter, the human mind included. Protons display this sense of similarity in constantly orbiting one natural kind of thing, electrons; and electrons in constantly selecting two kinds of things (Ontological Relativity Chapter 5), nuclei composed of protons and neutrons, around which to orbit. And so forth through all the abiotic, biotic and cultural structures and systems of the universe up to the human mind, logic and mathematics most decidedly included. All these display what strikes us as the rationality of our sense of similarity, rationality of which logic and mathematics are the highest known expressions. Does not the universe's teleonomic Werden or becoming--culminating in language, mathematics, and logic--give us every reason to expect our sense of similarity to mesh with the senses of similarity of all systems antecedent to ours in the System-s hierarchy? This is the natural conclusion which springs from what Jonas has called for and Unified Science is based upon: revision of the idea of nature, and of its becoming.
  What could it be but our heretofore disparate and unassembled idea of nature--including the traditional separation of the study of logic and mathematics from studies of antecedent parts of the System- hierarchy--that makes the brute (and a fortiori the plant, geoid system, molecule, atom and particle) appear irrational; that sees our sense of similarity as "brute irrationality"; and makes it appear irrelevant to its own highest descendants, the hierarchy's highest components, logic and mathematics?
  When these traditionally separate studies are unified, as they are now, Man's mind, including its ostensive coining of words, is recognized as the System- hierarchy's highest known Major Stratum, the Kingdom of Man. It is then evident that to the extent that the structure and contents of Man's mind consist of Unified Science, its quality space must, and does, match that of the cosmos; and that it does so both logically and empirically. Through geometric synthesis of the multiple ostensions of the one-field sciences, the coining and learning of words (the special case in which the one-field specialist trusts induction) is generalized into the broadest system of deferred ostensions, Unified Science; "the universe writ small."
  --
  "In practice of course we end the regress of coordinate systems by something like pointing." And that something is mapping: equating origin and axes to empirical phenomena which are, of course, hierarchically organized. "And in practice," Quine goes on, "we end the regress of background languages, in discussions of reference, by acquiescing in our mother tongue and taking its words at face value." Once, that is, the concepts of these words' denotata have been organized System- hierarchically, as they are in Unified Science.
  "Very well," he goes on, addressing himself to formal specialists. "In the case of position and velocity, in practice pointing breaks the regress. But what of position and velocity apart from practice? What of the regress then? The answer, of course, is the relational doctrine of space; there is no absolute position or velocity; there are just the relations of coordinate systems to one another, and ultimately of things to one another. And I think that the parallel question regarding denotation calls for a parallel answer, a relational theory of what the objects of theories are. What makes sense is to say not what the objects of a theory are, absolutely speaking, but how one theory of objects is interpretable or reinterpretable in another." PP 49-50.46
  --
  The hierarchy's latest and highest members' structures and behaviors, which appear to be its end or goal (telos) are implicit in, and generally determined by, the hierarchy's earlier and lower members.
  Since this hierarchy's highest known emergent member is the mind-spirit of Man, it follows that the structure and operation of its collectivity of lower members must similarly be mind-like, over all.
  V. The universe has a positive value-bias.
  --
  He sets them forth as follows: "The first is to look over the empirical universe and pick out certain general phenomena which are found in many different disciplines, . . . to build up general theoretical models relevant to these phenomena. The second approach is to arrange the empirical fields in a hierarchy of organization of their basic `individual' or unit behavior, and . . . to develop a level of abstraction appropriate to each."
  These two approaches result in the same thing, Unified Science: The Systems- hierarchy turns out to consist of Major Periods and Periodicity to recur within each Major Period, albeit in ever changing empirical forms. Boulding's two methods are, however, entirely diverse: the first belongs to the inductive-empirical, the second to the deductive-theoretical mode of thought, graphically shown in Figure 5-1.5
  --
  6) hierarchy of Empirical Periodic Tables (execution of Boulding's "spectrum of theories" and "levels of theoretical discourse"), right-hand column, Figure 2-1b, and Unified Science chart.
  DEFINITIONS OF THE MAJOR
  --
  "A hierarchy of empirical systems such that each member of the hierarchy (except the first) consists of some or all previous members of the hierarchy, plus one or more entities emerged from the hierarchy, mutually modified." (Formulated jointly by W. V. Quine, H. G. Cassidy, and E. F. Haskell, 1964.)4
    The General Periodic Table (Figures 1-3 and 5-5)
  --
  6) hierarchy of Empirical Periodic Tables
  Right-hand column in fold-out Unified Science chart, (fold-out chart situated at the end) ; also in Figure 5-5.
  Just as the graphic representation of the classes of empirical systems forms a Systems- hierarchy ("system-of systems"), so that of their Periodic classifications forms a Systems- hierarchy of Periodic Tables ("spectrum of theories") . This hierarchy will eventually display seven; perhaps even eight members if patrons are verified. They constitute the Systems-Theoretic counterpart of what are traditionally called natural kingdoms and we call Major Strata. The symbol proposed for them is therefore K.
    K 1) Periodic Table of Stable Particles. (It has 1 Stratum, 1 Period: Alpha coordinate system in fold-out chart.)
  --
  Abstraction, levels of In sentient systems (res cogitans), which conduct simulation of systems behavior, the controller reflects upon, abstracts simulated outputs (see Feedback, double, triple, etc.), then abstracts simulation of its reflection, and so forth in an abstraction hierarchy. This is a Systems- hierarchy (q.v.) composed of levels of abstraction. (See Feedback, double, triple, etc.)
  Allopathy (n.) (Greek for "making the other sick"; coined term) The coaction (q.v.) in which the activity of the system's work component (q.v.) is unaffected, but that of its controller (q.v.) is decreased. Allopathy, written ( 0 , - ), is the characteristic of Group I in all Periodic Tables. (It was first discovered theoretically, then empirically.)
  --
  Being (n.) sentient. (Res cogitans) Sentience is the capacity of a being or system to simulate systems behavior, as also to simulate simulation; that is, to simulate the behavior of sentient systems, living or mechanical, such as computers. Sentient systems thus form a systems- hierarchy (q.v.) such, that each higher member of the hierarchy accurately simulates the behavior of lower members than itself. (See Simulation.) The hierarchy evolves by emergence (through mutation, maturation, training or invention) of ever higher levels of abstraction (q.v.). Simulation of the behavior of higher by lower members of the hierarchy is called mimesis (q.v.). The part of the universe excluded from Western science in the l7th century by mutual consent of scientists and theologians.
  Biocenose (n.) A living community, usually including abiotic, plant and animal components. (See Biome, Ecosystem.)
  --
  Circle of atropy (coined term) Any one of the hierarchy of concentric circles centered at Alpha, the origin of the Periodic coordinate System (q.v.). Geometrically, a circle relative to which entropy and ectropy (q.v.) can be defined and represented. The region in which the ( 0 , 0 ) Group (q.v.) of every Period is mapped. Hence, it is also called the zero-zero circle or the scalar zero circle.
  Class conflict (n.) Synnecrosis, predation or parasitism (q.v.) between a civilization's Majority or work component (q.v.) and its Minority or controller (q.v.). A set of coactions typical of a culture's breakdown and disintegration (q.v. ); of its Alpha-ward devolution (q.v.). The condition typical of Dionysian cultures; e.g. the Kwakiutl Indians or current Northern Ireland. In Marxist theory, "All of recorded history is the history of class conflict". This misinterpretation of history results from this theory's negative value-bias (q.v.). C.f. Front, horizontal.
  --
  Empire, natural (coined term) A member of the system- hierarchy of empirical systems (Fig. II-1b) consisting of ("containing") all lower members of the hierarchy plus an emerged controller. Each natural Empire or Major Period (q.v.) bears the name of its highest major Stratum (q.v.) or natural kingdom (q.v.). Thus, the natural Empire of man is his ecosystem, the solar system.
  Entropy (n.) Increasing disorganisation. In Greek, turning in. See Coaction cardioid; Ectropy, Atropy.
  --
  Geoid (adj.) (Term coined by W. V. Quine, 1969) The class of systems (the Major Stratum q.v.) occupying the position in the System hierarchy (q.v.) between molecules and plant ecosystems. Among its members are inter-stellar gas clouds, stars, meteors and solar systems. A Periodic table of geoid systems is predicted.
  Group (with capital G) (n.) Originally, any one of the columns of the Periodic table of chemical elements, (q.v.), all of whose entries have chemical properties in common. Here extended to, all Periodic tables, abiotic, biotic, and cultural (q.v.), and the Periodic coordinate system into which they map sequentially. (See fold-out chart).
  --
  Mimesis (n.) (Ref. Toynbee, A. J., A Study of History) Simulation, within a Systems- hierarchy (q.v.), of the behavior of higher members by lower members of the hierarchy. Since lower members by definition lack the structure which enacts the system's highest levels of abstraction (q.v.), mimesis is confined to those aspects of behavior which lie beneath their abstraction ceiling (q.v.). Mimesis is seen by higher members of the hierarchy as inept, valuable, dangerous, ludicrous, cute, etc. depending upon the situation. None the less, mimesis is essential to the coherence and operation of societies in all human Periods: Even in the lowest, it characterizes much activity of children and young people (lower Sub-strata).--Understanding of mimesis by the top Strata is important to society's control, confidence and trust (q.v.), which are necessary conditions for social stability and Omega-ward development. C.f. Class cooperation, Symbiosis, vertical Front.
  Minority, creative A controlling class in a society which cooperates with the society's working class, thereby either transmuting the whole society to a higher Period (q.v.) or forming a vertical front (q.v.) and transforming predation and parasitism (q.v.) into symbiosis (q.v.). Term coined by Arnold Toynbee. C.f. Minority, dominant, Control, function.
  --
  Organization This property of systems is so fundamental as to be logically undefinable. It is the condition whose satisfaction by any set of system-components results in the next higher member of the System- hierarchy (q.v.); and whose non-satisfaction breaks it down into component systems lower in the hierarchy. Hence its theoretical maximum and minimum--called Alpha and Omega (q.v.)--constitute the limits of the Periodic coordinate system (q.v.), the framework of Unified Science--Often confused with complexity, q.v.
  Parasitism (n.) As used in Unified Science, the coaction in which the activity of the system's work component (q.v.) is increased while that of its controller (q.v.) is decreased. Parasitism, written ( + , - ), is the characteristic of Group II in all Periodic Tables. Noisy Synonym (c.f. Noise): exploitation.
  --
  Periodic coordinate system The coordinate system of Unified Science. (See Chapters I and II). Obtained by generalization of the Periodic Table of chemical elements. The coordinate system into which all Periodic Tables (q.v.) can be mapped hierarchically.
  Periodic geometry The geometry related to the coordinate systems of unified science and represented by the Periodic, the Alpha and the Inverted Periodic coordinate systems (q.v.). Generated by combining cybernetic with geometric principles.
  --
  System- hierarchy (coined term) A hierarchy of systems such that each member of the hierarchy after the first is composed of most or all preceding members plus one or more additional (emerged) structures and processes, mutually modified. E.g. the hierarchy of atoms from hydrogen to einsteinium. (W. V. Quine, H. G. Cassidy, E. Haskell, 1964).
  System, open A system (q.v.) which receives inputs, emits outputs, or both. C.f. System, closed.
  --
  And finally we acknowledge our debt to the authors whose works we have cited, quoted, or reproduced, and to their publishers listed in index and references-the intellectual, spiritual, moral, and technical giants who have put their shoulders to this work today and for past decades and centuries--our parents in the hierarchy of intellect.
  Page 241

3.7.2.05 - Appendix I - The Tangle of Karma, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Let us then call Karma no longer a Law, but rather the many-sided dynamic truth of all action and life, the organic movement here of the Infinite. That was what the ancient thinkers saw in it before it was cut and shredded by lesser minds and turned into an easy and misleading popular formula. Action of Karma follows and takes up many potential lines of the spirit into its multitudinous surge, many waves and streams of combining and disputing world-forces; it is the processus of the creative Infinite; it is the long and multiform way of the progression of the individual and the cosmic soul in Nature. Its complexities cannot be unravelled by our physical mind ever bound up in the superficial appearance, nor by our vital mind of desire stumbling forward in the cloud of its own instincts and longings and rash determinations through the maze of these myriad favouring and opposing forces that surround and urge and drive and hamper us from the visible and invisible worlds. Nor can it be perfectly classified, accounted for, tied up in bundles by the precisions of our logical intelligence in its inveterate search for clear-cut dogmas. On that day only shall we perfectly decipher what is now to us Natures obscure hieroglyph of Karma when there rises in our enlarged consciousness the supramental way of knowledge. The supramental eye can see a hundred meeting and diverging motions in one glance and envelop in the largeness of its harmonising vision of Truth all that to our minds is clash and opposition and the collision and interlocked strife of numberless contending truths and powers. Truth to the supramental sight is at once single and infinite and the complexities of its play serve to bring out with an abundant ease the rich significance of the Eternals many-sided oneness.
  The complexity of the lines of Karma is much greater than we have yet seen in the steps of thought that we have been obliged to cut in order to climb to the summits where they converge. For the convenience of the mind we have chosen to speak as if there were four quite separate planes each with its separate lines of Karma,the physical with its fixed law and very easily perceptible return to our energies, the life plane, complex, full of doubtful rewards and dangerous rebounds, rich promise and dark menace, the mind plane with its high trenchant unattainable absolutes each in its separateness so difficult to embody and all so hard to reconcile and combine and the supramental where Natures absolutes are reached, her relativities ordered to their place and all these lower movements delivered and harmonised because they have found luminously their inner spiritual reason for existence. That division is not false in itself, but its truth is subject to two capital provisos which at once give them a complexity not apparent in the first formula. There are above and behind our human existence the four levels but there each plane contains in itself the others, although in each these others are subject to the dominant law of the plane,life for instance obeys on the mental level the law of mind and turns its movements into an instrumentation of the free intelligence. Again man exists here in the body and the physical world; he is open more or less to the vast movements of a life plane and the free movements of a mental world that are far vaster and freer in their potentialities than anything that we call here life and mind, but he does not live in that free mental light or in that vast vital force. His business is to bring down and embody here as much of that greater life and greater mind as can be precipitated into matter and equipped with a form and organised in the physical formula. In proportion as he ascends he does indeed rise above the physical and vital into the higher mental lines of Karma, but he cannot leave them entirely behind him. The saint, the intellectual man, scientist, thinker or creator, the seeker after beauty, the seeker after any mental absolute is not that alone; he is also, even if less exclusively than others, the vital and physical man; subject to the urgings of the life and the body, he participates in the vital and physical motives of Karma and receives the perplexed and intertwined return of these energies. It is not intended in his birth that he shall live entirely in mind, for he is here to deal with life and Matter as well and to bring as best he can a higher law into life and Matter. And since he is not a mental being in a mental world, it is not easy and in the end, we may suspect, not possible for him to impose entirely and perfectly the law of the mental absolutes, a mental good, beauty, love, truth and power on his lower parts. He has to take this other difficult truth into account that life and Matter have absolutes of their own armed with an equal right to formulation and persistence and he has to find some light, some truth, some spiritual and supramental power that can take up these imperatives also no less than the minds imperatives and harmonise all in a grand and integral transformation. But the difficulty is again that if he is not open to the world of free intelligence, he is still less open to the deeper and vaster spiritual and supramental levels. There can indeed be great descents of spiritual light, purity, power, love, delight into the earth consciousness in its human formula; but man as he is now can hold only a little of these things and he can give them no adequate organisation and shape and body in his mental movements or his life-action or his physical and material consciousness and dynamis. The moment he tries to get at the absolute of the spirit, he feels himself obliged to reject body, to silence mind, and to draw back from life. It is that urgent necessity, that inability of mind and life and body to hold and answer to the spirit that is the secret of asceticism, the philosophical justification of the illusionist, the compulsion that moves the eremite and the recluse. If on the other hand he tries to spiritualise mind and life and the body he finds in the end that he has only brought down the spirit to a lower formulation that cannot give all its truth and purity and power. He has to some extent spiritualised mind, but much more has he mentalised the spiritual and to mentalise the spiritual is to falsify and obscure it or at the very least to dilute its truth, to imprison its force, to limit and alter its potentialities. He has perhaps to a much less extent spiritualised his life, but much more has he vitalised the spiritual and to vitalise the spiritual is to degrade it. He has never yet spiritualised the body, at most he has minimised the physical by a spiritual refusal and abstinence or brought down some mental and vital powers mistaken for spiritual into his physical force and physical frame. More has not been done in the human past so far as we can discover, or if anything greater was done it was a transitory gain from the superconscient and has returned again into our superconscience.

3.8.1.02 - Arya - Its Significance, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The question has been put from more than one point of view. To most European readers the name figuring on our cover1 is likely to be a hieroglyph which attracts or repels according to the temperament. Indians know the word, but it has lost for them the significance which it bore to their forefa thers. Western Philology has converted it into a racial term, an unknown ethnological quantity on which different speculations fix different values. Now, even among the philologists, some are beginning to recognise that the word in its original use expressed not a difference of race, but a difference of culture. For in the Veda the Aryan peoples are those who had accepted a particular type of self-culture, of inward and outward practice, of ideality, of aspiration. The Aryan gods were the supraphysical powers who assisted the mortal in his struggle towards the nature of the godhead. All the highest aspirations of the early human race, its noblest religious temper, its most idealistic velleities of thought are summed up in this single vocable.
  In later times, the word Arya expressed a particular ethical and social ideal, an ideal of well-governed life, candour, courtesy, nobility, straight dealing, courage, gentleness, purity, humanity, compassion, protection of the weak, liberality, observance of social duty, eagerness for knowledge, respect for the wise and learned, the social accomplishments. It was the combined ideal of the Brahmana and the Kshatriya. Everything that departed from this ideal, everything that tended towards the ignoble, mean, obscure, rude, cruel or false, was termed un-Aryan. There is no word in human speech that has a nobler history.

3.8.1.04 - Different Methods of Writing, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  In the second place no explanation is possible if we adopt the view that writing is a comparatively recent invention in the history of the human race and borrowed by all the ancient nations from a common source, - a derivation, let us say, from Egyptian hieroglyphs popularised and spread broadcast over earth by the commercial activities of Phoenician traders. We must suppose on the contrary that these differences were developed at a very early time while the great cultures were in their formation and before the dispersal of the races representing them.
  Undoubtedly, the general use of writing is a late development in the history of the present cycle of civilisation. And to this retardation two causes contri buted, at first, the absence of a simple and easy system and, afterwards, the absence of a simple, common, but handy and durable material. While this state of things endured, writing would not be used for daily and ordinary purposes, but only in connection with great religious ceremonies or, where culture was materially more advanced, for

4.03 - The Special Phenomenology of the Child Archetype, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  mordial image of the hieros gamos was sublimated on a lofty
  plane and only occasionally as for instance with Mechthild of
  --
  the physical performance of the hieros gamos as a sacred rite
  not only became a mystery it faded to a mere conjecture. 41 As
  --
  According to Hippolytus' account the hierophant actually made himself impotent
  by a draught of hemlock. The self-castration of priests in the worship of the

4.03 - THE TRANSFORMATION OF THE KING, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [356] As the Egyptian mystique of kingship shows, the king, like every archetype, is not just a static image; he signifies a dynamic process whereby the human carrier of the mystery is included in the mysterious drama of Gods incarnation. This happened at the birth of Pharaoh, at his coronation,30 at the Heb-Sed festival, during his reign, and at his death. The texts and illustrations of the birth-chamber in the temple depict the divine procreation and birth of Pharaoh in the form of the mystic marriage of the Queen Mother and the Father-God. The Heb-Sed festival served to associate his ka with the cultivation of the soil and, presumeably, to preserve or streng then his powers.31 The identity of his ha with the Father-God was finally confirmed at his death and sealed for all time. The transformation of the king from an imperfect state into a perfect, whole, and incorruptible essence is portrayed in a similar manner in alchemy. It describes either his procreation and birth, in the form of a hierosgamos, or else his imperfect initial state and his subsequent rebirth in perfect form. In what follows I shall give a few examples of this transformation.
  [357] Among the older medieval treatises there is the so-called Allegoria Merlini.32 So far as the name Merlinus is concerned, I must leave it an open question whether it refers to the magician Merlin33 or is a corruption of Merculinus.34 The allegory tells us of a certain king who made ready for battle. As he was about to mount his horse he wished for a drink of water. A servant asked him what water he would like, and the king answered: I demand the water which is closest to my heart, and which likes me above all things. When the servant brought it the king drank so much that all his limbs Avere filled and all his veins inflated, and he himself became discoloured. His soldiers urged him to mount his horse, but he said he could not: I am heavy and my head hurts me, and it seems to me as though all my limbs were falling apart. He demanded to be placed in a heated chamber where he could sweat the water out. But when, after a while, they opened the chamber he lay there as if dead. They summoned the Egyptian and the Alexandrian physicians, who at once accused one another of incompetence. Finally the Alexandrian physicians gave way to the Egyptian physicians, who tore the king into little pieces, ground them to powder, mixed them with their moistening medicines, and put the king back in his heated chamber as before. After some time they fetched him out again half-dead. When those present saw this, they broke out into lamentation, crying: Alas, the king is dead. The physicians said soothingly that he was only sleeping. They then washed him with sweet water until the juice of the medicines departed from him, and mixed him with new substances. Then they put him back in the chamber as before. When they took him out this time he was really dead. But the physicians said: We have killed him that he may become better and stronger in this world after his resurrection on the day of judgment. The kings relatives, however, considered them mountebanks, took their medicines away from them, and drove them out of the kingdom. They now wanted to bury the corpse, but the Alexandrian physicians, who had heard of these happenings, counselled them against it and said they would revive the king. Though the relatives were very mistrustful they let them have a try. The Alexandrian physicians took the body, ground it to powder a second time, washed it well until nothing of the previous medicines remained, and dried it. Then they took one part of sal ammoniac and two parts of Alexandrian nitre, mixed them with the pulverized corpse, made it into a paste with a little linseed oil, and placed it in a crucible-shaped chamber with holes bored in the bottom; beneath it they placed a clean crucible and let the corpse stand so for an hour. Then they heaped fire upon it and melted it, so that the liquid ran into the vessel below. Whereupon the king rose up from death and cried in a loud voice: Where are my enemies? I shall kill them all if they do not submit to me! All the kings and princes of other countries honoured and feared him. And when they wished to see something of his wonders, they put an ounce of well-purified mercury in a crucible, and scattered over it as much as a millet-seed of finger-nails or hair or of their blood, blew up a light charcoal fire, let the mercury cool down with these, and found the stone, as I do know.
  --
  [360] The king has numerous connections with water. In the parable of Sulphur cited earlier, the king drowns in it with Diana.40 The hierosgamos was often celebrated in water. The motif of drowning also takes the form of an inward drowning, namely dropsy. Mater Alchimia is dropsical in the lower limbs.41 Or the king is dropsical and conceals himself in the belly of the horse in order to sweat out the water.42 The water appears also as a bath, as in the Dicta Alani, where the old man sits in the bath.43 Here I would recall the kings bath in Bernardus Trevisanus, which I have discussed earlier.44 Water is used for baptism, immersion, and cleansing. The cleansing of Naaman (II Kings 5 : 10ff.) is often cited as an allegory of this.45
  [361] In our parable the wonderful water already has that decomposing and dissolving property which anticipates the kings dismemberment.46 The dissolution of the initial material plays a great role in alchemy as an integral part of the process. Here I will mention only the unique interpretation of the solutio given by Dorn. In his Speculativa philosophia he discusses the seven stages of the work. The first stage begins with the study of the philosophers, which is the way to the investigation of truth.

4.04 - Conclusion, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  mystica of a hierophant or "philosopher," evidently a parallel to
  15 The following statements are not meant as "interpretations" of the dreams.

4.04 - In the Total Christ, #Hymn of the Universe, #Pierre Teilhard de Chardin, #Christianity
  for all its framework of ritual, of precepts, of hier-
  archy, would quite inevitably crumble away into

4.04 - THE REGENERATION OF THE KING, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [410] In the lion hunt the incest, though veiled, is clear enough. The love-affair is projected on the lion, the animal nature or accrescent soul of the king; in other words it is enacted in his unconscious or in a dream. Because of his ambiguous character the lion is well suited to take over the role of this indecorous lover. As the king is represented by his animal and his mother by the magic stone, the royal incest can take place as though it were happening somewhere outside, in quite another sphere than the personal world of the king and his mother. Indeed the marriage not only seems to be unnatural but is actually intended to be so. The tabooed incest is imposed as a task and, as the wealth of allegories shows, it is always in some symbolical form and never concrete. One has the impression that this sacral act, of whose incestuous nature the alchemists were by no means unconscious, was not so much banished by them into the cucurbita or glass-house but was taking place in it all the time. Whoever wished to commit this act in its true sense would therefore have to get outside himself as if into an external glasshouse, a round cucurbita which represented the microcosmic space of the psyche. A little reason would teach us that we do not need to get outside ourselves but merely a little deeper into ourselves to experience the reality of incest and much else besides, since in each of us slumbers the beastlike primitive who may be roused by the doves of Diana (n. 168). This would account for the widespread suspicion that nothing good can come out of the psyche. Undoubtedly the hierosgamos of the substances is a projection of unconscious contents. These connstents, it is usually concluded, therefore belong to the psyche and, like the psyche itself, are inside man, Q.E.D. As against this the fact remains that only a very few people are or ever were conscious of having any incestuous fantasies worth mentioning. If such fantasies are present at all they are not yet conscious, like the collective unconscious in general. An analysis of dreams and other products of the unconscious is needed to make these fantasies visible. To that end considerable resistances have to be overcome, as though one were entering a strange territory, a region of the psyche to which one feels no longer related, let alone identical with it; and whoever has strayed into that territory, either out of negligence or by mistake, feels outside himself and a stranger in his own house. I think one should take cognizance of these facts and not attri bute to our personal psyche everything that appears as a psychic content. After all, we would not do this with a bird that happened to fly through our field of vision. It may well be a prejudice to restrict the psyche to being inside the body. In so far as the psyche has a non-spatial aspect, there may be a psychic outside-the-body, a region so utterly different from my psychic space that one has to get outside oneself or make use of some auxiliary technique in order to get there. If this view is at all correct, the alchemical consummation of the royal marriage in the cucurbita could be understood as a synthetic process in the psyche outside the ego.175
  [411] As I have said, the fact that one can get into this territory somehow or other does not mean that it belongs to me personally. The ego is Here and Now, but the outside-of-the-ego is an alien There, both earlier and later, before and after.176 So it is not surprising that the primitive mind senses the psyche outside the ego as an alien country, inhabited by the spirits of the dead. On a rather higher level it takes on the character of a shadowy semi-reality, and on the level of the ancient cultures the shadows of that land beyond have turned into ideas. In Gnostic-Christian circles these were developed into a dogmatic, hierarchically arranged cosmogonic and chiliastic system which appears to us moderns as an involuntary, symbolic statement of the psyche concerning the structure of the psychic non-ego.177
  [412] This region, if still seen as a spectral land beyond, appears to be a whole world in itself, a macrocosm. If, on the other hand, it is felt as psychic and inside, it seems like a microcosm of the smallest proportions, on a par with the race of dwarfs in the casket, described in Goethes poem The New Melusine, or like the interior of the cucurbita in which the alchemists beheld the creation of the world, the marriage of the royal pair, and the homunculus.178 Just as in alchemical philosophy the Anthroparion or homunculus corresponds, as the lapis, to the Anthropos, so the chymical weddings have their dogmatic parallels in the marriage of the Lamb, the union of sponsus and sponsa, and the hierosgamos of the mother of the gods and the son.
  [413] This apparent digression from our theme seemed to me necessary in order to give the reader some insight into the intricate and delicate nature of the lion-symbol, whose further implications we must now proceed to discuss.

4.08 - THE RELIGIOUS PROBLEM OF THE KINGS RENEWAL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [527] In recent times the theme of androgyny has been subjected to quite special treatment in a book by a Catholic writer which merits our attention. This is Die Gnosis des Christentums, by Georg Koepgen, an important work that appeared in 1939 with the episcopal imprimatur in Salzburg, and since then has been placed on the Index. Of the Apollinian-Dionysian conflict in antiquity, Koepgen says it found its solution in Christianity because in the person of Jesus the male is united with the female. Only in him do we find this juxtaposition of male and female in unbroken unity. If men and women can come together as equals in Christian worship, this has more than an accidental significance: it is the fulfilment of the androgyny that was made manifest in Christ (p. 316). The change of sex in the believer is suggested in Rev. 14 : 4: These are they that were not defiled with women; for they are virgins. Koepgen says of this passage: Here the new androgynous form of existence becomes visible. Christianity is neither male nor female, it is male-female in the sense that the male paired with the female in Jesuss soul. In Jesus the tension and polaristic strife of sex are resolved in an androgynous unity. And the Church, as his heir, has taken this over from him: she too is androgynous. As regards her constitution the Church is hierarchically masculine, yet her soul is thoroughly feminine. The virgin priest . . . fulfils in his soul the androgynous unity of male and female; he renders visible again the psychic dimension which Christ showed us for the first time when he revealed the manly virginity of his soul.409
  [528] For Koepgen, therefore, not only Christ is androgynous but the Church as well, a remarkable conclusion the logic of which one cannot deny. The consequence of this is a special emphasis on bisexuality and then on the peculiar identity of the Church with Christ, which is based also on the doctrine of the corpus mysticum. This certainly forestalls the marriage of the Lamb at the end of time, for the androgyne has everything it needs410 and is already a complexio oppositorum. Who is not reminded here of the fragment from the Gospel according to the Egyptians cited by Clement of Alexandria: When ye have trampled on the garment of shame, and when the two become one and the male with the female is neither male nor female.411

4.41 - Chapter One, #Liber ABA, #Aleister Crowley, #Philosophy
    I,50: There is a word to say about the hierophantic task. Behold! there are three ordeals in one, and it may be given in three ways. The gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. Thus ye have star & star, system & system; let not one know well the other!
    I,51: There are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli & jasper are there; and all rare scents; jasmine & rose, and the emblems of death. Let him enter in turn or at once the four gates; let him stand on the floor of the palace. Will he not sink? Amn. Ho! warrior, if thy servant sink? But there are means and means. Be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! Also, take your will and fill of love as ye will, when, where, and with whom ye will! But always unto me.

4.42 - Chapter Two, #Liber ABA, #Aleister Crowley, #Philosophy
  II,16: I am the Empress & the hierophant. Thus eleven, as my bride is eleven.
  II,17:

5.01 - ADAM AS THE ARCANE SUBSTANCE, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [551] Both texts point to a hierosgamos which presupposes a kind of consanguineous relationship between sponsus and sponsa. The relationship between Adam and Eve is as close as it is difficult to define. According to an old tradition Adam was androgynous before the creation of Eve.15 Eve therefore was more himself than if she had been his sister. Adams highly unbiblical marriage is emphasized as a hierosgamos by the fact that God himself was present at the ceremony as best man (paranymphus).16 Traces of cabalistic tradition are frequently noticeable in the alchemical treatises from the sixteenth century on. Both our texts are fairly late and so fall well within this tradition.
  [552] We must now turn to the question of why it was that Adam should have been selected as a symbol for the prima materia or transformative substance. This was probably due, in the first place, to the fact that he was made out of clay, the ubiquitous materia vilis that was axiomatically regarded as the prima materia and for that very reason was so tantalizingly difficult to find, although it was before all eyes. It was a piece of the original chaos, of the massa confusa, not yet differentiated but capable of differentiation; something, therefore, like shapeless, embryonic tissue. Everything could be made out of it.17 For us the essential feature of the prima materia is that it was defined as the massa confusa and chaos, referring to the original state of hostility between the elements, the disorder which the artifex gradually reduced to order by his operations. Corresponding to the four elements there were four stages of the process (tetrameria), marked by four colours, by means of which the originally chaotic arcane substance finally attained to unity, to the One, the lapis, which at the same time was an homunculus.18 In this way the Philosopher repeated Gods work of creation described in Genesis 1. No wonder, therefore, that he called his prima materia Adam and asserted that it, like him, consisted or was made out of the four elements. For out of the four elements were created our Father Adam and his children, says the Turba.19 And Gabir ibn Hayyan (Jabir)20 says in his Book of Balances:

5.01 - EPILOGUE, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  edifice of rites, of hierarchy and of doctrines that comprise
  the Church would instantly revert to the dust from which it
  --
  the quantity and the malice of evil hie et nunc, spread through
  the world, does not betray a certain excess, inexplicable to our

5.02 - THE STATUE, #Mysterium Coniunctionis, #Carl Jung, #Psychology
   by statua, unless perhaps he wished to avoid repeating the word imago from the end of the preceding sentence. But it may also be that the word cor recalled to his mind Seniors phrase from the hearts of statues, as might easily happen with so learned an alchemist. There is, however, another source to be considered: it is evident from this same treatise that Vigenerus was acquainted with the Zohar. There the Haye Sarah on Genesis 28:22 says that Malchuth is called the statue when she is united with Tifereth.80 Genesis 28 : 22 runs: And this stone, which I have set for a pillar, shall be Gods house.81 The stone is evidently a reminder that here the upper (Tifereth) has united with the lower (Malchuth): Tifereth the son82 has come together with the Matrona83 in the hierosgamos. If our conjecture is correct, the statue could therefore be the Cabalistic equivalent of the lapis Philosophorum, which is likewise a union of male and female. In the same section of Vigeneruss treatise the sun does in fact appear as the bridegroom.84 As Augustine is quoted a few lines later, it is possible that Vigenerus was thinking of that passage where Augustine says:
  Like a bridegroom Christ went forth from his chamber, he went out with a presage of his nuptials into the field of the world. He ran like a giant exulting on his way, and came to the marriage bed of the cross, and there, in mounting it, he consummated his marriage. And when he perceived the sighs of the creature, by a loving exchange he gave himself up to the torment in place of his bride. He yielded up also the carbuncle, as the jewel of his blood, and he joined the woman to himself for ever. I have espoused you to one husband, says the apostle, that I may present you as a chaste virgin to Christ [2 Cor. 11 : 2].85

5.03 - ADAM AS THE FIRST ADEPT, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [571] The Jewish sources are even more explicit. Adam understood all the arts,96 he invented writing, and from the angels he learnt husbandry and all the professions including the art of the smith.97 A treatise from the eleventh century lists thirty kinds of fruit which he brought with him from paradise.98 Maimonides states that Adam wrote a book on trees and plants.99 Rabbi Eliezer credits Adam with the invention of the leap-year.100 According to him, the tables on which God later inscribed the law came from Adam.101 From Eliezer, probably, derives the statement of Bernardus Trevisanus that Hermes Trismegistus found seven stone tables in the vale of Hebron, left over from antediluvian times. On them was a description of the seven liberal arts. Adam had put these tables there after his expulsion from paradise.102 According to Dorn, Adam was the first practitioner and inventor of the arts. He had a knowledge of all things before and after the Fall, and he also prophesied the renewal and chastening of the world by the flood.103 His descendants set up two stone tables on which they recorded all the natural arts in hieroglyphic script. Noah found one of these tables at the foot of Mount Ararat, bearing a record of astronomy.104
  [572] This legend probably goes back to Jewish tradition, to stories like the one mentioned in the Zohar:

5.06 - THE TRANSFORMATION, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [609] The difference between Parvati and the Shulamite is, therefore, that whereas Parvati is transformed outwardly the Shulamite is transformed inwardly. Outwardly she remains as black as ever. Unlike the Shulamite of the Song of Songs, whose skin is swarthy, our Shulamite declares that her blackness clings to her as if painted on, and that one has only to disrobe her to bring her inner beauty to light. By the sin of Eve she is plunged, as it were, in ink, in the tincture, and blackened, just as in Islamic legend the precious stone that Allah gave Adam was blackened by his sin. If the poison of the curse is taken from her -which will obviously happen when the Beloved appears then her innermost seed, her first birth, will come forth. According to the text this birth can refer only to the appearance of Adam Kadmon. He is the only one who loves her despite her blackness. But this blackness seems to be rather more than a veneer, for it will not come off; it is merely compensated by her inner illumination and by the beauty of the bridegroom. As the Shulamite symbolizes the earth in which Adam lay buried, she also has the significance of a maternal progenitrix. In this capacity the black Isis put together again the limbs of her dismembered brother-spouse, Osiris. Thus Adam Kadmon appears here in the classic form of the son-lover, who, in the hierosgamos of sun and moon, reproduces himself in the mother-beloved. Consequently the Shulamite takes over the ancient role of the hierodule of Ishtar. She is the sacred harlot (meretrix), which is one of the names the alchemist gave his arcane substance.
  [610] The Shulamites reversion to type is not a stroke of genius on the part of our author, but merely the traditional alchemical view that our infant, the son of the Philosophers, is the child of sun and moon. But in so far as he represents the hermaphroditic Primordial Man himself, the son is at the same time the father of his parents. Alchemy was so saturated with the idea of the mother-son incest that it automatically reduced the Shulamite of the Song of Songs to her historical prototype.215

5.1.01.1 - The Book of the Herald, #5.1.01 - Ilion, #unset, #Zen
  Beauty lay in her lap. Remote, hieratic and changeless,
  Filled with her deeds and her dreams her gods looked out on the Argive,

WORDNET



--- Overview of verb hie

The verb hie has 1 sense (no senses from tagged texts)
                    
1. rush, hotfoot, hasten, hie, speed, race, pelt along, rush along, cannonball along, bucket along, belt along, step on it ::: (move fast; "He rushed down the hall to receive his guests"; "The cars raced down the street")










--- Grep of noun hie
banshie
bolshie
hieracium
hieracium aurantiacum
hieracium pilocella
hieracium praealtum
hieracium venosum
hierarch
hierarchical classification system
hierarchical data structure
hierarchical menu
hierarchical structure
hierarchy
hieratic
hieratic script
hierocracy
hieroglyph
hieroglyphic
hierolatry
hieronymus
hieronymus bosch
mashie
smoothie
techie
tooshie
toughie



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Wikipedia - Catholic Church hierarchy
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Wikipedia - Century break -- Achievement in snooker
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Wikipedia - Charles L. Calhoun -- 1st Master Chief Petty Officer of the Coast Guard
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Wikipedia - Charles Pelot Summerall -- 12th Chief of Staff of the United States Army
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Wikipedia - Charley's Aunt (1941 film) -- 1941 film by Archie Mayo
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Wikipedia - Chief Baron of the Exchequer -- Chief judge of the English Exchequer of Pleas
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Wikipedia - Chief business officer
Wikipedia - Chief compliance officer -- Company officer
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Wikipedia - Chief design officer
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Wikipedia - Chief Executive Officer
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Wikipedia - Chief experience officer
Wikipedia - Chief financial officer -- Corporate title
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Wikipedia - Chief Guest -- 1975 film
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Wikipedia - Chief human resources officer
Wikipedia - Chief Information Officer
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Wikipedia - Chief information security officer
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Wikipedia - Chief Justice of Ghana -- Highest-ranking judge of the Supreme Court of Ghana
Wikipedia - Chief Justice of India -- -- Chief Justice of India --
Wikipedia - Chief Justice of Nepal -- Presiding justice of the Supreme Court of Nepal
Wikipedia - Chief Justice of New South Wales -- Senior judge
Wikipedia - Chief Justice of New Zealand -- Head of the New Zealand judiciary
Wikipedia - Chief Justice of Pakistan
Wikipedia - Chief Justice of the Common Pleas
Wikipedia - Chief Justice of the King's Bench
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Wikipedia - Chief Justice of the Supreme Court of the Philippines -- highest judicial officer
Wikipedia - Chief Justice of the United States Supreme Court
Wikipedia - Chief Justice of the United States -- Presiding judge of the U.S. Supreme Court
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Wikipedia - Chief Kepuha -- Northern Mariana Islands chief
Wikipedia - Chief Kno-Tah -- Statue by Peter Wolf Toth
Wikipedia - Chief Ladiga Trail -- Long-distance hiking trail in the United States
Wikipedia - Chief legal officer
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Wikipedia - Chief Management Officer of the Department of Defense
Wikipedia - Chief marketing officer
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Wikipedia - Chief master sergeant -- U.S. Air Force and Space Force military rank
Wikipedia - Chief mate -- Licensed mariner and head of the deck department of a merchant ship
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Wikipedia - Chief minister (Sri Lanka) -- Provincial-level government official
Wikipedia - Chief of Air Staff (Ghana) -- Air force Ghana head
Wikipedia - Chief of Chaplains of the United States Air Force
Wikipedia - Chief of Chaplains of the United States Army
Wikipedia - Chief of Chaplains of the United States Navy
Wikipedia - Chief of Defence Force (Singapore) -- Head of the Singapore Armed Forces
Wikipedia - Chief of Defence Intelligence (Nigeria) -- Defence intelligence office Nigeria
Wikipedia - Chief of Defence Staff (India) -- Head of chiefs in India armed forces
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Wikipedia - Chief of General Staff (Israel)
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Wikipedia - Chief of Naval Operations -- Statutory office held by a admiral in the United States Navy
Wikipedia - Chief of Naval Personnel
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Wikipedia - Chief of police -- Title given to an appointed official
Wikipedia - Chief of Safety of the United States Air Force
Wikipedia - Chief of Space Operations -- Military head of the United States Space Force
Wikipedia - Chief of Staff Navy Command (HQ) -- Royal Navy, United Kingdom
Wikipedia - Chief of Staff of Puerto Rico -- Head of the Secretariat of Governance in Puerto Rico
Wikipedia - Chief of Staff of the Air Force (South Korea) -- Head of the Republic of Korea Air Force
Wikipedia - Chief of Staff of the Armed Forces (Liberia) -- Head of the armed forces of Liberia
Wikipedia - Chief of Staff of the Republic of Korea Army -- Head of the Republic of Korea Army
Wikipedia - Chief of Staff of the United States Air Force
Wikipedia - Chief of Staff of the United States Army
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Wikipedia - Chief of Staff to the United States Secretary of State -- Supporting staff to the United States Secretary of State
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Wikipedia - Chief of the Defence Staff (Canada) -- Commander of the Canadian Armed Forces
Wikipedia - Chief of the Defence Staff (Ivory Coast) -- Head of the armed forces of the Ivory Coast
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Wikipedia - Chief of the Defence Staff (Spain) -- Head of the Spanish Armed Forces
Wikipedia - Chief of the Defence Staff (United Kingdom) -- Professional head of the British Armed Forces
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Wikipedia - Chief of the General Staff (United Kingdom) -- Head of the British Army
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Wikipedia - Chief operating officer -- Executive position
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Wikipedia - Chief Parker
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Wikipedia - Chief product officer
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Wikipedia - Chief Rabbinate of Israel
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Wikipedia - Chief Rabbi -- Title given in several countries to the recognized religious leader of that country's Jewish community
Wikipedia - Chief research officer -- Corporate title
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Wikipedia - Chief Saetta -- 1924 film
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Wikipedia - Chief Scout (The Scout Association) -- Head of The Scout Association
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Wikipedia - Chief Sequoyah (tree) -- Giant sequoia tree
Wikipedia - Chiefs (miniseries) -- 1983 American television miniseries
Wikipedia - Chiefs (novel) -- Book by Stuart Woods
Wikipedia - Chiefs of Clan Munro -- Wikimedia list article
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Wikipedia - Chieftaincy institution (Ghana) -- Traditional monarchy in Ghana
Wikipedia - Chieftain
Wikipedia - Chief Technical Officer
Wikipedia - Chief technical officer
Wikipedia - Chief Technology Officer of the United States
Wikipedia - Chief Technology Officer
Wikipedia - Chief technology officer -- Executive-level position focusing on scientific and technological issues
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Wikipedia - Chief Whip -- Government position
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Wikipedia - Chieko Higuchi -- Japanese actress
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Wikipedia - Chiemsee
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Wikipedia - Christian angelic hierarchy
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Wikipedia - Commander-in-Chief
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Wikipedia - List of career achievements by LeBron James -- Wikimedia list article
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Wikipedia - List of career achievements by Michael Jordan -- Wikimedia list article
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Wikipedia - List of career achievements by Russell Westbrook -- Wikipedia list article
Wikipedia - List of career achievements by Shaquille O'Neal -- Wikipedia list article
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Wikipedia - List of Chief guests at Delhi Republic Day parade -- Wikipedia list article
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Wikipedia - List of Chief Justices of Jamaica -- Wikipedia list article
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Wikipedia - List of chief ministers from the Indian National Congress -- Wikimedia list article
Wikipedia - List of chief ministers of Andhra Pradesh -- Wikipedia list article
Wikipedia - List of chief ministers of Arunachal Pradesh -- Wikipedia list article
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Wikipedia - List of chief ministers of Chhattisgarh -- Wikimedia list article
Wikipedia - List of chief ministers of Delhi -- Head of government of the National Capital Territory of Delhi, India
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Wikipedia - List of chief ministers of Goa -- Chief ministers of the Indian state of Goa
Wikipedia - List of chief ministers of Gujarat -- Wikipedia list article
Wikipedia - List of chief ministers of Haryana -- Wikipedia list article
Wikipedia - List of chief ministers of Himachal Pradesh -- Wikipedia list article
Wikipedia - List of chief ministers of Jammu and Kashmir -- Wikipedia list article
Wikipedia - List of chief ministers of Jharkhand -- Wikipedia list article
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Wikipedia - List of chief ministers of Kerala -- Head of the government of the Indian state of Kerala
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Wikipedia - List of chief ministers of Maharashtra -- Head of the government of the Indian state of Maharashtra
Wikipedia - List of chief ministers of Manipur -- Wikipedia list article
Wikipedia - List of chief ministers of Meghalaya -- Wikipedia list article
Wikipedia - List of chief ministers of Mizoram -- Wikipedia list article
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Wikipedia - List of Chief Ministers of North Central Province -- Wikipedia list article
Wikipedia - List of Chief Ministers of North Eastern Province, Sri Lanka -- Wikipedia list article
Wikipedia - List of Chief Ministers of Northern Province -- Wikipedia list article
Wikipedia - List of Chief Ministers of North Western Province -- Wikipedia list article
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Wikipedia - List of chief ministers of Puducherry -- Wikipedia list article
Wikipedia - List of chief ministers of Punjab (India) -- Wikipedia list article
Wikipedia - List of Chief Ministers of Punjab (Pakistan) -- Wikipedia list article
Wikipedia - List of Chief Ministers of QwaQwa -- Wikipedia list article
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Wikipedia - List of chief ministers of Sikkim -- Chief Ministers of the Indian state of Sikkim
Wikipedia - List of Chief Ministers of Southern Province -- Wikipedia list article
Wikipedia - List of chief ministers of Tamil Nadu -- Leader of the executive of the Government of Tamil Nadu
Wikipedia - List of chief ministers of Telangana -- Head of the government of the Indian state of Telangana
Wikipedia - List of Chief Ministers of the Australian Capital Territory by time in office -- Wikimedia list article
Wikipedia - List of Chief Ministers of the Northern Territory by time in office -- Wikimedia list article
Wikipedia - List of chief ministers of Tripura -- Wikipedia list article
Wikipedia - List of chief ministers of Uttarakhand -- Wikipedia list article
Wikipedia - List of chief ministers of Uttar Pradesh -- Wikipedia list article
Wikipedia - List of Chief Ministers of Uva Province -- Wikipedia list article
Wikipedia - List of chief ministers of West Bengal -- Head of the government of West Bengal
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Wikipedia - List of current Indian chief justices -- List of Current Indian Chief Justices
Wikipedia - List of current Indian chief ministers -- Chief ministers of the Indian states and union territories
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Wikipedia - List of deputy chief ministers of Andhra Pradesh -- Wikipedia list article
Wikipedia - List of deputy chief ministers of Bihar -- Wikipedia list article
Wikipedia - List of deputy chief ministers of Goa -- Wikipedia list article
Wikipedia - List of deputy chief ministers of Gujarat -- Cabinet position in the Government of Gujarat
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Wikipedia - List of deputy chief ministers of Jammu and Kashmir -- Wikipedia list article
Wikipedia - List of deputy chief ministers of Jharkhand -- Wikipedia list article
Wikipedia - List of deputy chief ministers of Karnataka -- Wikipedia list article
Wikipedia - List of deputy chief ministers of Kerala -- Wikipedia list article
Wikipedia - List of deputy chief ministers of Madhya Pradesh -- Wikipedia list article
Wikipedia - List of deputy chief ministers of Maharashtra -- List of deputy chief ministers of Maharashtra
Wikipedia - List of deputy chief ministers of Odisha -- Wikipedia list article
Wikipedia - List of deputy chief ministers of Punjab, India -- Wikipedia list article
Wikipedia - List of deputy chief ministers of Rajasthan -- Wikipedia list article
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Wikipedia - List of hieroglyphs
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Wikipedia - List of ships built at Hietalahti shipyard -- Wikipedia list article
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Wikipedia - List of Tainos -- List of indigenous chiefs of the Bahamas, Greater Antilles, and some of the Lesser Antilles
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Integral World - Hier(an)archical synplexity, Edward Berge
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Integral World - Bald Ambition, Chapter 9: Ein unterschiedlicher Weg, Jeff Meyerhoff
Integral World - Positioning Our Knowledge in Four Quadrants, Four quadrants that help make sense out of different philosophies, Gregg Henriques and Andre Marquis
Integral World - The Evolutionary Scientists, Glimpses into the Life and Work of Great Thinkers in Evolutionary Biology, Jacques Monod, Sophie Wang
Integral World - The Ideal Ascent Thwarted: Why are 'Dominator' Hierarchies recreated with each Subsequent Developmental Hierarchy?, Giorgio Piacenza
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Sonic the Hedgehog (1993 - 1994) - Short lived Sonic the Hedgehog cartoon that debuted on Prime Time ABC in 1993. the story: Sonic and a group of Animals known as the Freedom Fighters try to take down the evil Dr. Robotnik. Very original and entertaining, it even inspiered the format of the Sonic comics from Archie, which are still b...
Saved by the Bell (1989 - 1993) - These teenagers have been plotting to dodge the punishments of their quirky principle, Mr. Belding forever. The cause of all the mischief is always Zack Morris. His Best friends include Samuel (AKA Screech), Kelly, Slater and Jessie. The show was a sequel to the often forgotten show "Good Morning Mi...
C.O.P.S. (1988 - 1989) - The year: 2020. The place: Empire City. The situation: Brandon "Big Boss" Babel, a nefarious crime lord, along with his army of criminal thugs is holding the city under the palm of his iron hand. His army is made up entirely of thieves, muggers, and burglars such as Berserko, Big Boss' dimwitted nep...
Happy Days (1974 - 1984) - Richie Cunningham and his friend Potsie face life at Jefferson High in Milwaukee Wisconsin in the 1950s. Originally fifth-billed Fonzie moved up steadily, finally into first billing in 1980, as the thumbs-up,
The PJs (1999 - 2001) - The Emmy Award winning PJ's was the first primetime stop-motion series produced for television. Thurgood Stubbs lives with his wife Muriel in the housing project where he is the chief superintendent. The show, created by Eddie Murphy (who provides Stubbs' voice), follows the adventures of the Stubbs...
7th Heaven (1996 - 2012) - Rev Eric Camden and his wife, Annie have 5 kids: Matt, Mary, Lucy, Simon, and Ruthie. However, in the 5th season they had twins Sam and David. This show shows how the family works together to get through the different things kids will encounter as they grow up.
Archie's Weird Mysteries (1999 - 1999) - There's somthing going on in Riverdale and Archie is determind to find out what it is to, ghosts, vampires, goblins, gods, you name it he'll try to find it and Jughead, Reggie, Betty and Veronica are here for the ride.It's Archie's Wierd Mysteries, the short lived series of Archie.
Mr. Belvedere (1985 - 1990) - Clifton Webb's memorably eccentric character from 1940s films was revived in this routine TV sitcoms in the 1980s. Frumpy sportswriter George Owens and his wife, Marsha, a lawyer-to-be, hire a eccentric Brittish Butler to help with thier 3 kids
Mummies Alive! (1997 - 1998) - Four mummies with magical powers come to San Fransisco to protect a boy named Presley, who is the reincarnated of their Pharaoh from the various dangers that might befall him, chiefly an evil worlock named Scarab.
All in the Family (1971 - 1979) - Archie hates the Meathead, The Meathead hates Archie, Edith and Glorya try to stop them from fighting but it's no use. It's the life of All In The Family the very funny show and funniest show in the universe, they are the worlds funniest family to walk the earth!
Exo-Squad (1993 - 1995) - In the early 22nd Century, mankind has achieved two great scientific feats: one, the creation of the exo-frame, a highly capable machine piloted by humans for work in extreme conditions including outer space, enabling the terraforming of Mars and Venus. Two, the neo-sapien race, a genetically perfec...
Madeline (1988 - 2002) - A children's show based on the books by Ludwig Bemelmans. The show was about the adventure of Madeline who live in an orphanage with eleven other little girls with a nun. It took place in Paris,France where she got in to all kinds of mischief where she would need help to get out of it. It started o...
Rupan Sansei (Lupin the 3rd), Red Jacket series (1977 - 1980) - Lupin the 3rd is the greatest phantom thief in the world. He never misses whatever chance he aims at. With his sidekicks Daisuke Jigen, Ishikawa Goemon and Lupin's girlfriend/rival Mine Fujiko.
Kimba the White Lion (1965 - 1993) - Kimba the White Lion (Jungle Emperor in Japan) Was the first anime to ever be broadcast in color.This Series is about a Young, Friendly, Brave White Lion named kimba that has all kinds of adventures with his friends he has a big heart and doesnt believe in getting into Fights or Mischief and he's j...
Gimme a Break! (1981 - 1987) - An aspiring singer(Nell Carter)becomes a housekeeper for a widowed police chief and his three daughters.
What's Happening!! (1976 - 1979) - Roger, Rerun and Dwayne are three buddies growing up in Los Angeles. The three of them always have a penchant for getting into mischief and trying to find ways of getting rich quick. Almost always the trio's schemes wind up getting them into trouble and it is up to Roger's mother to get them out of...
Police Academy: the Animated Series (1988 - 1989) - Based on the popular Police Academy series with animated versions of the twelve most popular characters including House, Tackleberry and thier leader Mahoney. The gang fights crime while make life as hard as possible for Captain Harris and his sidekick Procter. Each episode is followed by a safet...
Smoggies (1988 - 1990) - The Suntots lead by Princes Lila spend all thier time protecting thier paradise land (Coral Island) from the Smoggies (Emma and Clarance), a bunch of idiotic treasure hunters that pollute the waters around the island. Each epispode was quite envirnomentally educational without the overblown obviousn...
Welcome Back Kotter (1975 - 1979) - Gabriel Kotter returns to Brooklyn to teach history at the very high school from which he graduated ten years prior. When the "Sweathogs" (a nickname earned by the underachieving students of Buchanan High) give him a hard time, Mr. Kotter fires back with his own unending wit, and before long, they a...
Ewoks (1985 - 1987) - This series recounts the adventures of Ewoks years before the Battle of Endor. Here Wicket W. Warrick is a young Ewok struggling to achieve maturity in his community. This leads to a series of adventures with his friends, Princess Kneessa heir to the chieftain, Latara the aspiring musician and Tee...
Hardcastle & Mccormick (1983 - 1986) - A hard-line judge teams up with a car thief to capture theives who slip through legal loopholes, not to mention the conflicts that arise when it comes.
Swat Cats: The Radical Squadron (1993 - 1995) - Two ex-fighter pilots (T-Bone and Razor) battle eveil as masked heros, who manage to constantly trouble the chief of police who can never best evil himself and so it is left to the Swat Kats to do so to his dismay.
The New Archies (1987 - 1988) - This series follows the adventures of Archie Andrews and his friends as pre-teens in middle school.
Lupin the 3rd (1972 - 2012) - This show is like japans answer to James Bond. This was the most popular character in japan for over 20 years. Arsene' Lupin III is the worlds greatest thief. Together with his cohorts Disuke Jigen, Goemon Ishikawa, and Fugiko Mine, Lupin travels the world pulling heist after heist. Each heist would...
Trapper John, M.D. (1979 - 1986) - Twenty-eight years after he was discharged from the army, Trapper John McIntyre, who was very much against authority, now finds himself the very thing he was against during the war as he is now chief of surgery at San Francisco Memorial Hospital. One day a young surgeon named G. Alonzo Gates (Gonzo...
In the Heat of the Night (1988 - 1993) - A white southern police chief and his new, African-American Chief of Detectives, forced on him by a mayor seeking the African-American vote, find they have more in common than they imagine in this moody crime series. Chief Bill Gillespie is a gruff old-timer who knows the streets and people of Spart...
The Slayers (1995 - 1998) - Lina Inverse, a wandering sorceress and bandit-killer, joins forces with roving swordsman Gourry Gabriev in what's supposed to be a quick union of convenience. Instead, an artifact Lina "liberated" from a gang of thieves turns out to be the key to the resurrection of the demon lord Shabranigdo. Urge...
Fish Police (1992 - 1992) - Fish Police, based upon the comic book created by Steve Moncuse, featured John Ritter as the voice of Inspector Gil. Set in Fish City, all the characters were marine life. Other principal voices included Ed Asner as Chief Abalone, JoBeth Williams as Angel, and Megan Mullally as Pearl the waitress. I...
The Richie Rich/Scooby-Doo Show (1980 - 1982) - Cartoon block that aired scooby-doo and richie rich on saturday mornings.
Archie's Bang-Shang Lalapalooza Show (1978 - 1982) - cartoon based on the comic book.
Top Cat (1961 - 1962) - Set in the Alleys of New York, "Top Cat" tells the story of a gang of low-life cats with their charismatic Leader, Top Cat. With ability and mischief, Top Cat will always try to get rich gambling, to eat for free, or to play jokes on someone, but he is always being watched by Officer Dibble, who is...
Groovie Goolies (1970 - 1972) - The Groovie Goolies, created in 1970, was a take off of Filmation's wildly popular The Archie Show with a monster bend. Combined with another show featuring a character directly spun off of The Archie Show, Sabrina The Teenage Witch, the Goolies were a group of hip monsters, many of whom were, in lo...
The Brady Kids (1972 - 1974) - The Brady Kids are out on their own as a jumping pop group making the world a whole lot brighter with abrupt musical numbers and high jinks with a little help of their crazy pets: Mop Top the dog, Marlon the wizard mynah bird and those mischievous Chinese pandas Ping & Pong.
Diagnosis Murder (1993 - 2001) - Diagnosis Murder follows Dr. Mark Sloan, the chief of internal medicine, at LA's Community General Hospital. Dr. Sloan, much like Jessica Fletcher of Murder, She Wrote, has a magnetic quality that apparently draws murders to him. Every week, Dr. Sloan stumbles across murders, either acting in his ro...
Sabrina the teenage witch (70s) (1971 - 1974) - Based on the comic book. Toon version of the Archie Comics witch who uses her powers to aide the uncertainty of adolescence.
The Puppy's New adventures (1982 - 1984) - The Cartoon starts when Petey and his girlfriend Dolly get seperated and stranded during a sudden thunderstorm while on thier way accross sea. They meet three stray male dogs who stowaway on the curise for adventure seeking. Promising the puppys that they will find their owners, no matter what threa...
Don Kirshner's Rock Concert (1973 - 1981) - Don Kirschner was once known as The Man With the Golden Ear, is an American song publisher and rock producer who is best known for managing songwriting talent to successful groups like The Monkees and The Archies. As a producer, Kirshner was influential in starting off the career of singers and son...
Richie Rich (1980) (1980 - 1984) - Richie Rich, sometimes spelled as Rihie Rih, is an animated television series produced by Hanna-Barbera Productions that aired on ABC from 1980 to 1984. Based upon Harvey Comics' popular Richie Rich comic book characters, shared time slots with Scooby-Doo and Scrappy-Doo, The Little Rascals, and P...
The Baldy Man (1995 - 1997) - Baldy Man was a character played by Gregor Fisher, a Scots comedian. His chief attribute was his comb over hairstyle as well as his bumbling nature and plump figure. The series achieved respectable viewing figures but was not as successful as Mr Bean, however it was liked by a large proportion of Sc...
Happy Tree Friends (1999 - Current) - Happy Tree Friends is an American Flash cartoon created and developed by Aubrey Ankrum, Rhode Montijo, Kenn Navarro and Warren Graff for Mondo Media. The show is cited as an early example of a popular Internet phenomenon achieving a cult following.
On Our Own (1994 - 1995) - On Our Own was about 8 kids who were orphaned after thier parents are killed in an accident. The eldest brother dressed as the children's aunt to keep the kids from being separated. This show was cancelled after only 1 season
Fish (1977 - 1978) - Barney Miller spinoff in which Detective Phil Fish(Abe Vigoda) and his wife Bernice(Florence Stanley)adopt five children(including Todd Bridges of "Different Strokes"and Denise Miller of"Archie Bunker's Place").
Otaku no Video (1991 - 1991) - A comedy anime and documentary OVA series about an everyday Japanese guy named, Ken Kubo. He is in college, a member of the tennis team and even has a girlfriend. Then one day he comes across his old friend from high school, Tanaka. Tanaka induces Kubo to his otaku friends, all being experts in thie...
Bertha (1985 - 1986) - Bertha is a big green engineering machine, a marvellous mechanical production engine with a big toothy face who could be programmed to manufacture just about anything you wanted. She was housed at the busy Spottiswood Factory, owned by Mr Willmake. Her Chief Designer was Mr Sprott. Sprott was ably a...
My Parents Are Aliens (1999 - 2006) - My Parents Are Aliens British children's comedy on CITV about an eccentric family, which started in 1999. It follows the lives of three orphaned children, Melanie, Josh and Lucy Barker, and their foster parents Brian and Sophie Johnson. In series 6, they were joined by adopted CJ. In series 7, Mel l...
It Takes a Thief (1968 - 1970) - It Takes A Thief was an intrigue TV series about an international cat burglar who got caught but was given his freedom provided he worked with a government security agency to steal from those who would threaten our nation's security.
Highlander: The Raven (1998 - 1999) - A female Immortal (Amanda) and thief tries to redeem herself with the help of an ex-cop.
Archie Bunker's Place (1979 - 1983) - Television sitcom which was a spin-off from 'All in the Family.' In this series, Archie Bunker gets to loudly voice his opinions in his own bar, instead of at home.
U.S. of Archie (1976 - 1976) -
Fabulous Funnies (1978 - 1980) - Archie and sabrina the teenage witch host this show with classic comic strip stars.
Whiz Kids (1983 - 1984) - Richie, Ham, Jeremy and Alice are teenagers living outside Los Angeles. They are also computer hackers who worked as amateur detectives in their spare time. Llewellen Farley is a reporter who is a source for the kids and sometimes asks them for help on stories he is writing. Farley's brother-in-law...
Isidingo (1998 - Current) - Created by Gray Hofmeyr, Isidingo explores the lives of the people of Horizon Deep Gold Mine and their wealthier counterparts at ON!TV, a fictitious 5th National Broadcaster.
First Wave (1998 - 2001) - Cade Foster is an ex-thief who gave up thievery to get married and have a family. All of a sudden his life is thrown apart when he gets fired, all his money disappears, his house gets vandalized and eventually his wife gets killed and he gets framed for murder.
Richie Rich (1996) (1996 - 1997) - animated television series produced by Harvey Films, Film Roman, and Universal Studios. It aired for one season (19961997), and also includes select Harveytoons shorts.
Medical Center (1969 - 1976) - Medical Center was a medical drama set in a metropolitan hospital & the stories about the doctors, nurses & patients & their experiences. James Daly starred as Dr. Paul Lochner, the hospital's chief of staff. Chad Everett was Dr. Joe Gannon, a colleague of Dr. Lochner.
Ironside (1967 - 1975) - Ironside was a detective show about a former chief of detectives for the San Francisco Police who survived an assassin's bullet, only to wind up paralyzed from the waist down. He then became a consultant to the SFPD & with a team of his choosing, he helped out in solving difficult cases for the poli...
Saint Seiya: The Hades Chapter (2002 - 2008) - Hades is planning to take over the world, to achieve that goal, he sends out deceased Gold Saints to take Athena's head. Seiya and the other Bronze Saints come to help but their help isn't appreciated by the remaining Gold Saints that are still alive.
Trackdown (1957 - 1959) - Texas Ranger Hoby Gilman travels the Old West tracking down assorted killers, bank robbers, horse thieves and other evildoers.
The All-New Get Smart (1995 - 1995) - The revival of Get Smart that aired on FOX-TV. Maxwell Smart is now the chief and now works with his son Zachary Smart. Only 7 episodes were created and then the show was then cancelled. Andy Dicks (Who plays Zachary Smart) went on to News Radio later in 1995.
This Art Club has a Problem! (2016 - 2016) - Kono Bijutsubu ni wa Mondai ga Aru! focuses on an art club in a certain middle school, and its members: Subaru Uchimaki, who is a genius at drawing faces, but only wants to draw the perfect 2D wife; Colette, a rich troublemaker who never stops making mischief; and the club president, who sleeps thro...
The Mischief Makers (1960 - 1961) - Local:WOR TV Ch.9 NYC Weekday evenings Monday September 19,1960-Friday June 9,1961 Host/Performer:Herb Sheldon.
Pacific Station (1991 - 1992) - The series is set in a police station in Venice, California, where by-the-book detective Bob Ballard finds himself with a very unusual new partner, Richard Capparelli, who is heavily into New Age philosophies.
Fantorangen (2007 - Current) - Fantorangen is a Norwegian television character known from Norwegian Broadcasting Corporation (NRK), where he has his own program on the children's channel NRK Super. He is a plushie created and operated by Berit Nermoen, who also writes the scripts. The puppet was created in 2007 by visual artist T...
Burnnie the Bunnie: Tails from the Light Side (2008 - Current) - a Christian non-profit television ministry operating out of Sioux Falls, South Dakota. It features a rabbit named Burnnie T. Bunnie, who means well, but is very mischievous and naive, and constantly gets into trouble unwittingly. However, he has lots of loyal friends to keep him in line. He learns a...
Magic Kaito 1412 (2014 - 2015) - Eight years after the mysterious death of his father, Kaito Kuroba, a slightly mischievous but otherwise ordinary teenager, discovers a shocking secret: the Phantom Thief Kaito Kidalso known as "The Magician Under the Moonlight"was none other than his own father. The former thief was murdered by a...
Monster (2004 - 2005) - Dr. Kenzou Tenma, an elite neurosurgeon recently engaged to his hospital director's daughter, is well on his way to ascending the hospital hierarchy. That is until one night, a seemingly small event changes Dr. Tenma's life forever. While preparing to perform surgery on someone, he gets a call from...
ef: A Tale of Memories. (2007 - 2007) - On Christmas Eve, Hiro Hirono runs into Miyako Miyamura, a frivolous girl who "borrows" his bicycle in order to chase down a purse thief. After Hiro finds his bicycle wrecked and Miyako unconscious, the two unexpectedly spend their Christmas Eve together, and when they discover they go to the same h...
King Arthur & the Knights of the Round Table (1979 - 1980) - a Japanese anime series based on Arthurian legend. Produced by Toei Animation, the series consists of 30 half-hour episodes released between 9 September 1979 and 3 March 1980. The series achieved great popularity in its non-English translations.The series tells the story of King Arthur and the Knigh...
Fushigiboshi no Futagohime (2005 - 2007) - Twin Princess of Wonder Planet) is a 2005 Japanese animated television show directed by Shgo Kawamoto and with Jun'ichi Sat as chief director and character designs by Birthday.[1] Following Birthday's original concept in 2003, it was taken by Nihon Ad Systems, and TV Tokyo and was reproduced into...
Cat's Eye (1983 - 1985) - The three Kisugi sistersRui, Hitomi and Aiduring the day run a small cafe called "Cat's Eye." To discover the whereabouts of their father, the artist Michael Heintz, who has disappeared, Hitomi and her sisters rob art galleries as the smart and mysterious thief "Cat's Eye" in the hope that his wor...
Full Metal Panic! (2002 - 2002) - Sousuke Sagara, a seventeen year old military specialist working for the secret organization MITHRIL, has been assigned to protect the latest "Whispered" candidate Kaname Chidori. To complete this task Sousuke will have to deal with enemies from his past as well as the occasional panty thief. Unfort...
About Safety (1972) (1972 - 1973) - a children's educational television program which originated in 1972. It was produced by the Mississippi Authority for Educational Television. In the 3 to 6 minute shorts, marionettes, most notably Clyde Frog, taught children about safety and first aid. Mischievous Clyde has a distinctive, high-pitc...
Eyeshield 21 (2005 - 2008) - An anime adaptation consisting of 145 television episodes was co-produced by TV Tokyo, NAS, and Gallop. The television series first aired on Japan's TV Tokyo network from April 6, 2005 to March 19, 2008. The Eyeshield 21 franchise has spawned two original video animations (OVAs),In Tokyo,[note 1] a...
Phantom Thief Jeanne (1999 - 2000) - Kamikaze Kait Jannu, lit. "Divine Wind Phantom Thief Jeanne") is a fantasy shjo manga series written and illustrated by Arina Tanemura. The story is about the adventures of a high school girl, Maron Kusakabe, who is the reincarnation of Jeanne D'Arc and transforms into a phantom thief-magical girl...
Rune Soldier (2001 - 2001) - Louie, a brawny student at the mage's guild, is reluctantly accepted by three girls (Merrill-thief, Genie-fighter, and Melissa-priestess) as a companion for their adventuring party. As the foursome explore ruins, battle dark creatures, and make new friends, they also uncover a sinister plot within t...
The Early Show (1999 - 2012) - The former daily news and talk show on CBS. Designed as a competitior to ABC's Good Morning America and NBC's Today, the show debuted in 1999 replacing the original version of "CBS This Morning". It was originally hosted by Bryant Gumbel and Jane Clayson, who achieved notoriety after her confrontati...
The Archie Show (1968 - 1978) - The Archie Show (also known as The Archies) is an American musical sitcom television series produced by Filmation for CBS. Based on the Archie Comics, created by Bob Montana in 1941, The Archie Show aired Saturday mornings on CBS from September 1968 to August 1969, when it was replaced by an hour-lo...
Archie's Weird Mysteries (1999 - 2012) - Archie's Weird Mysteries is a traditionally animated children's television program, based on the continuously successful Archie comics. The series premise revolves around a Riverdale High physics lab gone awry, making the town of Riverdale a "magnet" for B-movie style monsters. The series is meant t...
Hail to the Chief (1985 - 1985) - Few hailed this irreverent sitcom about the first female president of the United States. Julia Mansfield manages to run the country while getting little support from her unfaithful husband, Oliver, and an oddball cabinet. Among those who weren't amused by the series was its creator, Susan Harris (`S...
Palace Guard (1991 - 1992) - After three years in prison, legendary jewel thief Tommy Logan (played by D.W. Moffett) is released on parole and hired, because of his criminal expertise, as a security expert by Arturo Taft (Tony LoBianco), owner of the world wide ultra luxurious Palace Hotel chain.
Stressed Eric (1998 - 1998) - Eric Feeble is a man living in London who strives to survive his divorce, angry boss, rival family, almost alien children, drunken housekeeper and even his own "achievements".
the beachcombers (1972 - 1990) - The Beachcombers followed the life of Nick Adonidas (Bruno Gerussi), a Greek-Canadian log salvager in British Columbia who earned a living travelling the coastline northwest of Vancouver tracking down logs that had broken away from logging barges. His chief business competitor is Relic (Robert Cloth...
Iznogoud (1995 - 1995) - This is a show about Iznogoud, the Sultans right hand which Iznogoud is NOT pleased to be. He wants to be the Sultan himself! So every episode is about him and his not so trusty sidekick Wa'at Alahf where they plan how to throw him off the throne, but always ends in mischief for poor Iznogoud
American Masters (1983 - Current) - American Masters is a PBS television show which produces biographies on artists, actors and writers of the United States who have left a profound impact on the nation's popular culture. It is produced by WNET in New York City. The show debuted on PBS in 1986.
Drake & Josh (2004 - 2008) - Drake Parker(Drake Bell) is a ladies man, rock star, and not very academically achieved. Josh Nichols(Josh Peck) is smart, funny, and not very popular. One day, Drake's stay-at-home mom Audrey(Nancy Sullivan) and Josh's dad, weatherman Walter(Jonathan Goldstien) announce they are marrying, and these...
The U.S. of Archie (1974 - 1976) - The U.S. of Archie is a Saturday morning cartoon show on CBS from September 7, 1974, to September 1976. A spin-off of the popular Archie comic books and television show, it featured Archie, Jughead, and the other Riverdale High student regulars re-enacting famous scenes throughout American history,...
Country Music Association Awards (1968 - Current) - The Country Music Association Awards, also known as the CMA Awards or CMAs, are presented to country music artists and broadcasters to recognize outstanding achievement in the country music industry. The televised annual presentation ceremony features performances and award presentations by popular...
Teen Choice Awards (1999 - Current) - The Teen Choice Awards is an annual awards show that airs on the Fox television network. The awards honor the year's biggest achievements in music, film, sports, television, fashion, social media, and more, voted by viewers living in the United States, aged 13 and over, through various social media...
Live! (1983 - Current) - Syndicated morning talk show that has aired since 1983. With roots in A.M. Los Angeles and A.M. New York, Live began as "The Morning Show", hosted by Regis Philbin and Cyndy Garvey; the show rose to national prominence as "Live with Regis and Kathie Lee", when Philbin was joined by Kathie Lee Giffor...
San Francisco International Airport (1970 - 1971) - Jim Conrad is manager of the busy airport of San Francisco where problems arise daily. Bob Hatten is his troubleshooting maintenance chief and June his efficient plus dependable secretary.
Krazy Kat (1962 - 1964) - This show follows the adventures of Krazy Kat, Ignatz Mouse, and Officer Pupp. Ignatz is the mouse that always cause mischief, or mouse-chief. Krazy is the character who loves Ignatz Mouse. Officeer Pupp always arrest him for throwing bricks.
The Grammy Awards (1973 - Current) - A Grammy Award (stylized as GRAMMY, originally called Gramophone Award), or Grammy, is an award presented by The Recording Academy to recognize achievements in the music industry. Even though various broadcasts on radio an TV have covered the awards since 1959, CBS has had the exclusive rights to na...
Harvey Beaks (2015 - 2017) - The series is about a little boy named Harvey, who is a friendly bird, and his two best friends, the imp twins Fee and Foo, and their lives together as they grow and have adventures. Together, the trio seek adventure and mischief in their home Littlebark Grove.
Riverdale (2017 - Current) - This CW teen drama sees the Archie Comics characters and the town of Riverdale given a Twin Peaks style setting.
A Christmas Story(1983) - Picture it, Cleveland Ohio in the 1940's. What does every young boy want? You can safely assume it's not a video game system. No, it's a Red Rider BB Gun, the prefered weapon of every wild west imaginary hero. And Ralphie is no different than any other boy. But while his head is in the clouds thinki...
Cats Don't Dance(1997) - A Cat Named Danny Goes To Hollywood, CA To Become A Star But He Doesn't Know That In Hollywood, CA That Cats Can Only Say "Meow", He Meets New Friends Including Woolie, Cranston, Tillie And Sawyer, He Also Meets Darla Dimple, Danny And His Friends Must Work Together To Achieve Their Dreams While Dea...
Jaws(1975) - Directed by Steven Spielberg and based on Peter Benchley's novel of the same name. It tells the story of Police Chief of Amity Island, a fictional summer resort town, Martin Brody, in his quest to protect beachgoers from a great white shark by closing the beach. This is overruled by the town council...
Oliver & Company(1988) - Oliver Is Befriended By Dodger, The Mischievous Little Kitten Is Welcomed By Dodger's Pack Of Dogs, The Dogs Run Into Trouble When The Evil Mastermind Sykes Schemes To Kidnap A Girl, It's Up To The Brave Kitten And His Friends To Race To The Rescue In An Electrifying Chase Through New York City's Su...
The Mask(1994) - Based on characters appearing in Dark Horse Comics, "The Mask" is truly a showcase of Jim Carrey at his funniest! Carrey takes the spotlight as Stanley Ipkiss, a bank teller who finds a magical mask that gives its wearer superpowers but also turns them into a mischievous troublemaker. He wants to us...
The Land Before Time II: The Great Valley Adventure(1994) - The first sequel to Don Bluth's popular The Land Before Time furthers the adventures of Littlefoot and his pals, who by this time are living in the Great Valley. The young dinos' adventures begin when they set out to prove how grown up they are by solving the mystery of an egg thief. Unfortunately,...
Raiders Of The Lost Ark(1981) - The year is 1936 and after recovering the golden idol, an archieoligist and college teacher, Indiana Jones, is sent out by the U.S. goverment to find the Ark of the Covenent. Indy teams up with his old pal, Sallah, and a former girlfriend, Marion Ravenwood. Indy fights Nazis, chases cars with a hors...
Pete's Dragon(1977) - Lively musical comedy in which a magical and sometimes mischievious dragon, Elliot, inadvertently causes chaos and confusion in Passamaquoddy, a Maine fishing village. To help a young orphan, Pete, break away from his evil fosterparents, the Gogans, and find a happy home with Nora and her father Lam...
Aladdin and the King of Thieves(1996) - At long last, Aladdin is about to marry the Princess Jasmine. Despite the presence and encouragement of his friends Genie, Carpet, and Abu, he is fearful and anxious. He is most worried as to what kind of father he will be, having never known his own. But when the 40 Thieves disrupt the wedding tryi...
Robin Hood: Men In Tights(1993) - directed and co-wrote this satiric comedy which lampoons a number of cinematic treatments of the legend of Sherwood Forest, including Robin Hood: Prince of Thieves and The Adventures of Robin Hood. Robin Hood (Cary Elwes) comes home after fighting in the Crusades to learn that the noble King Richard...
The Santa Clause(1994) - When divorced dad Scott Calvin goes to sleep on Christmas Eve with his son Charlie who is eagerly awaiting the arrival of Santa Claus, Scott breaks to Charlie the news that Santa is not real. When they hear the noise of Santa landing on thier roof, they both run outside where Scott sees Santa on the...
Creepshow 2(1987) - George Romero and Stephen King return once again with three new bone-chilling tales of terror. In Old Chief Wood'nhead, Ray and his wife Martha are robbed and brutally gunned down by three teenage punks. The three teens are unaware that by killing the store owner and his wife they have awakend the w...
Halloweentown(1998) - Filmed on location in Oregon, the made-for-cable Halloweentown stars Debbie Reynolds as Aggie Cromwell, the peppery grandma to typical American kids Marnie (Joey Zimmerman), Dylan (Joey Zimmerman) and Sophie (Emily Roeske). During her annual visit to the youngsters' mother Gwen (Judith Hoag), Aggie...
Weird Science(1985) - Two unpopular teenagers, Gary and Wyatt, fail at all attempts to be accepted by their peers. Thier desperation to be liked leads them to create their own woman. Surprised that the crazy experiement works, the woman, Lisa makes them and everyone else realize how popular they really are.
Richie Rich(1994) - Richie is the son of one of the wealthiest man in the world. But when a relative tries to get his dirty hands on the family's money, Richie must team up with his friends, stop the bad guys, and save his parents.
Half Baked(1998) - After Kenny accidentaly kills a cop's diabetic horse by feeding it the food he purchased from a munchie run, he is put in jail and is given a 1 million dollar bail. The rest of the group must bail Kenny out before Nasty Nate gets to him. The group decides to sell marijuana that Thurgood gets through...
Real Genius(1985) - When a group of crazy college geniuses put their heads together, almost anything can happen. Hold on for a free-wheeling, uproarious look at just how much mischief a bunch of high IQers can concoct. Chris (Val Kilmer) is the top brain who just wants to party. Mitch (Gabe Jarret) is the 16 year old w...
Pink Flamingos(1972) - A sleazy family tries to compete for the "Filthiest people alive" in this John Waters movie. Divine lives in a trailer with her son crackers, and 250 lb moma edie.But Connie and raymond Marble also want to be the filtiest people. This movie is filled with , animal sex, impregnating females and sel...
D3: The Mighty Ducks(1996) - This story focuses mainly on Charlie as he veers down the same self-loathing path Gordon took when he was a youth. The Ducks return to thier roots in the third installment of this seires. Back home in Minnesota. Tieing in with the first episode. After reaching the Top in D2 this story deals with the...
Poltergeist III: The Final Chapter(1988) - Carol Anne has been sent to live with her Aunt and Uncle in an effort to hide her from the clutches of the ghostly Reverend Kane, but he tracks her down and terrorises her in her relatives' appartment in a tall glass building. Will he finally achieve his target and capture Carol Anne again, or will...
Robin Hood: Prince of Thieves(1991) - When Robin and his Moorish companion come to England and the tyranny of the Sheriff of Nottingham, he decides to fight back as an outlaw.
Hairspray(1988) - 'Pleasantly Plump' teenager Tracy Turnblad achieves her dream of becoming a regular on the Corny Collins Dance Show. Now a teen hero, she starts using her fame to speak out for the causes she believes in, most of all integration. In doing so, she earns the wrath of the show's former star, Amber Von...
Innerspace(1987) - Lt. Tuck Pendleton (Dennis Quaid), a former Air Force pilot, volunteers to be miniaturized with the help of two experimental microchips. But as techno-thieves steal one of the chips, he is injected into supermarket clerk Jack Putter (Martin Short). Now they must find the missing chip with the help...
Slap Shot(1977) - Paul Newman plays Reggie Dunlop, an aging hockey player and coach of the Charlestown Chiefs. The Chiefs have a hard time winning and are up for sale. Dunlop decides to toughen up his team, turning them into anything but a circus side show! The Hanson brothers are introduced as dirty "grinders" wh...
Dennis the Menace(1993) - Dennis, everyone's favorite kid from the comics is back. When his parents have to go out of town, he stays with Mr and Mrs Wilson. The little menace is driving Mr Wilson crazy. But Dennis is just trying to be helpful. Even to the thief he bumps into.
Night of the Creeps(1986) - Virtually unnoticed during its brief theatrical run, this wildly entertaining horror-comedy achieved healthy cult status following its home-video and cable TV releases. The directorial debut of Fred Dekker (writer of the successful horror parody House), this low-budget effort throws alien monsters,...
Ghost(1990) - Sam and Molly are a very happy couple and deeply in love. Walking back to their new apartment after a night out at the theatre, they encounter a thief in a dark alley, and Sam is murdered. He finds himself trapped as a ghost and realises that his death was no accident. He must warn Molly about the d...
The Apple(1980) - Alphie and Bibi, two sweet, naive youths from Moose Jaw, Canada, have come to America to compete in the 1994 Worldvision Song Festival. Although the pair have talent, they are beaten out by the underhanded tactics of the festival favorites, another duo with the backing of BIM: Boogalow International...
Conan the Barbarian(1982) - As a young boy, Conan witnesses the murder of his village and parents. Enslaved by the marauders, Conan escapes and vows revenge. Teamed with a warrior woman, magician, and thief, he wrecks havoc on Thulsa Doom and his cult, who were responsible for the atrocities committed so many years ago.
Jaws 2(1978) - 4 years after the 1st shark attack, police chief Martin Broady suspects that another man eater has strolled into Amity after a young girl dissapears and a boat mysteriously exploads! But can he convince the mayor it wasn't an accident before more people die?
Cannibal: The Musical(1993) - Trey Parker & Matt Stone's first film before thier success of South Park. This is a comedy musical tale (released by Troma) of the true life tragic stroy of Alferd Packer while leading a group of travelers. It tells the story through various flashbacks seeing if Alferd Packer truely murdered & ate...
Highlander II: The Quickening(1991) - Connor Macleod and Juan Sanchez Villa-Lobos Ramirez return in this all action sequel to 1985's Highlander. The year is 2024, and MacLeod is now a mortal old man. However the world has become a very dead planet since the creation of "the shield", an artifical ozone layer - which MacLeod supervised co...
Shriek If You Know What I Did Last Friday The 13th(2000) - Several of the biggest teen horror hits of the 1990s get slashed in this satiric comedy. Hagitha Utslay (Tiffani Amber Thiessen) is a television reporter with Empty-V News who is covering a series of murders that have the students of Bulimia Falls High School quaking in their boots. The school's pri...
Gone In 60 Seconds(1974) - Insurance investigator Maindrian Pace and his team lead double-lives as unstoppable car thieves. When a South American drug lord pays Pace to steal 48 cars for him, all but one, a 1973 Ford Mustang, are in the bag. As Pace prepares to rip-off the fastback, codenamed "Eleanor", in Long Beach, he is u...
Wild Style(1983) - Wild Style captured the hard core South Bronx scene with its pantheon of hip-hop pioneers: Grand Master Flash, The Cold Crush Bros., The Chief Rocker Busy Bee, and The Rock Steady Crew. Wild Style tells the story of Zoro (graffiti legend LEE Quinones), in his subway art romance with Ladybug (another...
The Godfather: Part II(1974) - Francis Ford Coppola took some of the deep background from the life of Mafia chief Vito Corleone--the patriarch of Mario Puzo's bestselling novel The Godfather--and built around it a stunning sequel to his Oscar-winning, 1972 hit film. Robert De Niro plays Vito as a young Sicilian immigrant in turn-...
Death Wish 3(1985) - Michael Winner ups the ante once again in Death Wish 3. Any pretense of Paul Kersey (Charles Bronson) having a career in architecture is completely gone. Kersey's new career appears to be as a professional vigilante, blowing away muggers, rapists and thieves off the mean streets or as he terms it...
Wallace and Gromit: The Wrong Trousers(1993) - Wallace makes his dog, Gromit, Techno Trousers for his birthday. When a mysterious penguin comes to their house, he gets all the attention. To make things worse, the penguin is a thief, so he uses Wallace to capture the awards. Like all the others, this one is a claymation, and it won an Academy...
The Care Bears Battle the Freeze Machine(1984) - care bears battle coldheart in thier second tv special.
G.i.joe: Arise Serpentor Arise(1986) - yet another defeat inflicted by G.I. Joe, the immediate subordinates of Cobra's leader, Cobra Commander, have finally come to the end of their patience with his apparent incompetence and his inability to achieve real victories. The leader of the research and interrogations wing, Dr. Mindbender, rec...
Mad Max Beyond Thunderdome(1985) - About 15 years after the events of Mad Max 2, nuclear war has finally destroyed what little was left of civilization. Grizzled and older, former cop Max (Mel Gibson) roams the Australian desert in a camel-drawn vehicle until father-and-son thieves Jebediah Sr. (Bruce Spence) and Jr. (Adam Cockbur...
Monkey Trouble(1994) - A young girl secretly adopts a runaway monkey only to have to deal with the simian's mischief-making tendencies in this family comedy. Young Eva (Thora Birch)'s dreams of having a pet are frustrated by the objections of her mother (Mimi Rogers) and allergic stepfather (Christopher McDonald). When sh...
Breaking Away(1979) - The Stollers only child has graduated high school and (along with three friends) must decide what to do with his life. He won a bike in the year before opening scene and has become very good at racing, winning all the local trophies. His heroes are the Cinzano racing team from Italy. He begins liste...
From Dusk Till Dawn(1996) - Psycho brothers Richie and Seth Gecko are on their way to the Mexican border with a hostage. Richie has just bust Seth outta jail in a violent spree. In order to get across the border they kidnap a renounced faith preacher and his two kids... In Mexico they arrange to meet their contact at a bar cal...
Tuff Turf(1985) - At the start of his senior year in high school, Morgan's father has lost his company, so the family moves from Connecticut, where they've been in the yacht club, to an apartment in the San Fernando Valley. Morgan has grown up in the shadow of his high-achieving older brother, and he seems to have a...
Nick Fury Agent of S.H.I.E.L.D(1998) - Tv movie based on marvel comic
Here Comes Peter Cottontail(1971) - Peter Cottontail wants to become the new chief Easter Bunny, and everyone in April Valley agrees...except for evil Irontail. Peter must deliver more eggs than his archrival to earn the top spot...and save Easter for children everywhere. Hop along with Peter and his best friend Seymore S. Sassafrass...
Ladyhawke(1985) - The film is set in medieval Europe. Phillipe "The Mouse" Gaston (Matthew Broderick), a peasant thief, is imprisoned in the dungeons of Aquila and set for execution for his petty crimes - but he escapes by crawling through the prison sewers to freedom. He makes a run for it into the countryside away...
Alice, Sweet Alice(1976) - After her 10 year old sister Karen(Brooke Shields)is murder, during her first communion, 12 year old Alice becomes the prime suspect.
The Towering Inferno(1974) - Doug Roberts (Paul Newman) is chief architect for Duncan Enterprises, an architectural firm specializing in skyscrappers. Their greatest project, the Glass Tower, is 1,800 feet high and set for dedication in San Francisco, and a lavish ceremony is scheduled to include Mayor Robert Ramsey (Jack Coll...
Tom and Huck(1995) - Disney film starring Jonathan Taylor Thomas, Brad Renfro, Joey Stinson, and Rachel Leigh Cook; it is based on Mark Twain's novel The Adventures of Tom Sawyer. In the film, a mischievous young boy, Tom Sawyer, witnesses a murder by the deadly Injun Joe. Tom becomes friends with Huckleberry Finn, a bo...
Endless Love(1981) - 17-year-old David (Martin Hewitt) and 15-year-old Jade (Brooke Shields) share a romance that has their respective families on the edge. When Jade's parents try to eliminate David from their lives, he devises a plan that goes haywire and changes the families forever.
Blue Streak(1999) - Can a crook go straight without really trying? Jewel thief Miles Logan (Martin Lawrence) was being chased by the police after a robbery when he was forced to hide a cache of diamonds, worth $20 million, at a construction site. Despite his caution, Miles ended up behind bars anyway; after serving his...
Cemetery Man(1994) - Achingly romantic and creepy-funny, this funereal fantasy from the director of La Chiesa (1989) is unlike any Italian film in memory. Rupert Everett plays Francesco Dellamorte, a lonely cemetery caretaker who just wants to get out of his small town of Buffalora. His assistant and sole companion, Gna...
Dunston Checks In(1996) - Hotel manager Robert Grant is forced by his boss to postpone his family vacation when a hotel critic checks in. Trouble is, the critic is really a villainous jewel thief with an orangutan assistant named Dunston. When Dunston gets loose and tries to escape a life of crime -- aided by Robert's sons -...
Bulletproof(1996) - This post-modern comic variation on The Defiant Ones concerns Keats (Damon Wayans), an undercover police detective trying to get the goods on crime kingpin Frank Colton (James Caan). Keats poses as a crook to make friends with one of Colton's underlings, a drug dealer and car thief named Archie Mose...
La Bamba(1987) - This is the true story Ritchie Valens a young rock & roll singer who tragically died in an aircrash at the age of 17. The film follows Ritchie from his days in Paicoma, California where he in and his family makes a meagre living working at plantations to his rise as a star. The film also focus on Ri...
Things Are Tough All Over(1982) - Cheech and Chong are at it again in this, thier fourth film. But, this is the first time they,ve appeared on the screen in dual roles. Tommy Chong plays Prince Habib, a maniacal Arab, as well as the famous spaced-out wonderer. Richard "Cheech" Marin is Habib's wily brother, Mr Slyman, In addotion to...
Without Limits(1998) - One of two filmed biographies of late track star Steve Prefontaine to be produced in the late '90s, Without Limits comes from director Robert Towne, who previously took a stab at the track-star drama with his directorial debut, 1982's Personal Best. Billy Crudup stars as the ill-fated athlete who ov...
Alvin & The Chipmunks(2007) - A struggling songwriter named Dave Seville finds success when he comes across a trio of singing chipmunks: mischievous leader Alvin, brainy Simon, and chubby, impressionable Theodore. The success comes in the form of talent agent Ian Hawke but he may be secretly planning to steal all of the fame awa...
To Grandmother's House We go(1992) - Two little girls (played by the olsen twins) hear thier mom telling her friend about how much trouble it is to be a single mom raising two little girls, its near christmas time and they figure the best thing to do would be to go have christmas with their grandma.So they run away thinking they are he...
Andre(1994) - Toni Whitney and her family adopt a baby seal. When it grows and starts getting into mischief, it antagonizes some of the fisherman in the town. One of the fisherman, Mark Baker, is upset with the Whitney's because Toni's father, Harry, was appointed Harbor Master instead of him, partially because o...
Raw Deal(1986) - Mark Kaminsky is kicked out of the FBI for his rough treatment of a suspect. He winds up as the sheriff of a small town in North Carolina. FBI Chief Harry Shannon, whose son has been killed by a mobster named Patrovina, enlists Kaminsky in a personal vendetta with a promise of reinstatement into the...
Archie: To Riverdale and Back Again(1990) - A live-action update of the characters from Archie Comics, the film found the gang convening for their 15th high school reunion. But as the festivities were underway, Reggie evicts Pop Tate with plans to expand his gym into Tate's Mal
Harold & Kumar Go to White Castle(2004) - Harold & Kumar Go to White Castle (alternatively known as Harold & Kumar Get the Munchies) is a 2004 American stoner film and the first installment in the Harold & Kumar series. The film was written by Jon Hurwitz and Hayden Schlossberg, and directed by Dann
The Pink Panther Strikes Again!(1976) - Although A Shot in the Dark is often cited as the best of the Pink Panther comedies starring Peter Sellers, the fifth film in the series--The Pink Panther Strikes Back--is a close runner-up. Combining a James Bond-ish plot with Sellers's trademark lunacy as Inspector Clouseau, the film finds Chief I...
Munchies(1987) - Simon Watterman, a space archaeologist, discovers the "Munchies" in a cave in Peru. Cecil Watterman, Simon's evil twin brother and snack food entrepreneur, kidnaps the creature. What Cecil does not know is that the creature, when chopped up, regenerates into many new creatures -- and are they mean!
Passenger 57(1992) - John Cutter is a security expert, who is presently still mourning the death of his wife. His friend, who works for an airline, offers him the job of chief of security, which he accepts. He is then being flown to L.A. for the company's annual meeting, where he will be introduced as the new Chief of S...
Roxanne(1987) - Small-town fire chief C.D Bales (Steve Martin) loves a beautiful astronomer named Roxanne (Daryl Hannah). He wants to proclaim his love for her, but something big is standing in his way. Competing for her affection with a studly-but-brick-stupid firefighter named Chris McConnell (Rick Rossovich), C....
Back To School(1986) - Thornton Melon (Rodney Dangerfield) achieved great success without ever going to college. When his son Jason (Keith Gordon) thinks about dropping out, Thornton helps him out in an unusual manner...By going to college himself. Along the way, Thornton falls in love with one of the members of the schoo...
No Man's Land(1987) - A rookie cop goes undercover to infiltrate a gang of car thieves led by smooth and charming Ted. The rookie becomes too involved and starts to enjoy the thrill and lifestyle of the game, and becomes romanticly involved with the leaders sister.
Nowhere to Run(1993) - An escaped convict fights for his rights while hiding out from the law in this action drama. Sam Gillen (Jean-Claude Van Damme) is a thief who, despite his criminal past, is an essentially decent man; he ended up behind bars after taking a murder rap for his partner. Sam escapes from prison in a dar...
Buster & Chauncey's Silent Night(1998) - This tuneful animated children's holiday outing chronicles the adventures of two comical 19th-century Austrian mice as they try to save an orphan from evil thieves and provide her with a Christmas miracle.
Munchie Strikes Back(1994) - The original 1987 Munchies was a PG-rated horror spoof about a monster with an insatiable appetite for junk food. Though public domain was not forthcoming, a sequel, titled simply Munchie, came out in 1991; this time, the title character was an invisible imp who helped unpopular kids learn how to co...
Freeway 2: Confessions of a Trickbaby(1999) - Despite the efforts of her sleazy attorney, Mr. Butz (David Alan Grier), teen drug dealer/car thief Crystal (Natasha Lyonne) is sentenced to a 25-year prison term, the first segment of which will be served in a youth correctional facility where she will be treated for her rampant bulimia. There, in-...
DareDreamer(1990) - In this touching drama, Winston (Tim Noah) is a teen whose underachieving ways have resulted in his being "kept back" from graduating for a couple of years. It seems that he has an incredibly active daydream life, and he can't rouse himself to do whatever he needs to do in real life. When his fantas...
Police Academy 6: City Under Siege(1989) - Who do you send after a gang of stump-dumb crooks? Who else but the most intellectually-challenged police force in America, in the sixth installment of the Police Academy series. The Wilson Heights Gang, three thieves whose success as criminals is in inverse proportion to their outwardly-displayed i...
Beverly Hills Cop III(1994) - The third entry in the popular Beverly Hills Cop series finds Detroit cop Axel Foley (Eddie Murphy) returning yet again to Southern California, this time on the trail of two car thieves turned murderers. As he teams up again with L.A. cop Billy Rosewood (Judge Reinhold), Foley's investigation leads...
Blood and Concrete(1990) - Billy Zane stars in this direct-to-video gem as a spectacularly unsuccessful car thief. Hoping to reform by leaving LA, Zane must scare up $400 worth of exit money. He decides to pull off one last job, stealing a TV from William Bastiani. An ill-tempered criminal, Bastiani stabs Zane, who then runs...
Spanish Judges(1999) - One day Jack (Matthew Lillard) shows up at the antiques-laden warehouse apartment of Max (Vincent D'Onofrio) and Jamie (Valeria Golino), two ruthless low-level criminals with higher aspirations than the two-bit thieving they do now. Jack insists he's Max's brother, but Jamie, whose hobby is collecti...
Babylon 5: A Call to Arms(1999) - Five years after the events of the Babylon 5 series, a technomage named Galen predicts an imminent attack by the Drakh, the old allies of the Shadows. Through dreams, a thief, a captain, and a president are brought together to head them off. The president is John Sheridan. Because of his irrational...
Babylon 5: In the Beginning(1998) - Five years after the events of the Babylon 5 series, a technomage named Galen predicts an imminent attack by the Drakh, the old allies of the Shadows. Through dreams, a thief, a captain, and a president are brought together to head them off. The president is John Sheridan. Because of his irrational...
My Summer Story(1994) - My Summer Story, originally released as It Runs in the Family, is a 1994 film that follows the further adventures of Ralphie Parker and his family from the holiday hit A Christmas Story. Like the previous film, it is based on semi-autobiographical stories by Jean Shepherd, primarily from his book In...
Jocks(1986) - Coach Bettlebom is an unmotivated college phys ed teacher who - in over ten years - hasn't once managed to win a sports trophy. His kids don't fare much better, and most of them aren't achieving much in terms of grades - to say the least. So when President White (Christopher Lee - yeah, THE Christop...
Hollywood Shuffle(1987) - In between working at the hot dog restaurant Winky Dinky Dog, aspiring actor Bobby Taylor (Robert Townsend) tries to make it big in the movie industry. Unfortunately, he falls victim to the entertainment industry's views on black actors. While trying to achieve success, he imagines what the entertai...
Valet Girls(1986) - This comedy is about an aspiring singer and her friends who start a valet service to get closer to industry types who can help her achieve success.
A Simple Twist of Fate(1994) - High school music teacher Michael McCann is a lonesome man who feels no pity for anyone else at the divorce of his wife, until a child crawls into his life and turns it upside down. Finally achieving happiness in his life with his new adopted daughter, a crooked politician is determined to take back...
Clean and Sober(1988) - Daryl Pointer (Michael Keaton) is already dealing with alcohol and cocaine issues, but now he has a dead woman in his bed and an accusation of thievery from his employers. He decides to hide out at a rehab facility, but the process helps him change his life.
Hammett(1982) - Dashiell Hammett (Frederic Forrest), the noted mystery writer, becomes entangled in a genuine case involving the disappearance of a singer.
Sophie's Choice(1982) - Everybody, at one point or another in their lives, is forced to make a decision that will put an emotional weight on them for the rest of their lives. Sophie Zawistowski (Meryl Streep), a survivor of Nazi concentration camps, was forced to make one of the most heart-rending and emotionally shatteri...
Black Moon Rising(1986) - Quint (Tommy Lee Jones) has stolen something important from a company under investigation. He stashes it in a car called "Black Moon", which is a vehicle that's in the prototype stage. A car thief named Nina (Linda Hamilton) takes the car and Quint is going on an adventure where the stakes are high...
The Thief and the Cobbler: The Recobbled Cut(1995) - In the golden city of Baghdad, a thief steals the 3 golden balls that protect the city from danger. And now, it's up to a shy cobbler named Tack, a beautiful princess named Yum-Yum, her nurse, and a group of "brigands" to save the city from an one-eyed army. This film has been in production since 19...
Big Bad Mama(1974) - Wilma McClatchie (Dickinson) takes over her late lover's bootlegging business, but it isn't lucrative. She meets up with a bank robber, Fred (Skerritt), who invites her and her daughters in on his next big heist. After meeting a refined-yet-dishonest gambler (Shatner), Wilma recruits him along with...
Dead Calm(1989) - Rae Ingram (Nicole Kidman) and her husband John (Sam Neill) suffered the tragedy of losing their son in a car accident. They've lived with the pain for many years, and a boating excursion threatens to tear them apart further. A man named Hughie Warriner (Billy Zane) is the sole survivor of a shipwre...
Murphy's Law(1986) - Police officer Jack Murphy (Charles Bronson) is in a lot of trouble. He's been framed for the murder of his wife and the brother of a mobster he killed wants him dead. Now he has to right things, and the only ally he has is a woman he arrested, a foul-mouthed car thief named Arabella McGee (Kathleen...
Lassiter(1984) - Lassiter is a handsome jewel thief operating in London in the late 1930s. One day he is arrested and told that if he wishes to avoid prison, he must break into the heavily guarded German Embassy in London and steal millions in Gems. Written by John Vogel
White Fang to the Rescue (1974)(1974) - "When a young boy's life is threatened by gold thieves, White Fang must once again leap into action. Adapted from the Jack London story
Career Opportunities(1991) - Josie, the daughter of the town's wealthiest businessman, faces problems at home and wishes to leave home, but is disorientated. Her decision is finalized after she falls asleep in a Target dressing room, and awakes to find that she is locked in the store overnight with the janitor, Jim, the town "n...
Poochie(1984) - Poochie, the pink pup with a heart of gold, journeys to Cairo to help a young boy in distress. Accompanying Poochie is his micro-Chip sidekick
Munchie(1992) - A mischievious little creature, that looks like a mutated bat, tries to help a young boy, but instead reaks havoc
Windwalker (1980)(1980) - "1 hr. 48 min. American Indian life is depicted with careful attention paid to authenticity and detail in this fine film. A Cheyenne chief relates his life memories to his grandchildren
Winterhawk (1975)(1975) - "he tribe of Chief Winterhawk are ill. His friend trapper Guthrie suggests to ask the white men in a near village for help - but they kill Winterhawk's companion..
Went to Coney Island On a Mission From God...Be Back By Five(1998) - Richard Schenkman, who debuted with the disappointing The Pompatus of Love (1996), returned with this comedy-drama, set on the streets of Brooklyn. When young Richie (Rafael Baez) vanishes, rumor has it that he went insane at Coney Island, so pizza guy Stan (Rick Stear) and pawnshop clerk Daniel (Jo...
Love and a .45(1994) - Two young lovers go on the run from the law after a convenience store robbery goes bad in this road movie. Love and a .45 centers on philosophically inclined thief Watty Watts (Gil Bellows), who believes in a little robbery but not real violence. An ill-advised collaboration with a crazed, drugged-o...
The Glass Shield(1994) - In this crime drama, an honest lawman has to decide where his loyalties lie in a corrupt system. All his life, J.J. (Michael Boatman) has dreamed of being a cop, and after graduating from the Police Academy, he gets his wish, becoming the first African-American policeman based out of Los Angeles' Ed...
Shooting Fish(1997) - Dylan (Dan Futterman) and Jez (Stuart Townsend) are two orphans who meet in their twenties and vow to achieve their shared childhood dream of living in a stately home. In pursuit of this dream they spend their days living in a disused gasometer, spending as little money as possible and conning the u...
Thief(1981) - Frank is an expert professional safecracker, specializing in high-profile diamond jobs. After having spent many years in prison, he has a very concrete picture of what he wants out of life--including a nice home, a wife, and kids. As soon as he is able to assemble the pieces of this collage, by mean...
Southie(1998) - Southie" is common usage in Massachusetts for a resident of South Boston. John Shea directed and co-scripted (with James Cummings and Dave McLaughlin) this low-budget crime drama which won the American Independent Award at the 1998 Seattle Film Festival. Out of money and out of luck, Danny Quinn (Do...
Barton Fink(1991) - The title character, played by John Turturro, is a Broadway playwright, based on Clifford Odets, lured to Hollywood with the promise of untold riches by a boorish studio chieftain (played by Michael Lerner as a combination of Louis B. Mayer and Harry Cohn). Despising the film capital and everything...
Airport(1977) - Art thieves hijack a plane,accidentally crashing it into the ocean.Trapped over 100 feet underwater,the crew,and thieves,try to escape.Starring Jack Lemmon,Brenda Vaccaro,and James Stewart.
Showgirls(1995) - Nomi Malone (Elizabeth Berkeley) has had a rough life. From her youth, she was always in trouble of various sorts. Through it all, though, she's had dreams of show business success. She decides to go to Las Vegas to achieve her fame. She wants to be a dancer, and while she ends up becoming one, it's...
Dennis the Menace: Dinosaur Hunter(1987) - The first live-action film to feature Dennis was Dennis the Menace: Dinosaur Hunter, which premiered on TV in 1987, the film involved Dennis and his friends and his dog continuing their perchants for mischief until they discover a dinosaur skeleton, which Dennis dubs it as the "Dennissaurus".
Bustin' Loose(1981) - Richard Pryor plays Joe Braxton,a paroled thief who violates his parole.Joe's parole officer decides to give him a second chance.Unfortunately for Joe,this second chance involves taking a school teacher(Cicely Tyson),and her,rowdy, special needs students on a cross country bus trip.
Black Scorpion(1995) - Darcy is a cop who is also a supehero named Black Scorpion at night who kicks and beats evildoers to a pulp. She soon catches wind of an asthmatic mad scientist who plans on tainting the city's air supply with a toxin. Only Darcy in her superhero garb can stop him with the assistance of a petty thie...
The Man Called Flintstone(1966) - In this feature-length film based on the "Flintstones" TV show, secret agent Rock Slag is injured during a chase in Bedrock. Slag's chief decides to replace the injured Slag with Fred Flintstone, who just happens to look like him. The trip takes Fred to Paris and Rome, which is good for Wilma, Barne...
The Ref(1994) - A professional thief finds himself in an unlikely situation after his partner ditches him, he's on the run, and to make matters worse he kidnaps a quarlleing couple that remind him of his own parents. He finds himself having to take on the task of being their marital "ref" if he is going to make it...
The Smurfs: 'Tis the Season to be Smurfy(1987) - Grandpa Smurf and Sassette travel to a human village for the Christmas holidays and help out a couple who lives in fear of a thief.
The Onion Field(1979) - Greg Powell is a disturbed ex-con who recruits Jimmy Smith (aka Jimmy Youngblood), a petty thief, as his partner in crime. Powell panics one night when the two of them are pulled over by a pair of cops for broken brake-lights. Powell decides to kidnap the cops and Smith, as always, reluctantly goes...
The Candidate(1972) - The Candidate is a 1972 American satirical comedy-drama film starring Robert Redford and Peter Boyle, and directed by Michael Ritchie. The Academy Award-winning screenplay, which examines the various facets and machinations involved in political campaigns, was written by Jeremy Larner, a speechwrite...
Rough Cut(1980) - Two sophisticated jewel thieves join forces to steal $30 million in uncut jewels. Despite a continuous exchange of quips they eventually become romantically involved.
The LadyKillers(1955) - A group of thieves(Alec Guiness,Peter Sellers,Herbert Lom)must pit their wits against an,not so sweet, old lady who tries to stop them.
Rita Sue and Bob Too(1987) - Two British teenagers(Siobhan Finneran and Michelle Holmes),who live in council housing,have an affair with a wealthier married man(George Costigan).
Crackers(1984) - A group of small time thieves(Donald Sutherland,Sean Penn,Wallace Shawn,Trinidad Silva)attempt to break into a greedy man's(Jack Warden)pawn shop.
Tough Guys(1986) - This 1986 action-comedy film about Harry Doyle (Burt Lancaster) and Archie Long (Kirk Douglas) being gangsters after serving a 30-year prison sentence.
Van Helsing: The London Assignment(2004) - In this animated prequel to the Van Helsing movie, Van Helsing travels to London to deal with the mischievous Dr. Jekyll.
A Thief in the Night(1972) - A woman(Patty Dunning) wakes up to realize her husband,along with thousands more people,has mysteriously vanished.
El Condor(1970) - After escaping from a chain gang, Luke (Jim Brown) partners with tough prospector Jaroo (Lee Van Cleef) to search for gold in a Mexican fort. The enterprising duo manage to convince Apache chief Santana (Iron Eyes Cody) and his tribe to help them infiltrate the fort, which is defended by Mexican mil...
American Hustle(2013) - Irving Rosenfeld and his Sydney Prosser (who works under the guise of Lady Edith Greensly) are two brilliant con artists in 1970's New York. But when they get forced into working for wild FBI agent Richie DiMaso, the unlikely trio finds themselves in a world New Jersey politicians, corruption, and t...
Poison Ivy(1992) - The always challenging transition from adorable child performer to sexy adult star was achieved flamboyantly by actress Drew Barrymore with this erotic drama that unfolds like a paranoia-drenched "Lolita" (1962). Sylvie Cooper is a misanthropic student at a private high school for children of the pr...
Sherlock Holmes(2009) - Sherlock Holmes is a 2009 action mystery film based on the character of the same name created by Sir Arthur Conan Doyle. The film was directed by Guy Ritchie and produced by Joel Silver, Lionel Wigram, Susan Downey and Dan Lin. The screenplay by Michael Robert Johnson, Anthony Peckham and Simon Kin...
The Santa Claus Brothers(2001) - Santa Claus has three sons; Mel, Daryl and Roy, but he can't decide who will take over the family business. Even though the triplets have had at least one hundred years of training under the guidance of the chief elf Snorkel, none of them seem to know what the true meaning of Christmas is. Santa sen...
Little Women (1933)(1933) - Little Women is a "coming of age" drama tracing the lives of four sisters: Meg, Jo, Beth and Amy. During the American Civil War, the girls father is away serving as a minister to the troops. The family, headed by thier beloved Marmee, must struggle to make ends meet, with the help of their kind and...
The Petrified Forest(1936) - The Petrified Forest is a 1936 American film, directed by Archie Mayo starring Leslie Howard, Bette Davis, and Humphrey Bogart. A precursor of film noir, it was adapted from Robert E. Sherwood's stage play of the same name. The screenplay was written by Delmer Daves and Charles Kenyon, and adaptatio...
Unlucky Charms(2013) - Five girls vie for a chance to model diva Deedee DeVille's fashion line, but they're soon competing for their lives against four mythical beings, led by the mischievous Farr Darrig.
Men of Honor(2000) - Men of Honor (released in the UK and Ireland as Men of Honour) is a 2000 drama film, starring Robert De Niro and Cuba Gooding Jr. The film was directed by George Tillman, Jr. It is inspired by the true story of Master chief petty officer Carl Brashear, the first African American master diver in the...
The Josephine Baker Story(1991) - Born poor in St. Louis, Missouri, Josephine Baker achieved fame and fortune through her sizzlingly exotic, erotic performances. Starting life on the American Vaudeville circuit, success takes Josephine to Paris where her semi-nude dancing causes an international sensation. Through her marriages to a...
Howl's Moving Castle(2004) - Sophie (Emily Mortimer) has an uneventful life at her late father's hat shop, but all that changes when she befriends wizard Howl (Christian Bale), who lives in a magical flying castle. However, the evil Witch of Waste (Lauren Bacall) takes issue with their budding relationship and casts a spell on...
Down Twisted(1987) - When a levelheaded waitress decides to help her shady friend against her better judgment, she becomes a target of a deadly international gang of thieves who are after a priceless San Lucas' relic. A bumbling stranger helps her.
Lupin III: The Castle of Cagliostro(1979) - Tracking the legendary counterfeits known as "Gothic Bills," international thief Arsene Lupin III arrives at the Duchy of Cagliostro. Once there, he nearly rescues a damsel in distress from the Regent's guards. Following his failure, Lupin takes it upon himself to save her from captivity.
Captain Underpants: The First Epic Movie(2017) - George Beard and Harold Hutchins are two overly imaginative pranksters who spend hours in a treehouse creating comic books. When their mean principal threatens to separate them into different classes, the mischievous boys accidentally hypnotize him into thinking that he's a ridiculously enthusiastic...
City Of Industry(1997) - A retired thief swears revenge on the lunatic who murdered his brother and partner, while going on the run with the loot they stole.
Brenda Starr(1989) - Fearless reporter Brenda Starr (Brooke Shields) needs a big scoop if she wishes to retain her lofty status within the world of journalism. She ventures deep into the Amazon to investigate a story involving a mad scientist's plot to blow the planet to smithereens. Her investigation pits her against a...
Despicable Me 3(2017) - The mischievous Minions hope that Gru will return to a life of crime after the new boss of the Anti-Villain League fires him. Instead, Gru decides to remain retired and travel to Freedonia to meet his long-lost twin brother for the first time. The reunited siblings soon find themselves in an uneasy...
How to Steal a Million(1966) - A thief(Peter O'Toole)must help the daughter(Audrey Hepburn) of an art forger steal a fake statue from a Paris Musuem.
The Sky Crawlers(2008) - In an alternate timeline, the world has seemingly achieved peace. Bereft of international conflicts, wars are now waged between private corporations in place of peaceful nations. Yuuichi Kannami, a recent transfer in Area 262, simply does his job as a contracted fighter pilot. However, the more time...
Harmony(2016) - In the future, Utopia has finally been achieved thanks to medical nanotechnology and a powerful ethic of social welfare and mutual consideration. This perfect world isn't that perfect though, and three young girls stand up to totalitarian kindness and super-medicine by attempting suicide via starvat...
Sherlock Jr.(1924) - A kindly movie projectionist (Buster Keaton) longs to be a detective. When his fiance (Kathryn McGuire) is robbed by a local thief (Ward Crane), the poor projectionist is framed for the crime. Using his amateur detective skills, the projectionist follows the thief to the train station -- only to fi...
xXx(2002) - xXx (spoken as "Triple X") is a 2002 action film starring Vin Diesel, who stars as the rebellious Genius Bruiser Xander Cage, a fugitive stuntman pressed into service by the NSA chief Samuel L. Jackson. What follows is a series of action-movie-setting "tests" of Xander to see if he is ready for the...
Bells Of Coronado(1950) - Roy Rogers is an insurance investigator looking into the theft of uranium ore. He must prevent the thieves from taking off in a plane with the stolen ore.
Outlaw Country(1949) - The Marshal sends Lash and Fuzzy south of the border where McCord runs a smuggling operation. His chief henchman, known as the Frontier Phantom, is Lash's brother and it's not long before the two brothers meet.
King Of The Bullwhip(1950) - U. S. Marshals "Lash" LaRue and "Fuzzy" Jones are summoned into a bandit-ridden territory by a local banker. Since the bandit, El Azote, is known to wear a mask and carry a bull-whip, the local saloon owner, not knowing "Lash" is a lawman, hies him to impersonate the outlaw, and pull a series of hol...
The Last Picture Show(1971) - A group of 50's high schoolers come of age in a bleak, isolated, atrophied West Texas town that is slowly dying, both economically and culturally.
The Hunchback Of Notre Dame (1939)(1939) - In 15th century France, a gypsy girl is framed for murder by the infatuated Chief Justice, and only the deformed bellringer of Notre Dame Cathedral can save her.
To Catch A Thief(1955) - When a reformed jewel thief is suspected of returning to his former occupation, he must ferret out the real thief in order to prove his innocence.
Honey Britches(1971) - This is the story of four jewel thieves on the run who decide to hole up with a hillbilly couple until the search for them slackens off.
Street Girls(1975) - When a middle-aged father searches for his dropout daughter, Angel, his quest takes him into the underworld of prostitutes, pimps, drug addicts and thieves. Angel has become a dancer in a topless bar, and her dealer boyfriend is turning her on to heroin.
Diva(1981) - Two tapes, two Parisian mob killers, one corrupt policeman, an opera fan, a teenage thief, and the coolest philosopher ever filmed. All these characters twist their way through an intricate and stylish French language thriller.
Airport '77(1977) - Art thieves hijack a 747, hit fog and crash into the ocean, trapping them and the passengers under 100 feet of water.
People Under The Stairs(1991) - A boy wants to help his sick mother make rent before eviction, so he goes into the house of the wealthiest family in the town. he gets locked in and discovers a CRAZY family lives there. the parents who are actually brother & sister have a girl locked in the house as well as lots of other boys in th...
Three Kings(1999) - Three stars team up for this unusual look at America's role in the war against Iraq. In 1991, as the Gulf War winds to a close, three American servicemen find themselves happy to have achieved victory but wondering about the ultimate importance of what they've done (especially since Saddam Hussein i...
The Last Days Of Frank And Jesse James(1986) - This movie looks at the last years (not days, as implied in the title) of famous outlaws, Frank and Jesse James. The film opens in 1877 with the brothers trying to settle down after 15 years of thievery. Frank is shown to be a book-loving and family-oriented man, while brother Jesse is a money-hungr...
The Incredibles(2004) - In the past years, the world's superheroes have been forced to hide their superpowers and blend in as normal civilians. These include the Parr Family, Bob and Helen, both former supers and their kids, Violet and Dashiel(Dash), and toddler Jack-Jack. After losing his job, Bob gets a call to destroy...
The Wagons Roll At Night(1941) - A lion escapes Nick Coster's carnival and is captured by grocery clerk Matt Varney whom Nick brings into the show and eventually makes chief lion tamer. When Nick finds out Matt has fallen for his convent-bred sister Mary, he makes him go into the cage with the insane lion, Caesar.
The Being(1983) - Toxic waste dumping in a small Idaho town turns a young boy into a horrible mutant monster. The town's police chief and a government scientist team up to stop the monster, which is quickly killing off the town's citizenry.
The Comancheros(1961) - Texas Ranger Jake Cutter arrests gambler Paul Regret, but soon finds himself teamed with his prisoner in an undercover effort to defeat a band of renegade arms merchants and thieves known as Comancheros.
Shark Tale(2004) - Oscar is an underachieving blue streak cleaner wrass who works his dad's job as tongue scrubber at the local Whale Wash. His arrogant boss, a pufferfish named Mr. Sykes explains that Oscar owes him 5,000 clams in payments. His friend Angie, the wash's secretary, gives him an old pearl necklace, whic...
Amos & Andrew(1993) - When Andrew Sterling, a successful black urbanite writer buys a vacation home on a resort in New England the police mistake him for a burglar. After surrounding his home with armed men, Chief Tolliver realizes his mistake and to avoid the bad publicity offers a thief in his jail, Amos Odell a deal....
Beyond The Darkness(1979) - A young rich orphan loses his fiance to voodoo doll mischief on the part of his housekeeper who is jealous of his attentions. He digs his girlfriend up, cleans her out, stuffs her, and puts her in bed at the mansion. Following this, he tries out and disposes of a series of young maidens, trying to...
Talladega Nights: The Ballad of Ricky Bobby(2006) - Ricky Bobby is a NASCAR driver who wants to go fast. While he was working as the pit crew of Dennit Racing driver Terry Cheveaux, Ricky replaces him and ends up finishing in third place, despite starting mid-race in last place. Ricky quickly soars to the top of NASCAR by achieving fame and fortune a...
Choke(2008) - A sex-addicted con-man pays for his mother's hospital bills by playing on the sympathies of those who rescue him from choking to death.
Little Man(2006) - Calvin is a very short thief and convict. With the help of his goofball cohort Percy, Calvin plots a jewellery shop robbery to steal one of the world's largest diamonds. After the successful robbery, the duo are almost arrested, but not before Calvin manages to stash the diamond in a nearby woman's...
Entrapment(1999) - An insurance agent is sent by her employer to track down and help capture an art thief.
Million Dollar Mermaid(1952) - Biopic of Australian swimming champ and entertainer Annette Kellerman. After overcoming polio, Kellerman achieves fame and creates a scandal when her one-piece bathing suit is considered indecent.
Anchorman: The Legend of Ron Burgundy(2004) - In the mid-1970s, Ronald Joseph Aaron "Ron" Burgundy is the famous anchorman for a local San Diego station. He works alongside his friends on the news team: lead field reporter Brian Fantana, sportscaster Champion "Champ" Kind, and "mentally retarded" chief meteorologist Brick Tamland. Station direc...
You Got Served(2004) - In order to achieve their dream of opening a recording studio, two friends must first win their city's dance contest -- a fierce competition that pits them against a group of tough street dancers.
Warriors Of Heaven And Earth(2003) - A Chinese emissary is sent to the Gobi desert to execute a renegade soldier. When a caravan transporting a Buddhist monk and a valuable treasure is threatened by thieves, however, the two warriors might unite to protect the travelers.
Thank You For Smoking(2005) - Thank You for Smoking is a 2005 comedy-drama film written and directed by Jason Reitman and starring Aaron Eckhart, based on the 1994 satirical novel of the same name by Christopher Buckley. It follows the efforts of Big Tobacco's chief spokesman, Nick Naylor, who lobbies on behalf of cigarettes usi...
He's Your Dog, Charlie Brown(1968) - When Snoopy begins causing mischief around the neighborhood, especially to the other kids, they all turn to Charlie Brown to do something. With nothing else to do, Charlie Brown decides to send Snoopy back to Daisy Hill Puppy Farm to get him trained. Because the trip is too long for one day, he and...
Beefcake(1998) - This film looks at the 1950's muscle men's magazines and the representative industry that were popular supposedly as health and fitness magazines, but were in reality primarily being purchased by the still underground homosexual community. Chief among the purveyors of this literature was Bob Mizer,...
Assault Of The Party Nerds 2(1995) - Subtitle: "The Heavy Petting Detective". Ritchie Spencer is now a detective, and he's hired by Muffin's father to investigate a case where Bud may end up owning Muffin's company.
Assault Of The Party Nerds(1989) - Ritchie Spencer and his friends have a problem. They are the only 4 members of their fraternity, and they are all graduating. They must find a way to bring in more members before they leave, and dodge their way around the rival jock fraternity.
Lady & the Tramp II: Scamp's Adventure(2001) - In 1911 on July 2, Lady and Tramp have puppies, three well-behaved children and one mischievous puppy named Scamp. They soon discover that Scamp refuses to calm down and he tells them of his dreams to be a wild dog.
Inspector Gadget 2(2001) - After Dr. Claw escapes from Riverton Prison, Chief Quimby and Mayor Wilson unveil a new female gadget-type robot named G2, who is entirely a robot. Gadget falls for her but she turns down his offer on the claim that she works alone. Gadget soon finds that Dr Claw plans to steal $5 trillion worth of...
Beethoven's 5th(2003) - When Sara takes Beethoven to spend summer vacation with wacky Uncle Freddie in an old mining town, the mischievous canine "digs up" the missing clue to a legendary hidden fortune of Rita and Moe Selig. Now everybody wants to be the dog's best friend as his discovery unleashes a frenzy of treasure hu...
The Pink Panther 2(2009) - When a Master Thief called the Tornado strikes beginning to steal expensive artifacts, the government of France assembles a Dream Team of international detectives to solve the case, including Inspector Clouseau and Dreyfus. They embark on a cross country spree to find the Tornado who also steals the...
Wallace & Gromit: The Curse of the Were-Rabbit(2005) - Tottington Hall's annual Giant Vegetable Competition is approaching. The winner of the competition will win the coveted Golden Carrot Award. All are eager to protect their vegetables from damage and thievery by rabbits until the contest, and Wallace and Gromit are cashing in by running a vegetable s...
Rush Hour 2(2001) - When James Carter goes on a vacation to Hong Kong to visit his good friend Chief Inspector Lee planning to just have a good time, a bomb soon explodes at the United States Consulate General. Inspector Lee is assigned to the case and soon finds out that Rocky Tan, the friend of his officer father may...
Pinocchio(2002) - After a magical log of wood lands outside the shop of a woodcarver named Geppetto, he carves the block out into a puppet which he names Pinocchio. The puppet comes to live and begins acting mischievously. He refuses to go to school instead going on naughty adventures such as burying his money in the...
The Da Vinci Code(2006) - Based on the 2003 novel. Robert Langdon, a professor of religious iconography and symbology from Harvard University is the prime suspect in the grisly and unusual murder of Louvre curator Jacques Saunire. He escapes with the assistance of a police cryptologist, Sophie Neveu, and they are embroiled...
Jonas Brothers: The 3D Concert Experience(2009) - Concert documentary film chronicling the July 13 and 14, 2008 concerts of Nick, Kevin, and Joe Jonas in Anahiem on their Burnin' Up Tour. This concert film also features special guests Demi Lovato on "This Is Me", Taylor Swift on "Should've Said No" and Robert "Big Rob" Feggans (their bodyguard).
The King of Kong: A Fistful of Quarters(2007) - In Ottumwa, Iowa, Walter Day founded Twin Galaxies, an organization formed to keep track of high scores achieved on arcade games in the United States. Billy Mitchell, having achieved the highest ever recorded scores on Donkey Kong and Centipede in the 1980s, remains a video game legend in 2005. Twin...
Out Of Time(2003) - A Florida police chief must solve a vicious double homicide before he himself falls under suspicion.
The Nude Vampire(1970) - Wealthy and decadent industrialist Georges Radamante rules over a strange secret suicide cult and wants to achieve immortality by figuring out a way to share the biochemistry of a young mute orphaned vampire woman. Complications ensue when Radamante's son Pierre finds out what's going on and falls f...
Following(1998) - A young writer who follows strangers for material meets a thief who takes him under his wing.
Bush Christmas(1947) - A group of children go after thieves who have stolen horses and pursue them through the Australian bush.
W.(2008) - A hilarious take on the life and presidency of George W. Bush from his college life at Yale university all the way through his presidency, 9-11, to the Iraq War. Josh Brolin takes the role of America's 43rd Commander in Chief and his eventful life in the third film in the trilogy following "JFK" and...
Tangled(2010) - The magically long-haired Rapunzel has spent her entire life in a tower, but now that a runaway thief has stumbled upon her, she is about to discover the world for the first time, and who she really is.
Quick Change(1990) - Three thieves successfully rob a New York City bank, but making the escape from the city proves to be almost impossible.
Arabesque(1966) - Story of international intrigue involving a university professor, an Arab prime minister, a ruthless businessman, a beautiful spy, and hieroglyphics.
A Man, A Woman And A Bank(1979) - Two novice thieves are plotting to rob a bank in Vancouver. A photographer snaps a shot of one thief as he is carrying the bank building's blueprints. The would-be thief then begins a relationship with the photographer and attempts to retrieve the photos. Meanwhile, the thieves' plot consists of thi...
The Missouri Breaks(1976) - Tom Logan is a horse thief. Rancher David Braxton has horses, and a daughter, worth stealing. But Braxton has just hired Lee Clayton, an infamous "regulator", to hunt down the horse thieves; one at a time.
Sonic Armageddon(2002) - Sonic Armageddon is a cancelled film that was originally going to be released on July 10, 2002, based on the Sonic the Hedgehog television series and the Archie Comics, possibly made around the time of Sonic's 10t
Breaking All The Rules(1985) - The story of two guys and two girls who meet and fall in love in an amusement park on the last day of summer. All the while outwitting three moronic would-be jewel thieves.
Columbus Day(2009) - A thief has just one morning to fix the damage done during the biggest heist of his career, all while attempting to repair his relationship with his ex-wife.
Richie Rich's Christmas Wish(1998) - Based on characters appearing in Harvey Comics.
Igor(2008) - John Cusack is the titular Igor, who lives in the kingdom of Malaria where others of his kind serve as assistants to evil scientists. In trying to achieve his dream to become an evil scientist, Igor accidentally creates a sweet female monster named Eva. This was MGM's first CGI movie and the first m...
Krampus(2015) - Krampus is a 2015 American Christmas comedy horror film based on the eponymous character from Austro-Bavarian folklore, written and directed by Michael Dougherty, and co-written by Todd Casey and Zach Shields. The film stars Adam Scott, Toni Collette, David Koechner, Allison Tolman, Conchata Ferrell...
The Wind And The Lion(1975) - An Arab chief triggers an international incident when he kidnaps an American widow and her children.
Courage Of Lassie(1946) - Bill (Pal) gets separated from his litter, making friends with the wild creatures until he's found and adopted by young Kathie Merrick (Dame Elizabeth Taylor). An accident separates him from her, and he's drafted into K-9 duty in the trenches until battle fatigue takes its toll and he turns vicious....
Kiss Kiss Bang Bang(2005) - A murder mystery brings together a private eye, a struggling actress, and a thief masquerading as an actor.
Nativity 3: Dude, Where's My Donkey?(2014) - Jeremy Shepherd is an Ofsted inspector who is the father of Lauren and is due to marry his fiance Sophie in New York. He is hit in the forehead by Mr Poppy's pet donkey Archie. He has amnesia and no memory of anything that happened before. Mr Poppy and the children have to get Mr Shepherd's memory...
Office Christmas Party(2016) - When the CEO tries to close her hard-partying brother's branch, he and his Chief Technical Officer must rally their co-workers and host an epic office Christmas party in an effort to impress a potential client and close a sale that will save their jobs.
The Legend Of Frenchie King(1971) - Outlaw sisters in the old West inherit a ranch and try to settle down and develop relationships with neighboring family of lots of brothers.
A Christmas Story 2(2012) - In 1946, seven years after the first film, a now 16-year-old Ralphie is hoping to get his dream car-a 1939 Mercury Eight for Christmas. After seeing the car at a dealership and accidentally wrecking it he teams up with Flick and Schwartz to get a job and raise up the money to pay the dealership for...
Our Man Flint(1966) - When scientists use eco-terrorism to impose their will on the world by affecting extremes in the weather, Intelligence Chief Cramden calls in top agent Derek Flint.
Up Your Anchor(1985) - It's hi-jinks on the high seas when Benji, Bobby and Huey set sail on the cruise of a lifetime. While his friends walk the plank of mischievous mayhem, it is Benji who goes overboard for the Captain's daughter.
Diary of a Wimpy Kid: Rodrick Rules(2011) - As Greg Heffley braves his first days of seventh grade, his parents make a noble yet ill-advised attempt to help him forge a stronger bond with his mischievous older brother Rodrick, who takes twisted delight in tormenting his unsuspecting younger sibling at every opportunity.
Abominable(2019) - A teenage girl named Yi encounters a young Yeti on the roof of her apartment building in Shanghai, names him Everest and embarks on an epic quest to reunite the magical creature with his family at the highest point on Earth along with her mischievous friends Jin and Peng, but the trio of friends wil...
How to Train Your Dragon: The Hidden World(2019) - Now chief and ruler of Berk alongside Astrid, Hiccup has created a gloriously chaotic dragon utopia. When the sudden appearance of female Light Fury coincides with the darkest threat their village has ever faced, Hiccup and Toothless must leave the only home theyve known and journey to a hidden wor...
Super Size Me 2: Holy Chicken!(2017) - A sequel to the 2004 film Super Size Me, it explores the ways in which the fast food industry has rebranded itself as healthier since his original film through the process of Spurlock working to open his own fast-food restaurant, thus exposing some of the ways in which rebranding is more perception...
The BFG(2016) - One night an orphaned ten-year-old girl named Sophie is taken from her orphanage by a benevolent giant named the "Big Friendly Giant". Initially scared of the giant, she soon finds that the titular giant is not like the rest in Giant Country. The other giants including the Bloodbottler and the Flesh...
https://myanimelist.net/anime/10765/Hikaru_no_Go__Sabaki_no_Ikkyoku_Inishie_no_Hana_yo_Sake --
https://myanimelist.net/anime/1317/Eyeshield_21__Maboroshi_no_Golden_Bowl -- Sports, Shounen
https://myanimelist.net/anime/15/Eyeshield_21 -- Action, Sports, Comedy, Shounen
https://myanimelist.net/anime/16646/Hanamaru_Youchien__Panda_Neko_Taisou -- Comedy, Kids, Music
https://myanimelist.net/anime/16648/Youchien_Senshi__Hanamaru_Girls -- Action, Comedy, Kids
https://myanimelist.net/anime/16740/Hanamaru_Youchien_Special_Preview -- Comedy, School
https://myanimelist.net/anime/2206/Galaxy_Angel_Music_Collection__Shouen_to_Shien_no_Cassoulet --
https://myanimelist.net/anime/23405/Tokyo_Ravens__Kon_ga_Oshiete_Moshi_Agemasu_Maru_Wakari_Tokyo_Ravens --
https://myanimelist.net/anime/2625/TheDoraemons__The_Mysterious_Thief_Dorapan_The_Mysterious_Cartel --
https://myanimelist.net/anime/30080/Inishie_no_Megami_to_Houseki_no_Ite -- Action
https://myanimelist.net/anime/31326/High_School_DxD_BorN__Ishibumi_Ichiei_Kanzen_Kanshuu_Mousou_Bakuyou_Kaijo_Original_Video -- Comedy, Ecchi
https://myanimelist.net/anime/32013/Oshiete_Galko-chan -- Slice of Life, Comedy, School
https://myanimelist.net/anime/32618/Hietsuki_Bushi -- Sci-Fi, Music, Fantasy
https://myanimelist.net/anime/33949/Oshiete_Galko-chan__Natsuyasumitte_Hontou_Desu_ka --
https://myanimelist.net/anime/36198/Omiai_Aite_wa_Oshiego_Tsuyoki_na_Mondaiji -- Ecchi, Romance, School
https://myanimelist.net/anime/37910/Code_Realize_-_Sousei_no_Himegimi_-_Set_a_Thief_to_Catch_a_Thief -- Military, Harem, Historical, Romance, Fantasy, Josei
https://myanimelist.net/anime/38063/Oshiego_ni_Kyouhaku_Sareru_no_wa_Hanzai_Desu_ka -- School
https://myanimelist.net/anime/38784/Ken_to_Mahou_no_Logres__Inishie_no_Megami_x_Fate_Extella -- Game, Music
https://myanimelist.net/anime/3946/Jarinko_Chie -- Slice of Life, Comedy, Drama, Seinen
https://myanimelist.net/anime/3947/Jarinko_Chie_TV -- Slice of Life, Comedy, Drama, Seinen
https://myanimelist.net/anime/6418/Eyeshield_21__Jump_Festa_2005_Special -- Action, Comedy, Shounen, Sports
https://myanimelist.net/anime/6574/Hanamaru_Youchien -- Slice of Life, Comedy, Seinen
https://myanimelist.net/manga/101195/DNA_wa_Oshietekurenai
https://myanimelist.net/manga/113707/Oshiete_Kudasai_Fujishima-san
https://myanimelist.net/manga/117080/Sensei_wa_Koi_wo_Oshierarenai
https://myanimelist.net/manga/130648/Kimi_no_Wasurekata_wo_Oshiete
https://myanimelist.net/manga/131278/Saikyou_no_Shienshoku_Wajutsushi_de_Aru_Ore_wa_Sekai_Saikyou_Clan_wo_Shitagaeru
https://myanimelist.net/manga/14243/Kyoukasho_wa_Oshiete_Kurenai
https://myanimelist.net/manga/43/Eyeshield_21
https://myanimelist.net/manga/67995/Kore_kara_Hajimaru_Koi_wo_Oshiete
https://myanimelist.net/manga/6882/Boku_no_Himitsu_wo_Oshiete_Ageru
https://myanimelist.net/manga/75067/Oshiete_Kurogane-kun
https://myanimelist.net/manga/7654/Himawari_Youchien_Monogatari__Aiko_desho
https://myanimelist.net/manga/76867/Oshiete_Galko-chan
https://myanimelist.net/manga/8950/Hanamaru_Youchien
https://myanimelist.net/manga/93595/Eyeshield_21
10 timer til Paradis (2012) ::: 7.1/10 -- Not Rated | 1h 32min | Drama, Romance | 22 August 2012 (USA) -- Dennis, a painfully shy 38-year-old bodybuilder who lives with his mother, sets off to Thailand in search of love. Director: Mads Matthiesen Writers: Mads Matthiesen (screenplay), Martin Zandvliet (screenplay) (as Martin
21 Jump Street (2012) ::: 7.2/10 -- R | 1h 49min | Action, Comedy, Crime | 16 March 2012 (USA) -- A pair of underachieving cops are sent back to a local high school to blend in and bring down a synthetic drug ring. Directors: Phil Lord, Christopher Miller Writers: Michael Bacall (screenplay), Michael Bacall (story) | 3 more credits
2 Stupid Dogs ::: TV-Y | 22min | Animation, Comedy, Family | TV Series (19931995) A not-too-bright canine duo get into all sorts of mischief and trouble. Creators: Donovan Cook, Mark Saraceni Stars: Brad Garrett, Mark Schiff, Jess Harnell
Absolute Power (1997) ::: 6.7/10 -- R | 2h 1min | Action, Crime, Drama | 14 February 1997 (USA) -- Career thief Luther Whitney (Clint Eastwood) witnesses a horrific crime involving U.S. President Alan Richmond (Gene Hackman). Director: Clint Eastwood Writers: David Baldacci (book), William Goldman (screenplay)
A Christmas Story (1983) ::: 7.9/10 -- PG | 1h 33min | Comedy, Family | 18 November 1983 (USA) -- In the 1940s, a young boy named Ralphie attempts to convince his parents, his teacher and Santa that a Red Ryder BB gun really is the perfect Christmas gift. Director: Bob Clark Writers:
Adaptation. (2002) ::: 7.7/10 -- R | 1h 55min | Comedy, Drama | 14 February 2003 (USA) -- A lovelorn screenwriter becomes desperate as he tries and fails to adapt 'The Orchid Thief' by Susan Orlean for the screen. Director: Spike Jonze Writers: Susan Orlean (book), Charlie Kaufman (screenplay)
A Hard Day's Night (1964) ::: 7.6/10 -- G | 1h 27min | Comedy, Musical | 7 July 1964 (UK) -- Over two "typical" days in the life of The Beatles, the boys struggle to keep themselves and Sir Paul McCartney's mischievous grandfather in check while preparing for a live television performance. Director: Richard Lester Writer:
Aladdin (2019) ::: 6.9/10 -- PG | 2h 8min | Adventure, Family, Fantasy | 24 May 2019 (USA) -- A kind-hearted street urchin and a power-hungry Grand Vizier vie for a magic lamp that has the power to make their deepest wishes come true. Director: Guy Ritchie Writers: John August (screenplay by), Guy Ritchie (screenplay by)
American Hustle (2013) ::: 7.2/10 -- R | 2h 18min | Crime, Drama | 20 December 2013 (USA) -- A con man, Irving Rosenfeld, along with his seductive partner Sydney Prosser, is forced to work for a wild F.B.I. Agent, Richie DiMaso, who pushes them into a world of Jersey powerbrokers and the Mafia. Director: David O. Russell Writers:
A Midsummer Night's Dream (1935) ::: 6.9/10 -- Approved | 2h 13min | Comedy, Fantasy, Romance | 30 October 1935 (USA) -- Two couples and a troupe of actors have an encounter with some mischievous fairies in the forest. Directors: William Dieterle, Max Reinhardt Writers: William Shakespeare (by), Charles Kenyon (arranged for the screen by) |
A New Leaf (1971) ::: 7.4/10 -- G | 1h 42min | Comedy, Romance | 19 July 1971 (Sweden) -- Henry Graham lives the life of a playboy. When his lawyer tells him one day that his lifestyle has consumed all his funds, he needs an idea to avoid climbing down the social ladder. So he intends to marry a rich woman and - murder her. Director: Elaine May Writers: Elaine May, Jack Ritchie (story "The Green Heart")
A Night at the Opera (1935) ::: 7.9/10 -- Passed | 1h 36min | Comedy, Music, Musical | 15 November 1935 (USA) -- A sly business manager and two wacky friends of two opera singers help them achieve success while humiliating their stuffy and snobbish enemies. Directors: Sam Wood, Edmund Goulding (uncredited) Writers:
A Night in Casablanca (1946) ::: 7.0/10 -- Passed | 1h 25min | Comedy | 12 October 1946 (Sweden) -- The Marx Brothers are employed at a hotel in postwar Casablanca, where a ring of Nazis is trying to recover a cache of stolen treasure. Director: Archie Mayo (as Archie L. Mayo) Writers: Joseph Fields (original screenplay), Roland Kibbee (original screenplay) Stars:
Arabesque (1966) ::: 6.5/10 -- Approved | 1h 45min | Action, Adventure, Crime | 18 August 1966 -- Arabesque Poster Story of international intrigue involving a university professor, an Arab prime minister, a ruthless businessman, a beautiful spy, and hieroglyphics. Director: Stanley Donen Writers: Julian Mitchell (screenplay), Stanley Price (screenplay) | 2 more credits
A Star Is Born (1937) ::: 7.3/10 -- Passed | 1h 51min | Drama, Romance | 27 April 1937 (USA) -- A young woman comes to Hollywood with dreams of stardom, and achieves them only with the help of an alcoholic leading man whose best days are behind him. Directors: William A. Wellman, Jack Conway (uncredited) | 1 more credit Writers:
Banshee Origins ::: TV-MA | Drama | TV Series (20132016) -- Fresh out of prison after 15 years, a master thief assumes the identity of a dead sheriff in Banshee, PA. After tracking down the woman he loves they try to avoid detection from her father; a Ukrainian mobster looking to kill them for double crossing him. Stars:
Baptiste -- Not Rated | 1h | Crime, Drama, Thriller | TV Series (2019 ) ::: The mercurial detective, Julien Baptiste, on holiday in Amsterdam with his wife, assists in an investigation for his former girlfriend, the Amsterdam Chief of Police. Creators:
Battlestar Galactica: The Plan (2009) ::: 7.1/10 -- The Plan (original title) -- Battlestar Galactica: The Plan Poster When the initial Cylon attack against the Twelve Colonies fails to achieve complete extermination of human life as planned, twin Number Ones (Cavils) embedded on Galactica and Caprica must improvise to destroy the human survivors. Director: Edward James Olmos Writer: Jane Espenson
Before I Disappear (2014) ::: 7.2/10 -- Unrated | 1h 33min | Adventure, Drama | 28 November 2014 (USA) -- At the lowest point of his life, Richie gets a call from his estranged sister, asking him to look after his eleven-year old niece, Sophia, for a few hours. Director: Shawn Christensen Writer:
Better Luck Tomorrow (2002) ::: 7.0/10 -- R | 1h 41min | Crime, Drama, Romance | 25 April 2003 (USA) -- A group of over-achieving Asian-American high school seniors enjoy a power trip when they dip into extra-curricular criminal activities. Director: Justin Lin Writers: Ernesto Foronda, Justin Lin | 1 more credit
Beverly Hills Cop II (1987) ::: 6.5/10 -- R | 1h 40min | Action, Comedy, Crime | 20 May 1987 (USA) -- Axel Foley returns to Beverly Hills to help Taggart and Rosewood investigate Chief Bogomil's near-fatal shooting and the series of "alphabet crimes" associated with it. Director: Tony Scott Writers:
Bicycle Thieves (1948) ::: 8.3/10 -- Ladri di biciclette (original title) -- Bicycle Thieves Poster -- In post-war Italy, a working-class man's bicycle is stolen. He and his son set out to find it. Director: Vittorio De Sica Writers:
Blood Simple (1984) ::: 7.6/10 -- R | 1h 39min | Crime, Drama, Thriller | 18 January 1985 (USA) -- The owner of a seedy small-town Texas bar discovers that one of his employees is having an affair with his wife. A chaotic chain of misunderstandings, lies and mischief ensues after he devises a plot to have them murdered. Directors: Joel Coen, Ethan Coen (uncredited) Writers:
Blood & Treasure ::: TV-14 | 1h | Action, Adventure | TV Series (2019 ) -- An antiquities expert teams up with an art thief to catch a terrorist who funds his attacks using stolen artifacts. Creators: Matthew Federman, Stephen Scaia
Breaking and Entering (2006) ::: 6.5/10 -- R | 2h | Crime, Drama, Romance | 10 November 2006 (UK) -- A landscape architect's dealings with a young thief cause him to re-evaluate his life. Director: Anthony Minghella Writer: Anthony Minghella
Breathless (1960) ::: 7.8/10 -- bout de souffle (original title) -- Breathless Poster -- A small-time thief steals a car and impulsively murders a motorcycle policeman. Wanted by the authorities, he reunites with a hip American journalism student and attempts to persuade her to run away with him to Italy. Director: Jean-Luc Godard
Brute Force (1947) ::: 7.6/10 -- Passed | 1h 38min | Crime, Drama, Film-Noir | August 1947 (USA) -- At a tough penitentiary, prisoner Joe Collins plans to rebel against Captain Munsey, the power-mad chief guard. Director: Jules Dassin Writers: Richard Brooks (screenplay), Robert Patterson (story)
Bubblegum Crisis ::: Baburugamu kuraishisu (original tit ::: TV-MA | 25min | Animation, Action, Fantasy | TV Mini-Series (1987-1991) Episode Guide 8 episodes Bubblegum Crisis Poster A female mercenary team, armed with unique power armor suits, battle the forces of the corrupt mega-corporation, Genom in futuristic Tokyo. Stars: Yoshiko Sakakibara, Kinuko mori, Michie Tomizawa Available on Amazon
California Dreamin' (2007) ::: 7.8/10 -- California Dreamin' (Nesfarsit) (original title) -- California Dreamin' Poster A railway chief delays a NATO train transporting military equipment during the war in Kosovo in 1999. Director: Cristian Nemescu Writers: Catherine Linstrum (additional dialogue), Cristian Nemescu | 1 more credit
Carmen Sandiego ::: TV-Y7-FV | 22min | Animation, Action, Adventure | TV Series (20192021) -- The adventures of Carmen Sandiego, a globe-hopping master thief. Creator: Duane Capizzi
Chilling Adventures of Sabrina ::: TV-14 | 1h | Drama, Fantasy, Horror | TV Series (20182020) -- As her 16th birthday nears, Sabrina must choose between the witch world of her family and the human world of her friends. Based on the Archie comic. Creator:
Choke (2008) ::: 6.4/10 -- R | 1h 32min | Comedy, Drama | 30 October 2008 (Australia) -- A sex-addicted con-man pays for his mother's hospital bills by playing on the sympathies of those who rescue him from choking to death. Director: Clark Gregg Writers: Clark Gregg (screenplay), Chuck Palahniuk (novel)
City on Fire (1987) ::: 7.1/10 -- Lung foo fung wan (original title) -- City on Fire Poster An undercover cop infiltrates a gang of thieves who plan to rob a jewelry store. Director: Ringo Lam Writers: Ringo Lam (story), Sai-Shing Shum (scriptwriter) (as Tommy Sham) | 1 more credit
Cold Souls (2009) ::: 6.4/10 -- PG-13 | 1h 41min | Comedy, Drama | 5 May 2010 (France) -- Paul is an actor who feels bogged down by his participation in a production of Chekov's play, Vanya. Director: Sophie Barthes Writer: Sophie Barthes
Come Undone (2000) ::: 6.7/10 -- Presque rien (original title) -- Come Undone Poster -- Mathieu, 18, spends the summer at his mother's summer house, in Brittany. On the beach, he meets Cdric, a boy his age. A love-story begins between the two boys. Director:
Come Undone (2000) ::: 6.7/10 -- Presque rien (original title) -- Come Undone Poster -- Mathieu, 18, spends the summer at his mother's summer house, in Brittany. On the beach, he meets Cdric, a boy his age. A love-story begins between the two boys. Director: Sbastien Lifshitz Writers:
Commander in Chief ::: TV-PG | 1h | Drama | TV Series (20052006) -- 1 -- MacKenzie Allen becomes the first woman American president after she ascends to the job following the death of president Teddy Bridges. Creator: Rod Lurie
Cool Runnings (1993) ::: 7.0/10 -- PG | 1h 38min | Adventure, Comedy, Family | 1 October 1993 (USA) -- When a Jamaican sprinter is disqualified from the Olympic Games, he enlists the help of a dishonored coach to start the first Jamaican Bobsled Team. Director: Jon Turteltaub Writers: Lynn Siefert (story), Michael Ritchie (story) | 3 more credits Stars:
Coup de Torchon (1981) ::: 7.5/10 -- Coup de torchon (original title) -- Coup de Torchon Poster -- A pathetic police chief, humiliated by everyone around him, suddenly wants a clean slate in life - and resorts to drastic means to do so. Director: Bertrand Tavernier Writers:
Crime Spree (2003) ::: 6.5/10 -- R | 1h 45min | Action, Comedy, Crime | 16 April 2003 (France) -- A French gang of thieves flies over to Chicago for a one time job. However, things seem to get out of hand soon. Director: Brad Mirman Writer: Brad Mirman
Delhi Crime ::: TV-MA | 50min | Crime, Drama | TV Series (2019 ) -- Based on the Nirbhaya case, Delhi Crime follows the Delhi Police investigation into the finding of the men who perpetrated this crime. Creator: Richie Mehta
Delivery Man (2013) ::: 6.4/10 -- PG-13 | 1h 45min | Comedy, Drama | 22 November 2013 (USA) -- An affable underachiever finds out he's fathered 533 children through anonymous donations to a fertility clinic 20 years ago. Now he must decide whether or not to come forward when 142 of them file a lawsuit to reveal his identity. Director: Ken Scott Writers:
Den of Thieves (2018) ::: 7.0/10 -- R | 2h 20min | Action, Crime, Drama | 19 January 2018 (USA) -- An elite unit of the LA County Sheriff's Dept. and the state's most successful bank robbery crew clash as the outlaws plan a seemingly impossible heist on the Federal Reserve Bank. Director: Christian Gudegast Writers:
Dhoom 2 (2006) ::: 6.5/10 -- Dhoom:2 (original title) -- (India) Dhoom 2 Poster -- Mr A, a fearless thief, steals valuable artefacts and teams up with the girl he is attracted to but who cannot be trusted. Close on their heels are three police officers trying to apprehend them. Director: Sanjay Gadhvi
Diggstown (1992) ::: 7.0/10 -- R | 1h 38min | Drama, Sport | 14 August 1992 (USA) -- Gabriel's released from prison. His con man friend makes a foolish bet with Diggstown's owner on who'd win the boxing matches - their man against ten Diggstown men. Director: Michael Ritchie Writers: Leonard Wise (novel), Steven McKay (screenplay) Stars:
Dirty Sexy Money ::: TV-PG | 45min | Drama | TV Series (20072009) -- A lawyer is forced to take care of one of New York City's wealthiest families. Creator: Craig Wright
Diva (1981) ::: 7.1/10 -- R | 1h 57min | Music, Thriller | 23 April 1982 (USA) -- Two tapes, two Parisian mob killers, one corrupt policeman, an opera fan, a teenage thief, and the coolest philosopher ever filmed all twist their way through an intricate and stylish French-language thriller. Director: Jean-Jacques Beineix Writers:
Don't Breathe (2016) ::: 7.1/10 -- R | 1h 28min | Crime, Horror, Thriller | 26 August 2016 (USA) -- Hoping to walk away with a massive fortune, a trio of thieves break into the house of a blind man who isn't as helpless as he seems. Director: Fede Alvarez Writers: Fede Alvarez, Rodo Sayagues
Downhill Racer (1969) ::: 6.4/10 -- M | 1h 41min | Drama, Sport | 29 October 1969 (USA) -- Quietly cocky Robert Redford joins U.S. ski team as downhill racer and clashes with the team's coach, played by Gene Hackman. Lots of good skiing action leading to an exciting climax. Director: Michael Ritchie Writer:
Dragon Lord (1982) ::: 6.5/10 -- Lung siu yeh (original title) -- Dragon Lord Poster -- The adventures of a restless martial arts student called Dragon, who, while constantly pursuing a girl, gets involved in the affairs of a gang of thieves. Director: Jackie Chan Writers:
Dumbo (1941) ::: 7.2/10 -- G | 1h 4min | Animation, Drama, Family | 31 October 1941 (USA) -- Ridiculed because of his enormous ears, a young circus elephant is assisted by a mouse to achieve his full potential. Directors: Samuel Armstrong (as Sam Armstrong), Norman Ferguson | 5 more credits Writers: Joe Grant (screen story by), Dick Huemer (screen story by) | 6 more
Dynasty ::: TV-14 | 42min | Drama | TV Series (2017 ) -- Follows two of America's wealthiest families as they feud for control over their fortune and their children. Creators: Sallie Patrick, Stephanie Savage, Josh Schwartz
Election (1999) ::: 7.2/10 -- R | 1h 43min | Comedy, Drama, Romance | 7 May 1999 (USA) -- A high school teacher meets his match in an over-achieving student politician. Director: Alexander Payne Writers: Tom Perrotta (novel), Alexander Payne (screenplay) | 1 more credit
Emergence ::: TV-14 | 43min | Drama, Mystery, Sci-Fi | TV Series (20192020) -- A police chief investigates a case involving a young child found near the site of a mysterious accident. Creators: Tara Butters, Michele Fazekas
Emma (1996) ::: 7.0/10 -- TV-G | 1h 47min | Comedy, Drama, Romance | TV Movie 16 February 1997 -- Faithful, enchanting adaptation of Jane Austen's nineteenth-century tale of Emma Woodhouse--a clever young woman whose mischievous matchmaking schemes nearly end up jeopardizing her own shot at romance. Director: Diarmuid Lawrence Writers:
Everything, Everything (2017) ::: 6.4/10 -- PG-13 | 1h 36min | Drama, Romance | 19 May 2017 (USA) -- A teenager who's spent her whole life confined to her home falls for the boy next door. Director: Stella Meghie Writers: J. Mills Goodloe (screenplay by), Nicola Yoon (based on the book by)
First Wave ::: 44min | Adventure, Drama, Mystery | TV Series (19982001) Framed for murder and on the run, a former thief struggles to expose the vanguard of an alien invasion with the help of a conspiracy theorist and newly discovered prophecies of Nostradamus. Creator: Chris Brancato Stars:
Fisherman's Friends (2019) ::: 7.0/10 -- PG-13 | 1h 52min | Comedy, Drama, Family | 10 July 2020 (Canada) -- Ten fisherman from Cornwall are signed by Universal Records and achieve a top ten hit with their debut album of Sea Shanties. Director: Chris Foggin Writers: Nick Moorcroft, Meg Leonard | 1 more credit
Flash of Genius (2008) ::: 7.0/10 -- PG-13 | 1h 59min | Biography, Drama | 3 October 2008 (USA) -- Robert Kearns takes on the Detroit automakers who he claims stole his idea for the intermittent windshield wiper. Director: Marc Abraham Writers: Philip Railsback, John Seabrook (article)
Fletch (1985) ::: 6.9/10 -- PG | 1h 38min | Comedy, Crime, Mystery | 31 May 1985 (USA) -- Irwin M. "Fletch" Fletcher is a newspaper reporter being offered a large sum to off a cancerous millionaire, but is on the run, risking his job and finding clues when it's clear the man is healthy. Director: Michael Ritchie Writers: Gregory McDonald (novel), Andrew Bergman (screenplay) Stars:
Following (1998) ::: 7.5/10 -- R | 1h 9min | Crime, Mystery, Thriller | 5 November 1999 (UK) -- A young writer who follows strangers for material meets a thief who takes him under his wing. Director: Christopher Nolan Writer: Christopher Nolan
Frequently Asked Questions About Time Travel (2009) ::: 7.1/10 -- PG-13 | 1h 23min | Comedy, Sci-Fi | 24 April 2009 (UK) -- While drinking at their local pub, three social outcasts attempt to navigate a time-travel conundrum. Director: Gareth Carrivick Writer: Jamie Mathieson
Geronimo: An American Legend (1993) ::: 6.5/10 -- PG-13 | 1h 55min | Drama, History, Western | 10 December 1993 (USA) -- The story of the Apache chief and his armed resistance to the U.S. Government's subjugation of his people. Director: Walter Hill Writers: John Milius (story), John Milius (screenplay) | 1 more credit
Girlfight (2000) ::: 6.7/10 -- R | 1h 50min | Drama, Sport | 6 October 2000 (USA) -- Diana, without her father knowing it, trains as a boxer and achieves impressive success, blazing new trails for female boxers. Director: Karyn Kusama Writer: Karyn Kusama
Girlfight (2000) ::: 6.7/10 -- R | 1h 50min | Drama, Sport | 6 October 2000 (USA) -- Diana, without her father knowing it, trains as a boxer and achieves impressive success, blazing new trails for female boxers.
Gone in 60 Seconds (2000) ::: 6.5/10 -- Gone in Sixty Seconds (original title) -- Gone in 60 Seconds Poster A retired master car thief must come back to the industry and steal fifty cars with his crew in one night to save his brother's life. Director: Dominic Sena Writers: H.B. Halicki, Scott Rosenberg (screenplay) Stars:
Gone in 60 Seconds (2000) ::: 6.5/10 -- Gone in Sixty Seconds (original title) -- Gone in 60 Seconds Poster A retired master car thief must come back to the industry and steal fifty cars with his crew in one night to save his brother's life. Director:
Good Behavior ::: TV-MA | 1h | Crime, Drama, Mystery | TV Series (20162017) -- Letty Raines is a thief and con artist whose life is always one wrong turn, one bad decision, from implosion. Which is just how she likes it. Creators: Blake Crouch, Chad Hodge
G.O.R.A. (2004) ::: 8.0/10 -- 2h 7min | Adventure, Comedy, Sci-Fi | 12 November 2004 (Turkey) -- A slick young Turk kidnapped by extraterrestrials shows his great humanitarian spirit by outwitting the evil commander-in-chief of the planet of G.O.R.A. Director: mer Faruk Sorak Writers:
Gremlins (1984) ::: 7.3/10 -- PG | 1h 46min | Comedy, Fantasy, Horror | 8 June 1984 (USA) -- A young man inadvertently breaks three important rules concerning his new pet and unleashes a horde of malevolently mischievous monsters on a small town. Director: Joe Dante Writer:
Gyangusuta ::: TV-MA | 24min | Animation, Action, Drama | TV Series (2015) Episode Guide 13 episodes Gyangusuta Poster In the city of Ergastulum, a shady ville filled with made men and petty thieves, whores on the make and cops on the take, there are some deeds too dirty for even its jaded inhabitants to ... S Stars: Mamiko Noto, Felecia Angelle, Jun'ichi Suwabe
Heist (2001) ::: 6.5/10 -- R | 1h 49min | Action, Crime, Drama | 9 November 2001 (USA) -- A career jewel thief finds himself at tense odds with his longtime partner, a crime boss who sends his nephew to keep watch. Director: David Mamet Writer: David Mamet
High Sierra (1941) ::: 7.5/10 -- Passed | 1h 40min | Action, Adventure, Crime | 25 January 1941 (USA) -- After being released from prison, notorious thief Roy Earle is hired by his old boss to help a group of inexperienced criminals plan and carry out the robbery of a California resort. Director: Raoul Walsh Writers:
Home Improvement ::: TV-PG | 22min | Comedy, Family | TV Series (19911999) -- 1 -- The daily trials and tribulations of Tim "The Tool Man" Taylor, a television show host raising three mischievous boys with help from his loyal co-host, loving wife, and eccentric neighbor. Creators:
Hostiles (2017) ::: 7.2/10 -- R | 2h 14min | Drama, Western | 26 January 2018 (USA) -- In 1892, a legendary Army Captain reluctantly agrees to escort a Cheyenne chief and his family through dangerous territory. Director: Scott Cooper Writers: Scott Cooper (written for the screen by), Donald E. Stewart (based on
I Don't Feel at Home in This World Anymore. (2017) ::: 6.9/10 -- TV-MA | 1h 33min | Comedy, Crime, Drama | 24 February 2017 (USA) -- When a depressed woman is burgled, she finds a new sense of purpose by tracking down the thieves alongside her obnoxious neighbour. But they soon find themselves dangerously out of their depth against a pack of degenerate criminals. Director: Macon Blair Writer:
I Know Where I'm Going! (1945) ::: 7.5/10 -- Not Rated | 1h 31min | Drama, Romance | 9 August 1947 (USA) -- A young Englishwoman goes to the Hebrides to marry her older, wealthier fianc. When the weather keeps them separated on different islands, she begins to have second thoughts. Directors: Michael Powell, Emeric Pressburger Writers: Michael Powell, Emeric Pressburger Stars:
In a World... (2013) ::: 6.7/10 -- R | 1h 33min | Comedy | 13 September 2013 (UK) -- An underachieving voice coach finds herself competing in the movie trailer voice-over profession against her arrogant father and his protg. Director: Lake Bell Writer:
Inception (2010) ::: 8.8/10 -- PG-13 | 2h 28min | Action, Adventure, Sci-Fi | 16 July 2010 (USA) -- A thief who steals corporate secrets through the use of dream-sharing technology is given the inverse task of planting an idea into the mind of a C.E.O. Director: Christopher Nolan Writer:
Inspector Morse ::: TV-14 | 1h 40min | Crime, Drama, Mystery | TV Series (19872000) Chief Inspector Morse has an ear for music, a taste for beer and a nose for crime. He sets out with Detective Sergeant Lewis to solve each intriguing case. Stars: John Thaw, Kevin Whately, James Grout Available on Amazon
It (2017) ::: 7.3/10 -- R | 2h 15min | Horror | 8 September 2017 (USA) -- In the summer of 1989, a group of bullied kids band together to destroy a shape-shifting monster, which disguises itself as a clown and preys on the children of Derry, their small Maine town. Director: Andy Muschietti Writers:
It Chapter Two (2019) ::: 6.5/10 -- R | 2h 49min | Drama, Fantasy, Horror | 6 September 2019 (USA) -- Twenty-seven years after their first encounter with the terrifying Pennywise, the Losers Club have grown up and moved away, until a devastating phone call brings them back. Director: Andy Muschietti Writers:
Jesse Stone: Death in Paradise (2006) ::: 7.2/10 -- Not Rated | 1h 27min | Crime, Drama | TV Movie 30 April 2006 -- A body's found on the shore of a lake. Police Chief Jesse Stone starts an investigation. It turns out to be a pregnant high school student. There's also a case of a persistent wife beater. Jesse starts seeing a shrink and dating. Director: Robert Harmon Writers: Robert B. Parker (novel), J.T. Allen (teleplay) | 2 more credits
Jesse Stone: No Remorse (2010) ::: 7.3/10 -- Not Rated | 1h 27min | Crime, Drama | TV Movie 9 May 2010 -- Police Chief Jesse Stone's suspended in Paradise. He helps a friend as "temp" with a serial killer in Boston. He gets his first cellphone to avoid calls from his ex. Paradise PD's way over its head with a convenience store robbery/murder. Director: Robert Harmon Writers:
Jesse Stone: Sea Change (2007) ::: 7.2/10 -- Not Rated | 1h 28min | Crime, Drama | TV Movie 22 May 2007 -- Police Chief Jesse Stone's shrink recommends looking into old, unsolved cases to reduce drinking by staying busy. Of 3 cases before his time, he starts on the killing of a bank teller. He's also investigating an alleged rape. Director: Robert Harmon Writers: Robert B. Parker (based upon the novel: "Sea Change"), Ronni Kern (teleplay)
Jesse Stone: Stone Cold (2005) ::: 7.2/10 -- Stone Cold (original title) -- Jesse Stone: Stone Cold Poster -- Jesse Stone (Selleck) is a New England police chief investigating a series of murders, in an adaptation of Robert B. Parker's novel. Director: Robert Harmon Writers:
Jett ::: TV-MA | Crime, Drama, Thriller | TV Series (2019 ) -- World-class thief Daisy "Jett" Kowalski is just out of prison and already being forced back into what got her there, by a group of eccentric and dangerous criminals. Creator:
Kabhi Khushi Kabhie Gham... (2001) ::: 7.4/10 -- Not Rated | 3h 30min | Drama, Musical, Romance | 14 December 2001 (USA) -- After marrying a poor woman, rich Rahul is disowned by his father and moves to London to build a new life. Years later, his now grown up little brother Rohan embarks on a mission to bring Rahul back home and reunite the family again. Director: Karan Johar Writers:
Kagemusha (1980) ::: 8.0/10 -- PG | 2h 42min | Drama, History, War | 10 October 1980 (USA) -- A petty thief with an utter resemblance to a samurai warlord is hired as the lord's double. When the warlord later dies the thief is forced to take up arms in his place. Director: Akira Kurosawa Writers:
King Arthur: Legend of the Sword (2017) ::: 6.7/10 -- PG-13 | 2h 6min | Action, Adventure, Drama | 12 May 2017 (USA) -- Robbed of his birthright, Arthur comes up the hard way in the back alleys of the city. But once he pulls the sword from the stone, he is forced to acknowledge his true legacy - whether he likes it or not. Director: Guy Ritchie Writers:
Kiss Kiss Bang Bang (2005) ::: 7.5/10 -- R | 1h 43min | Comedy, Crime, Mystery | 18 November 2005 (USA) -- A murder mystery brings together a private eye, a struggling actress, and a thief masquerading as an actor. Director: Shane Black Writers: Brett Halliday (novel), Shane Black (screen story) | 1 more credit
Koroshiya 1 (2001) ::: 7.0/10 -- R | 2h 9min | Action, Comedy, Crime | 22 December 2001 (Japan) -- As sadomasochistic yakuza enforcer Kakihara searches for his missing boss he comes across Ichi, a repressed and psychotic killer who may be able to inflict levels of pain that Kakihara has only dreamed of achieving. Director: Takashi Miike Writers:
La Bamba (1987) ::: 6.9/10 -- PG-13 | 1h 48min | Biography, Drama, Music | 24 July 1987 (USA) -- Biographical story of the rise from nowhere of early rock and roll singer Ritchie Valens who died at age 17 in a plane crash with Buddy Holly and The Big Bopper. Director: Luis Valdez Writer:
Ladder 49 (2004) ::: 6.5/10 -- PG-13 | 1h 55min | Action, Drama, Thriller | 1 October 2004 (USA) -- A firefighter, injured and trapped in a burning building, has flashbacks of his life as he drifts in and out of consciousness. Meanwhile, fellow firefighters led by the Chief attempt to rescue him. Director: Jay Russell Writer:
Ladyhawke (1985) ::: 7.0/10 -- PG-13 | 2h 1min | Adventure, Comedy, Drama | 12 April 1985 (USA) -- The thief Gaston escapes the dungeon of medieval Aquila through the latrine. Soldiers are about to kill him when Navarre saves him. Navarre, traveling with his spirited hawk, plans to kill the bishop of Aquila with help from Gaston. Director: Richard Donner Writers:
Letters to Juliet (2010) ::: 6.5/10 -- PG | 1h 45min | Adventure, Comedy, Drama | 14 May 2010 (USA) -- Sophie dreams of becoming a writer and travels to Verona, Italy where she meets the "Secretaries of Juliet". Director: Gary Winick Writers: Jose Rivera, Tim Sullivan
Lock, Stock and Two Smoking Barrels (1998) ::: 8.2/10 -- R | 1h 47min | Action, Comedy, Crime | 5 March 1999 (Canada) -- Eddy persuades his three pals to pool money for a vital poker game against a powerful local mobster, Hatchet Harry. Eddy loses, after which Harry gives him a week to pay back 500,000 pounds. Director: Guy Ritchie Writer:
Lodge 49 ::: TV-14 | 51min | Comedy, Drama, Mystery | TV Series (20182019) -- Dud finds himself deposited by fate at the doorstep of Lodge 49, a dusty fraternal order that offers cheap beer and strange alchemical philosophies. Creator:
Lone Wolf McQuade (1983) ::: 6.4/10 -- PG | 1h 47min | Action, Crime, Drama | 15 April 1983 (USA) -- After helping the local police with some horse thieves, a Texas Ranger aims at a drug lord with arms trade as well. They're interested in the same woman and they're both into martial arts. Director: Steve Carver Writers:
Looking (2016) ::: 7.5/10 -- TV-MA | 1h 25min | Comedy, Drama | TV Movie 23 July 2016 -- Patrick returns to San Francisco in search of closure and resolution regarding his relationships with Richie and Kevin. Director: Andrew Haigh Writers: Andrew Haigh, Michael Lannan | 1 more credit
Lupin the 3rd: Castle of Cagliostro (1979) ::: 7.7/10 -- Rupan sansei: Kariosutoro no shiro (original title) -- (Japan) Lupin the 3rd: Castle of Cagliostro Poster -- A dashing thief, his gang of desperadoes and an intrepid policeman struggle to free a princess from an evil count's clutches, and learn the hidden secret to a fabulous treasure that she holds part of a key to. Director: Hayao Miyazaki
Maigret Sets a Trap (2016) ::: 7.1/10 -- 1h 27min | Crime, Drama, Mystery | TV Movie 31 August 2019 -- Chief Inspector Jules Maigret hunts for a serial killer. Director: Ashley Pearce Writers: Stewart Harcourt (screenplay by), Georges Simenon (from the novel by) Stars: Rowan Atkinson, Leo Staar, Shaun Dingwall
Mamma Mia! Here We Go Again (2018) ::: 6.6/10 -- PG-13 | 1h 54min | Comedy, Musical, Romance | 20 July 2018 (USA) -- Five years after the events of Mamma Mia! (2008), Sophie prepares for the grand reopening of the Hotel Bella Donna as she learns more about her mother's past. Director: Ol Parker Writers:
Manhunt ::: TV-14 | 45min | Biography, Crime, Drama | TV Series (2019) -- Detective Chief Inspector Colin Sutton tracks down a serial killer. Stars: Martin Clunes, Diveen Henry, Sule Rimi
Maniac (1980) ::: 6.5/10 -- R | 1h 27min | Crime, Drama, Horror | 6 March 1981 (USA) -- A psychotic man, troubled by his childhood abuse, loose in New York City, kills young women and takes their scalps as his trophies. Will he find the perfect woman in a photographer, and end his killing spree? Director: William Lustig Writers:
Marnie (1964) ::: 7.2/10 -- PG | 2h 10min | Crime, Drama, Mystery | 17 July 1964 (USA) -- Mark marries Marnie although she is a habitual thief and has serious psychological problems, and tries to help her confront and resolve them. Director: Alfred Hitchcock Writers:
Maverick (1994) ::: 7.0/10 -- PG | 2h 7min | Action, Adventure, Comedy | 20 May 1994 (USA) -- Bret Maverick, needing money for a poker tournament, faces various comic mishaps and challenges, including a charming woman thief. Director: Richard Donner Writers: Roy Huggins (television series Maverick), William Goldman
Midsomer Murders ::: TV-14 | 1h 30min | Crime, Drama, Mystery | TV Series (1997 ) -- A veteran Detective Chief Inspector and his young Sergeant investigate murders around the regional community of Midsomer County. Creator: Caroline Graham
Mischief (1985) ::: 6.6/10 -- R | 1h 37min | Comedy, Romance | 8 February 1985 (USA) -- 1956. Obsessed with the hottest girl in class, a gawky high school student takes a crash course in teenage coolness from his motorcycle rebel neighbour. Director: Mel Damski Writer:
Moll Flanders (1996) ::: 6.5/10 -- PG-13 | 2h 3min | Drama, Romance | 14 June 1996 (USA) -- The daughter of a thief, young Moll is placed in the care of a nunnery after the execution of her mother. However, the actions of an abusive Priest lead Moll to rebel as a teenager, ... S Director: Pen Densham Writers: Daniel Defoe (character from novel), Pen Densham (screen story) | 1 more credit
Naruto ::: TV-Y7-FV | 24min | Animation, Action, Adventure | TV Series (2002-2007) Episode Guide 220 episodes Naruto Poster -- Naruto Uzumaki, a mischievous adolescent ninja, struggles as he searches for recognition and dreams of becoming the Hokage, the village's leader and strongest ninja. Creator:
Naruto ::: TV-Y7-FV | 24min | Animation, Action, Adventure | TV Series (20022007) -- Naruto Uzumaki, a mischievous adolescent ninja, struggles as he searches for recognition and dreams of becoming the Hokage, the village's leader and strongest ninja. Creator:
Oliver Twist (1948) ::: 7.8/10 -- Not Rated | 1h 45min | Drama | 30 July 1951 (USA) -- In Charles Dickens' classic tale, an orphan wends his way from cruel apprenticeship to den of thieves in search of a true home. Director: David Lean Writers: Charles Dickens (by), David Lean (screen play) | 1 more credit
Once a Thief (1991) ::: 6.8/10 -- Chung hang sei hoi (original title) -- Once a Thief Poster A romantic and action packed story of three best friends, a group of high end art thieves, who come into trouble when a love-triangle forms between them. Director: John Woo Writers: Janet Chun, Clifton Ko | 2 more credits
Once Upon a Time... In Hollywood (2019) ::: 7.6/10 -- Once Upon a Time... in Hollywood (original title) -- Once Upon a Time... In Hollywood Poster -- A faded television actor and his stunt double strive to achieve fame and success in the final years of Hollywood's Golden Age in 1969 Los Angeles. Director: Quentin Tarantino Writer:
One False Move (1992) ::: 7.1/10 -- R | 1h 45min | Crime, Drama, Thriller | 8 May 1992 (USA) -- A small town police chief awaits the arrival of a gang of killers. Director: Carl Franklin Writers: Billy Bob Thornton, Tom Epperson
Our Man Flint (1966) ::: 6.5/10 -- Unrated | 1h 48min | Action, Adventure, Comedy | 16 January 1966 (USA) -- When scientists use eco-terrorism to impose their will on the world by affecting extremes in the weather, Intelligence Chief Cramden calls in top agent Derek Flint. Director: Daniel Mann Writers:
Out of Time (2003) ::: 6.5/10 -- PG-13 | 1h 45min | Crime, Drama, Mystery | 3 October 2003 (USA) -- A Florida police chief must solve a vicious double homicide before he himself falls under suspicion. Director: Carl Franklin Writer: David Collard (as Dave Collard)
Pocahontas (1995) ::: 6.7/10 -- G | 1h 21min | Animation, Adventure, Drama | 23 June 1995 (USA) -- An English soldier and the daughter of an Algonquin chief share a romance when English colonists invade seventeenth century Virginia. Directors: Mike Gabriel, Eric Goldberg Writers: Carl Binder, Susannah Grant | 25 more credits
Poison (1991) ::: 6.5/10 -- R | 1h 25min | Drama, Horror, Romance | 16 August 1991 (Sweden) -- A boy shoots his father and flies out the window. A man falls in love with a fellow inmate in prison. A doctor accidentally ingests his experimental sex serum, wreaking havoc on the community. Director: Todd Haynes Writers: Jean Genet (inspired by the novels of Jean Genet with quotations from "Miracle of the Rose", "Our Lady of the Flowers" and "Thief's Journal"), Todd Haynes
Prime Cut (1972) ::: 6.8/10 -- R | 1h 28min | Action, Crime, Drama | 1972 (Portugal) -- A vicious Kansas City slaughterhouse owner and his hick family are having a bloody "beef" with the Chicago crime syndicate over profits from their joint illegal operations. Top enforcer Nick Devlin is sent to straighten things out. Director: Michael Ritchie Writer: Robert Dillon
Psych 2: Lassie Come Home (2020) ::: 7.5/10 -- TV-PG | 1h 29min | Comedy, Crime, Mystery | TV Movie 15 July 2020 -- Shawn and Gus return to Santa Barbara, California to help their old police chief, but find themselves unwelcome in their old stomping ground as they secretly untangle a case that involves the supernatural. Director: Steve Franks Writers:
Puss in Boots (2011) ::: 6.6/10 -- PG | 1h 30min | Animation, Action, Adventure | 28 October 2011 (USA) -- An outlaw cat, his childhood egg-friend and a seductive thief kitty set out in search for the eggs of the fabled Golden Goose to clear his name, restore his lost honor and regain the trust of his mother and town. Director: Chris Miller Writers:
Quick Change (1990) ::: 6.8/10 -- R | 1h 29min | Comedy, Crime | 13 July 1990 (USA) -- Three thieves successfully rob a New York City bank, but making the escape from the city proves to be almost impossible. Directors: Howard Franklin, Bill Murray Writers: Jay Cronley (book), Howard Franklin (screenplay)
ReGenesis ::: 13+ | 49min | Drama, Mystery, Sci-Fi | TV Series (20042008) Geneticist David Sandstrom is the chief scientist at the prestigious virology/micro-biology NORBAC laboratory, a joint enterprise between the USA, Canada and Mexico for countering bio-terrorism. Creator: Christina Jennings Stars:
Revolver (2005) ::: 6.4/10 -- R | 1h 51min | Action, Crime, Drama | 22 September 2005 (UK) -- Gambler Jake Green enters into a game with potentially deadly consequences. Director: Guy Ritchie Writers: Luc Besson (adaptation), Guy Ritchie
Riverdale ::: TV-14 | 45min | Crime, Drama, Mystery | TV Series (2017 ) -- While navigating the troubled waters of romance, school and family, Archie and his gang become entangled in dark Riverdale mysteries. Creator: Roberto Aguirre-Sacasa
Rizzoli & Isles ::: TV-14 | 1h | Crime, Drama, Mystery | TV Series (20102016) -- Detective Jane Rizzoli and Chief Medical Examiner Dr. Maura Isles team up to solve crimes in Boston. Creator: Janet Tamaro
Robin Hood: Men in Tights (1993) ::: 6.7/10 -- PG-13 | 1h 44min | Adventure, Comedy, Musical | 28 July 1993 (USA) -- A spoof of Robin Hood in general, and Robin Hood: Prince of Thieves (1991) in particular. Director: Mel Brooks Writers: J.D. Shapiro (story) (as J. David Shapiro), Evan Chandler (story) | 3
Robin Hood: Prince of Thieves (1991) ::: 6.9/10 -- PG-13 | 2h 23min | Action, Adventure, Drama | 14 June 1991 (USA) -- When Robin and his Moorish companion come to England and the tyranny of the Sheriff of Nottingham, he decides to fight back as an outlaw. Director: Kevin Reynolds Writers: Pen Densham (story), Pen Densham (screenplay) | 1 more credit
Robot & Frank (2012) ::: 7.1/10 -- PG-13 | 1h 29min | Comedy, Crime, Drama | 19 September 2012 (France) -- In the near future, an ex-jewel thief receives a gift from his son: a robot butler programmed to look after him. But soon the two companions try their luck as a heist team. Director: Jake Schreier Writer:
RocknRolla (2008) ::: 7.3/10 -- R | 1h 54min | Action, Crime, Thriller | 31 October 2008 (USA) -- When a Russian mobster orchestrates a crooked land deal, millions of dollars are up for grabs, drawing in the entire London underworld into a feeding frenzy at a time when the old criminal regime is losing turf to a wealthy foreign mob. Director: Guy Ritchie Writer:
Ruben Brandt, Collector (2018) ::: 7.5/10 -- Ruben Brandt, a gyujto (original title) -- Ruben Brandt, Collector Poster -- Four expert thieves attempt to steal every famous artwork that is haunting their mutual psychotherapist. A detective attempts to find out who the "Collector" is. Director: Milorad Krstic Writers:
Say Anything (1989) ::: 7.3/10 -- Say Anything... (original title) -- Say Anything Poster -- A noble underachiever and a beautiful valedictorian fall in love the summer before she goes off to college. Director: Cameron Crowe Writer:
Seance on a Wet Afternoon (1964) ::: 7.6/10 -- 1h 55min | Crime, Drama | 5 November 1964 (USA) -- A medium and her husband stage a kidnapping in order for her to pretend to solve the crime and achieve fame. Director: Bryan Forbes Writers: Mark McShane (novel), Bryan Forbes (written for the screen by)
Sherlock Holmes (2009) ::: 7.6/10 -- PG-13 | 2h 8min | Action, Adventure, Mystery | 25 December 2009 (USA) -- Detective Sherlock Holmes and his stalwart partner Watson engage in a battle of wits and brawn with a nemesis whose plot is a threat to all of England. Director: Guy Ritchie Writers:
Sherlock Holmes: A Game of Shadows (2011) ::: 7.5/10 -- PG-13 | 2h 9min | Action, Adventure, Mystery | 16 December 2011 (USA) -- Detective Sherlock Holmes is on the trail of criminal mastermind Professor Moriarty, who is carrying out a string of random crimes across Europe. Director: Guy Ritchie Writers:
Snatch (2000) ::: 8.3/10 -- R | 1h 42min | Comedy, Crime | 19 January 2001 (USA) -- Unscrupulous boxing promoters, violent bookmakers, a Russian gangster, incompetent amateur robbers and supposedly Jewish jewelers fight to track down a priceless stolen diamond. Director: Guy Ritchie Writer:
Sophie's Choice (1982) ::: 7.6/10 -- R | 2h 30min | Drama, Romance | 4 March 1983 (USA) -- Sophie is the survivor of Nazi concentration camps, who has found a reason to live with Nathan, a sparkling if unsteady American Jew obsessed with the Holocaust. Director: Alan J. Pakula Writers:
Stranger Things ::: TV-14 | 51min | Drama, Fantasy, Horror | TV Series (2016- ) Season 4 Premiere 2021 Episode Guide 34 episodes Stranger Things Poster -- When a young boy disappears, his mother, a police chief and his friends must confront terrifying supernatural forces in order to get him back. Creators:
Stranger Things ::: TV-14 | 51min | Drama, Fantasy, Horror | TV Series (2016 ) -- When a young boy disappears, his mother, a police chief and his friends must confront terrifying supernatural forces in order to get him back. Creators: Matt Duffer, Ross Duffer
Suffragette (2015) ::: 6.9/10 -- PG-13 | 1h 46min | Drama, History | 6 November 2015 (Canada) -- In 1912 London, a young working mother is galvanized into radical political activism supporting the right for women to vote, and is willing to meet violence with violence to achieve this end. Director: Sarah Gavron Writer:
Tabu: A Story of the South Seas (1931) ::: 7.5/10 -- Not Rated | 1h 26min | Adventure, Drama, Romance | 1 August 1931 (USA) -- On the South Pacific island of Bora Bora, a young couple's love is threatened when the tribal chief declares the girl a sacred virgin. Director: F.W. Murnau Writers: F.W. Murnau (told by), Robert J. Flaherty (told by) (as R.J. Flaherty) Stars:
Tangled (2010) ::: 7.7/10 -- PG | 1h 40min | Animation, Adventure, Comedy | 24 November 2010 (USA) -- The magically long-haired Rapunzel has spent her entire life in a tower, but now that a runaway thief has stumbled upon her, she is about to discover the world for the first time, and who she really is. Directors: Nathan Greno, Byron Howard Writers:
Ten Inch Hero (2007) ::: 7.4/10 -- R | 1h 42min | Comedy, Drama, Romance | 25 April 2007 (USA) -- An artist gets a job at a beachside sandwich shop, where she hangs out with a techie, a flirt, a rocker, a hippie, and a Wiccan. Director: David Mackay Writer: Betsy Morris
Thank You for Smoking (2005) ::: 7.6/10 -- R | 1h 32min | Comedy, Drama | 14 April 2006 (USA) -- Satirical comedy follows the machinations of Big Tobacco's chief spokesman, Nick Naylor, who spins on behalf of cigarettes while trying to remain a role model for his 12-year old son. Director: Jason Reitman Writers:
That Man from Rio (1964) ::: 7.1/10 -- L'homme de Rio (original title) -- (France) That Man from Rio Poster -- A young man comes to the rescue of his girlfriend abducted by thieves and brought to Rio. An extravagant adventure ensues. Director: Philippe de Broca Writers:
The Admiral (2015) ::: 7.0/10 -- Michiel de Ruyter (original title) -- (USA) The Admiral Poster -- When the young republic of The Netherlands is attacked by England, France, and Germany, and the country is on the brink of civil war, only one man can lead the country's strongest weapon, the Dutch fleet: Michiel de Ruyter (Frank Lammers). Director: Roel Rein
The Adventures of Tintin ::: TV-Y7 | 30min | Animation, Action, Adventure | TV Series (19911992) -- The adventures of the young reporter, his faithful dog and friends as they travel around the world on adventures. Stars: Colin O'Meara, Thierry Wermuth, Christian Pelissier | See full cast &
The Assassination of Richard Nixon (2004) ::: 6.9/10 -- R | 1h 35min | Biography, Crime, Drama | 22 October 2004 (Greece) -- Based on real life events, Assassination is set in 1974 and centers on a businessman who decides to take extreme measures to achieve his American dream. Director: Niels Mueller Writers:
The Avengers (2012) ::: 8.0/10 -- PG-13 | 2h 23min | Action, Adventure, Sci-Fi | 4 May 2012 (USA) -- Earth's mightiest heroes must come together and learn to fight as a team if they are going to stop the mischievous Loki and his alien army from enslaving humanity. Director: Joss Whedon Writers:
The Bad and the Beautiful (1952) ::: 7.8/10 -- Passed | 1h 58min | Drama, Romance | 9 February 1953 (Brazil) -- An unscrupulous movie producer uses an actress, a director and a writer to achieve success. Director: Vincente Minnelli Writers: Charles Schnee (screenplay), George Bradshaw (story)
The Bad News Bears (1976) ::: 7.3/10 -- PG | 1h 42min | Comedy, Drama, Family | 7 April 1976 (USA) -- An aging, down-on-his-luck ex-minor leaguer coaches a team of misfits in an ultra-competitive California little league. Director: Michael Ritchie Writer: Bill Lancaster
The BFG (1989) ::: 6.7/10 -- 1h 31min | Animation, Adventure, Drama | 17 December 1992 (Netherlands) -- A young orphan girl, Sophie, gets taken away to a faraway land populated by Giants and Dreams. Director: Brian Cosgrove Writers: Roald Dahl (novel), John Hambley (adaptation) Stars:
The Big Steal (1949) ::: 7.0/10 -- Approved | 1h 11min | Crime, Film-Noir, Romance | 29 June 1949 (USA) -- An army lieutenant accused of robbery pursues the real thief on a frantic chase through Mexico aided by the thief's fiancee. Director: Don Siegel Writers: Daniel Mainwaring (screenplay) (as Geoffrey Homes), Gerald Drayson Adams (screenplay) | 1 more credit Stars:
The Blacklist: Redemption ::: TV-14 | 43min | Action, Crime, Drama | TV Series (2017) -- Covert operative Tom Keen joins forces with Susan "Scottie" Hargrave, the brilliant and cunning chief of a covert mercenary organization that solves problems that are too dangerous for the government. Creators:
The Bletchley Circle ::: TV-14 | 45min | Crime, Drama, Mystery | TV Series (20122014) -- In 1952, four women who worked at the wartime code-breaking centre, Bletchley Park, reunite to track down a serial killer. Stars: Rachael Stirling, Julie Graham, Sophie Rundle
The Book Thief (2013) ::: 7.6/10 -- PG-13 | 2h 11min | Drama, War | 27 November 2013 (USA) -- While subjected to the horrors of World War II Germany, young Liesel finds solace by stealing books and sharing them with others. In the basement of her home, a Jewish refugee is being protected by her adoptive parents. Director: Brian Percival Writers:
The Brain (1969) ::: 6.9/10 -- Le cerveau (original title) -- The Brain Poster -- When NATO transfers some of its funds from Paris to Brussels by train, a criminal mastermind posing as a British colonel plans to steal it but two petty French thieves also have the same intent. Director: Grard Oury Writers:
The Candidate (1972) ::: 7.0/10 -- PG | 1h 50min | Comedy, Drama | 5 August 1972 (Canada) -- Bill McKay is a candidate for the U.S. Senate from California. He has no hope of winning, so he is willing to tweak the establishment. Director: Michael Ritchie Writer: Jeremy Larner
The Closer ::: TV-14 | 46min | Crime, Drama, Mystery | TV Series (20052012) -- Deputy Police Chief Brenda Johnson runs the Priority Homicide Division of the LAPD with an unorthodox style. Her innate ability to read people and obtain confessions helps her and her team solve the city's toughest, most sensitive cases. Creator:
The Comancheros (1961) ::: 6.9/10 -- Approved | 1h 47min | Action, Adventure, Romance | 29 November 1961 -- The Comancheros Poster Texas Ranger Jake Cutter arrests gambler Paul Regret, but soon finds himself teamed with his prisoner in an undercover effort to defeat a band of renegade arms merchants and thieves dealing with the Comanches known as Comancheros. Directors: Michael Curtiz, John Wayne (uncredited) Writers: James Edward Grant (screenplay), Clair Huffaker (screenplay) | 1 more
The Confirmation (2016) ::: 6.4/10 -- PG-13 | 1h 41min | Adventure, Comedy, Drama | 18 March 2016 (USA) -- A divorced father and his eight-year-old son are about to spend a somewhat predictable weekend together, nevertheless, when a valuable toolbox gets stolen, the search for the thieves will soon turn into a true family bonding. Director: Bob Nelson Writer:
The Cook, the Thief, His Wife & Her Lover (1989) ::: 7.6/10 -- NC-17 | 2h 4min | Crime, Drama | 6 April 1990 (USA) -- At Le Hollandais gourmet restaurant, every night is filled with opulence, decadence, and gluttony. But when the cook, a thief, his wife and her lover all come together, they unleash a shocking torrent of sex, food, murder and revenge. Director: Peter Greenaway Writer:
The Crew ::: TV-14 | Comedy | TV Series (2021 ) -- Life in the garage swerves off track for a NASCAR crew chief and his tight-knit racing team when a new boss steps in and shakes things up. Creator: Jeff Lowell
The Devil Wears Prada (2006) ::: 6.9/10 -- PG-13 | 1h 49min | Comedy, Drama | 30 June 2006 (USA) -- A smart but sensible new graduate lands a job as an assistant to Miranda Priestly, the demanding editor-in-chief of a high fashion magazine. Director: David Frankel Writers:
The Element of Crime (1984) ::: 6.8/10 -- Forbrydelsens element (original title) -- The Element of Crime Poster A cop in a dystopian Europe investigates a serial killings suspect using controversial methods written by his now disgraced former mentor. Director: Lars von Trier (as Lars Von Trier) Writers: Niels Vrsel, William Quarshie (dialogue translation) | 2 more credits
The Emperor's Club (2002) ::: 6.9/10 -- PG-13 | 1h 49min | Drama | 22 November 2002 (USA) -- An idealistic prep school teacher attempts to redeem an incorrigible student. Director: Michael Hoffman Writers: Ethan Canin (short story "The Palace Thief"), Neil Tolkin (screenplay)
The Entertainer (1960) ::: 7.1/10 -- Not Rated | 1h 36min | Drama | 13 January 1961 (Canada) -- Archie Rice, an old-time British music hall performer sinking into final defeat, schemes to stay in show business. Director: Tony Richardson Writers: John Osborne (adapted from the play by), John Osborne (screenplay) | 1 more credit Stars:
The Florida Project (2017) ::: 7.6/10 -- R | 1h 51min | Drama | 10 November 2017 (UK) -- Set over one summer, the film follows precocious six-year-old Moonee as she courts mischief and adventure with her ragtag playmates and bonds with her rebellious but caring mother, all while living in the shadows of Walt Disney World. Director: Sean Baker Writers:
The Front (1976) ::: 7.3/10 -- PG | 1h 35min | Drama | January 1977 (Austria) -- In 1953, a cashier poses as a writer for blacklisted talents to submit their work through, but the injustice around him pushes him to take a stand. Director: Martin Ritt Writer:
The Gates ::: TV-14 | 1h | Crime, Drama, Fantasy | TV Series (2010) A metropolitan police officer becomes chief of police in a gated suburban neighborhood where vampires, werewolves, witches, and other supernatural entities reside. Creators: Grant Scharbo, Richard Hatem Stars:
The Gentlemen (2019) ::: 7.8/10 -- R | 1h 53min | Action, Comedy, Crime | 24 January 2020 (USA) -- An American expat tries to sell off his highly profitable marijuana empire in London, triggering plots, schemes, bribery and blackmail in an attempt to steal his domain out from under him. Director: Guy Ritchie Writers:
The Gifted ::: TV-14 | 43min | Action, Drama, Fantasy | TV Series (2017-2019) Episode Guide 29 episodes The Gifted Poster -- In a world where mutated humans are treated with distrust and fear, an institute for mutants battles to achieve peaceful co-existence with humanity. Creators:
The Gifted ::: TV-14 | 43min | Action, Drama, Fantasy | TV Series (20172019) -- In a world where mutated humans are treated with distrust and fear, an institute for mutants battles to achieve peaceful co-existence with humanity. Creators:
The Glass Key (1942) ::: 7.1/10 -- Passed | 1h 25min | Crime, Drama, Film-Noir | 23 October 1942 (USA) -- A crooked politician finds himself being accused of murder by a gangster from whom he refused help during a re-election campaign. Director: Stuart Heisler Writers: Jonathan Latimer (screen play), Dashiell Hammett (based on the novel
The Good Thief (2002) ::: 6.5/10 -- R | 1h 49min | Action, Crime, Drama | 25 April 2003 (USA) -- An aging gambler on a losing streak attempts to rob a casino in Monte Carlo. But someone's already tipped off the cops before he even makes a move. Director: Neil Jordan Writers:
The Great Muppet Caper (1981) ::: 7.2/10 -- G | 1h 37min | Adventure, Comedy, Crime | 26 June 1981 (USA) -- Kermit the Frog, The Great Gonzo, and Fozzie Bear are reporters who travel to Britain to interview a rich victim of jewel thieves and help her along with her secretary, Miss Piggy. Director: Jim Henson Writers:
The Heroic Trio (1993) ::: 6.5/10 -- Dung fong sam hap (original title) -- The Heroic Trio Poster -- The all-female Heroic Trio are Tung (Wonder Woman), Chat (Thief Catcher), a mercenary, and Ching (Invisible Woman). Initially, they're on opposing sides - the invisible Ching is kidnapping ... S Director: Johnnie To
The Holy Mountain (1973) ::: 7.9/10 -- La montaa sagrada (original title) -- The Holy Mountain Poster In a corrupt, greed-fueled world, a powerful alchemist leads a messianic character and seven materialistic figures to the Holy Mountain, where they hope to achieve enlightenment. Director: Alejandro Jodorowsky (as Alexandro Jodorowsky) Writer: Alejandro Jodorowsky (as Alexandro Jodorowsky)
The Hospital (1971) ::: 7.2/10 -- PG-13 | 1h 43min | Comedy, Drama, Mystery | 11 May 1972 (UK) -- A hospital's chief-of-staff struggles to find meaning in his life during a spate of staff deaths. Director: Arthur Hiller Writer: Paddy Chayefsky (by)
The Hunchback of Notre Dame (1939) ::: 7.8/10 -- Passed | 1h 57min | Drama, Romance | 29 December 1939 (USA) -- In 15th-century France, a gypsy girl is framed for murder by the infatuated Chief Justice, and only the deformed bellringer of Notre Dame Cathedral can save her. Director: William Dieterle Writers:
The King of Comedy (1982) ::: 7.8/10 -- PG | 1h 49min | Comedy, Crime, Drama | 18 March 1983 (Canada) -- Rupert Pupkin is a passionate yet unsuccessful comic who craves nothing more than to be in the spotlight and to achieve this, he stalks and kidnaps his idol to take the spotlight for himself. Director: Martin Scorsese Writer:
The Last Picture Show (1971) ::: 8.0/10 -- R | 1h 58min | Drama, Romance | 22 October 1971 (USA) -- In 1951, a group of high schoolers come of age in a bleak, isolated, atrophied North Texas town that is slowly dying, both culturally and economically. Director: Peter Bogdanovich Writers:
The Lone Gunmen ::: 45min | Comedy, Drama, Mystery | TV Series (2001) The X-Files' Lone Gunmen, their action-loving man-childish sidekick and patron, Jimmy Bond, and their sexy master thief frienemy, Yves, investigate crimes and conspiracies, often in a silly, comedic and over the top fashion. Creators: Chris Carter, Vince Gilligan, John Shiban | 1 more credit
The Magic of Ordinary Days (2005) ::: 7.6/10 -- PG | 1h 38min | Drama | TV Movie 30 January 2005 -- Pregnant out of wedlock, an educated young woman is pressured by her father into an arranged marriage with a lonely farmer in this drama set during WWII. Director: Brent Shields Writers: Ann Howard Creel (novel), Camille Thomasson (teleplay) Stars:
The Man from U.N.C.L.E. (2015) ::: 7.3/10 -- PG-13 | 1h 56min | Action, Adventure, Comedy | 14 August 2015 (USA) -- In the early 1960s, CIA agent Napoleon Solo and KGB operative Illya Kuryakin participate in a joint mission against a mysterious criminal organization, which is working to proliferate nuclear weapons. Director: Guy Ritchie Writers:
The Man Who Knew Too Little (1997) ::: 6.7/10 -- PG | 1h 34min | Comedy, Crime, Drama | 14 November 1997 (USA) -- Wallace Ritchie is mistaken for a spy and must stop a plot to assassinate international leaders at a banquet. Director: Jon Amiel Writers: Robert Farrar (novel), Robert Farrar (screenplay) | 1 more credit
The Mask of Zorro (1998) ::: 6.7/10 -- PG-13 | 2h 16min | Action, Adventure, Comedy | 17 July 1998 (USA) -- A young thief, seeking revenge for the death of his brother, is trained by the once great, but aged Zorro, who also pursues vengeance of his own. Director: Martin Campbell Writers:
The MatchMaker (1997) ::: 6.5/10 -- R | 1h 37min | Comedy, Romance | 3 October 1997 (USA) -- Marcy is an assistant to Senator John McGlory, who is having problems with a re-election campaign. Desperate for Irish votes, McGlory's chief of staff Nick sends Marcy to Ireland to trace ... S Director: Mark Joffe Writers:
The Missouri Breaks (1976) ::: 6.6/10 -- PG | 2h 6min | Drama, Western | 19 May 1976 (USA) -- Tom Logan is a horse thief. Rancher David Braxton has horses, and a daughter, worth stealing. But Braxton has just hired Lee Clayton, an infamous "regulator", to hunt down the horse thieves; one at a time. Director: Arthur Penn Writer:
The Monster Project (2017) ::: 4.5/10 -- 1h 39min | Action, Fantasy, Horror | 18 August 2017 (USA) -- A recovering drug addict takes a job with a documentary crew who plans to interview three subjects who claim to be real life monsters. Director: Victor Mathieu Writers: Corbin Billings (screenplay by), Shariya Lynn (screenplay by) | 3 more
The Odyssey (2016) ::: 6.6/10 -- L'odysse (original title) -- The Odyssey Poster -- The aquatic adventure of the highly influential and fearlessly ambitious pioneer, innovator, filmmaker, researcher, and conservationist, Jacques-Yves Cousteau, covers roughly thirty years of an inarguably rich in achievements life. Director: Jrme Salle
The Petrified Forest (1936) ::: 7.5/10 -- Passed | 1h 22min | Crime, Drama, Romance | 8 February 1936 (USA) -- A waitress, a hobo and a bank robber get mixed up at a lonely diner in the desert. Director: Archie Mayo (as Archie L. Mayo) Writers: Charles Kenyon (screen play), Delmer Daves (screen play) | 1 more
The Pink Panther (1963) ::: 7.1/10 -- Approved | 1h 55min | Comedy, Crime, Romance | 18 March 1964 (USA) -- The bumbling Inspector Clouseau travels to Rome to catch a notorious jewel thief known as "The Phantom" before he conducts his most daring heist yet: a princess' priceless diamond with one slight imperfection, known as "The Pink Panther". Director: Blake Edwards Writers:
The Rover (2014) ::: 6.4/10 -- R | 1h 43min | Action, Crime, Drama | 20 June 2014 (USA) -- 10 years after a global economic collapse, a hardened loner pursues the men who stole his only possession, his car. Along the way, he captures one of the thieves' brother, and the duo form an uneasy bond during the dangerous journey. Director: David Michd Writers:
The Score (2001) ::: 6.8/10 -- R | 2h 4min | Action, Crime, Drama | 13 July 2001 (USA) -- An aging thief hopes to retire and live off his ill-gotten wealth when a young kid convinces him into doing one last heist. Director: Frank Oz
The Score (2001) ::: 6.8/10 -- R | 2h 4min | Action, Crime, Drama | 13 July 2001 (USA) -- An aging thief hopes to retire and live off his ill-gotten wealth when a young kid convinces him into doing one last heist. Director: Frank Oz Writers: Daniel E. Taylor (story), Kario Salem (story) | 3 more credits Stars:
The Shield ::: TV-MA | 47min | Crime, Drama, Thriller | TV Series (20022008) -- Follows the lives and cases of a dirty Los Angeles Police Department cop and the unit under his command. Creator: Shawn Ryan
The Siege of Jadotville (2016) ::: 7.2/10 -- TV-MA | 1h 48min | Action, Drama, History | 7 October 2016 (USA) -- Irish Commandant Pat Quinlan leads a stand off with troops against French and Belgian Mercenaries in the Congo during the early 1960s. Director: Richie Smyth Writers: Kevin Brodbin, Declan Power (based on the book by) Stars:
The Square (2017) ::: 7.2/10 -- R | 2h 31min | Comedy, Drama | 25 August 2017 (Sweden) -- A prestigious Stockholm museum's chief art curator finds himself in times of both professional and personal crisis as he attempts to set up a controversial new exhibit. Director: Ruben stlund Writer:
The Talented Mr. Ripley (1999) ::: 7.4/10 -- R | 2h 19min | Crime, Drama, Thriller | 25 December 1999 (USA) -- In late 1950s New York, Tom Ripley, a young underachiever, is sent to Italy to retrieve Dickie Greenleaf, a rich and spoiled millionaire playboy. But when the errand fails, Ripley takes extreme measures. Director: Anthony Minghella Writers:
The Tao of Steve (2000) ::: 6.6/10 -- R | 1h 27min | Comedy, Drama, Romance | 1 September 2000 (USA) -- Underachieving, overweight kindergarten teacher Dex finds a woman who forces him to reexamine his Zen-like system of seduction. Director: Jenniphr Goodman Writers: Duncan North, Greer Goodman | 3 more credits
The Tao of Steve (2000) ::: 6.6/10 -- R | 1h 27min | Comedy, Drama, Romance | 1 September 2000 (USA) -- Underachieving, overweight kindergarten teacher Dex finds a woman who forces him to reexamine his Zen-like system of seduction.
The Thief and the Cobbler (1993) ::: 7.1/10 -- G | 1h 30min | Animation, Action, Adventure | 25 August 1995 (USA) -- A lonely princess and a poor cobbler fall in love while trying to retrieve three magical orbs that were stolen by a bumbling thief, all while outwitting a powerful sorcerer as adventure and comedic pop culture references abound. Director: Richard Williams Writers:
The Thief of Bagdad (1940) ::: 7.5/10 -- Not Rated | 1h 46min | Adventure, Family, Fantasy | 25 December 1940 -- The Thief of Bagdad Poster -- After being tricked and cast out of Bagdad by the evil Jaffar, King Ahmad joins forces with a thief named Abu to reclaim his throne, the city, and the Princess he loves. Directors: Ludwig Berger, Michael Powell | 4 more credits Writers:
The Thieves (2012) ::: 6.8/10 -- Dodookdeul (original title) -- Korea) The Thieves Poster -- After a heist in South Korea, a gang of 5+1 fly to Hong Kong to look into a heist, in a Macau casino, of a $30M diamond, planned by someone unreliable. He brings in HK thieves as well. Can anyone be trusted? Director: Dong-hoon Choi (as Choi Dong Hoon)
The Town (2010) ::: 7.5/10 -- R | 2h 5min | Crime, Drama, Thriller | 17 September 2010 (USA) -- A longtime thief, planning his next job, tries to balance his feelings for a bank manager connected to an earlier heist, and a hell-bent F.B.I Agent looking to bring him and his crew down. Director: Ben Affleck Writers:
The Wind and the Lion (1975) ::: 6.9/10 -- PG | 1h 59min | Action, Adventure, Drama | 26 June 1975 (UK) -- An Arab chief triggers an international incident when he kidnaps an American widow and her children. Director: John Milius Writer: John Milius
The World of Henry Orient (1964) ::: 6.7/10 -- Approved | 1h 46min | Comedy, Drama | 20 March 1964 (Canada) -- A mischievous, adventuresome fourteen-year-old girl and her best friend begin following an eccentric concert pianist around New York City after she develops a crush on him. Director: George Roy Hill Writers:
They Call Me Trinity (1970) ::: 7.5/10 -- Lo chiamavano Trinit... (original title) -- They Call Me Trinity Poster A lazy, unorthodox gunfighter and his portly, horse-thieving brother defend a Mormon settlement from a land-grabbing Major, a Mexican bandit, and their henchmen. Director: Enzo Barboni (as E.B. Clucher) Writers: Enzo Barboni (story and screenplay) (as E.B. Clucher), Gene Luotto (dialogue)
The Yellow Handkerchief (2008) ::: 6.7/10 -- PG-13 | 1h 42min | Adventure, Drama, Romance | 19 November 2009 -- The Yellow Handkerchief Poster -- A road trip through Louisiana transforms three strangers who were originally brought together by their respective feelings of loneliness. Director: Udayan Prasad Writers:
Thief (1981) ::: 7.4/10 -- R | 2h 3min | Action, Crime, Drama | 27 March 1981 (USA) -- An ace safe cracker wants to do one last big heist for the mob before going straight. Director: Michael Mann Writers: Frank Hohimer (novel), Michael Mann (screen story) | 1 more credit
Thieves' Highway (1949) ::: 7.6/10 -- Not Rated | 1h 34min | Drama, Film-Noir, Thriller | 10 October 1949 -- Thieves' Highway Poster A war veteran turned truck driver attempts to avenge the crippling and robbing of his father at the hands of an amoral produce scofflaw. Director: Jules Dassin Writers: A.I. Bezzerides (screen play), A.I. Bezzerides (based on his novel: "Thieves' Market")
Thieves Like Us (1974) ::: 7.0/10 -- R | 2h 3min | Crime, Drama, Romance | 3 June 1974 (Denmark) -- When two men break out of prison, they join up with another and restart their criminal ways, robbing banks across the South. Director: Robert Altman Writers: Calder Willingham (screenplay), Joan Tewkesbury (screenplay) | 2 more credits Stars:
Tin Star ::: TV-MA | 1h | Crime, Drama, Thriller | TV Series (20172020) -- Ex undercover UK cop turned police chief of a small town in the Canadian Rockies does what he must to defend his family from those in power whether it's the oilmen, the preachers or the gangsters. Stars:
To Catch a Thief (1955) ::: 7.4/10 -- PG | 1h 46min | Mystery, Romance, Thriller | 5 August 1955 (USA) -- A retired jewel thief sets out to prove his innocence after being suspected of returning to his former occupation. Director: Alfred Hitchcock Writers: John Michael Hayes (screenplay), David Dodge (based on the novel by)
Tommy Boy (1995) ::: 7.1/10 -- PG-13 | 1h 37min | Adventure, Comedy | 31 March 1995 (USA) -- After his auto-parts tycoon father dies, the overweight, underachieving son teams up with a snide accountant to try and save the family business. Director: Peter Segal Writers:
Topkapi (1964) ::: 7.0/10 -- Unrated | 2h | Adventure, Comedy, Crime | 2 September 1964 (France) -- A conman gets mixed up with a group of thieves who plan to rob an Istanbul museum to steal a jewelled dagger. Director: Jules Dassin Writers: Monja Danischewsky (screenplay), Eric Ambler (based on the novel "The
Trouble in Paradise (1932) ::: 8.0/10 -- Not Rated | 1h 23min | Comedy, Crime, Romance | 30 October 1932 (USA) -- A gentleman thief and a lady pickpocket join forces to con a beautiful perfume company owner. Romantic entanglements and jealousies confuse the scheme. Director: Ernst Lubitsch Writers: Samson Raphaelson (screenplay), Grover Jones (adaptation) | 1 more credit
Turbo (2013) ::: 6.4/10 -- PG | 1h 36min | Animation, Adventure, Comedy | 17 July 2013 (USA) -- A freak accident might just help an everyday garden snail achieve his biggest dream: winning the Indy 500. Director: David Soren Writers: Darren Lemke (screenplay by), Robert Siegel (screenplay by) | 2 more
Ulzana's Raid (1972) ::: 7.1/10 -- R | 1h 43min | Adventure, Western | 27 October 1972 (USA) -- After fierce war chief Ulzana and a small war party jump the reservation bent on murder and terror, an inexperienced young lieutenant is assigned to track him down. Director: Robert Aldrich Writer: Alan Sharp Stars:
Vengeance Is Mine (1979) ::: 7.8/10 -- Fukush suru wa ware ni ari (original title) -- Vengeance Is Mine Poster Chronological exploits of Iwao Enokizu, a murderous thief on the run. Director: Shhei Imamura Writers: Masaru Baba (screenplay), Ryz Saki (novel) | 1 more credit Stars:
Wanda (1970) ::: 7.1/10 -- GP | 1h 42min | Crime, Drama | 14 January 1971 (UK) -- Wanda, a lonely housewife, drifts through mining country until she meets a petty thief who takes her in. Director: Barbara Loden Writer: Barbara Loden Stars:
White Collar ::: TV-PG | 40min | Comedy, Crime, Drama | TV Series (20092014) -- A white-collar criminal agrees to help the FBI catch other white-collar criminals using his expertise as an art and securities thief, counterfeiter, and conman. Creator:
White Collar ::: TV-PG | 40min | Comedy, Crime, Drama | TV Series (2009-2014) Episode Guide 81 episodes White Collar Poster -- A white-collar criminal agrees to help the FBI catch other white-collar criminals using his expertise as an art and securities thief, counterfeiter, and conman. Creator:
Wild Target (2010) ::: 6.8/10 -- PG-13 | 1h 38min | Action, Comedy, Crime | 18 June 2010 (UK) -- A hitman tries to retire, but a beautiful thief may change his plans. Director: Jonathan Lynn Writers: Lucinda Coxon (screenplay), Pierre Salvadori (film "Cible mouvante")
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Savitri -- Savitri extended toc
Savitri Section Map -- 1 2 3 4 5 6 7 8 9 10 11 12
authors -- Crowley - Peterson - Borges - Wilber - Teresa - Aurobindo - Ramakrishna - Maharshi - Mother
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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