1. A distinctive and pervasive quality or character; air; atmosphere. 2. A subtle emanation from and enveloping living persons and things, viewed by mystics as consisting of the essence of the individual.
1. A suggested explanation for a group of facts or phenomena, either accepted as a basis for further verification (working hypothesis) or accepted as likely to be true. 2. An assumption used in an argument without its being endorsed; a supposition.
1. Having horns (often used in combination). 2. Having a crescent-shaped part or form.
1. Imagination, caprice, whim, esp. when extravagant and unrestrained. 2. The forming of mental images, esp. wondrous, extravagant or visionary fancy. 3. A mental image, esp. when unreal or fantastic; vision. fantasies.
1. Imagination or fantasy, esp. as exercised in a capricious manner. 2. A mental image or conception. 3. An idea or opinion with little foundation; illusion. 4. A caprice; whim. 5. A sudden or irrational liking for a person or thing. fancy"s, Fancy"s, fancies.
1. The faculty of imagining, or of forming mental images or concepts of what is not actually present to the senses. 2. Mental creative ability. 3. The product of imagining; a conception or mental creation. imagination"s, Imagination"s, imaginations, Imaginations.
"1. ‘The Golden Embryo" in Hindu cosmology; the name given to the golden-hued Egg which floated on the surface of the primeval waters. In time the egg divided into two parts, the golden top half of the shell becoming the heavens and the silver lower half the earth. 2. ‘God imaginative and therefore creative"; the ‘Spirit in the middle or Dream State"; Lord of Dream-Life who takes from the ocean of subconsciously intelligent spiritual being the conscious psychic forces which He materializes or encases in various forms of gross living matter. (Enc. Br.; A)” Glossary and Index of Proper Names in Sri Aurobindo"s Works.
1. The state or quality of being divine. 2. A deity, such as a god or goddess; the Supreme Being. 3. The nature of a deity or the state of being divine. 4. A being having divine attributes, ranking below God but above humans. divinity"s, divinities.
1. To become dim, as light, or lose brightness of illumination. 2.* Become less clearly visible or distinguishable; disappear gradually or seemingly, lit. and fig. *3. To lose strength or vitality; wane. 4. To vanish slowly; die out. 5. To grow dim, fade away, become less loud. fades, faded, fading.
1. To give light to; illuminate; shine on. 2. Make lighter or brighter. 3. To bestow spiritual enlightenment. 4. To enlighten, as with knowledge. 5. To make lucid or clear; throw light on (a subject). 6. To make resplendent or illustrious. 7. To decorate (a manuscript, book, etc.) with colours and gold or silver, as was often done in the Middle Ages. illumines, illumined, illumining, half-illumined.
1. To illuminate; make lighter or brighter, esp. poetic. 2. To enlighten the mind. illumes.
1. Where something originated or was nurtured in its early existence. 2. The place where something begins, where it springs into being.
a native English form of the verb, to flutter, now only in formal and poetic usage.
a native English form of the verb, to hope, now only in formal and poetic usage.
a native English form of the verb, to know, now only in formal and poetic usage.
abortive ::: terminated before completion.
absolute ::: adj. 1. Free from all imperfection or deficiency; complete, finished; perfect, consummate. 2. Of degree: Complete, entire; in the fullest sense. 3. Having ultimate power, governing totally; unlimited by a constitution or the concurrent authority of a parliament; arbitrary, despotic. 4. Existing without relation to any other being; self-existent; self-sufficing. 5. Capable of being thought or conceived by itself alone; unconditioned. 6. Considered independently of its being subjective or objective. n. 7. Something that is not dependent upon external conditions for existence or for its specific nature, size, etc. (opposed to relative). Absolute, Absolute"s, absolutes, absoluteness.
accident ::: 1. Any event that happens unexpectedly, without a deliberate plan or cause. 2. A fortuitous circumstance, quality, or characteristic. 3. An unfortunate event, a disaster, a mishap. accidents.
accomplice ::: an associate in guilt, a partner in crime, often as a subordinate. accomplices.
::: "According to the nature and the circumstances the call will come.” *The Synthesis of Yoga
account ::: n. 1. A record of debts and credits, applied to other things than money or trade. 2. A particular statement or narrative of an event or thing; a relation, report, or description. v. 3. To render an account or reckoning of; to give a satisfactory reason for, to give an explanation.
accursed ::: lying under a curse or anathema; ill fated; doomed to perdition or misery.
"A cosmos or universe is always a harmony, otherwise it could not exist, it would fly to pieces. But as there are musical harmonies which are built out of discords partly or even predominantly, so this universe (the material) is disharmonious in its separate elements — the individual elements are at discord with each other to a large extent; it is only owing to the sustaining Divine Will behind that the whole is still a harmony to those who look at it with the cosmic vision. But it is a harmony in evolution in progress — that is, all is combined to strive towards a goal which is not yet reached, and the object of our yoga is to hasten the arrival to this goal. When it is reached, there will be a harmony of harmonies substituted for the present harmony built up on discords. This is the explanation of the present appearance of things.” Letters on Yoga
active ::: originating or communicating action, exerting action upon others; acting of its own accord, spontaneous.
addict ::: one who is attached by one"s own inclination to an activity, habit or substance; devoted, given up to.
adjunct ::: joined or added (to anything); connected, annexed; subordinate in position, function, character, or essence. adjuncts.
adoration ::: 1. The act of paying honour, as to a divine being; worship. 2. Reverent homage. 3. Fervent and devoted love. **adoration"s.*Sri Aurobindo: "Especially in love for the Divine or for one whom one feels to be divine, the Bhakta feels an intense reverence for the Loved, a sense of something of immense greatness, beauty or value and for himself a strong impression of his own comparative unworthiness and a passionate desire to grow into likeness with that which one adores.” Letters on Yoga*
aesthete ::: a person who has or professes to have refined sensitivity toward the beauties of art or nature.
afflatus ::: the miraculous communication of supernatural knowledge; hence also, the imparting of an over-mastering impulse, poetic or otherwise; inspiration. A creative inspiration, as that of a poet; a divine imparting of knowledge, thus it is often called divine afflatus.
air ::: 1. The transparent, invisible, inodorous, and tasteless gaseous substance which envelopes the earth. 2. *Fig. With reference to its unsubstantial or impalpable nature. 3. Outward appearance, apparent character, manner, look, style: esp. in phrases like ‘an air of absurdity"; less commonly of a thing tangible, as ‘the air of a mansion". 4. Mien or gesture (expressive of a personal quality or emotion). *air"s.
akin ::: allied by nature; having the same properties; near in nature or character.
alacananda ::: "One of the four head streams of the river Ganga in the Himalayas. According to the Vaishnavas it is the terrestrial Ganga which Shiva received upon his head as it fell from heaven. The famous shrine of Badrinath is situated on the banks of this stream. (Dow.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works
"All depends on the meaning you attach to words used; it is a matter of nomenclature. Ordinarily, one says a man has intellect if he can think well; the nature and process and field of the thought do not matter. If you take intellect in that sense, then you can say that intellect has different strata, and Ford belongs to one stratum of intellect, Einstein to another — Ford has a practical and executive business intellect, Einstein a scientific discovering and theorising intellect. But Ford too in his own field theorises, invents, discovers. Yet would you call Ford an intellectual or a man of intellect? I would prefer to use for the general faculty of mind the word intelligence. Ford has a great and forceful practical intelligence, keen, quick, successful, dynamic. He has a brain that can deal with thoughts also, but even there his drive is towards practicality. He believes in rebirth (metempsychosis), for instance, not for any philosophic reason, but because it explains life as a school of experience in which one gathers more and more experience and develops by it. Einstein has, on the other hand, a great discovering scientific intellect, not, like Marconi, a powerful practical inventive intelligence for the application of scientific discovery. All men have, of course, an ‘intellect" of a kind; all, for instance, can discuss and debate (for which you say rightly intellect is needed); but it is only when one rises to the realm of ideas and moves freely in it that you say, ‘This man has an intellect".” Letters on Yoga
"All disease is a means towards some new joy of health, all evil & pain a tuning of Nature for some more intense bliss & good, all death an opening on widest immortality. Why and how this should be so, is God"s secret which only the soul purified of egoism can penetrate.” Essays Divine and Human
::: "All energies put into activity — thought, speech, feeling, act — go to constitute Karma. These things help to develop the nature in one direction or another, and the nature and its actions and reactions produce their consequences inward and outward: they also act on others and create movements in the general sum of forces which can return upon oneself sooner or later. Thoughts unexpressed can also go out as forces and produce their effects. It is a mistake to think that a thought or will can have effect only when it is expressed in speech or act: the unspoken thought, the unexpressed will are also active energies and can produce their own vibrations, effects or reactions.” Letters on Yoga*
"All ethics is a construction of good in a Nature which has been smitten with evil by the powers of darkness born of the Ignorance, . . . .” The Life Divine
"All force is power or means of a secret spirit; the Force that sustains the world is a conscious Will and Nature is its machinery of executive power.” The Renaissance in India
allied ::: related; connected by nature, properties, or similitude; kindred.
"All knowledge is ultimately the knowledge of God, through himself, through Nature, through her works. Mankind has first to seek this knowledge through the external life; for until its mentality is sufficiently developed, spiritual knowledge is not really possible, and in proportion as it is developed, the possibilities of spiritual knowledge become richer and fuller.” The Synthesis of Yoga
"All life, spiritual, mental or material, is the play of the soul with the possibilities of its nature; . . . .” The Synthesis of Yoga
all- ::: prefix: Wholly, altogether, infinitely. Since 1600, the number of these [combinations] has been enormously extended, all-** having become a possible prefix, in poetry at least, to almost any adjective of quality. all-affirming, All-Beautiful, All-Beautiful"s, All-Bliss, All-Blissful, All-causing, all-concealing, all-conquering, All-Conscient, All-Conscious, all-containing, All-containing, all-creating, all-defeating, All-Delight, all-discovering, all-embracing, all-fulfilling, all-harbouring, all-inhabiting, all-knowing, All-knowing, All-Knowledge, all-levelling, All-Life, All-love, All-Love, all-negating, all-powerful, all-revealing, All-ruler, all-ruling, all-seeing, All-seeing, all-seeking, all-shaping, all-supporting, all-sustaining, all-swallowing, All-Truth, All-vision, All-Wisdom, all-wise, All-Wise, all-witnessing, All-Wonderful, All-Wonderful"s.**
"All true law is the right motion and process of a reality, an energy or power of being in action fulfilling its own inherent movement self-implied in its own truth of existence. This law may be inconscient and its working appear to be mechanical, — that is the character or, at least, the appearance of law in material Nature: it may be a conscious energy, freely determined in its action by the consciousness in the being aware of its own imperative of truth, aware of its plastic possibilities of self-expression of that truth, aware, always in the whole and at each moment in the detail, of the actualities it has to realise; this is the figure of the law of the Spirit.” *The Life Divine
allured ::: 1. Attracted as to a lure; drawn or enticed to a place or to a course of action. 2. Attracted or tempted by something flattering or desirable; fascinated, charmed. alluring, **alluringly, allurement.
ambiguous ::: 1. Open to or having several possible meanings or interpretations; equivocal; questionable; indistinct, obscure, not clearly defined. 2. Of doubtful or uncertain nature; difficult to comprehend, distinguish, or classify; admitting more than one interpretation, or explanation; of double meaning. 3. Of oracles, people, using words of double meaning. ambiguously.
A mental formation stamped by the thoughts and feelings of a departed human being on the atmosphere of a place or locality, wandering about there or repeating itself, till that formation either exhausts itself or is dissolved by one means or another. This is the explanation of such phenomena as the haunted house in which the scenes attending or surrounding or preceding a murder are repeated over and over again and many other similar phenomena.
::: "And this bliss is not a supreme pleasure of the heart and sensations with the experience of pain and sorrow as its background, but a delight also self-existent and independent of objects and particular experiences, a self-delight which is the very nature, the very stuff, as it were, of a transcendent and infinite existence.” The Synthesis of Yoga
::: "An executive cosmic force shapes us and dictates through our temperament and environment and mentality so shaped, through our individualised formulation of the cosmic energies, our actions and their results. Truly, we do not think, will or act but thought occurs in us, will occurs in us, impulse and act occur in us; our ego-sense gathers around itself, refers to itself all this flow of natural activities. It is cosmic Force, it is Nature that forms the thought, imposes the will, imparts the impulse. Our body, mind and ego are a wave of that sea of force in action and do not govern it, but by it are governed and directed.” The Synthesis of Yoga —**cosmic forces.**
**Angel of the Way *Sri Aurobindo: "Love fulfilled does not exclude knowledge, but itself brings knowledge; and the completer the knowledge, the richer the possibility of love. ‘By Bhakti" says the Lord in the Gita ‘shall a man know Me in all my extent and greatness and as I am in the principles of my being, and when he has known Me in the principles of my being, then he enters into Me." Love without knowledge is a passionate and intense, but blind, crude, often dangerous thing, a great power, but also a stumbling-block; love, limited in knowledge, condemns itself in its fervour and often by its very fervour to narrowness; but love leading to perfect knowledge brings the infinite and absolute union. Such love is not inconsistent with, but rather throws itself with joy into divine works; for it loves God and is one with him in all his being, and therefore in all beings, and to work for the world is then to feel and fulfil multitudinously one"s love for God. This is the trinity of our powers, [work, knowledge, love] the union of all three in God to which we arrive when we start on our journey by the path of devotion with Love for the Angel of the Way to find in the ecstasy of the divine delight of the All-Lover"s being the fulfilment of ours, its secure home and blissful abiding-place and the centre of its universal radiation.” The Synthesis of Yoga*
animal ::: Sri Aurobindo: "The animal is a living laboratory in which Nature has, it is said, worked out man. Man himself may well be a thinking and living laboratory in whom and with whose conscious co-operation she wills to work out the superman, the god. Or shall we not say, rather, to manifest God?” *The Life Divine
::: "An incarnation is something more, something special and individual to the individual being. It is the substitution of the Person of a divine being for the human person and an infiltration of it into all the movements so that there is a dynamic personal change in all of them and in the whole nature; not merely a change of the character of the consciousness or general surrender into its hands, but a subtle intimate personal change. Even when there is an incarnation from the birth, the human elements have to be taken up, but when there is a descent, there is a total conscious substitution.” Letters on Yoga
appalled ::: filled or overcome with horror, consternation, or fear, resulting in the loss of courage in the face of something dreadful.
appointed ::: 1. Predetermined; arranged; set. 2. Fixed by, through or as a result of authority; ordained; chosen; designated; selected.
apse ::: a usually semicircular or polygonal, often vaulted recess, especially the termination of the sanctuary end of a church.
apt ::: 1. Having a natural tendency; inclined; disposed. 2. Unusually intelligent; able to learn quickly and easily. 3. Exactly suitable; appropriate.
arise ::: 1. To get up from sleep or rest; to awaken; wake up. 2. To go up, come up, ascend on high, mount. Now only poet. **3. To come into being, action, or notice; originate; appear; spring up. 4. Of circumstances viewed as results: To spring, originate, or result from. 5. To rise from inaction, from the peaceful, quiet, or ordinary course of life. 6. To rise in violence or agitation, as the sea, the wind; to boil up as a fermenting fluid, the blood; so of the heart, wrath, etc. Now poet. 7. Of sounds: To come up aloud, or so as to be audible, to be heard aloud. arises, arising, arose, arisen. *(Sri Aurobindo also employs arisen as an adj.*)
". . . as Mind is only a final operation of Supermind, so Life is only a final operation of the Consciousness-Force of which Real-Idea is the determinative form and creative agent. Consciousness that is Force is the nature of Being and this conscious Being manifested as a creative Knowledge-Will is the Real-Idea or Supermind.” The Life Divine
asoca ::: bot.: Saraca indica , Asoka, Sorrowless tree. A small flowering tree native to India with glowing clusters of orange and yellow flowers. asocas.
aspect ::: 1. Appearance to the eye or mind; look. 2. Nature; quality, character. 3. A way in which a thing may be viewed or regarded; interpretation; view. 4. Part; feature; phase. aspects.
asphodel ::: a genus of liliaceous plants with very attractive white, pink or yellow flowers, mostly natives of the south of Europe; by the poets made an immortal flower, and said to cover the Elysian (heavenly, paradisal) fields.
::: "Aspiration is to call the forces. When the forces have answered, there is a natural state of quiet receptivity concentrated but spontaneous.” Letters on Yoga
assigned ::: appointed, designated, deputed, allotted, announced as a task. assigner.
astonished ::: 1. Amazed, filled with sudden and overpowering surprise or wonder. 2. Filled with consternation; dismayed. astonishing.
astral ::: 1. Of, relating to, emanating from, or resembling the stars. 2. Of the spirit world [Greek astron star].
"At every turn it is the divine Reality which we can discover behind that which we are yet compelled by the nature of the superficial consciousness in which we dwell to call undivine and in a sense are right in using that apellation; for these appearances are a veil over the Divine Perfection, a veil necessary for the present, but not at all the true and complete figure.” The Life Divine
"A third step is to find out that there is something in him other than his instrumental mind, life and body, not only an immortal ever-developing individual soul that supports his nature but an eternal immutable self and spirit, and to learn what are the categories of his spiritual being, until he discovers that all in him is an expression of the spirit and distinguishes the link between his lower and his higher existence; thus he sets out to remove his constitutional self-ignorance. Discovering self and spirit he discovers God; he finds out that there is a Self beyond the temporal: he comes to the vision of that Self in the cosmic consciousness as the divine Reality behind Nature and this world of beings; his mind opens to the thought or the sense of the Absolute of whom self and the individual and the cosmos are so many faces; the cosmic, the egoistic, the original ignorance begin to lose the rigidness of their hold upon him.” The Life Divine
athlete ::: Sri Aurobindo employs the word as an adj. in the sense of athletic: Of the nature of, or befitting, one who is physically active, powerful, muscular, robust, agile.
::: "A transcendent Bliss, unimaginable and inexpressible by the mind and speech, is the nature of the Ineffable. That broods immanent and secret in the whole universe and in everything in the universe. Its presence is described as a secret ether of the bliss of being, of which the Scripture says that, if this were not, none could for a moment breathe or live. And this spiritual bliss is here also in our hearts.” The Synthesis of Yoga
At times he calls himself the ‘Lord of Nations." It is he who sets all wars in motion and only by thwarting his plans could the last war be won . . . This one does not want to be converted, not at all. He wants neither the physical transformation not the supramental world, for that would spell his end. The Mother"s talk of 26 March 1959.
author ::: 1. An originator or creator, one who originates or gives existence to anything. 2. He who gives rise to or causes an action, event, circumstance, state, or condition of things. 3. The composer or writer of a treatise, play, poem, book, etc. authors.
a vaguely defined deity symbolizing maternity, the fertility of the earth, and femininity in general; the central figure in the religions of ancient Anatolia, the Near East, and the eastern Mediterranean, later sometimes taking the form of a specific goddess.
babel ::: "The reference is to the mythological story of the construction of the Tower of Babel, which appears to be an attempt to explain the diversity of human languages. According to Genesis, the Babylonians wanted to make a name for themselves by building a mighty city and tower ‘with its top in the heavens". God disrupted the work by so confusing the language of the workers that they could no longer understand one another. The tower was never completed and the people were dispersed over the face of the earth.” (Encyclopaedia Britannica) Glossary and Index of Proper Names in Sri Aurobindo"s Works Sri Aurobindo: "The legend of the Tower of Babel speaks of the diversity of tongues as a curse laid on the race; but whatever its disadvantages, and they tend more and more to be minimised by the growth of civilisation and increasing intercourse, it has been rather a blessing than a curse, a gift to mankind rather than a disability laid upon it. The purposeless exaggeration of anything is always an evil, and an excessive pullulation of varying tongues that serve no purpose in the expression of a real diversity of spirit and culture is certainly a stumbling-block rather than a help: but this excess, though it existed in the past, is hardly a possibility of the future. The tendency is rather in the opposite direction. In former times diversity of language helped to create a barrier to knowledge and sympathy, was often made the pretext even of an actual antipathy and tended to a too rigid division. The lack of sufficient interpenetration kept up both a passive want of understanding and a fruitful crop of active misunderstandings. But this was an inevitable evil of a particular stage of growth, an exaggeration of the necessity that then existed for the vigorous development of strongly individualised group-souls in the human race. These disadvantages have not yet been abolished, but with closer intercourse and the growing desire of men and nations for the knowledge of each other"s thought and spirit and personality, they have diminished and tend to diminish more and more and there is no reason why in the end they should not become inoperative.” The Human Cycle
bald ::: lacking natural growth or covering as bare trees, landscape, etc.
beam ::: 1. A ray of light. 2. A ray or collection of parallel rays. 3. A column of light, a gleam, emanation. Also fig. **beams.**
bear ::: 1. To carry. Also fig. 2. To hold up, support. Also fig. 3. To have a tolerance for; endure something with tolerance and patience. 5. To possess, as a quality or characteristic; have in or on. 6. To tend in a course or direction; move; go. 7. To render; afford; give. 8. To produce by natural growth. bears, bore, borne bearing.
beast ::: 1. An animal other than a human, especially a large four-footed mammal. 2. Fig. Animal nature as opposed to intellect or spirit. 3. A large wild animal. 4. A domesticated animal used by man. (Sri Aurobindo also employs the word as an adj.) beast"s, Beast"s, beasts, wild-beast. ::: —the Beast. Applied to the devil and evil spirits.
beasthood ::: the state or nature of a beast.
beganst ::: a native English form of the verb, to begin, now only in formal and poetic usage.
being ::: 1. The state or quality of having existence. 2. The totality of all things that exist. 3. One"s basic or essential nature; self. 4. All the qualities constituting one that exists; the essence. 5. A person; human being. 6. The Divine, the Supreme; God. Being, being"s, Being"s, beings, Beings, beings", earth-being"s, earth-beings, fragment-being, non-being, non-being"s, Non-Being, Non-Being"s, world-being"s.
Sri Aurobindo: "Pure Being is the affirmation by the Unknowable of Itself as the free base of all cosmic existence.” *The Life Divine :::
"The Absolute manifests itself in two terms, a Being and a Becoming. The Being is the fundamental reality; the Becoming is an effectual reality: it is a dynamic power and result, a creative energy and working out of the Being, a constantly persistent yet mutable form, process, outcome of its immutable formless essence.” *The Life Divine
"What is original and eternal for ever in the Divine is the Being, what is developed in consciousness, conditions, forces, forms, etc., by the Divine Power is the Becoming. The eternal Divine is the Being; the universe in Time and all that is apparent in it is a Becoming.” Letters on Yoga
"Being and Becoming, One and Many are both true and are both the same thing: Being is one, Becomings are many; but this simply means that all Becomings are one Being who places Himself variously in the phenomenal movement of His consciousness.” The Upanishads :::
"Our whole apparent life has only a symbolic value & is good & necessary as a becoming; but all becoming has being for its goal & fulfilment & God is the only being.” *Essays Divine and Human
"Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order.” The Synthesis of Yoga*
belief ::: 1. Confidence in the truth or existence of something not immediately susceptible to rigorous proof. 2. Trust or confidence, faith. 3. Something believed; an opinion or conviction. beliefs.
Question: "Sweet Mother, l don"t understand very clearly the difference between faith, belief and confidence.”
Mother: "But Sri Aurobindo has given the full explanation here. If you don"t understand, then. . . He has written ‘Faith is a feeling in the whole being." The whole being, yes. Faith, that"s the whole being at once. He says that belief is something that occurs in the head, that is purely mental; and confidence is quite different. Confidence, one can have confidence in life, trust in the Divine, trust in others, trust in one"s own destiny, that is, one has the feeling that everything is going to help him, to do what he wants to do. Faith is a certitude without any proof. Words of the Mother, MCW Vol. 6.
bent ::: personal inclination, propensity, tendency or aptitude.
bestrides ::: towers over, dominates, as a victor over the fallen.
beyond ::: Sri Aurobindo: "The language of the Upanishad makes it strikingly clear that it is no metaphysical abstraction, no void Silence, no indeterminate Absolute which is offered to the soul that aspires, but rather the absolute of all that is possessed by it here in the relative world of its sojourning. All here in the mental is a growing light, consciousness and life; all there in the supramental is an infinite life, light and consciousness. That which is here shadowed, is there found; the incomplete here is there the fulfilled. The Beyond is not an annullation, but a transfiguration of all that we are here in our world of forms; it is sovran Mind of this mind, secret Life of this life, the absolute Sense which supports and justifies our limited senses.” The Upanishads *
bindst ::: a native English form of the verb, to bind, now only in formal and poetic usage.
blest ::: 1. Favoured or fortunate (as by divine grace). Blest.
blind ::: adj. 1. Unable to see; lacking the sense of sight; sightless. Also fig. 2. Unwilling or unable to perceive or understand. 3. Lacking all consciousness or awareness. 4. Not having or based on reason or intelligence; absolute and unquestioning. 5. Not characterized or determined by reason or control. 6. Purposeless; fortuitous, random. 7. Undiscriminating; heedless; reckless. 8. Enveloped in darkness; dark, dim, obscure. 9. Dense enough to form a screen. 10. Covered or concealed from sight; hidden from immediate view. 11. Having no openings or passages for light; (a window or door) walled up. blindest, half-blind. v. 12. To deprive of sight permanently or temporarily. 13. To make sightless momentarily; dazzle. blinded.* n. 14. A blind person, esp. as pl., those who are blind. 15. Fig.* Any thing or action intended to conceal one"s real intention; a pretence, a pretext; subterfuge.
blue lotus of the Idea. ::: Sri Aurobindo: "It can be taken as the (Avatar) incarnation on the mental plane.” Visions of Champaklal
bodily ::: 1. Physical as opposed to mental or spiritual. 2. Of, relating to, or belonging to the body or the physical nature of man.
"Body is the outward sign and lowest basis of the apparent division which Nature plunging into ignorance and self-nescience makes the starting-point for the recovery of unity by the individual soul, unity even in the midst of the most exaggerated forms of her multiple consciousness.” The Life Divine
borderland ::: an indeterminate region esp. the area between two worlds.
bourne ::: 1. A boundary; a limit. 2. A destination; a goal. Also fig. and poetic.
brahma ("s) ::: "Brahma is the nominative; the uninflected form of the word is brahman; it differs from brahman ‘the Eternal" only in gender.” *Glossary of Terms in Sri Aurobindo"s Writings
breeds ::: a group of organisms within a species, esp. a group of domestic animals, originated and maintained by man and having a clearly defined set of characteristics.
brim ::: the rim or uppermost edge of a hollow container or natural basin, bowl, etc.
bringst ::: a native English form of the verb, to bring, now only in formal and poetic usage.
buffer state ::: a nation lying between potentially hostile larger nations.
burning ::: adj. 1. Aflame; on fire. Also fig. 2. Very bright; glowing; luminous. 3. Characterized by intense emotion; passionate. 4. Urgent or crucial. 5. Extremely hot; scorching. 6. Very hot. ever-burning.* *n. 7. The state, process, sensation, or effect of being on fire, burned, or subjected to intense heat. altar-burnings.**
"But always the whole foundation of the gnostic life must be by its very nature inward and not outward. In the life of the Spirit it is the Spirit, the inner Reality, that has built up and uses the mind, vital being and body as its instrumentation; thought, feeling and action do not exist for themselves, they are not an object, but the means; they serve to express the manifested divine Reality within us: otherwise, without this inwardness, this spiritual origination, in a too externalised consciousness or by only external means, no greater or divine life is possible.” The Life Divine
"But in a higher than our present mental consciousness we find that this duality is only a phenomenal appearance. The highest and real truth of existence is the one Spirit, the supreme Soul, Purushottama, and it is the power of being of this Spirit which manifests itself in all that we experience as universe. This universal Nature is not a lifeless, inert or unconscious mechanism, but informed in all its movements by the universal Spirit. The mechanism of its process is only an outward appearance and the reality is the Spirit creating or manifesting its own being by its own power of being in all that is in Nature. Soul and Nature in us too are only a dual appearance of the one existence.” The Synthesis of Yoga*
"But man also has a life-mind, a vital mentality which is an instrument of desire: this is not satisfied with the actual, it is a dealer in possibilities; it has the passion for novelty and is seeking always to extend the limits of experience for the satisfaction of desire, for enjoyment, for an enlarged self-affirmation and aggrandisement of its terrain of power and profit. It desires, enjoys, possesses actualities, but it hunts also after unrealised possibilities, is ardent to materialise them, to possess and enjoy them also. It is not satisfied with the physical and objective only, but seeks too a subjective, an imaginative, a purely emotive satisfaction and pleasure.” *The Life Divine
". . . but this divine grace . . . is not simply a mysterious flow or touch coming from above, but the all-pervading act of a divine presence which we come to know within as the power of the highest Self and Master of our being entering into the soul and so possessing it that we not only feel it close to us and pressing upon our mortal nature, but live in its law, know that law, possess it as the whole power of our spiritualised nature.” The Synthesis of Yoga
"By Force I mean not mental or vital energy but the Divine Force from above — as peace comes from above and wideness also, so does this Force (Shakti). Nothing, not even thinking or meditating can be done without some action of Force. The Force I speak of is a Force for illumination, transformation, purification, all that has to be done in the yoga, for removal of hostile forces and the wrong movements — it is also of course for external work, whether great or small in appearance does not matter — if that is part of the Divine Will. I do not mean any personal force egoistic or rajasic.” Letters on Yoga
"By individual we mean normally something that separates itself from everything else and stands apart, though in reality there is no such thing anywhere in existence; it is a figment of our mental conceptions useful and necessary to express a partial and practical truth. But the difficulty is that the mind gets dominated by its words and forgets that the partial and practical truth becomes true truth only by its relation to others which seem to the reason to contradict it, and that taken by itself it contains a constant element of falsity. Thus when we speak of an individual we mean ordinarily an individualisation of mental, vital, physical being separate from all other beings, incapable of unity with them by its very individuality. If we go beyond these three terms of mind, life and body, and speak of the soul or individual self, we still think of an individualised being separate from all others, incapable of unity and inclusive mutuality, capable at most of a spiritual contact and soul-sympathy. It is therefore necessary to insist that by the true individual we mean nothing of the kind, but a conscious power of being of the Eternal, always existing by unity, always capable of mutuality. It is that being which by self-knowledge enjoys liberation and immortality.” The Life Divine
". . . by knowledge we mean in yoga not thought or ideas about spiritual things but psychic understanding from within and spiritual illumination from above.” Letters on Yoga
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
calledst ::: a native English form of the verb, to call, now only in formal and poetic usage.
callest ::: a native English form of the verb, to call, now only in formal and poetic usage.
call ::: Sri Aurobindo: "All Yoga is in its nature a new birth; it is a birth out of the ordinary, the mentalised material life of man into a higher spiritual consciousness and a greater and diviner being. No Yoga can be successfully undertaken and followed unless there is a strong awakening to the necessity of that larger spiritual existence. The soul that is called to this deep and vast inward change, may arrive in different ways to the initial departure. It may come to it by its own natural development which has been leading it unconsciously towards the awakening; it may reach it through the influence of a religion or the attraction of a philosophy; it may approach it by a slow illumination or leap to it by a sudden touch or shock; it may be pushed or led to it by the pressure of outward circumstances or by an inward necessity, by a single word that breaks the seals of the mind or by long reflection, by the distant example of one who has trod the path or by contact and daily influence. According to the nature and the circumstances the call will come.” *The Synthesis of Yoga
callst ::: a native English form of the verb, to call, now only in formal and poetic usage.
camest ::: a native English form of the verb, to come, now only in formal and poetic usage.
cam"st ::: a native English contracted form of the verb, to come, now only in formal and poetic usage.
canst ::: a native English form of the adverb can, now only in formal or poetic usage.
capital ::: 1. A town or city that is the official seat of government in a political entity, such as a state or nation. 2. Wealth in the form of money or property.
car ::: an ornate, splendid chariot, carriage, or cart.
careless ::: 1. Unconcerned or indifferent; heedless. 2. Taking insufficient care; negligent; inattentive.
casket ::: a small and often ornate box for holding jewels or other valuables.
castle ::: lit. A large fortified building or group of buildings with thick walls, usually dominating the surrounding country. Fig. A stronghold, fortress.
cave ::: 1. A hollow or natural passage under or into the earth, especially one with an opening to the surface. 2. A hollow in the side of a hill or cliff, or underground of any kind; a cavity. Cave, caves, death-cave, deep-caved, cave-heart.
challenge ::: 1. A call or summons to engage in a contest, fight, or competition. 2. A demand for explanation or justification; a calling into question. v. **3. To invite; arouse; stimulate; provoke. challenges, challenged, challenging.**
change ::: v. 1. To make the form, nature, content, future course, etc. of (something) different from what it is or from what it would be if left alone. 2. To become different or undergo alteration. changes, changed, changing, ever-changing.* n. 3. The act or fact of changing; transformation or modification of anything. Change, changes, soul-change.
chapel ::: a place of worship that is smaller than and subordinate to a church.
characters ::: 1. The combination of qualities, features and traits that distinguishes one person, group, or thing from another. 2. The marks or symbols used in writing systems such as the letters of the alphabet.
charmed ::: 1. Delighted or fascinated. 2. Marked by good fortune or privilege. 3. Protected from evil and harm as by a magical power vested in an amulet, etc. 4. Filled with wonder and delight.
chemic ::: chemical. ::: cheque ::: a written order, usually on a standard printed form, directing a bank to pay money to a person or designated bearer. cheques.
chequerboard ::: a board on which chess and checkers are played, divided into 64 squares of two alternating colours.
chimaera ::: 1. A mythological, fire-breathing monster, commonly represented with a lion"s head, a goat"s body, and a serpent"s tail. 2. A horrible or unreal creature of the imagination. chimaeras.
choose ::: 1. To select from a number of possible alternatives; decide on and pick out. 2. To determine or decide. chooses, chose, chosen, choosing, choosest.
choosest ::: a native English form of the verb, to choose, now only in formal and poetic usage.
chords ::: 1. A combination of three or more pitches sounded simultaneously. 2. Emotional responses, feelings. 3. Harmony.
circean ::: relating to or resembling Circe, the fabled enchantress described by Homer. She was supposed to possess great knowledge of magic and venomous herbs which she offered as a drink to her charmed and fascinated victims who then changed into swine; hence, pleasing, but harmful; fascinating, but degrading.
citizen ::: a person owing loyalty to and entitled by birth or naturalization to the protection of a state or nation. citizens.
claimest ::: a native English form of the verb, to claim, now only in formal and poetic usage.
claimst ::: a native English form of the verb, to claim, now only in formal and poetic usage.
clamorous ::: 1. Full of, marked by, or of the nature of clamour; shouting; noisy, loud. 2. Insistently demanding attention; importunate.
clamouring ::: 1. Raising an outcry for; seeking, demanding, or calling importunately for, or to do a thing. 2. Making a clamour; shouting, or uttering loud and continued cries or calls; raising an outcry, making a noise or din of speech.
clay ::: 1. A natural earthy material that is plastic when wet, consisting essentially of hydrated silicates of aluminium: used for making bricks, pottery, etc. 2. The material which is said to form the human body. 3. The human body, esp. as opposed to the spirit. clay-kin.
climax ::: the highest or most intense point in the development or resolution of something; culmination.
climbst ::: a native English form of the verb, to climb, now only in formal and poetic usage.
cloth ::: fabric or material formed by weaving, knitting, pressing, or felting natural or synthetic fibres.
coalition ::: a combination or alliance, esp. a temporary one between persons, factions, states.
coerce ::: 1. To compel or restrain by force or authority without regard to individual wishes or desires. 2. To dominate or control, esp. by exploiting fear, anxiety, etc. 3. To bring about through the use of force or other forms of compulsion. coerced, coercing.
coïl ::: a large bird belonging to the cuckoo family, native to India, with a characteristic call reminiscent of the sound of its name. coïl"s
comest ::: a native English form of the verb, to come, now only in formal and poetic usage.
commerce ::: 1. The buying and selling of goods, especially on a large scale, as between cities or nations. 2. Intellectual exchange or social interaction. 3. Intellectual or spiritual interchange; communion.
compassionate
complainst ::: a native English form of the verb, to complain, now only in formal and poetic usage.
com"st ::: a native English contracted form of the verb, to come, now only in formal and poetic usage.
conceit ::: 1. An excessively favourable opinion of one"s own ability, importance, wit, etc. 2. Something that is conceived in the mind; a thought; idea. 3. Imagination; fancy. 4. A fanciful thought or idea. conceits.
conceive ::: 1. To form or hold an idea. 2. To begin, originate, or found (something) in a particular way (usually used in the passive). 3. To apprehend mentally; understand. 4. To be created or formed in the womb; to be engendered; begotten. conceives, conceived, self-conceived.
consequence ::: 1. Something that logically or naturally follows from an action or condition. 2. Significance; importance.
constant ::: 1. Unchanging in nature, value, or extent; invariable. 2. Continuing without pause or letup; unceasing. 3. Steadfast; firm in mind or purpose; resolute.
contrary ::: something that is opposite in nature or character; diametrically or mutually opposed. contraries.
corrupt ::: 1. To destroy or subvert the honesty or integrity of. 2. To ruin morally; pervert. 3. To cause to become rotten; spoil. 4. To taint; contaminate. corrupted, corrupting.
cosmic mind ::: Sri Aurobindo: "Nevertheless, the fact of this intervention from above, the fact that behind all our original thinking or authentic perception of things there is a veiled, a half-veiled or a swift unveiled intuitive element is enough to establish a connection between mind and what is above it; it opens a passage of communication and of entry into the superior spirit-ranges. There is also the reaching out of mind to exceed the personal ego limitation, to see things in a certain impersonality and universality. Impersonality is the first character of cosmic self; universality, non-limitation by the single or limiting point of view, is the character of cosmic perception and knowledge: this tendency is therefore a widening, however rudimentary, of these restricted mind areas towards cosmicity, towards a quality which is the very character of the higher mental planes, — towards that superconscient cosmic Mind which, we have suggested, must in the nature of things be the original mind-action of which ours is only a derivative and inferior process.” *The Life Divine
"If we accept the Vedic image of the Sun of Truth, . . . we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; . . . At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, — not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality.” The Life Divine
"There is one cosmic Mind, one cosmic Life, one cosmic Body. All the attempt of man to arrive at universal sympathy, universal love and the understanding and knowledge of the inner soul of other existences is an attempt to beat thin, breach and eventually break down by the power of the enlarging mind and heart the walls of the ego and arrive nearer to a cosmic oneness.” *The Synthesis of Yoga
"[The results of the opening to the cosmic Mind:] One is aware of the cosmic Mind and the mental forces that move there and how they work on one"s mind and that of others and one is able to deal with one"s own mind with a greater knowledge and effective power. There are many other results, but this is the fundamental one.” Letters on Yoga
"The cosmic consciousness has many levels — the cosmic physical, the cosmic vital, the cosmic Mind, and above the higher planes of cosmic Mind there is the Intuition and above that the overmind and still above that the supermind where the Transcendental begins. In order to live in the Intuition plane (not merely to receive intuitions), one has to live in the cosmic consciousness because there the cosmic and individual run into each other as it were, and the mental separation between them is already broken down, so nobody can reach there who is still in the separative ego.” Letters on Yoga*
cosmic Self ::: Sri Aurobindo: "When one has the cosmic consciousness, one can feel the cosmic Self as one"s own self, one can feel one with other beings in the cosmos, one can feel all the forces of Nature as moving in oneself, all selves as one"s own self. There is no why except that it is so, since all is the One.” Letters on Yoga (See also Cosmic Spirit)
"Impersonality is the first character of cosmic self; . . . .” *The Life Divine
"An eternal infinite self-existence is the supreme reality, but the supreme transcendent eternal Being, Self and Spirit, — an infinite Person, we may say, because his being is the essence and source of all personality, — is the reality and meaning of self-existence: so too the cosmic Self, Spirit, Being, Person is the reality and meaning of cosmic existence; the same Self, Spirit, Being or Person manifesting its multiplicity is the reality and meaning of individual existence.” The Life Divine
"But this cosmic self is spiritual in essence and in experience; it must not be confused with the collective existence, with any group soul or the life and body of a human society or even of all mankind.” The Synthesis of Yoga
"It is the Cosmic Self and Spirit that is in and behind all things and beings, from which and in which all is manifested in the universe — although it is now a manifestation in the Ignorance.” Letters on Yoga*
cosmic Spirit ::: Sri Aurobindo: "The Cosmic Spirit or Self contains everything in the cosmos — it upholds cosmic Mind, universal Life, universal Matter as well as the overmind. The Self is more than all these things which are its formulations in Nature.” *Letters on Yoga
"[The Divine in one of its three aspects] . . . is the Cosmic Self and Spirit that is in and behind all things and beings, from which and in which all is manifested in the universe - although it is now a manifestation in the Ignorance.” Letters on Yoga
". . . the cosmic spirit, the one self inhabiting the universe, . . . .” *The Life Divine
"For the cosmic Spirit inhabits each and all, but is more than all; . . . .”The Life Divine
couldst ::: a native English form of the adverb could, now only in formal or poetic usage.
court ::: 1. The room or building in which a tribunal sits and justice is administered. 2. A judicial tribunal duly constituted for the hearing and determination of legal cases.
covet ::: 1. To desire wrongfully, inordinately, or without due regard for the rights of others. 2. To wish for, especially eagerly. coveted.
cradle ::: n. 1. A small low bed for an infant, often furnished with rockers. 2. Where something originated or was nurtured in its early existence. cradles v. 2.* *To hold gently and carefully as in a cradle. 3. To hold gently or protectively. cradles, cradled.**
create ::: 1. To cause to come into being, as something unique that would not naturally evolve or that is not made by ordinary processes. 2. To evolve from one"s own thought or imagination, as a work of art or an invention. 3. To cause to happen; to bring about; arrange, as by intention or design. creates, created, creating, all-creating, self-creating, world-creating, new-create.
creation ::: 1. The act or process of creating, esp. the universe as thus brought into being by God. 2. Something that has been brought into existence or created, esp. a product of human intelligence or imagination, as a work of art, music, etc. creation"s, creations, half-creations, **self-creation.
crest ::: 1. The top, highest point, or highest stage of something. 2. The top line of a hill, mountain, or wave. 3. A tuft or other natural growth on the top of the head of an animal as the comb of a rooster. 4. The fan-like tail of a comet. crests.
criedst ::: a native English form of the verb, to cry, now only in formal and poetic usage.
criest ::: a native English form of the verb, to cry, now only in formal and poetic usage.
crude ::: 1. In a raw or unprepared state; unrefined or natural; unfinished, coarse. 2. Lacking in intellectual subtlety, perceptivity, etc.; rudimentary; undeveloped. 3. Rough or primitive. 4. Lacking culture, refinement, tact. crudely.
current ::: 1. (esp. of water or air) A steady usually natural flow in a particular direction. 2. A flow of electric charge through a conductor. current"s, currents.
curse ::: n. 1. The expression of a wish that misfortune, evil, doom, etc., befall a person, group, etc. 2. A formula or charm intended to cause such misfortune to another. 3. An evil brought or inflicted upon one. 4. The cause of evil, misfortune, or trouble. 5. A profane or obscene expression or oath. curses. v. 6. To wish harm upon; invoke evil upon. 7. To invoke supernatural powers to bring harm to (someone or something). cursed.
darkness ::: 1. Absence of light or illumination. 2. Fig. Absence of moral or spiritual values. 3. Obscurity; lack of knowledge or enlightenment; an unenlightened state. 4. A condition of secrecy, mystery, characterized by things hidden. 5. Wickedness or evil. Darkness, darkness", darknesses.
::: "Death is the question Nature puts continually to Life and her reminder to it that it has not yet found itself. If there were no siege of death, the creature would be bound for ever in the form of an imperfect living. Pursued by death he awakes to the idea of perfect life and seeks out its means and its possibility.” *Essays in Philosophy and Yoga
deathless ::: 1. Not subject to termination or death; immortal. 2. Unceasing; perpetual.
decoration ::: an addition that renders something more attractive or ornate; adornment.
deep ::: n. 1. A vast extent, as of space or time; an abyss. 2. Fig. Difficult to penetrate; incomprehensible to one of ordinary understanding or knowledge; as an unfathomable thought, idea, esp. poetic. Deep, deep"s, deeps. adj. 3. Extending far downward below a surface. 4. Having great spatial extension or penetration downward or inward from an outer surface or backward or laterally or outward from a center; sometimes used in combination. 5. Coming from or penetrating to a great depth. 6. Situated far down, in, or back. 7. Lying below the surface; not superficial; profound. 8. Of great intensity; as extreme deep happiness, deep trouble. 9. Absorbing; engrossing. 10. Grave or serious. 11. Profoundly or intensely. 12. Mysterious; obscure; difficult to penetrate or understand. 13. Low in pitch or tone. 14. Profoundly cunning, crafty or artful. 15. The central and most intense or profound part; "in the deep of night”; "in the deep of winter”. deeper, deepest, deep-browed, deep-caved, deep-concealed, deep-etched, deep-fraught, deep-guarded, deep-hid, deep-honied, deep-pooled, deep-thoughted. *adv. *16. to a great depth psychologically or profoundly.
define ::: 1. To explain or identify the nature or essential qualities of; describe. 2. To make clear the outline or form of.
deform ::: to spoil the natural form of; misshape; to spoil the beauty or appearance of; disfigure. deformed, deforming.
deity ::: 1. A god or goddess. 2. Divine character or nature, esp. that of the Supreme Being; divinity. deities. ::: the Deity. God, Supreme Being. **Deity"s.
delicate ::: 1. Distinguishing subtle differences. 2. Of instruments: precise, skilled, or sensitive in action or operation. 3. Marked by sensitivity of discrimination and skillful in expression, technique, etc. 4. Exquisitely or beautifully fine in texture, construction, or finish. 5. Exquisite, fine, or subtle in quality, character, construction, etc. 6. (of colour, tone, taste, etc.) Pleasantly subtle, soft, or faint.
delirium ::: 1. A more or less temporary disorder of the mental faculties, as in fevers, disturbances of consciousness, or intoxication, characterised by restlessness, excitement, delusions, hallucinations, etc. 2. A state of violent excitement or emotion.
delivery ::: the carrying and turning over of letters, goods, etc. to a designated recipient.
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.
denizens ::: inhabitants; occupants; residents, especially of plants or animals and people established in a place to which they are not native.
design ::: n. 1. Purpose, aim, intention, especially with reference to a Divine Creator. 2. Plan or scheme. 3. A combination of details or features; pattern or motif. design"s, designs. *v. 4. To work out the structure or form of (something). 5. To plan and make (something) artistically or skilfully. *designed, designing.
desirest ::: a native English form of the verb, to desire, now only in formal and poetic usage.
"Destruction is always a simultaneous or alternate element which keeps pace with creation and it is by destroying and renewing that the Master of Life does his long work of preservation. More, destruction is the first condition of progress. Inwardly, the man who does not destroy his lower self-formations, cannot rise to a greater existence. Outwardly also, the nation or community or race which shrinks too long from destroying and replacing its past forms of life, is itself destroyed, rots and perishes and out of its debris other nations, communities and races are formed. By destruction of the old giant occupants man made himself a place upon earth. By destruction of the Titans the gods maintain the continuity of the divine Law in the cosmos. Whoever prematurely attempts to get rid of this law of battle and destruction, strives vainly against the greater will of the World-Spirit.” Essays on the Gita
detached ::: 1. Impartial or objective; disinterested; unbiased. 2. Not involved or concerned; aloof. ::: Sri Aurobindo: "Detachment means that one stands back from [imperfections and weakness of the nature, etc.] , does not identify oneself with them or get upset or troubled because they are there, but rather looks on them as something foreign to one"s true consciousness and true self, rejects them and calls in the Mother"s Force into these movements to eliminate them and bring the true consciousness and its movements there.” Letters on Yoga
determination (‘s) ::: fixed direction or tendency towards some object or end.
diameter ::: a straight line segment passing through the center of a figure, especially of a circle or sphere, and terminating at the periphery.
dips ::: 1. Plunges briefly into water or another liquid and removes quickly. 2. Sinks or drops down, or below a particular level, as if dipping into water; goes down, sinks, sets. 3. Has a downward inclination; inclines or slopes downwards; is inclined to the horizon. dipped, dipping.
direction ::: 1. A line of thought or action or a tendency or inclination. 2. A purpose or orientation toward a goal that serves to guide or motivate; focus. directions.
disastrous ::: causing great distress or injury; ruinous; very unfortunate; calamitous.
discernment ::: **The act or process of exhibiting keen insight and keen perception; acuteness of judgement, discrimination and understanding. discernment"s.**
discern ::: to perceive by the sight or some other sense or by the intellect; see, recognize, distinguish, discriminate. discerned.
discord ::: 1. An inharmonious combination of musical tones sounded together. 2. Lack of concord or harmony between persons or things. discords.
disguised ::: 1. Hid the identity of by altering the appearance etc. 2. An outward semblance that misrepresents the true nature of something.
divine ::: adj. **1. Of or pertaining to God or the Supreme Being. 2. Of, relating to, emanating from, or being the expression of a deity. 3. Being in the service or worship of a deity; sacred. 4. Heavenly, celestial. 5. Supremely good or beautiful; magnificent. diviner, divinest, divinely, half-divine. v. 6. To perceive by intuition or insight. divines, divined, divining.**
divine life ::: Sri Aurobindo: "A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.” *The Life Divine ::: "The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man"s real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.” The Life Divine
divine love ::: Sri Aurobindo: "Divine Love, in my view of it, is again not something ethereal, cold and far, but a love absolutely intense, intimate and full of unity, closeness and rapture using all the nature for its expression.” *Letters on Yoga
".. . Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; . . . . ” The Synthesis of Yoga
divine Mother ::: Sri Aurobindo: "The One whom we adore as the Mother is the divine Conscious Force that dominates all existence, one and yet so many-sided that to follow her movement is impossible even for the quickest mind and for the freest and most vast intelligence. The Mother is the consciousness and force of the Supreme and far above all she creates.” *The Mother
doest ::: a native English form of the verb, to do, now only in formal and poetic usage.
dominate ::: to rule over; govern; control. dominates.
dominations ::: the qualities or powers over others; authority; rule; control.
dragonflies ::: any of various large insects of the order Odonata or suborder Anisoptera, having a long slender body and two pairs of narrow, net-veined wings that are usually held outstretched while the insect is at rest.
dreamst ::: a native English form of the verb, to dream, now only in formal and poetic usage.
drive ::: v. 1. To impel; constrain; urge; compel. 2. To manoeuvre, guide or steer the progress of. 3. To impel (matter) by physical force; to cause (something) to move along by direct application of physical force; to propel, carry along. 4. To send, expel, or otherwise cause to move away or out by force or compulsion. 5. To strive vigorously and with determination toward a goal or objective. 6. To cause and guide the movement of (a vehicle, an animal, etc.). n. 7. A strong organized effort to accomplish a purpose, with energy, push or aggressiveness. 8. Impulse; impulsive force. adj. 9. Urged onward, impelled. 10. Pertaining to an inner urge that stimulates activity or inhibition. drives, drove, drov"st, driving, driven.
drov"st ::: a native English contracted form of the verb to drive, now only in formal and poetic usage.
drudge ::: one who labours without interest in dull or unimaginative ways; a labourer, slave.
drunk ::: intoxicated as with an alcoholic liquor; overcome or dominated by a strong feeling or emotion. honey-drunk. (Also, pp. of drink.)
dual ::: 1. Composed of two usually like or complementary parts; double. 2. Having a two-fold, or double, character or nature. dual"s.
duel (‘s) ::: a struggle for domination between two contending persons, groups, or ideas.
"Each person follows in the world his own line of destiny which is determined by his own nature and actions — the meaning and necessity of what happens in a particular life cannot be understood except in the light of the whole course of many lives. But this can be seen by those who can get beyond the ordinary mind and feelings and see things as a whole, that even errors, misfortunes, calamities are steps in the journey, — the soul gathering experience as it passes through and beyond them until it is ripe for the transition which will carry it beyond these things to a higher consciousness and higher life.” Letters on Yoga*
earth ::: 1. The realm of mortal existence; the temporal world. 2. The softer, friable part of land; soil, especially productive soil. **Earth, earth"s, earth-beauty"s, earth-being"s, earth-beings, earth-bounds, earth-bride, earth-fact, earth-force, Earth-Goddess, earth-hearts, earth-habit"s, earth-heart, earth-instruments, earth-kind, earth-life, earth-light, earth-made, earth-matter"s, earth-mind, earth-mind"s, earth-myth, earth-nature, earth-nature"s, Earth-Nature"s, earth-nursed, earth-pain, Earth-plasm, earth-poise, earth-scene, earth-scene"s, earth-seat, earth-shapes, earth-stage, earth-stuff, earth-time, earth-time"s, earth-use, earth-vision, earth-ways, summer-earth.
eatst ::: a native English form of the verb, to eat, now only in formal and poetic usage.
edged ::: 1. Having or provided with an edge or border. ::: 2. Having a cutting edge or especially an edge or edges as specified (often used in combination). 3. keen-edged. Sharpness with reference to the mind.
effervescing ::: in a state of natural commotion; bubbling.
electric ::: of the nature of, pertaining to, or producing electricity.
element ::: 1. A component or constituent of a whole. 2. One of the substances, usually earth, water, air, and fire, formerly regarded as constituting the material universe. 3. A natural habitat, sphere of activity, environment, etc. elements.
elemental ::: 1. Starkly simple, primitive, or basic. 2. Motivated by or symbolic of primitive and powerful natural forces or passions.
eliminate ::: 1. To get rid of; to omit or exclude. 2. To wipe out someone or something, especially by using drastic methods.
elysian ::: of the nature of, or resembling, what is in Elysium the dwelling place of the blessed after death, a state or place of ideal happiness, perfect bliss.
embodiment ::: a person, being, or thing embodying a spirit, principle, etc.; incarnation. embodiments.
embody ::: 1. To invest (a spiritual entity) with a body or with bodily form; render incarnate; make corporeal. 2. To give a tangible, bodily, or concrete form to (an abstract concept) or to be an example of or express (an idea, principle, etc. embodies, embodied, embodying, self-embodying.
embroidered ::: fashioned or adorned with added embellishments; ornately embellished.
emerge ::: 1. To come forth into view or notice, as from concealment, or obscurity. 2. To rise or come forth from or as if from water or other liquid. 3. To come into existence; develop. 4. To rise, as from an inferior or unfortunate state or condition. emerges, emerged, emerging.
empire ::: 1. Imperial or imperialistic sovereignty, domination, or control. 2. A group of nations or peoples ruled over by an emperor, empress, or other powerful sovereign or government.
enchanted ::: 1. Possessing a magical influence or quality. 2. Under a spell; bewitched; magical. 3. Utterly delighted or captivated; fascinated; charmed. enchantment, enchantment"s, enchantments.
enemy ::: n. 1. A hostile person, power, force or nation. 2. One who feels hatred toward, intends injury to, or opposes the interests of another; a foe. enemy"s *adj. *3. Of, relating to, or being a hostile power or force.
enigma ::: 1. A puzzling or mystifying saying, in which some known thing is concealed under obscure language; an obscure question; a riddle. 2. Something seemingly having no explanation; a puzzling or inexplicable occurrence or situation. enigma"s, Enigma, Enigma"s, enigmaed.
". . . equality is the sign of unity with the Brahman, of becoming Brahman, of growing into an undisturbed spiritual poise of being in the Infinite. Its importance can hardly be exaggerated; for it is the sign of our having passed beyond the egoistic determinations of our nature, of our having conquered our enslaved response to the dualities, of our having transcended the shifting turmoil of the gunas, of our having entered into the calm and peace of liberation. Equality is a term of consciousness which brings into the whole of our being and nature the eternal tranquillity of the Infinite.” The Synthesis of Yoga*
erase ::: 1. To remove (something written, for example) by rubbing, wiping, or scraping. 2. To eliminate completely; to efface, expunge, obliterate. 3. Fig. To remove from memory or existence. erased, erasing.
error ::: 1. A wrong action attributable to bad judgment or ignorance or inattention; a deviation from accuracy or correctness. 2. The act or an instance of deviating from an accepted code of behaviour. **error"s, errors, errorless.
essence ::: the basic, real, and invariable nature of a thing or its significant individual feature or features; its true substance.
estranged ::: kept at a distance; withdrawn; withheld; displaying or evincing a feeling of alienation.
eternal ::: that which is eternal is, by its nature, without beginning or end. eternal"s, eternally. ::: the Eternal. God.
"Evolution is an inverse action of the involution: what is an ultimate and last derivation in the involution is the first to appear in the evolution; what was original and primal in the involution is in the evolution the last and supreme emergence.” The Life Divine ::: "Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here.” Essays in Philosophy and Yoga
"Evolution is the one eternal dynamic law and hidden process of the earth-nature.” Essays Divine and Human
exile ::: n. 1. Enforced removal from one"s native country. 2. The condition or a period of living away from one"s native country. 3. A person banished or living away from his home or country; expatriate. v. 4. To expel from home or country, esp. by official decree as a punishment; banish. exiles, exiled, self-exiled.
expunge ::: 1. To eliminate completely; annihilate. 2. To erase or strike out. expunged.
fanatic
faerylike; of the nature of a faery (one of a class of supernatural beings, generally conceived as having a diminutive human form and possessing magical powers with which they intervene in human affairs); magical. faeries", faery-small.
fascinating
fascination
father ::: n. 1. A male parent. father"s. v. 2. Fig. Create, found, originate, etc. fathers, fathering.
fell ::: of an inhumanly cruel nature; fierce; destructive. (All other references to the word are as the past tense of fall.)
ferment ::: 1. A state of agitation or of turbulent change or development. 2. A process of nature involving the addition of yeasts, moulds and certain bacteria (to liquids or solids) causing an effervescence or internal commotion, with evolution of heat, in the substance operated on, and a resulting alteration of its properties.
fiction ::: an imaginative creation or a pretence that does not represent actuality but has been invented; made-up. fictions.
findst ::: a native English form of the verb, to find, now only in formal and poetic usage.
finish ::: to bring to an end; terminate; complete. finished.
finite ::: 1. Having bounds; limited. 2. Subject to limitations or conditions, as of space, time, circumstances, or the laws of nature. finite"s, finiteness.
firmly ::: with resolute determination; unwavering.
flaming ::: adj. 1. Emitting flames; blazing; burning; fiery. 2. Glowing brightly; brilliant. 3. Intensely ardent or passionate. 4. Resembling a flame in brilliance, color, or form. 5. Like a flame in brilliance, heat or shape. 6. Very intense, ardent; fiery, as a disposition. flaming-silent.* n. 7. The action of burning or being on fire. Also fig. *flamings.
flare ::: 1. A flaring or swaying flame or light as of torches in the wind. 2. A sudden blaze or burst of flame or light, e.g. lightening. 3. A bright blaze of fire or light used as a signal, a means of illumination or guidance, etc. 4. A sudden burst, as of zeal or anger. flares, flared, flaring, sky-flare.
fleest ::: a native English form of the verb, to flee, now only in formal and poetic usage.
flickered ::: 1. To shine with, or be illuminated by, an unsteady or wavering light; flare, shimmer. 2. To quiver, vibrate unsteadily; flutter. 3. To appear or occur briefly. flickers, flickering, flickering-coloured.
flut"st ::: a native English contracted form of the verb to flute, now only in formal and poetic usage.
fond ::: excessively tender; over-affectionate, doting.
force ::: n. 1. Strength; energy; power; intensity. 2. Fig. An agency, influence, or source of power likened to a physical force. Force, force"s, forces, Force-compelled, Conscious-Force, earth-force, God-Force, lion-forces, Mother-Force, Nature-force, Nature-Force, serpent-force, soul-force, Soul-Forces, world-force, World-Force, world-forces. *v. 3. To compel or cause (a person, group, etc.) to do something through effort, superior strength, etc.; coerce. 4. To propel or drive despite resistance. 5. To break open (a gate, door, etc.) *forces, forced, forcing.
::: " . . . for Dawn is the illumination of the Truth rising upon the mentality to bring the day of full consciousness into the darkness or half-lit night of our being.” The Secret of the Veda
". . . for doubt is the mind"s persistent assailant.” Letters on Yoga ::: "The enemy of faith is doubt, and yet doubt too is a utility and necessity, because man in his ignorance and in his progressive labour towards knowledge needs to be visited by doubt, otherwise he would remain obstinate in an ignorant belief and limited knowledge and unable to escape from his errors.” The Synthesis of Yoga*
foreign ::: alien; not natural.
foresight ::: 1. Perception of the significance and nature of events before they have occurred. 2. Knowledge or insight gained by or as by looking forward; a view of the future; foreknowledge.
"For existence itself is and must always be the stuff of its own becoming; it must be shaped into the substance with which Force has to deal. Force again must be the power which works out that substance and works with it to whatever ends; Force is that which we ordinarily call Nature.” The Synthesis of Yoga
forge ::: n. 1. A special fireplace, hearth, or furnace in which metal is heated before shaping. v. 2. To form (metal, for example) by heating in a forge and beating or hammering into shape. 3. To form or make, esp. by concentrated effort or energy; shape, fabricate, fashion, mould. 4. To imitate (handwriting, a signature, etc.) fraudulently; to counterfeit; to commit forgery. forged.
"For if evolution is the progressive manifestation by Nature of that which slept or worked in her, involved, it is also the overt realisation of that which she secretly is. We cannot, then, bid her the right to condemn with the religionist as perverse and presumptuous or with the rationalist as a disease or hallucination any intention she may evince or effort she may make to go beyond. If it be true that Spirit is involved in Matter and apparent Nature is secret God, then the manifestation of the divine in himself and the realisation of God within and without are the highest and most legitimate aim possible to man upon earth.” The Life Divine
"For it is only the few who can make the past Teacher and his teaching, the past Incarnation and his example and influence a living force in their lives. For this need also the Hindu discipline provides in the relation of the Guru and the disciple. The Guru may sometimes be the Incarnation or World-Teacher; but it is sufficient that he should represent to the disciple the divine wisdom, convey to him something of the divine ideal or make him feel the realised relation of the human soul with the Eternal.” The Synthesis of Yoga*
fortunate ::: 1. Possessing good luck; lucky. 2. Bringing something good and unforeseen; auspicious.
fortuitous ::: happening or produced by chance; accidental; lucky; fortunate.
fortune ::: 1. The chance happening of fortunate or adverse events; luck. 2. Success, luck, prosperity. fortune"s.
::: "For what we understand by law is a single immutably habitual movement or recurrence in Nature fruitful of a determined sequence of things and that sequence must be clear, precise, limited to its formula, invariable.” *Essays in Philosophy and Yoga
foster-child ::: a child raised by someone who is not its natural or adoptive parent.
found ::: 1. To set up or establish on a firm basis or for enduring existence; to originate, create, initiate. 2. To establish or set up, especially with provision for continuing existence. Also fig. (All other references are to the word as the pp. or pt. of find. **half-found*.*) founds, founded.**
foundation ::: 1. The natural or prepared ground or base on which some structure is erected or rests. 2. Fig. That on which something is founded; basis. **foundations.
"Freedom is the law of being in its illimitable unity, secret master of all Nature: . . . .” Essays in Philosophy and Yoga
fro ::: to and fro. Alternating from one place to another; back and forth.
fuel ::: 1. A substance that can be consumed to produce energy. 2. Fig. Something that maintains or stimulates a passionate activity or an emotion. fuel"s.
gallop ::: 1. A natural three-beat gait of a horse, faster than a canter, in which all four feet are off the ground at the same time during each stride. 2. A ride taken at the pace of a gallop. galloping.
"Genius is Nature"s first attempt to liberate the imprisoned god out of her human mould; the mould has to suffer in the process. It is astonishing that the cracks are so few and unimportant.” Essays Divine and Human
givest ::: a native English form of the verb, to give, now only in formal and poetic usage.
glamour ::: 1. Charm and allure; fascination. 2. The often false or superficial beauty or charm which attracts. glamorous.
gloss ::: 1. A surface shininess or luster. 2. A superficially or deceptively attractive appearance. 3. An misleading interpretation or explanation.
gnawest ::: a native English form of the verb, to gnaw, now only in formal and poetic usage.
goal ::: 1. The result or achievement towards which effort is directed; aim; end. 2. The destination of a (more or less laborious) journey. goals.
god ::: a being conceived as the perfect, omnipotent, omniscient originator and ruler of the universe, the principal object of faith and worship in monotheistic religions. gods, gods", God"s, Gods, God-bliss, God-born, god-chant, God-child, god-children, God-ecstasy, God-face, God-frame, God-Force, God-given, god-haunts, God-instinct"s, God-joy, God-Light, god-kind, God-knowledge, God-language, God-light, god-mind, god-phase, God-spark, god-speech, God-state, god-touch, God-vision"s, god-wings, child-god, dream-god"s, half-god, Sun-god"s.
godhead ::: Sri Aurobindo: ". . . the Godhead is all that is universe and all that is in the universe and all that is more than the universe. The Gita lays stress first on his supracosmic existence. For otherwise the mind would miss its highest goal and remain turned towards the cosmic only or else attached to some partial experience of the Divine in the cosmos. It lays stress next on his universal existence in which all moves and acts. For that is the justification of the cosmic effort and that is the vast spiritual self-awareness in which the Godhead self-seen as the Time-Spirit does his universal works. Next it insists with a certain austere emphasis on the acceptance of the Godhead as the divine inhabitant in the human body. For he is the Immanent in all existences, and if the indwelling divinity is not recognised, not only will the divine meaning of individual existence be missed, the urge to our supreme spiritual possibilities deprived of its greatest force, but the relations of soul with soul in humanity will be left petty, limited and egoistic. Finally, it insists at great length on the divine manifestation in all things in the universe and affirms the derivation of all that is from the nature, power and light of the one Godhead.” *Essays on the Gita
godlike ::: 1. Resembling or of the nature of a god or God; divine. 2. Appropriate to or befitting a god.
god ::: Sri Aurobindo: ". . . the Absolute, the Spirit, the Self spaceless and timeless, the Self manifest in the cosmos and Lord of Nature, — all this is what we mean by God, . . . .” *The Life Divine
gods ::: Sri Aurobindo: "The Gods are Brahman representing Itself in cosmic Personalities expressive of the one Godhead who, in their impersonal action, appear as the various play of the principles of Nature.” *The Upanishads
grace ::: Sri Aurobindo: "Grace is something spontaneous which wells out from the Divine Consciousness as a free flow of its being. ::: It is a power that is superior to any rule, even to the Cosmic Law — for all spiritual seers have distinguished between the Law and Grace. Yet it is not indiscriminate — only it has a discrimination of its own which sees things and persons and the right times and seasons with another vision than that of the Mind or any other normal Power. A state of Grace is prepared in the individual often behind thick veils by means not calculable by the mind and when the state of Grace comes, then the Grace itself acts. ” *Letters on Yoga
gracious ::: 1. Characterized by kindness and warm courtesy. 2. Pleasantly kind, benevolent, and courteous; charming and elegant. 3. Tender, mild, gentle. 4. Of a merciful or compassionate nature.
grain ::: fig. Quality, nature, temper; inclination, tendency. 2. The smallest possible amount or size of anything. 3. Small hard seeds, esp. the seeds of food plants such as wheat, corn, rye, oats, rice, or millet; the plants themselves whether reaped or standing. grains.
graph ::: a diagram that exhibits a relationship, often functional, between two sets of numbers as a set of points having coordinates determined by the relationship. graphs.
ground ::: 1. Base; foundation. 2. Earth or soil. 3. Any material surface, lit. and fig. 4. Background. 5. An area of land designated for a particular purpose, lit. and fig. **6. The foundation for an argument, a belief, or an action; a basis. soul-ground.**
growth ::: 1. The process of growing in all senses of the word. 2. Something that has grown or developed by or as if by a natural process. growths.
guide ::: n. 1. One who goes with or before for the purpose of leading the way: said of persons, of God, Providence, and of impersonal agents, such as stars, light, etc. 2. One who shows the way by leading, directing, or advising. Also fig. 3. One who serves as a model for others, as in a course of conduct. Guide, guides. v. 4. To assist one to travel through, or reach a destination in, an unfamiliar area, as by accompanying or giving directions. 5. To direct the course of; steer. 6.* Fig. To lead the way for (a person). guides, guided, guiding. **adj. *guideless.**
guiding or directing homeward or to a destination.
habit ::: 1. A recurrent, often unconscious pattern of behaviour that is acquired through frequent repetition. 2. A dominant or regular disposition or tendency; prevailing character or quality. habit"s, habits, earth-habit"s, Nature-habit"s.
habitual ::: 1. Of the nature of a habit. 2. Established by long use; usual.
hadst ::: a native English form of the verb to have, now only in formal or poetic usage.
hallucinates ::: perceives what is not there; has illusions.
hallucination ::: 1. A sensory experience of something that does not exist outside the mind, caused by various physical and mental disorders. 2. A false notion, belief, or impression; illusion; delusion.
harmony ::: 1. A pleasing combination of elements in a whole. 2. Agreement in feeling or opinion; accord. 3. Combination of sounds considered pleasing to the ear. 4. A simultaneous combination of tones, esp. when blended into chords pleasing to the ear; chordal structure, as distinguished from melody and rhythm. harmony"s, harmonies, harmonious, harmoniously.
hate ::: n. 1. Intense animosity or dislike; hatred. hates. v. 2. To dislike intensely or passionately; feel aversion for or extreme hostility toward; detest. hates.
haunt ::: n. 1. A place frequently visited. haunts. v. 2. To recur persistently to the consciousness of; remain with. 3. To visit often; frequent. 4. To inhabit, visit, or appear to in the form of a ghost or other supernatural being. haunts, haunted.
having a specified kind of heart, lit. and fig. (now used only in combination). dim-hearted, Rich-hearted, sensuous-hearted, swift-hearted. See also hard-hearted, iron-hearted, stone-hearted.
having existence only in the imagination; unreal; illusory.
hearest ::: a native English form of the verb, to hear, now only in formal and poetic usage.
heart-throb ::: 1. A rapid beat or pulsation of the heart. **2. **Fig. Passionate or sentimental emotion.
heaven ::: 1. Any of the places in or beyond the sky conceived of as domains of divine beings in various religions. 2. The sky or universe as seen from the earth; the firmament. 3.* Fig. A condition or place of great happiness, delight, or pleasure. *Heaven, heaven"s, Heaven"s, heavens, heaven-air, heaven-bare, heaven-bliss, heaven-born, heaven-bound, heaven-fire, heaven-hints, heaven-leap, Heaven-light, heaven-lights, Heaven-nature"s, heaven-nymphs, heaven-pillaring, heaven-pleased, heaven-rapture"s, heaven-sent, heaven-sentience, heaven-surrounded, heaven-truth, heaven-use, heaven-worlds.
hemisphere ::: 1. Half of the terrestrial globe or celestial sphere. 2. The area within which something occurs or dominates; sphere; realm. hemispheres.
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.
"If discipline of all the members of our being by purification and concentration may be described as the right arm of the body of Yoga, renunciation is its left arm. By discipline or positive practice we confirm in ourselves the truth of things, truth of being, truth of knowledge, truth of love, truth of works and replace with these the falsehoods that have overgrown and perverted our nature; by renunciation we seize upon the falsehoods, pluck up their roots and cast them out of our way so that they shall no longer hamper by their persistence, their resistance or their recurrence the happy and harmonious growth of our divine living.” The Synthesis of Yoga*
"If you go deep enough, into a sufficiently complete silence from all outer things, you will find within you that flame about which I often speak, and in this flame you will see your destiny.} You will see the aspiration of centuries which has been concentrated gradually, to lead you through countless births to the great day of realisation — that preparation which has been made through thousands of years, and is reaching its culmination.” Questions and Answers MCW Vol. 6*.
ignorance ::: the state or fact of being ignorant; lack of knowledge, learning, information. Ignorance, ignorance"s, Ignorance"s, ignorance", world-ignorance, World-Ignorance.
Sri Aurobindo: "Ignorance is the absence of the divine eye of perception which gives us the sight of the supramental Truth; it is the non-perceiving principle in our consciousness as opposed to the truth-perceiving conscious vision and knowledge.” *The Life Divine
"Ignorance is the consciousness of being in the successions of Time, divided in its knowledge by dwelling in the moment, divided in its conception of self-being by dwelling in the divisions of Space and the relations of circumstance, self-prisoned in the multiple working of the unity. It is called the Ignorance because it has put behind it the knowledge of unity and by that very fact is unable to know truly or completely either itself or the world, either the transcendent or the universal reality.” The Life Divine
"Ignorance means Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life. This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth, — truth of being, truth of divine consciousness, truth of force and action, truth of Ananda. As a result, instead of a world of integral truth and divine harmony created in the light of the divine Gnosis, we have a world founded on the part truths of an inferior cosmic Intelligence in which all is half-truth, half-error. . . . All in the consciousness of this creation is either limited or else perverted by separation from the integral Light; even the Truth it perceives is only a half-knowledge. Therefore it is called the Ignorance.” The Mother
". . . all ignorance is a penumbra which environs an orb of knowledge . . . .”The Life Divine
"This world is not really created by a blind force of Nature: even in the Inconscient the presence of the supreme Truth is at work; there is a seeing Power behind it which acts infallibly and the steps of the Ignorance itself are guided even when they seem to stumble; for what we call the Ignorance is a cloaked Knowledge, a Knowledge at work in a body not its own but moving towards its own supreme self-discovery.” Essays in Philosophy and Yoga
"Knowledge is no doubt the knowledge of the One, the realisation of the Being; Ignorance is a self-oblivion of Being, the experience of separateness in the multiplicity and a dwelling or circling in the ill-understood maze of becomings: . . . .” The Life Divine*
"I have started writing about doubt, but even in doing so I am afflicted by the ‘doubt" whether any amount of writing or of anything else can ever persuade the eternal doubt in man which is the penalty of his native ignorance. In the first place, to write adequately would mean anything from 60 to 600 pages, but not even 6000 convincing pages would convince doubt. For doubt exists for its own sake; its very function is to doubt always and, even when convinced, to go on doubting still; it is only to persuade its entertainer to give it board and lodging that it pretends to be an honest truth-seeker. This is a lesson I have learnt from the experience both of my own mind and of the minds of others; the only way to get rid of doubt is to take discrimination as one"s detector of truth and falsehood and under its guard to open the door freely and courageously to experience.” Letters on Yoga
illuminate
illumination
illumined mind ::: Sri Aurobindo: "This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the Spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge.” *The Life Divine
"The Illumined Mind does not work primarily by thought, but by vision; . . . .” The Life Divine
"As the Higher Mind brings a greater consciousness into the being through the spiritual idea and its power of truth, so the Illumined Mind brings in a still greater consciousness through a Truth-sight and Truth-light and its seeing and seizing power.” The Life Divine*
imagination
imaginations, mental images.
::: ". . . immortality in its fundamental sense does not mean merely some kind of personal survival of the bodily death; we are immortal by the eternity of our self-existence without beginning or end, beyond the whole succession of physical births and deaths through which we pass, beyond the alternations of our existence in this and other worlds: the spirit"s timeless existence is the true immortality.” *The Life Divine
immune ::: totally protected against, or naturally resistant to, a disease; injury etc. Immune, immunity.
imperative ::: n. 1. An action, etc. involving or expressing a command; a command. 2. Something that demands attention or action; an unavoidable obligation or requirement; necessity. 3. The verbal mood (or any form belonging to it) which expresses a command, request, or exhortation. adj. **4. Absolutely necessary or required; unavoidable. 5. Of the nature of or expressing a command; commanding. imperatives.**
impetuous ::: 1. Moving with great force or violence; rushing. 2. Characterized by sudden and forceful energy or emotion; impulsive and passionate.
importunate ::: persistent, pressing, relentless; holding tenaciously to a purpose or course of action in demand or solicitation.
impulse ::: 1. An impelling force or motion; thrust; impetus. 2. The motion produced by such a force. 3. A sudden wish, stimulus or urge that prompts an unpremeditated act or feeling; an abrupt inclination. 4. A psychic drive or instinctual urge. impulses, impulses", impulsed, million-impulsed.
inborn ::: existing from birth; congenital; innate.
incarnate ::: adj. 1. Embodied in flesh; given a bodily, esp. a human, form. 2. Personified or typified, as a quality or idea. v. 3. Invested with bodily nature and form. 4. To realize in action or fact; actualize. incarnated, incarnating.
incarnate ::: the One embodied in flesh. Incarnate"s.
incarnation ::: Sri Aurobindo: "An incarnation is the Divine Consciousness and Being manifesting through the body.” *Letters on Yoga
inconscient ::: Sri Aurobindo: "The Inconscient and the Ignorance may be mere empty abstractions and can be dismissed as irrelevant jargon if one has not come in collision with them or plunged into their dark and bottomless reality. But to me they are realities, concrete powers whose resistance is present everywhere and at all times in its tremendous and boundless mass.” *Letters on Savitri
". . . in its actual cosmic manifestation the Supreme, being the Infinite and not bound by any limitation, can manifest in Itself, in its consciousness of innumerable possibilities, something that seems to be the opposite of itself, something in which there can be Darkness, Inconscience, Inertia, Insensibility, Disharmony and Disintegration. It is this that we see at the basis of the material world and speak of nowadays as the Inconscient — the Inconscient Ocean of the Rigveda in which the One was hidden and arose in the form of this universe — or, as it is sometimes called, the non-being, Asat.” Letters on Yoga
"The Inconscient itself is only an involved state of consciousness which like the Tao or Shunya, though in a different way, contains all things suppressed within it so that under a pressure from above or within all can evolve out of it — ‘an inert Soul with a somnambulist Force".” Letters on Yoga
"The Inconscient is the last resort of the Ignorance.” Letters on Yoga
"The body, we have said, is a creation of the Inconscient and itself inconscient or at least subconscient in parts of itself and much of its hidden action; but what we call the Inconscient is an appearance, a dwelling place, an instrument of a secret Consciousness or a Superconscient which has created the miracle we call the universe.” Essays in Philosophy and Yoga :::
"The Inconscient is a sleep or a prison, the conscient a round of strivings without ultimate issue or the wanderings of a dream: we must wake into the superconscious where all darkness of night and half-lights cease in the self-luminous bliss of the Eternal.” The Life Divine
"Men have not learnt yet to recognise the Inconscient on which the whole material world they see is built, or the Ignorance of which their whole nature including their knowledge is built; they think that these words are only abstract metaphysical jargon flung about by the philosophers in their clouds or laboured out in long and wearisome books like The Life Divine. Letters on Savitri :::
"Is it really a fact that even the ordinary reader would not be able to see any difference between the Inconscient and Ignorance unless the difference is expressly explained to him? This is not a matter of philosophical terminology but of common sense and the understood meaning of English words. One would say ‘even the inconscient stone" but one would not say, as one might of a child, ‘the ignorant stone". One must first be conscious before one can be ignorant. What is true is that the ordinary reader might not be familiar with the philosophical content of the word Inconscient and might not be familiar with the Vedantic idea of the Ignorance as the power behind the manifested world. But I don"t see how I can acquaint him with these things in a single line, even with the most. illuminating image or symbol. He might wonder, if he were Johnsonianly minded, how an Inconscient could be teased or how it could wake Ignorance. I am afraid, in the absence of a miracle of inspired poetical exegesis flashing through my mind, he will have to be left wondering.” Letters on Savitri
**inconscient, Inconscient"s.**
indeterminate ::: not precisely fixed, as to extent, size, nature, or number. Indeterminate.
indignation ::: anger aroused by something unjust, mean, wicked or unworthy.
indoctrinated ::: instructed in a doctrine, principle, ideology, etc., esp. imbued with a specific partisan or biased belief or point of view.
inert ::: 1. Unable to move or act; immobile, unmoving, lifeless, motionless. 2. Inactive or sluggish by habit or nature. inertness.
"In fact ethics is not in its essence a calculation of good and evil in the action or a laboured effort to be blameless according to the standards of the world, — those are only crude appearances, — it is an attempt to grow into the divine nature.” The Human Cycle
infelicity ::: the state or quality of being unhappy or unfortunate. infelicitous.
inferior ::: 1. Lower in rank, position, importance or status; subordinate. 2. Low or lower in quality, value, or estimation.
inflamed ::: aroused to passionate feeling or action.
ingenuity ::: 1. Inventive skill or imagination; cleverness. 2. An ingenious or imaginative contrivance.
initiate ::: to begin, set going, or originate.
inordinate ::: 1. Not regulated or controlled; disorderly. 2. Exceeding reasonable limits; excessive; immoderate.
in political and legal philosophy and theology, doctrines based on the theory that there are certain unchanging laws which pertain to man"s nature, which can be discovered by reason, and therefore ethically binding in human society, and to which man-made laws should conform.
inquisition ::: an official investigation, esp. one of a political or religious nature, characterised by a lack of regard for individual rights, prejudice on the part of the examiners, and recklessly cruel punishments.
inspired ::: aroused, animated or imbued with the spirit to do something, by or as if by supernatural or divine influence. inspiring.
inspiring mingled reverence and admiration; impressing the emotions or imagination as magnificent; majestic, stately, sublime, solemnly grand; venerable, revered; of supreme dignity.
instinct ::: 1. A natural or innate impulse, inclination, or tendency. 2. An inborn pattern of activity or tendency to action common to a given biological species. 3. A natural aptitude or gift. 4. Natural intuitive power. instinct"s, instincts, instinct-driven, instinctive.
"In Supermind being, consciousness of knowledge and consciousness of will are not divided as they seem to be in our mental operations; they are a trinity, one movement with three effective aspects. Each has its own effect. Being gives the effect of substance, consciousness the effect of knowledge, of the self-guiding and shaping idea, of comprehension and apprehension; will gives the effect of self-fulfilling force. But the idea is only the light of the reality illumining itself; it is not mental thought nor imagination, but effective self-awareness. It is Real-Idea.” The Life Divine
internatal ::: a word coined by Sri Aurobindo. A combination of inter, meaning between, and natal, referring to birth; hence, between births.
intercept ::: 1. To take, seize, or halt (someone or something on the way from one place to another); cut off from an intended destination. 2. To stop or check (passage, travel, etc.). 3. To stop or interrupt the course, progress, or transmission of. intercepts, intercepting, interceptor.
internal ::: 1. Of or relating to man"s mental or spiritual nature. 2. Of, relating to, or located within the limits or surface; interior; inner.
". . . in the Avatar there is the special manifestation, the divine birth from above, the eternal and universal Godhead descended into a form of individual humanity, âtmânam srjâmi, and conscious not only behind the veil but in the outward nature.” Essays on the Gita
intimacy ::: 1. A close, familiar, and usually affectionate or loving personal relationship with another person or group. 2. An embracing inner closeness. Intimacy, intimacies.
intimate ::: n. 1. A close friend or confidant. intimates. adj. 2. Marked by close acquaintance, association, or familiarity. 3. Of or relating to the essential part or nature of something; intrinsic. 4. Very private; closely personal. 5. Familiarly associated. adv. intimately.
intuition ::: direct perception of truth, fact, etc., independent of any reasoning process. intuition"s, intuitions, half-intuition.
Sri Aurobindo: "Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude.” *The Life Divine
"Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind-substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of ``stable lightnings"". When this original or native Intuition begins to descend into us in answer to an ascension of our consciousness to its level or as a result of our finding of a clear way of communication with it, it may continue to come as a play of lightning-flashes, isolated or in constant action; but at this stage the judgment of reason becomes quite inapplicable, it can only act as an observer or registrar understanding or recording the more luminous intimations, judgments and discriminations of the higher power. To complete or verify an isolated intuition or discriminate its nature, its application, its limitations, the receiving consciousness must rely on another completing intuition or be able to call down a massed intuition capable of putting all in place. For once the process of the change has begun, a complete transmutation of the stuff and activities of the mind into the substance, form and power of Intuition is imperative; until then, so long as the process of consciousness depends upon the lower intelligence serving or helping out or using the intuition, the result can only be a survival of the mixed Knowledge-Ignorance uplifted or relieved by a higher light and force acting in its parts of Knowledge.” *The Life Divine
"I use the word ‘intuition" for want of a better. In truth, it is a makeshift and inadequate to the connotation demanded of it. The same has to be said of the word ‘consciousness" and many others which our poverty compels us to extend illegitimately in their significance.” *The Life Divine - Sri Aurobindo"s footnote.
"For intuition is an edge of light thrust out by the secret Supermind. . . .” The Life Divine
". . . intuition is born of a direct awareness while intellect is an indirect action of a knowledge which constructs itself with difficulty out of the unknown from signs and indications and gathered data.” The Life Divine
"Intuition is above illumined Mind which is simply higher Mind raised to a great luminosity and more open to modified forms of intuition and inspiration.” Letters on Yoga
"Intuition sees the truth of things by a direct inner contact, not like the ordinary mental intelligence by seeking and reaching out for indirect contacts through the senses etc. But the limitation of the Intuition as compared with the supermind is that it sees things by flashes, point by point, not as a whole. Also in coming into the mind it gets mixed with the mental movement and forms a kind of intuitive mind activity which is not the pure truth, but something in between the higher Truth and the mental seeking. It can lead the consciousness through a sort of transitional stage and that is practically its function.” Letters on Yoga
invent ::: to produce or contrive (something previously unknown) by the use of ingenuity or imagination. invents, invented, inventing, inventor, invention, invention"s, inventions, inventive.
inverse ::: reversed in order, nature, or effect.
inverting ::: 1. Turning upside down. 2. Turning or changing to the opposite or contrary, as in nature, bearing, or effect.
iris-coloured ::: a rainbow-like or iridescent appearance; a circle or halo of prismatic colours; a combination or alternation of brilliant colours.
"It [death] has no separate existence by itself, it is only a result of the principle of decay in the body and that principle is there already — it is part of the physical nature. At the same time it is not inevitable; if one could have the necessary consciousness and force, decay and death is not inevitable. But to bring that consciousness and force into the whole of the material nature is the most difficult thing of all — at any rate, in such a way as to annul the decay principle.” Letters on Yoga
keepest ::: a native English form of the verb, to keep, now only in formal and poetic usage.
key ::: 1. A small metal instrument specially cut to fit into a lock and move its bolt. 2. Fig. Something that explains a mystery or gives an answer to a mystery, a code etc. 3. Something that is crucial in providing an explanation or interpretation. 4. Fig. Serving as an essential component; "a cardinal rule”. 5. The principal tonality of a composition. 6. Pitch of the voice. keys.
key-book ::: a book or other text containing the system or explanatory scheme for the interpretation of a cipher, code, or other composition of hidden or veiled meaning.
kind ::: 1. A class or group of individual objects, people, animals, etc., of the same nature or character, or classified together because they have traits in common; category. 2. Nature or character as determining likeness or difference between things. 3. One"s family, clan, kin, or kinsfolk. earth-kind, god-kind, self-kind.
kindle ::: 1. To start (a fire); cause (a flame, blaze, etc.) to begin burning; often fig. 2. To light up, illuminate, or make bright. 3. To arouse or be aroused; call forth (emotions, feelings, and responses); 4. To begin to burn as combustible matter, a light, fire, or flame. kindles, kindled, kindling.
kindly ::: of a sympathetic, helpful, or benevolent nature..
kind ::: of a good, benevolent nature.
kindred ::: 1. A group of people related by blood or marriage. 2. Having a similar or related origin, nature, or character.
kingdom ::: 1. A territory, state, people, or community ruled or reigned over by a king or queen. 2. Fig. The eternal spiritual sovereignty of God; the realm of this sovereignty. 3. A realm or sphere in which one thing is dominant or supreme. 4. Anything conceived as constituting a realm or sphere of independent action or control. 5. A realm or province of nature, especially one of the three broad divisions of natural objects: the animal, vegetable, and mineral kingdoms. 6. Rarely, in reference to the realm and rule of evil forces. kingdom"s, kingdoms.
kin ::: n. 1. A group of people related by blood or marriage one"s relatives; family; kinfolk. 2. Someone or something of the same or similar kind. adj. **3. Of the same family; related. 4. **Of the same kind or nature; having affinity.
kinship ::: 1. Connection by blood, marriage, or adoption; family relationship. 2. Relationship by nature or character; affinity. kinship"s.
kinsmen ::: 1. Persons related by blood or of the same nationality or ethnic group.
knot ::: 1. A fastening made by tying together lengths of material, such as rope, in a prescribed way. 2. A unifying bond, a tie, especially a marriage bond. 3. A compact intersection of interlaced material, such as cord, ribbon, or rope. 4. A unified mass or cluster. knots, Nature-knot.
knowest ::: a native English form of the verb, to know, now only in formal and poetic usage.
knowledge ::: Sri Aurobindo: "A concentration which culminates in a living realisation and the constant sense of the presence of the One in ourselves and in all of which we are aware, is what we mean in Yoga by knowledge and the effort after knowledge.” *The Synthesis of Yoga
"Krishna as a godhead is the Lord of Ananda, Love and Bhakti; as an incarnation, he manifests the union of wisdom (Jnana) and works and leads the earth-evolution through this towards union with the Divine by Ananda, Love and Bhakti.” Letters on Yoga
::: law, natural
leadst ::: a native English form of the verb, to lead, now only in formal and poetic usage.
ledst ::: the past tense of the native English form of the verb, to lead, now only in formal and poetic usage.
lendst ::: a native English form of the verb, to lend, now only in formal and poetic usage.
". . . liberation signifies an emergence into the true spiritual nature of being where all action is the automatic self-expression of that truth and there can be nothing else." *The Life Divine
::: "Liberty in one shape or another ranks among the most ancient and certainly among the most difficult aspirations of our race: it arises from a radical instinct of our being and is yet opposed to all our circumstances, it is our eternal good and our condition of perfection, but our temporal being has failed to find its key. That perhaps is because true freedom is only possible if we live in the infinite, live, as the Vedanta bids us, in and from our self-existent being; but our natural and temporal energies seek for it first not in ourselves, but in our external conditions. This great indefinable thing, liberty, is in its highest and ultimate sense a state of being; it is self living in itself and determining by its own energy what is shall be inwardly and, eventually, by the growth of a divine spiritual power within determining too what it shall make of its external circumstances and environment." War and Self-Determination
light ::: Sri Aurobindo: ". . . light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy.” *The Life Divine
"Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision"s limited range.
For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere.
God is everywhere and wherever God is, there is Light.” *The Hour of God
"Light is a general term. Light is not knowledge but the illumination that comes from above and liberates the being from obscurity and darkness.” The Mother
The Mother: "The light is everywhere, the force is everywhere. And the world is so small.” Words of the Mother, MCW Vol. 15. ::: *Light, light"s, lights, light-petalled, light-tasselled, half-light.
linger ::: 1. To be slow in leaving, especially out of reluctance; tarry. 2. To be tardy in acting; procrastinate. 3. To remain present although waning or gradually dying. 4. To dwell in contemplation, thought, or enjoyment. lingers, lingered, lingering.
livest ::: a native English form of the verb, to live, now only in formal and poetic usage.
liv"st ::: a native English contracted form of the verb to live, now only in formal and poetic usage.
longing ::: strong, persistent desire or craving, esp. for something unattainable or distant. longing"s, longings, longings".
lookst ::: a native English form of the verb, to look, now only in formal and poetic usage.
loosenest ::: a native English form of the verb, to loosen, now only in formal and poetic usage.
lore ::: 1. The body of knowledge, esp. of a traditional, anecdotal, or popular nature, on a particular subject. 2. Knowledge acquired through education or experience.
lotus (as chakra) ::: Sri Aurobindo: "This arrangement of the psychic body is reproduced in the physical with the spinal column as a rod and the ganglionic centres as the chakras which rise up from the bottom of the column, where the lowest is attached, to the brain and find their summit in the brahmarandhra at the top of the skull. These chakras or lotuses, however, are in physical man closed or only partly open, with the consequence that only such powers and only so much of them are active in him as are sufficient for his ordinary physical life, and so much mind and soul only is at play as will accord with its need. This is the real reason, looked at from the mechanical point of view, why the embodied soul seems so dependent on the bodily and nervous life, — though the dependence is neither so complete nor so real as it seems. The whole energy of the soul is not at play in the physical body and life, the secret powers of mind are not awake in it, the bodily and nervous energies predominate. But all the while the supreme energy is there, asleep; it is said to be coiled up and slumbering like a snake, — therefore it is called the kundalinî sakti, — in the lowest of the chakras, in the mûlâdhâra.” *The Synthesis of Yoga
lovd"st ::: a native English contracted form of the verb to love, now only in formal and poetic usage.
::: "Love is in its nature the desire to give oneself to others and to receive others in exchange; it is a commerce between being and being.” *The Life Divine
lovest ::: a native English form of the verb, to love, now only in formal and poetic usage.
lov"st ::: a native English contracted form of the verb to love, now only in formal and poetic usage.
". . . [man"s] nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar. . . .” The Synthesis of Yoga
"Mind, life and body, the soul in the succession of Time, the conscient, subconscient and superconscient, — these in their various relations and the result of their relations are cosmos and are Nature.” The Life Divine
"Moreover we see that this cosmic action or any cosmic action is impossible without the play of an infinite Force of Existence which produces and regulates all these forms and movements; and that Force equally presupposes or is the action of an infinite Consciousness, because it is in its nature a cosmic Will determining all relations and apprehending them by its own mode of awareness, and it could not so determine and apprehend them if there were no comprehensive Consciousness behind that mode of cosmic awareness to originate as well as to hold, fix and reflect through it the relations of Being in the developing formation or becoming of itself which we call a universe.” The Life Divine
n. 1. The body or outward appearance of a person or an animal considered separately from the face or head; figure. 2. An object, person, or part of the human body or the appearance of any of these, esp. as seen in nature. 3. The mode in which a thing exists, acts, or manifests itself; kind. 4. The structure, pattern, organization or essential nature of anything. Form, form"s, forms, Forms, form-bound, form-discoveries, form-maker, form-smitten, thought-forms. v. 5. To give form to; shape. 6.* *To take or assume form; to be formed or produced. forms, formed, many-formed, sense-formed. ::: re-form.** To form a second time, form over again.
"Nor can the human confusion of values which obliterates the distinction between spiritual and moral and even claims that the moral is the only true spiritual element in our nature be of any use to us; for ethics is a mental control, and the limited erring mind is not and cannot be the free and ever-luminous spirit.” The Synthesis of Yoga
"Nothing can happen without the presence and support of the Divine, for Nature or Prakriti is the Divine Force and it is this that works out things, but it works them out according to the nature and through or with the will of each man which is full of ignorance — that goes on until men turn to the Divine and become conscious of Him and united with Him. Then only can it be said that all begins to be done in him by the direct Will of the Divine.” Letters on Yoga
"Ordinarily we mean by it [consciousness] our first obvious idea of a mental waking consciousness such as is possessed by the human being during the major part of his bodily existence, when he is not asleep, stunned or otherwise deprived of his physical and superficial methods of sensation. In this sense it is plain enough that consciousness is the exception and not the rule in the order of the material universe. We ourselves do not always possess it. But this vulgar and shallow idea of the nature of consciousness, though it still colours our ordinary thought and associations, must now definitely disappear out of philosophical thinking. For we know that there is something in us which is conscious when we sleep, when we are stunned or drugged or in a swoon, in all apparently unconscious states of our physical being. Not only so, but we may now be sure that the old thinkers were right when they declared that even in our waking state what we call then our consciousness is only a small selection from our entire conscious being. It is a superficies, it is not even the whole of our mentality. Behind it, much vaster than it, there is a subliminal or subconscient mind which is the greater part of ourselves and contains heights and profundities which no man has yet measured or fathomed.” Letters on Yoga
"O son of Immortality, live not thou according to Nature, but according to God; and compel her also to live according to the deity within thee.” Essays Divine and Human*
"Our nature is not only mistaken in will and ignorant in knowledge but weak in power; but the Divine Force is there and will lead us if we trust in it and it will use our deficiencies and our powers for the divine purpose. If we fail in our immediate aim, it is because he has intended the failure; often our failure or ill-result is the right road to a truer issue than an immediate and complete success would have put in our reach. If we suffer, it is because something in us has to be prepared for a rarer possibility of delight. If we stumble, it is to learn in the end the secret of a more perfect walking.” The Synthesis of 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
"Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, a mental Purusha, expressing something of itself on our surface in the thoughts, perceptions, activities of our mind-nature, a being of life which expresses something of itself in the impulses, feelings, sensations, desires, external life-activities of our vital nature, a physical being, a being of the body which expresses something of itself in the instincts, habits, formulated activities of our physical nature. These beings or part selves of the self in us are powers of the Spirit and therefore not limited by their temporary expression, for what is thus formulated is only a fragment of its possibilities; but the expression creates a temporary mental, vital or physical personality which grows and develops even as the psychic being or soul-personality grows and develops within us.” The Life Divine
::: "Pressure, throbbing, electrical vibrations are all signs of the working of the Force. The places indicate the field of action — the top of the head is the summit of the thinking mind where it communicates with the higher consciousness; the neck or throat is the seat of the physical, externalising or expressive mind; the ear is the place of communication with the inner mind-centre by which thoughts etc. enter into the personal being from the general Nature.” Letters on Yoga
produced by, based on, or having the nature of an illusion; deceptive.
"Spirituality respects the freedom of the human soul, because it is itself fulfilled by freedom; and the deepest meaning of freedom is the power to expand and grow towards perfection by the law of one"s own nature, dharma.” The Human Cycle
*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: "Akshara, the immobile, the immutable, is the silent and inactive self, it is the unity of the divine Being, Witness of Nature, but not involved in its movement; it is the inactive Purusha free from Prakriti and her works.” Essays on the Gita
Sri Aurobindo: "A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.” *The Life Divine
Sri Aurobindo: "But what do we mean by the individual? What we usually call by that name is a natural ego, a device of Nature which holds together her action in the mind and body. This ego has to be extinguished, otherwise there is no complete liberation possible; but the individual self or soul is not this ego. The individual soul is the spiritual being which is sometimes described as an eternal portion of the Divine, but can also be described as the Divine himself supporting his manifestation as the Many. This is the true spiritual individual which appears in its complete truth when we get rid of the ego and our false separative sense of individuality, realise our oneness with the transcendent and cosmic Divine and with all beings.” *Letters on Yoga
Sri Aurobindo: "But when I speak of the Divine Will, I mean something different, — something that has descended here into an evolutionary world of Ignorance, standing at the back of things, pressing on the Darkness with its Light, leading things presently towards the best possible in the conditions of a world of Ignorance and leading it eventually towards a descent of a greater power of the Divine, which will be not an omnipotence held back and conditioned by the law of the world as it is, but in full action and therefore bringing the reign of light, peace, harmony, joy, love, beauty and Ananda, for these are the Divine Nature.” *Letters on Yoga
Sri Aurobindo: "By immortality we mean the absolute life of the soul as opposed to the transient and mutable life in the body which it assumes by birth and death and rebirth and superior also to its life as the mere mental being who dwells in the world subjected helplessly to this law of death and birth or seems at least by his ignorance to be subjected to this and to other laws of the lower Nature.” *The Upanishads
*Sri Aurobindo: "Dawn always means an opening of some kind — the coming of something that is not yet fully there.” Letters on Yoga ::: "As the Sun is image and godhead of the golden Light of the divine Truth, so Dawn is image and godhead of the opening out of the supreme illumination on the night of our human ignorance. Dawn daughter of Heaven and Night her sister are obverse and reverse sides of the same eternal Infinite.” The Secret of the Veda
Sri Aurobindo: "Day and Night, – the latter the state of Ignorance that belongs to our material Nature, the former the state of illumined Knowledge that belongs to the divine Mind of which our mentality is a pale and dulled reflection.” The Secret of the Veda
Sri Aurobindo: "Destiny in the rigid sense applies only to the outer being so long as it lives in the Ignorance. What we call destiny is only in fact the result of the present condition of the being and the nature and energies it has accumulated in the past acting on each other and determining the present attempts and their future results. But as soon as one enters the path of spiritual life, this old predetermined destiny begins to recede. There comes in a new factor, the Divine Grace, the help of a higher Divine Force other than the force of Karma, which can lift the sadhak beyond the present possibilities of his nature. One"s spiritual destiny is then the divine election which ensures the future.” *Letters on Yoga
Sri Aurobindo: "Destruction in itself is neither good nor evil. It is a fact of Nature, a necessity in the play of forces, as things are in this world. The Light destroys the Darkness and the Powers of Darkness, and that is not a movement of Ignorance!” *Letters on Yoga
Sri Aurobindo: " . . . Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrupted at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. The Synthesis of Yoga
Sri Aurobindo: "Doubt cannot be convinced, because by its very nature it does not want to be convinced; . . . .” *Letters on Yoga
*Sri Aurobindo: "Ego is only a faculty put forward by the discriminative mind to centralise round itself the experiences of the sense-mind and to serve as a sort of lynch-pin in the wheel which keeps together the movement. It is no more than an instrument, although it is true that so long as we are limited by our normal mentality, we are compelled by the nature of that mentality and the purpose of the instrument to mistake our ego-function for our very self.” The Upanishads
*Sri Aurobindo: "Emotion itself is not a bad thing; it is a necessary part of the nature, and psychic emotion is one of the most powerful helps to the sadhana. Psychic emotion, bringing tears of love for the Divine or tears of Ananda, ought not to be suppressed: . . . .” Letters on Yoga
Sri Aurobindo: "Finally, we have the goddess Dakshina who may well be a female form of Daksha, himself a god and afterwards in the Purana one of the Prajapatis, the original progenitors, — we have Dakshina associated with the manifestation of knowledge and sometimes almost identified with Usha, the divine Dawn, who is the bringer of illumination. I shall suggest that Dakshina like the more famous Ila, Saraswati and Sarama, is one of four goddesses representing the four faculties of the Ritam or Truth-consciousness, — Ila representing truth-vision or revelation, Saraswati truth-audition, inspiration, the divine word, Sarama intuition, Dakshina the separative intuitional discrimination.” *The Secret of the Veda
*Sri Aurobindo: "For from the divine Bliss, the original Delight of existence, the Lord of Immortality comes pouring the wine of that Bliss, the mystic Soma, into these jars of mentalised living matter; eternal and beautiful, he enters into these sheaths of substance for the integral transformation of the being and nature.” The Life Divine
Sri Aurobindo: "Freedom is the law of being in its illimitable unity, secret master of all Nature: . . . .” *Essays in Philosophy and Yoga
Sri Aurobindo: "Genius is one attempt of the universal Energy to so quicken and intensify our intellectual powers that they shall be prepared for those more puissant, direct and rapid faculties which constitute the play of the supra-intellectual or divine mind. It is not, then, a freak, an inexplicable phenomenon, but a perfectly natural next step in the right line of her [Nature"s] evolution.” *The Synthesis of Yoga
Sri Aurobindo: "Hell and heaven are often imaginary states of the soul or rather of the vital which it constructs about it after its passing. What is meant by hell is a painful passage through the vital or lingering there, as for instance, in many cases of suicide where one remains surrounded by the forces of suffering and turmoil created by this unnatural and violent exit. There are, of course, also worlds of mind and vital worlds which are penetrated with joyful or dark experiences. One may pass through these as the result of things formed in the nature which create the necessary affinities, but the idea of reward or retribution is a crude and vulgar conception which is a mere popular error.” Letters on Yoga
Sri Aurobindo: "History teaches us nothing; it is a confused torrent of events and personalities or a kaleidoscope of changing institutions. We do not seize the real sense of all this change and this continual streaming forward of human life in the channels of Time. What we do seize are current or recurrent phenomena, facile generalisations, partial ideas. We talk of democracy, aristocracy and autocracy, collectivism and individualism, imperialism and nationalism, the State and the commune, capitalism and labour; we advance hasty generalisations and make absolute systems which are positively announced today only to be abandoned perforce tomorrow; we espouse causes and ardent enthusiasms whose triumph turns to an early disillusionment and then forsake them for others, perhaps for those that we have taken so much trouble to destroy. For a whole century mankind thirsts and battles after liberty and earns it with a bitter expense of toil, tears and blood; the century that enjoys without having fought for it turns away as from a puerile illusion and is ready to renounce the depreciated gain as the price of some new good. And all this happens because our whole thought and action with regard to our collective life is shallow and empirical; it does not seek for, it does not base itself on a firm, profound and complete knowledge. The moral is not the vanity of human life, of its ardours and enthusiasms and of the ideals it pursues, but the necessity of a wiser, larger, more patient search after its true law and aim.” *The Human Cycle etc.
*Sri Aurobindo: "In other words, ethics is a stage in evolution. That which is common to all stages is the urge of Sachchidananda towards self-expression. This urge is at first non-ethical, then infra-ethical in the animal, then in the intelligent animal even anti-ethical for it permits us to approve hurt done to others which we disapprove when done to ourselves. In this respect man even now is only half-ethical. And just as all below us is infra-ethical, so there may be that above us whither we shall eventually arrive, which is supra-ethical, has no need of ethics. The ethical impulse and attitude, so all-important to humanity, is a means by which it struggles out of the lower harmony and universality based upon inconscience and broken up by Life into individual discords towards a higher harmony and universality based upon conscient oneness with all existences. Arriving at that goal, this means will no longer be necessary or even possible, since the qualities and oppositions on which it depends will naturally dissolve and disappear in the final reconciliation.” The Life Divine
"Sri Aurobindo: "It has been held that ecstasy is a lower and transient passage, the peace of the Supreme is the supreme realisation, the consummate abiding experience. This may be true on the spiritual-mind plane: there the first ecstasy felt is indeed a spiritual rapture, but it can be and is very usually mingled with a supreme happiness of the vital parts taken up by the Spirit; there is an exaltation, exultation, excitement, a highest intensity of the joy of the heart and the pure inner soul-sensation that can be a splendid passage or an uplifting force but is not the ultimate permanent foundation. But in the highest ascents of the spiritual bliss there is not this vehement exaltation and excitement; there is instead an illimitable intensity of participation in an eternal ecstasy which is founded on the eternal Existence and therefore on a beatific tranquillity of eternal peace. Peace and ecstasy cease to be different and become one. The Supermind, reconciling and fusing all differences as well as all contradictions, brings out this unity; a wide calm and a deep delight of all-existence are among its first steps of self-realisation, but this calm and this delight rise together, as one state, into an increasing intensity and culminate in the eternal ecstasy, the bliss that is the Infinite.” The Life Divine
Sri Aurobindo: "It might be said again that, even so, in Sachchidananda itself at least, above all worlds of manifestation, there could be nothing but the self-awareness of pure existence and consciousness and a pure delight of existence. Or, indeed, this triune being itself might well be only a trinity of original spiritual self-determinations of the Infinite; these too, like all determinations, would cease to exist in the ineffable Absolute. But our position is that these must be inherent truths of the supreme being; their utmost reality must be pre-existent in the Absolute even if they are ineffably other there than what they are in the spiritual mind"s highest possible experience. The Absolute is not a mystery of infinite blankness nor a supreme sum of negations; nothing can manifest that is not justified by some self-power of the original and omnipresent Reality.” The Life Divine
*Sri Aurobindo: "Man cannot by his own effort make himself more than man; the mental being cannot by his own unaided force change himself into a supramental spirit. A descent of the Divine Nature can alone divinise the human receptacle.” Essays Divine and Human
Sri Aurobindo: ". . . our mind has the faculty of imagination; it can create and take as true and real its own mental structures: . . . . Our mental imagination is an instrument of Ignorance; it is the resort or device or refuge of a limited capacity of knowledge, a limited capacity of effective action. Mind supplements these deficiencies by its power of imagination: it uses it to extract from things obvious and visible the things that are not obvious and visible; it undertakes to create its own figures of the possible and the impossible; it erects illusory actuals or draws figures of a conjectured or constructed truth of things that are not true to outer experience. That is at least the appearance of its operation; but, in reality, it is the mind"s way or one of its ways of summoning out of Being its infinite possibilities, even of discovering or capturing the unknown possibilities of the Infinite.” The Life Divine
Sri Aurobindo: "The cosmic consciousness is that of the universe, of the cosmic spirit and cosmic Nature with all the beings and forces within it. All that is as much conscious as a whole as the individual separately is, though in a different way. The consciousness of the individual is part of this, but a part feeling itself as a separate being. Yet all the time most of what he is comes into him from the cosmic consciousness. But there is a wall of separative ignorance between. Once it breaks down he becomes aware of the cosmic Self, of the consciousness of the cosmic Nature, of the forces playing in it, etc. He feels all that as he now feels physical things and impacts. He finds it all to be one with his larger or universal self.” *Letters on Yoga
Sri Aurobindo: "The duality is a position taken up, a double status accepted for the operations of the self-manifestation of the being; but there is no eternal and fundamental separateness and dualism of Being and its Consciousness-Force, of the Soul and Nature.” *The Life Divine
Sri Aurobindo: "The first is the discovery of the soul, not the outer soul of thought and emotion and desire, but the secret psychic entity, the divine element within us. When that becomes dominant over the nature, when we are consciously the soul and when mind, life and body take their true place as its instruments, we are aware of a guide within that knows the truth, the good, the true delight and beauty of existence, controls heart and intellect by its luminous law and leads our life and being towards spiritual completeness.” *The Life Divine
*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 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 Nature-body 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 though 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.” The Mother
Sri Aurobindo: "There is no necessity in the essential nature of mind, sense, life that they should be so limited: for the physical sense-organs are not the creators of sense-perceptions, but themselves the creation, the instruments and here a necessary convenience of the cosmic sense; the nervous system and vital organs are not the creators of life"s action and reaction, but themselves the creation, the instruments and here a necessary convenience of the cosmic Life-force; the brain is not the creator of thought, but itself the creation, the instrument and here a necessary convenience of the cosmic Mind. The necessity then is not absolute, but teleological; it is the result of a divine cosmic Will in the material universe which intends to posit here a physical relation between sense and its object, establishes here a material formula and law of Conscious-Force and creates by it physical images of Conscious-Being to serve as the initial, dominating and determining fact of the world in which we live. It is not a fundamental law of being, but a constructive principle necessitated by the intention of the Spirit to evolve in a world of Matter.” The Life Divine
Sri Aurobindo: "The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” *The Life Divine
*Sri Aurobindo: "The typal worlds do not change. In his own world a god is always a god, the Asura always an Asura, the demon always a demon. To change they must either migrate into an evolutionary body or else die entirely to themselves that they may be new born into other Nature.” Essays Divine and Human*
Sri Aurobindo: "We see at once that if such an Existence is, it must be, like the Energy, infinite. Neither reason nor experience nor intuition nor imagination bears witness to us of the possibility of a final terminus. All end and beginning presuppose something beyond the end or beginning. An absolute end, an absolute beginning is not only a contradiction in terms, but a contradiction of the essence of things, a violence, a fiction. Infinity imposes itself upon the appearances of the finite by its ineffugable self-existence.” *The Life Divine
Sri Aurobindo: "What is meant by hell is a painful passage through the vital or lingering there, as for instance, in many cases of suicide where one remains surrounded by the forces of suffering and turmoil created by this unnatural and violent exit.” *Letters on Yoga
(Technically)** **Any of various birds of the family Paradisaeidae, native to New Guinea and adjacent islands, usually having brilliant plumage and long tail feathers in the male.
::: "The ancient Vedanta presents us with . . . the conception and experience of Brahman as the one universal and essential fact and of the nature of Brahman as Sachchidananda [Existence, Consciousness, Bliss]. In this view the essence of all life is the movement of a universal and immortal existence, the essence of all sensation and emotion is the play of a universal and self-existent delight in being, the essence of all thought and perception is the radiation of a universal and all-pervading truth, the essence of all activity is the progression of a universal and self-effecting good.” The Life Divine
"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 does not come as a thaumaturgic magician, but as the divine leader of humanity and the exemplar of a divine humanity. Even human sorrow and physical suffering he must assume and use so as to show, first, how that suffering may be a means of redemption, — as did Christ, — secondly, to show how, having been assumed by the divine soul in the human nature, it can also be overcome in the same nature, — as did Buddha. The rationalist who would have cried to Christ, ‘If thou art the Son of God, come down from the cross," or points out sagely that the Avatar was not divine because he died and died too by disease, — as a dog dieth, — knows not what he is saying: for he has missed the root of the whole matter. Even, the Avatar of sorrow and suffering must come before there can be the Avatar of divine joy; the human limitation must be assumed in order to show how it can be overcome; and the way and the extent of the overcoming, whether internal only or external also, depends upon the stage of the human advance; it must not be done by a non-human miracle.” Essays on the Gita
" The natural attitude of the psychic being is to feel itself as the Child, the Son of God, the Bhakta; it is a portion of the Divine, one in essence, but in the dynamics of the manifestation there is always even in identity a difference.” Letters on Yoga
"The call, once decisive, stands; the thing that has been born cannot eventually be stifled. Even if the force of circumstances prevents a regular pursuit or a full practical self-consecration from the first, still the mind has taken its bent and persists and returns with an ever-increasing effect upon its leading preoccupation. There is an ineluctable persistence of the inner being, and against it circumstances are in the end powerless, and no weakness in the nature can for long be an obstacle.” The Synthesis of Yoga
::: "The Conscious Being, Purusha, is the Self as originator, witness, support and lord and enjoyer of the forms and works of Nature.” *The Life Divine
"The cosmic consciousness is that in which the limits of ego, personal mind and body disappear and one becomes aware of a cosmic vastness which is or filled by a cosmic spirit and aware also of the direct play of cosmic forces, universal mind forces, universal life forces, universal energies of Matter, universal overmind forces. But one does not become aware of all these together; the opening of the cosmic consciousness is usually progressive. It is not that the ego, the body, the personal mind disappear, but one feels them as only a small part of oneself. One begins to feel others too as part of oneself or varied repetitions of oneself, the same self modified by Nature in other bodies. Or, at the least, as living in the larger universal self which is henceforth one"s own greater reality. All things in fact begin to change their nature and appearance; one"s whole experience of the world is radically different from that of those who are shut up in their personal selves. One begins to know things by a different kind of experience, more direct, not depending on the external mind and the senses. It is not that the possibility of error disappears, for that cannot be so long as mind of any kind is one"s instrument for transcribing knowledge, but there is a new, vast and deep way of experiencing, seeing, knowing, contacting things; and the confines of knowledge can be rolled back to an almost unmeasurable degree. The thing one has to be on guard against in the cosmic consciousness is the play of a magnified ego, the vaster attacks of the hostile forces — for they too are part of the cosmic consciousness — and the attempt of the cosmic Illusion (Ignorance, Avidya) to prevent the growth of the soul into the cosmic Truth. These are things that one has to learn from experience; mental teaching or explanation is quite insufficient. To enter safely into the cosmic consciousness and to pass safely through it, it is necessary to have a strong central unegoistic sincerity and to have the psychic being, with its divination of truth and unfaltering orientation towards the Divine, already in front in ::: —the nature.” Letters on Yoga*
"The cosmic Truth is the truth of things as they are at present expressed in the universe. The Divine Truth is independent of the universe, above it and originates it.” Letters on Yoga
"The Cross is in Yoga the symbol of the soul & nature in their strong & perfect union, but because of our fall into the impurities of ignorance it has become the symbol of suffering and purification.” Essays Divine and Human*
"The Divine Force concealed in the subconscient is that which has originated and built up the worlds. At the other end in the superconscient it reveals itself as the Divine Being, Lord and Knower who has manifested Himself out of the Brahman.” The Upanishads ::: See also divine Force for additional definitions.
"The divinisation of the nature of which we speak is a metamorphosis, not a mere growth into some kind of super-humanity, but a change from the falsehood of our ignorant nature into the truth of God-nature.” The Hour of God
::: "The ear is the passage of communion between the inner mind centre and the thought-forces or thought-waves of the universal Nature.” *Letters on Yoga
". . . the ego is the lynch-pin invented to hold together the motion of our wheel of nature. The necessity of centralisation around the ego continues until there is no longer need of any such device or contrivance because there has emerged the true self, the spiritual being, which is at once wheel and motion and that which holds all together, the centre and the circumference.” The Life Divine
"The Eternal is our refuge; all the rest are false values, the Ignorance and its mazes, a self-bewilderment of the soul in phenomenal Nature.” The Life Divine*
"The force is Prakriti or Shakti, the female principle in Nature which is at the root of all action.” Essays in Philosophy and Yoga
"The freedom of the Gita is that of the freeman, the true freedom of the birth into the higher nature, self-existent in its divinity. Whatever he does and however he lives, the free soul lives in the Divine; he is the privileged child of the mansion, bâlavat, who cannot err or fall because all he is and does is full of the Perfect, the All-blissful, the All-loving, the All-beautiful. The kingdom which he enjoys, râjyam samrddham, is a sweet and happy dominion of which it may be said, in the pregnant phrase of the Greek thinker, ``The kingdom is of the child."" Essays on the Gita
"The Godhead is one in his transcendence, one all-supporting Self of things, one in the unity of his cosmic nature. These three are one Godhead; all derives from him, all becomes from his being, all is eternal portion or temporal expression of the Eternal.” Essays on the Gita
::: "The Gods, as has already been said, are in origin and essence permanent Emanations of the Divine put forth from the Supreme by the Transcendent Mother, the Adya Shakti; in their cosmic action they are Powers and Personalities of the Divine each with his independent cosmic standing, function and work in the universe. They are not impersonal entities but cosmic Personalities, although they can and do ordinarily veil themselves behind the movement of impersonal forces.” Letters on Yoga
::: "The human vital and physical external nature resist to the very end, but if the soul has once heard the call, it arrives, sooner or later.” Letters on Yoga
"The ideation of the gnosis is radiating light-stuff of the consciousness of the eternal Existence; each ray is a truth. The will in the gnosis is a conscious force of eternal knowledge; it throws the consciousness and substance of being into infallible forms of truth-power, forms that embody the idea and make it faultlessly effective, and it works out each truth-power and each truth-form spontaneously and rightly according to its nature. Because it carries this creative force of the divine Idea, the Sun, the lord and symbol of the gnosis, is described in the Veda as the Light which is the father of all things, Surya Savitri, the Wisdom-Luminous who is the bringer-out into manifest existence.” The Synthesis of Yoga*
"The individual is in nature one expression of the universal Being, in spirit an emanation of the Transcendence. For if he finds his self, he finds too that his own true self is not this natural personality, this created individuality, but is a universal being in its relations with others and with Nature and in its upward term a portion or the living front of a supreme transcendental Spirit.” The Synthesis of Yoga
The Ineffable: *Sri Aurobindo: "It is this essential indeterminability of the Absolute that translates itself into our consciousness through the fundamental negating positives of our spiritual experience, the immobile immutable Self, the Nirguna Brahman, the Eternal without qualities, the pure featureless One Existence, the Impersonal, the Silence void of activities, the Non-being, the Ineffable and the Unknowable. On the other side it is the essence and source of all determinations, and this dynamic essentiality manifests to us through the fundamental affirming positives in which the Absolute equally meets us; for it is the Self that becomes all things, the Saguna Brahman, the Eternal with infinite qualities, the One who is the Many, the infinite Person who is the source and foundation of all persons and personalities, the Lord of creation, the Word, the Master of all works and action; it is that which being known all is known: these affirmatives correspond to those negatives. For it is not possible in a supramental cognition to split asunder the two sides of the One Existence, — even to speak of them as sides is excessive, for they are in each other, their co-existence or one-existence is eternal and their powers sustaining each other found the self-manifestation of the Infinite.” The Life Divine
the Infinite ::: **A designation of the Deity or the absolute Being; God. Infinite"s. ::: *
"The ‘I" or the little ego is constituted by Nature and is at once a mental, vital and physical formation meant to aid in centralising and individualising the outer consciousness and action. When the true being is discovered, the utility of the ego is over and this formation has to disappear — the true being is felt in its place.” Letters on Yoga
the linguistic usage that is grammatical and natural to native speakers of a language.
::: "The Lord of Beings is that which is conscious in the conscious being, but he is also the Conscious in inconscient things, the One who is master and in control of the many that are passive in the hands of Force-Nature. He is the Timeless and Time; he is Space and all that is in Space; he is Causality and the cause and the effect: He is the thinker and his thought, the warrior and his courage, the gambler and his dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the transcendent and incommunicable, the Supracosmic Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consciousness-Force put out in self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe.” The Life Divine*
::: "The lower nature is ignorant and undivine, not in itself hostile but shut to the Light and Truth. The hostile forces are anti-divine, not merely undivine; they make use of the lower nature, pervert it, fill it with distorted movements and by that means influence man and even try to enter and possess or at least entirely control him.” *Letters on Yoga
"The message of the Gita is the gospel of the Divinity in man who by force of an increasing union unfolds himself out of the veil of the lower Nature, reveals to the human soul his cosmic spirit, reveals his absolute transcendences, reveals himself in man and in all beings. The potential outcome here of this union, this divine Yoga, man growing towards the Godhead, the Godhead manifest in the human soul and to the inner human vision, is our liberation from limited ego and our elevation to the higher nature of a divine humanity.” Essays on the Gita ::: *Divinity"s.
The Mother : "An Avatar is an emanation of the Supreme Lord who assumes a human body on earth.” Works of the Mother, "On Thoughts and Aphorisms” Vol.10
The Mother: "Immortality is not a goal, it is not even a means. It will proceed naturally from the fact of living the Truth.” Words of the Mother, MCW Vol. 15. ::: *Immortality, immortalities, immortality"s.
The Mother: "In the physical world, of all things it is beauty that expresses best the Divine. the physical world is the world of form and the perfection of form is beauty. Beauty interprets, expresses, manifests the Eternal. Its role is to put all manifested nature in contact with the Eternal through the perfection of form, through harmony and a sense of the ideal which uplifts and leads towards something higher. On Education, MCW Vol. 12.
"The other parts of our natural composition are not only mutable but perishable; but the psychic entity in us persists and is fundamentally the same always: it contains all essential possibilities of our manifestation but is not constituted by them; it is not limited by what it manifests, not contained by the incomplete forms of the manifestation, not tarnished by the imperfections and impurities, the defects and depravations of the surface being. It is an ever-pure flame of the divinity in things and nothing that comes to it, nothing that enters into our experience can pollute its purity or extinguish the flame.” *The Life Divine
"The reality of the Hostiles and the nature of their role and trend of their endeavour cannot be doubted by any one who has had his inner vision unsealed and made their unpleasant acquaintance.” Letters on Savitri
"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 no fear in the higher Nature. Fear is a creation of the vital plane, an instinct of the ignorance, a sense of danger with a violent vital reaction that replaces and usually prevents or distorts the intelligence of things.” Letters on Yoga
"There results an integral vision of the Divine Existent at once as the transcendent Reality, supracosmic origin of cosmos, as the impersonal Self of all things, calm continent of the cosmos, and as the immanent Divinity in all beings, personalities, objects, powers and qualities, the Immanent who is the constituent self, the effective nature and the inward and outward becoming of all existences.” Essays on the Gita*
"These lights and visions are not hallucinations. They indicate an opening of the inner vision whose centre is in the forehead between the eyebrows.” Letters on Yoga
::: "The spiritual law of Karma is that the nature of each being can be only the result of his past energies; . . . .” Essays in Philosophy and Yoga
the strings on an apron, used for securing it around one"s person.tie to someone"s apron strings. To make or be dependent on or dominated by someone.
"The sunlit path can only be followed if the psychic is constantly or usually in front or if one has a natural spirit of faith and surrender or a face turned habitually towards the sun or psychic predisposition (e.g. a faith in one"s spiritual destiny) or, if one has acquired the psychic turn. That does not mean that the sunlit man has no difficulties; he may have many, but he regards them cheerfully as all in the day's work''. If he gets a bad beating, he is capable of saying,Well, that was a queer go but the Divine is evidently in a queer mood and if that is his way of doing things, it must be the right one; I am surely a still queerer fellow myself and that, I suppose, was the only means of putting me right."" Letters on Yoga
"The supermind contains all its knowledge in itself, is in its highest divine wisdom in eternal possession of all truth and even in its lower, limited or individualised forms has only to bring the latent truth out of itself, — the perception which the old thinkers tried to express when they said that all knowing was in its real origin and nature only a memory of inwardly existing knowledge.” The Synthesis of Yoga ::: *knowledge-bales, knowledge-scrap, half-knowledge, self-knowledge, world-knowledge.
::: "The third step is to know the Divine Being who is at once our supreme transcendent Self, the Cosmic Being, foundation of our universality, and the Divinity within of which our psychic being, the true evolving individual in our nature, is a portion, a spark, a flame growing into the eternal Fire from which it was lit and of which it is the witness ever living within us and the conscious instrument of its light and power and joy and beauty.” *The Life Divine
"The view I am presenting goes farther in idealism; it sees the creative Idea as Real-Idea, that is to say, a power of Conscious Force expressive of real being, born out of real being and partaking of its nature and neither a child of the Void nor a weaver of fictions. It is conscious Reality throwing itself into mutable forms of its own imperishable and immutable substance. The world is therefore not a figment of conception in the universal Mind, but a conscious birth of that which is beyond Mind into forms of itself.” The Life Divine
"The vital is the. . . being behind the Force of Life; in its outer form in the Ignorance it generates the desire-soul which governs most men and which they mistake often for the real soul. ::: The vital as the desire-soul and desire-nature controls the consciousness to a large extent in most men, because men are governed by desire.” Letters on Yoga
"This Godhead is one in all things that are, the self who lives in all and the self in whom all live and move; therefore man has to discover his spiritual unity with all creatures, to see all in the self and the self in all beings, even to see all things and creatures as himself, âtmaupamyena sarvatra, and accordingly think, feel and act in all his mind, will and living. This Godhead is the origin of all that is here or elsewhere and by his Nature he has become all these innumerable existences, abhût sarvâni bhûtâni; therefore man has to see and adore the One in all things animate and inanimate, to worship the manifestation in sun and star and flower, in man and every living creature, in the forms and forces, qualities and powers of Nature, vâsudevah sarvam iti.” Essays on the Gita ::: *godhead, godheads, godhead"s.
::: **"This sraddhâ — the English word faith is inadequate to express it — is in reality an influence from the supreme Spirit and its light a message from our supramental being which is calling the lower nature to rise out of its petty present to a great self-becoming and self-exceeding.” The Synthesis of Yoga
those who assist, guide, wait upon, accompany, give service or follow another to contribute to the fulfilment of a need or furtherance of an effort or purpose; subordinate companions.
"Usha is the divine illumination and Dakshina is the discerning knowledge that comes with the dawn and enables the Power in the mind, Indra, to know aright and separate the light from the darkness, the truth from the falsehood, the straight from the crooked, vrinîta vijânan.” The Secret of the Veda*
"Vamana, the Dwarf, in Hindu mythology, one of the ten incarnations of Vishnu, born as a son of Kashyapa and Aditi. The titan King Bali had by his austerities acquired dominion of all the three worlds. To remedy this, Vishnu came to him in the form of a dwarf and begged of him as much land as he could step over in three paces. Bali complied. In two strides the dwarf covered heaven and earth, and with the third step, on Bali"s head, pushed him down to Patala, the infernal regions.” Glossary and Index of Proper Names in Sri Aurobindo"s Works
"We know the Divine and become the Divine, because we are That already in our secret nature.” The Synthesis of Yoga
". . . what is this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical constitution of our consciousness devised to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from the rest of being, and that is what we think of as ourselves in nature — this individualisation of being in becoming. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it is individualised, — a temporary or at least a temporal becoming; or else we conceive of ourselves as someone who supports or causes the individualisation, an immortal being perhaps but limited by its individuality. This perception and this conception constitute our ego-sense.” The Life Divine
"When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created. It integrates, harmonises, establishes a new rhythm in the nature. It can bring down too a higher and yet higher force and range of the higher nature until, if that be the aim of the sadhana, it becomes possible to bring down the supramental force and existence. All this is prepared, assisted, farthered by the work of the psychic being in the heart centre; the more it is open, in front, active, the quicker, safer, easier the working of the Force can be. The more love and bhakti and surrender grow in the heart, the more rapid and perfect becomes the evolution of the sadhana. For the descent and transformation imply at the same time an increasing contact and union with the Divine.” Letters on Yoga
"When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created.” Letters on Yoga
"When we see with the inner vision and sense and not with the physical eye a tree or other object, what we become aware of is an infinite one Reality constituting the tree or object, pervading its every atom and molecule, forming them out of itself, building the whole nature, process of becoming, operation of indwelling energy; all of these are itself, are this infinite, this Reality: we see it extending indivisibly and uniting all objects so that none is really separate from it or quite separate from other objects. ‘It stands," says the Gita, ‘undivided in beings and yet as if divided." Thus each object is that Infinite and one in essential being with all other objects that are also forms and names, — powers, numens, — of the Infinite.” The Life Divine
"When we study this Life as it manifests itself upon earth with Matter as its basis, we observe that essentially it is a form of the one cosmic Energy, a dynamic movement or current of it positive and negative, a constant act or play of the Force which builds up forms, energises them by a continual stream of stimulation and maintains them by an unceasing process of disintegration and renewal of their substance. This would tend to show that the natural opposition we make between death and life is an error of our mentality, one of those false oppositions — false to inner truth though valid in surface practical experience — which, deceived by appearances, it is constantly bringing into the universal unity.” The Life Divine ::: *life"s, life-born, life-curve, life-delight"s, life-drift, life-foam, life-giving, life-impulse, life-impulse"s, life-motives, life-nature"s, life-pain, life-plan, life-power, life-room, life-scene, life-self, life-thought, life-wants, all-life, sense-life.
KEYS (10k)
NEW FULL DB (2.4M)
15 Jonathan Swift
11 Aristotle
7 Laozi
7 Frank Sinatra
6 Jonathan Safran Foer
6 Anonymous
5 Toba Beta
5 Jonathan Moeller
5 Ika Natassa
5 Ignatius of Loyola
5 Anatole France
5 Adam Oehlenschläger
4 Robert Frost
4 Natalie Babbitt
4 Jonathan Larson
4 Emil Aarestrup
4 Dante Alighieri
3 Woody Allen
3 Pat Benatar
3 Jim Butcher
*** WISDOM TROVE ***
1:But al thyng which shineth as the gold Nis nat gold, as that I have herd it told ~ geoffrey-chaucer, @wisdomtrove 2:Ek gret effect men write in place lite; Th'entente is al, and nat the lettres space. ~ geoffrey-chaucer, @wisdomtrove 3:Certes, they been lye to hounds, for an hound when he cometh by the roses, or by other bushes, though he may nat pisse, yet wole he heve up his leg and make a countenance to pisse. ~ geoffrey-chaucer, @wisdomtrove 4:Men sholde nat knowe of Goddes pryvetee Ye, blessed be alwey, a lewed man That noght but oonly his believe kan! So ferde another clerk with astromye, He walked in the feelds, for to prye Upon the sterres, what ther sholde bifalle, Til he was in a marle-pit yfalle. ~ geoffrey-chaucer, @wisdomtrove *** NEWFULLDB 2.4M ***
1:Har Du Sovet Sodt I Nat?
~ Christian Winther,#NFDB
2:Den Forste Walpurgis-Nat
~ Adam Oehlenschläger,#NFDB
3:If I could read it, I could play it. ~ Nat King Cole, #NFDB
4:Madison Avenue is afraid of the dark. ~ Nat King Cole, #NFDB
5:Hvad Har Du For I Den Deilige Nat?
~ Emil Aarestrup,#NFDB
6:I am optimistic. I have to be optimistic. ~ Nat Hentoff, #NFDB
7:[My wife] has some investments and stuff. ~ Nat Hentoff, #NFDB
8:Vild Mark. Nat, Storm Og Regn
~ Adam Oehlenschläger,#NFDB
9:The media ignores what is really going on. ~ Nat Hentoff, #NFDB
10:Critics don't buy records. They get 'em free. ~ Nat King Cole, #NFDB
11:People don't slip. Time catches up with them. ~ Nat King Cole, #NFDB
12:You've got to change with the public's taste. ~ Nat King Cole, #NFDB
13:I read like everybody - like every other writer. ~ Nat Hentoff, #NFDB
14:Nat. Uden For Fatimes Hytte I Skoven
~ Adam Oehlenschläger,#NFDB
15:When romance is done well in a movie, its awesome. ~ Nat Wolff, #NFDB
16:Bill Clinton outshines John Adams in that regard. ~ Nat Hentoff, #NFDB
17:When you're NAT on the net, you're NOT on the net ~ Hugh Jackman, #NFDB
18:Abortion happens because of economic circumstances. ~ Nat Hentoff, #NFDB
19:I think as long as I have a creative outlet, I'm happy. ~ Nat Wolff, #NFDB
20:There is a seamless web to life.. all life is sacred. ~ Nat Hentoff, #NFDB
21:[Barack Obama to be] much worse [than George W. Bush]. ~ Nat Hentoff, #NFDB
22:Being pro-life is an essential part of being a writer. ~ Nat Hentoff, #NFDB
23:We disagree heavily on abortion [with Margot Hentoff]. ~ Nat Hentoff, #NFDB
24:What we have now in America is a surveillance society. ~ Nat Hentoff, #NFDB
25:[George W.] Bush was led astray and we were led astray. ~ Nat Hentoff, #NFDB
26:Nat. Den Store Plads Uden For Sultanens Slot
~ Adam Oehlenschläger,#NFDB
27:A hóbortosság a legnagyobb bánat legjobb gyógyszere. ~ Vladimir Nabokov, #NFDB
28:Being pro-life is a basic perspective of everything I do. ~ Nat Hentoff, #NFDB
29:Nat Turner lives deep in the eyes of all modern black men. ~ Pat Conroy, #NFDB
30:I don't like to feel intimidated by where I make a living. ~ Nat Hentoff, #NFDB
31:I am famous because I am an African American jazz artist. ~ Nat King Cole, #NFDB
32:There's just one thing I can't figure out. My income tax! ~ Nat King Cole, #NFDB
33:A.J. [Muste] was a - as he likes to say, a radical pacifist. ~ Nat Hentoff, #NFDB
34:[Bill Clinton] has called for expanded wiretaps for the FBI. ~ Nat Hentoff, #NFDB
35:I am against anybody who uses violence to make their points. ~ Nat Hentoff, #NFDB
36:I'm in the music business for one purpose - to make money. ~ Nat King Cole, #NFDB
37:Good communication is the bridge between confusion and clarity. ~ Nat Turner, #NFDB
38:Nat who is nothing like a gnat. I can promise you that. ~ Melissa de la Cruz, #NFDB
39:A lot of that momentum comes from the fact that Linux is free. ~ Nat Friedman, #NFDB
40:This is what people need: an easy-to-deploy, easy-to-use tool. ~ Nat Friedman, #NFDB
41:Ugye, megmondtam, hogy a jó szerencsére mindig bánat jön! ~ Jeffrey Eugenides, #NFDB
42:I was in the back of the book [in the The Reporter] doing music. ~ Nat Hentoff, #NFDB
43:I went to a lecture of [Arthur Koestler ] once, I never met him. ~ Nat Hentoff, #NFDB
44:Het wonder is geschied, mijn pruim is nat en 't regent niet. ~ Dimitri Verhulst, #NFDB
45:Fortune ought to be a National Endowment for the Arts Jazz Master. ~ Nat Hentoff, #NFDB
46:I love James Taylor, Jeff Buckley, Elliott Smith and Nine Inch Nails. ~ Nat Wolff, #NFDB
47:The need for a pro-life point of view undergirds everything you do. ~ Nat Hentoff, #NFDB
48:I may be helping to bring harmony between people through my music. ~ Nat King Cole, #NFDB
49:In England, you have what I would call government-imposed euthanasia ~ Nat Hentoff, #NFDB
50:[Margot Hentoff] was an editor there for a time as well as a writer. ~ Nat Hentoff, #NFDB
51:Nat, how do you spell orgasm?"
"You don't spell it, you feel it ~ Kristen Proby,#NFDB
52:We need to keep trying to rescue the Constitution from the President. ~ Nat Hentoff, #NFDB
53:A reporter is never put off by somebody not wanting to be interviewed. ~ Nat Hentoff, #NFDB
54:I can't think of a single area where [Barack] Obama is not destructive. ~ Nat Hentoff, #NFDB
55:Unforgettable in every way, and forever more, that's how you'll stay. ~ Nat King Cole, #NFDB
56:Allen Ginsberg was a remarkable guy. He was himself. He was an original. ~ Nat Hentoff, #NFDB
57:Although it's been said many times, many ways...Merry Christmas to you! ~ Nat King Cole, #NFDB
58:At least they [people] showed the world we could elect a black president. ~ Nat Hentoff, #NFDB
59:Get me well so I can get on television and tell people to stop smoking. ~ Nat King Cole, #NFDB
60:I went to school at a place that also shaped my life, Boston Latin School. ~ Nat Hentoff, #NFDB
61:A.J.[Muste] died in the late '60s, I think. He was 81, something like that. ~ Nat Hentoff, #NFDB
62:I've always been amused by [Bob] Dylan; I don't think he's been amused by me. ~ Nat Hentoff, #NFDB
63:I've been reading since I could read, which was about four or five years old. ~ Nat Hentoff, #NFDB
64:Most books and movies that are handed to teenagers are filled with stereotypes. ~ Nat Wolff, #NFDB
65:The people I admire are those who keep on producing and working and going on. ~ Nat Hentoff, #NFDB
66:Counting the ones I've co-edited, I guess about 28 or 29 [books I've written]. ~ Nat Hentoff, #NFDB
67:I met [my wife Margot] on Fire Island when I had a house there many years ago. ~ Nat Hentoff, #NFDB
68:[Bill Shawn] didn't edit the writers very strongly, but he knew what he wanted. ~ Nat Hentoff, #NFDB
69:The people who know nothing about music are the ones always talking about it. ~ Nat King Cole, #NFDB
70:Growing up my mother played Sarah Vaughan and Nat Cole in the house regularly. ~ Aaron Neville, #NFDB
71:However, I never thought that [George W.] Bush himself was, in any sense, "evil." ~ Nat Hentoff, #NFDB
72:Look at me, Nat. I won’t bite.”
There was a long pause before he said, “Hard. ~ Donna Grant,#NFDB
73:Primarily I'm a meat man, although once in a while I toy with a few vegetables. ~ Nat King Cole, #NFDB
74:Det var en underbar nat - en nat, som man vist kun ser den, når man er ung. ~ Fyodor Dostoyevsky, #NFDB
75:Duke Ellington had a song, "What Am I Here For?" - this is what being pro-life is. ~ Nat Hentoff, #NFDB
76:My father had always been a traveling salesman - New England, the South, whatever. ~ Nat Hentoff, #NFDB
77:Nat gave her a lopsided grin. “Something like that.” “This is one weird February. ~ Debora Geary, #NFDB
78:Only time, education and plenty of good schooling will make anti-segregation work. ~ Nat King Cole, #NFDB
79:The person who has the strong ownership of free speech is the one who owns the press. ~ Nat Hentoff, #NFDB
80:Face it, Nat, this is one tiger who will never be jumping through your flaming hoop-- ~ Kresley Cole, #NFDB
81:I always wanted to be a lawyer,but I certainly never wanted to be a trapeze performer. ~ Nat Hentoff, #NFDB
82:[Left] are very hesitant to criticize [Barack] Obama, but that is beginning to change. ~ Nat Hentoff, #NFDB
83:Smile and maybe tomorrow you'll see that life is still worth while if you just smile ~ Nat King Cole, #NFDB
84:Youre tale anoyeth al this compaignye.
Swich talkyng is nat worth a boterflye, ~ Geoffrey Chaucer,#NFDB
85:I think Obama is possibly the most dangerous and destructive president we have ever had ~ Nat Hentoff, #NFDB
86:I write a syndicated column for The Washington Post that goes to about 200, 250 papers. ~ Nat Hentoff, #NFDB
87:The habeas corpus business, that's to show that he [Bill Clinton] is not tough on crime. ~ Nat Hentoff, #NFDB
88:You have an electorate [in America] that wants to see people who are not tough on crime. ~ Nat Hentoff, #NFDB
89:Ek gret effect men write in place lite; Th'entente is al, and nat the lettres space. ~ Geoffrey Chaucer, #NFDB
90:His spirit chaunged house and wente ther,
As I cam nevere, I kan nat tellen wher. ~ Geoffrey Chaucer,#NFDB
91:Now that is dangerous, when the people don't know what's happening to their Constitution. ~ Nat Hentoff, #NFDB
92:[Barack] Obama seems to have no firm principles that I can discern that he will adhere to. ~ Nat Hentoff, #NFDB
93:By God," quod he, "for pleynly, at a word,
Thy drasty rymyng is nat worth a toord! ~ Geoffrey Chaucer,#NFDB
94:I am an American citizen and feel I am entitled to the same rights as any other citizen. ~ Nat King Cole, #NFDB
95:In fact, we have never had more invasions of privacy than we have now [with Barack Obama]. ~ Nat Hentoff, #NFDB
96:Young people get very excited when they hear why they are Americans. It is not hard to do. ~ Nat Hentoff, #NFDB
97:I once did a - the first piece on Malcolm X that anyone had ever seen in the - white press. ~ Nat Hentoff, #NFDB
98:I think music is my favorite thing to do, but I go through periods where I think differently. ~ Nat Wolff, #NFDB
99:I was introduced to jazz, and that's become a basic concern and passion of mine ever since. ~ Nat Hentoff, #NFDB
100:Be nat wrooth, my lord, though that I pleye. Ful ofte in game a sooth I have herd seye! ~ Geoffrey Chaucer, #NFDB
101:I'd pick - my father would bring home about six newspapers. We had 10 in Boston at the time. ~ Nat Hentoff, #NFDB
102:I think one thing we share [with my wife] is a complete bottomless disdain for Bill Clinton. ~ Nat Hentoff, #NFDB
103:OS X is sweet: it's simple and intuitive, and I think GNOME shares a lot of values with it. ~ Nat Friedman, #NFDB
104:I kind of help solve world peace and world hunger. That's just kind of an average day off for me. ~ Nat Wolff, #NFDB
105:I am hesitant to say this about [Barack] Obama. Obama is a bad man in terms of the Constitution. ~ Nat Hentoff, #NFDB
106:That [race] is still part of what [Barack Obama] is riding on. Except that, too, is diminishing. ~ Nat Hentoff, #NFDB
107:Femeile nu se descurcă bine în spaţiu, pentru că în evoluţia lor n-au vînat altceva decît bărbaţi. ~ Allan Pease, #NFDB
108:It's not the people in the South who create racial problems - it's the people who are governing. ~ Nat King Cole, #NFDB
109:I would bet there is no place in the United States where the First Amendment would survive intact. ~ Nat Hentoff, #NFDB
110:Even civics classes have almost disappeared from the schools. So things have not gotten any better. ~ Nat Hentoff, #NFDB
111:I really envy, in some respects, some of the people of faith I've known - A.J.[Muste], for example. ~ Nat Hentoff, #NFDB
112:The Voice has been politically correct in many of its aspects since before that term was ever used. ~ Nat Hentoff, #NFDB
113:Inside that quietude there was the firmest of wills. [Bill Shawn] knew exactly what he wanted to do. ~ Nat Hentoff, #NFDB
114:The Fourth Amendment is on life support and the chief agent of that is the National Security Agency. ~ Nat Hentoff, #NFDB
115:Do not categorize about music. You take each musician at the time and open yourself to that musician. ~ Nat Hentoff, #NFDB
116:I can't bear to see myself even in movies. The feeling is complex. I can't stand the sight of myself. ~ Nat King Cole, #NFDB
117:[I wanted] to play the clarinet well so I could be in Duke Ellington's band, but that's now impossible. ~ Nat Hentoff, #NFDB
118:[A.J. Muste] was very influenced - in - influential in the peace movement, in the civil rights movement. ~ Nat Hentoff, #NFDB
119:The only sport I'm not interested in is horse racing. That's because I don't know the horses personally. ~ Nat King Cole, #NFDB
120:We're not going to make Evolution or any of our other products depend on Mono anytime in the near future. ~ Nat Friedman, #NFDB
121:I guess I haven't talked to Bob Dylan since before then [interview to Rolling Stones]. I follow his career. ~ Nat Hentoff, #NFDB
122:[Barack] Obama has little, if any, principles except to aggrandize and make himself more and more important. ~ Nat Hentoff, #NFDB
123:The Supreme Court is having a hard time integrating schools. What chance do I have to integrate audiences? ~ Nat King Cole, #NFDB
124:I am an atheist, although I very much admire and have been influenced by many traditionally religious people. ~ Nat Hentoff, #NFDB
125:I'm an interpreter of stories. When I perform it's like sitting down at my piano and telling fairy stories. ~ Nat King Cole, #NFDB
126:I expect to think that I would rather be author of your book than of any other on Nat. Hist. Science. ~ Joseph Dalton Hooker, #NFDB
127:[People] felt good even though they didn't really know much about [Barack Obama] and may have had some doubts. ~ Nat Hentoff, #NFDB
128:We all go through crap, Nat. That’s life. It’s how you react to it that defines the person you grow into. ~ Rachel Van Dyken, #NFDB
129:She’d wanted so badly to kiss Nat Sullivan. To prove she wasn’t a victim anymore. To prove she was normal. Ha! ~ Toni Anderson, #NFDB
130:[A.J. Muste] was - he - I don't know what he finally came out believing in, but it was some kind of higher being. ~ Nat Hentoff, #NFDB
131:[Barack Obama] is a man who is causing us and will cause us a great deal of harm constitutionally and personally. ~ Nat Hentoff, #NFDB
132:I often wonder whether Negroes like myself who are pretty well known help out at all in breaking down barriers. ~ Nat King Cole, #NFDB
133:Lilian Ross was a - veteran writer for The New Yorker. She, in fact, brought me to The New Yorker many years ago. ~ Nat Hentoff, #NFDB
134:I considered Nat King Cole to be a friend and, in many ways, a mentor. He always had words of profound advice. ~ Diahann Carroll, #NFDB
135:I make no claim to being a business genius. You can make so much money in this business that it loses its value. ~ Nat King Cole, #NFDB
136:If you ever plan to motor west, travel my way, take the highway that is best. Get your kicks, on Route Sixty-six. ~ Nat King Cole, #NFDB
137:Jazz is a constant theme in my life. My father is a jazz pianist, and from an early age I have been surrounded by it. ~ Nat Wolff, #NFDB
138:[My father] was very impressed when he saw "Death of a Salesman," I must say. He recognized himself to some extent. ~ Nat Hentoff, #NFDB
139:Nat didn't know what to make of Ryan Wesson-whether she wanted to slap him or kiss him. Slap him, definitely ~ Melissa de la Cruz, #NFDB
140:[Barack Obama's ] only principle is his own aggrandizement. This is a very dangerous mindset for a president to have. ~ Nat Hentoff, #NFDB
141:The present Stimulus Bill sets up the equivalent commission in the United States similar to that which is in England. ~ Nat Hentoff, #NFDB
142:The second wife [Trudi Bernstein] - the best part of that union, our two daughters, and that lasted about five years. ~ Nat Hentoff, #NFDB
143:If you smile through your fear and sorrow, smile and maybe tomorrow you'll see the sun come shining through for you. ~ Nat King Cole, #NFDB
144:Men naturen har förlänat människan med den lyckliga förmågan att glömma. Annars skulle hon inte stå ut med livet ~ Hjalmar S derberg, #NFDB
145:Ne nevere mo ne lakked hire pite;
Tendre-herted, slydynge of corage;
But trewely, I kan nat telle hire age. ~ Geoffrey Chaucer,#NFDB
146:In that respect, Martin Luther King, whom A.J.[Muste] advised in the civil rights movement, was also a radical pacifist. ~ Nat Hentoff, #NFDB
147:For her, Mr. Splitfoot is a two that is sometimes a one, mothers and their children, Nat and Ruth, life and death. “Are ~ Samantha Hunt, #NFDB
148:I love the music from Nat King Cole, BB King, Albert King... When I think of it, I wouldn't mind being renamed Angus King. ~ Angus Young, #NFDB
149:Every life is different; being pro-life is not only about saving the fetus, being pro-life is about all the stages of life. ~ Nat Hentoff, #NFDB
150:I've never met anybody quite like [Bill Shawn]. He created - and I'm sure it was conscious - an aura about him of quietude. ~ Nat Hentoff, #NFDB
151:You see that in his foreign policy [Barack] Obama lacks a backbone - both a constitutional backbone and a personal backbone. ~ Nat Hentoff, #NFDB
152:I don't want to play high schoolers anymore. I guess I don't feel that way. I just want to play characters who are really good. ~ Nat Wolff, #NFDB
153:[John] McCarthy's regime was ended by Senators who realized that he had gone too far. What we have now may be more insidious. ~ Nat Hentoff, #NFDB
154:What are you doing?" Kody
"Going to ruin Thorn's day." Nick
"Do you think that's wise?" Kody
"Nat at all." Nick ~ Sherrilyn Kenyon,#NFDB
155:He has absolutely no judicial supervision of all of this [ invasions of privacy ]. So all in all, [Barack] Obama is a disaster. ~ Nat Hentoff, #NFDB
156:I worked in a barbershop. I used to make the waves in the brother's hair, you know? Like, Nat King Cole, Sugar Ray Robinson. ~ George Clinton, #NFDB
157:The only prejudice I've found anywhere in TV is in some advertising agencies, and there isn't so much prejudice as just fear. ~ Nat King Cole, #NFDB
158:Ruth does love Jesus, same way she loves Lincoln, Robin Hood, Martin Luther King, and Nat. Handsome men who fight for justice. ~ Samantha Hunt, #NFDB
159:I'm proud of our court. It knocks back a lot of the propaganda the Communists put out about the way America treats her Negroes. ~ Nat King Cole, #NFDB
160:Turnul Babel s-a născut din ideea greşită că misterul ar fi un vânat oarecare, iar metafizica o simplă problemă de altitudine. ~ Octavian Paler, #NFDB
161:My main influences have always been the classic jazz players who sang, like Louis Armstrong and Nat King Cole and Jack Teagarden. ~ Mose Allison, #NFDB
162:Nat me ayudó a aceptar el hecho de que existen fuerzas más poderosas que mi voluntad, fuerzas incluso más poderosas que el amor. ~ Isabel Allende, #NFDB
163:Tina leans forward and asks quietly, 'Do you? You know? Love her?'
Squeezing Nat’s knee again, I reply, 'She’s teachin’ me how. ~ Belle Aurora,#NFDB
164:We talked for a while about the area, and then I told Nat about a paper I had written in college about the Roman general Stilicho. ~ Philip K Dick, #NFDB
165:I guess you'd say, including the - what I just spoke about, the learning that liberalism isn't quite as liberal as it pretends to be. ~ Nat Hentoff, #NFDB
166:is only certain that there is nothing certain, and that nothing is more miserable or more proud than man."Nat. Hist., ii. 7.] ~ Michel de Montaigne, #NFDB
167:The whole politically correct movement, if it - if that's what it is, was spawned by liberals. So I try to avoid categorizing myself. ~ Nat Hentoff, #NFDB
168:He - A.J.[Muste] never got much credit, never got much attention. For example, I wrote a biography of him and nobody ever heard of it. ~ Nat Hentoff, #NFDB
169:I'm a businessman. I work for business people. The kind of thing they say is: Now we've sold a lot of records, let's sell some more. ~ Nat King Cole, #NFDB
170:[My mother told me] stories about Nat King Cole, and Miles Davis, and seeing pictures in later years with band leaders like Alvino Ray. ~ Jon Gordon, #NFDB
171:I'm a musician at heart. I know I'm not really a singer. I couldn't compete with real singers. But I sing because the public buys it. ~ Nat King Cole, #NFDB
172:I was a guinea pig for some hoodlums who thought they could hurt me and frighten me and keep other Negro entertainers from the South. ~ Nat King Cole, #NFDB
173:The NSA has the capacity to keep track of everything we do on the phone and on the internet.[Barack] Obama has done nothing about that. ~ Nat Hentoff, #NFDB
174:Help one another," was a favorite Plumfield motto, and Nat learned how much sweetness is added to life by trying to live up to it. ~ Louisa May Alcott, #NFDB
175:I say personally because I am 84 years old, and [Barack Obama's] is the first administration that has scared me in terms of my lifespan. ~ Nat Hentoff, #NFDB
176:Max Askeli was a very courageous, principled man up to a point. He had left Italy before he was thrown in jail by [Francesco] Mussolini. ~ Nat Hentoff, #NFDB
177:The ACLU sees the separation of church and state as so absolute that not a single religious word must be allowed to pass a schoolhouse door. ~ Nat Hentoff, #NFDB
178:Martin Williams persistently gets at essences, and that is why he has contributed so much to the very small body of authentic jazz criticism. ~ Nat Hentoff, #NFDB
179:We are going to have a long period where people are accustomed or conditioned to what's going on now with the raping of the Fourth Amendment. ~ Nat Hentoff, #NFDB
180:I ... started out to become a jazz pianist; in the meantime I started singing and I sang the way I felt and that's just the way it came out. ~ Nat King Cole, #NFDB
181:Throughout [Barack] Obama's career, he promised to limit the state secrets doctrine which the Bush-Cheney administration had abused enormously. ~ Nat Hentoff, #NFDB
182:We live in the village. We have a summer place in Westport, Connecticut. We don't spend a lot on all kinds of things. But I have no complaints. ~ Nat Hentoff, #NFDB
183:I'm not playing for other musicians. We're trying to reach the guy who works all day and wants to spend a buck at night. We'll keep him happy. ~ Nat King Cole, #NFDB
184:A lot of people in the adult population have a very limited idea as to why they are Americans, why we have a First Amendment or a Bill of Rights. ~ Nat Hentoff, #NFDB
185:[My wife Margot] was the - I guess, the coordinator or the production manager [of The Jazz Review], and we got to know each other and we married. ~ Nat Hentoff, #NFDB
186:My favorite singer to this day is Nat King Cole. I've tried to emulate his phrasing. It is so absolutely beautiful to listen to his lovely voice. ~ Johnny Mathis, #NFDB
187:There are enough people who are starting to be actively involved that we can turn things around. And we need to encourage others to become involved. ~ Nat Hentoff, #NFDB
188:Fortunately most of the people who were involved in anti-Vietnam activity did not con themselves into being like the violent people they didn't want. ~ Nat Hentoff, #NFDB
189:Az életöröm abból az érzésből fakad, hogy a vigalom meg a búbánat is csak rövid ideig tart, és jaj nekünk, ha megtudjuk, hogy örök boldogság vár reánk. ~ Umberto Eco, #NFDB
190:Denzal Sinclaire embodies the tradition of the great singers I love like Nat Cole, yet definitely has his own voice. He is one of my favourite singers. ~ Diana Krall, #NFDB
191:Prea târziu" este doar la ultima bătaie a inimii, dar că nimic nu trebuie amânat până atunci deoarece nu știi niciodată când ajungi la capătul vieții. ~ Irina Binder, #NFDB
192:The whites come to applaud a Negro performer just like the colored do. When you've got the respect of white and colored, you can ease a lot of things. ~ Nat King Cole, #NFDB
193:Bob Dylan was uncomfortable being known as just a protest singer. He wanted to go back into himself and do what he wanted to do when he wanted to do it. ~ Nat Hentoff, #NFDB
194:This is a dishonest administration, because it is becoming clear that the unemployment statistics of the [Barack] Obama administration are not believable. ~ Nat Hentoff, #NFDB
195:[Barack Obama] pledged to end torture, but he has continued the CIA renditions where you kidnap people and send them to another country to be interrogated. ~ Nat Hentoff, #NFDB
196:Even on the cable network MSNBC, some of the strongest proponents of [Barack] Obama are now beginning to question, if I may use their words, their "deity." ~ Nat Hentoff, #NFDB
197:It's probably fair to say that the ratio of time our Connector developers spend in the debugger versus the Emacs buffer is higher than with most software. ~ Nat Friedman, #NFDB
198:Margot [Hentoff] dislikes Bill Clinton because he's totally untrustworthy, and you really ought to have some faith in whoever's going to be your president. ~ Nat Hentoff, #NFDB
199:All of it was hers, hers and Nat's, and all those years were nestled inside them like one of those Russian dolls, holding dozens of tiny selves inside it. ~ Lauren Oliver, #NFDB
200:I got the message. All of us get the message, sooner or later. If you get it before it's too late or before you're too old, you'll pull through all right. ~ Nat King Cole, #NFDB
201:Mickey [Rourke] one time just basically drove off in the picture car that we were driving in. For my amusement. It was either to kidnap me or for my amusement. ~ Nat Wolff, #NFDB
202:The whole youth-idolatry oh-god-not-another-birthday thing has to be the most sure-fire way to be unhappy about the way things are progressing in your life. ~ Nat Friedman, #NFDB
203:was no such thing as a gift that gave only to one. Nat hugged her ribs. A reminder to herself to keep her heart open. To be ready when joy came knocking. ~ Debora Geary, #NFDB
204:Liberalism isn't quite as liberal as it pretends to be. And it goes through my adventures with the FBI during the anti-war period and the civil rights period. ~ Nat Hentoff, #NFDB
205:The irony is that [Barack] Obama was a law professor at the University of Chicago. He would, most of all, know that what he is doing weakens the Constitution. ~ Nat Hentoff, #NFDB
206:They [FBI] had a lot of clippings, a lot of articles I'd written. And to me the - the funniest one was - I had done a piece for Playboy about J. Edgar Hoover. ~ Nat Hentoff, #NFDB
207:As Harry Blackmun said when he wrote Roe v. Wade, `Once a child is born, the child has basic constitutional rights: due process, equal protection of the laws.' ~ Nat Hentoff, #NFDB
208:In terms of the Patriot Act, and all the other things he has pledged he would do, such as transparency in government,[Barack] Obama has reneged on his promises. ~ Nat Hentoff, #NFDB
209:[Margot Hentoff] stopped [writing]. She decided that she had nothing more to say. And yet, every day, she has a whole lot to say, and I wish she'd write it down. ~ Nat Hentoff, #NFDB
210:And so Nat stood up and joined the group, and followed, and watched, and awaited his chance as the light of Chaos lit the plain and gods and demons marched to war. ~ Joanne Harris, #NFDB
211:As usual, the people who are poorest - the blacks, Hispanics and disabled people - are going to suffer more than anyone else under the [Barack] Obama administration. ~ Nat Hentoff, #NFDB
212:[Bill Shawn] had always been in The New Yorker immaculately dressed - quietly, immaculately dressed, very soft-spoken. On the phone I could hardly hear him sometimes. ~ Nat Hentoff, #NFDB
213:A particular moment - and I'm not, to this day, quite sure how I feel about it - I had always wanted to be in the law books - you know, Hentoff vs. something or other. ~ Nat Hentoff, #NFDB
214:Big Linux deployments have reached the point where it's become a real problem for administrators that they don't have nice tools to manage their servers and desktops. ~ Nat Friedman, #NFDB
215:This book, "Speaking Freely," starts when I came to New York. And the first chapter is about a man who became a friend of mine, much to our mutual surprise, Malcolm X. ~ Nat Hentoff, #NFDB
216:When I approached one of his secretaries for an interview, I was told that Bob [Dylan] didn't want to see me anymore because of what my wife Margot [Hentoff] had written. ~ Nat Hentoff, #NFDB
217:An example is ObamaCare, which is now embattled in the Senate. If that goes through the way [Barack] Obama wants, we will have something very much like the British system. ~ Nat Hentoff, #NFDB
218:I'm lucky that I got to start acting when I was so young, and people put me in these movies. A lot of people don't get to play these parts because they start a little older. ~ Nat Wolff, #NFDB
219:I've I call [Cardinal John O'Connor] from time to time and he calls me. And when I think there's something he ought to think about doing, I call him and he usually does it. ~ Nat Hentoff, #NFDB
220:William Shawn was the editor of The New Yorker and for whom I worked for, God, 27 years; a man I respected enormously because of what he did, - what the magazine was about. ~ Nat Hentoff, #NFDB
221:I would not describe myself as an avid jazz fan and I am not a jazz musician myself. However, that is not to say that jazz does not play a vital and important role in my life. ~ Nat Wolff, #NFDB
222:[A.J. Muste] never engaged in violence but he believed, as [Mahatma] Gandhi did - and he knew Gandhi slightly - he believed that a pacifist had to be active in the community. ~ Nat Hentoff, #NFDB
223:I couldn't join drama club like Riley. No, I had to become an underground mad scientist. I had to be mother****ing Indiana Trans. **ck, Nat. Gonna get yourself killed. ~ Magdalene Visaggio, #NFDB
224:My parents were Orthodox Jews but not very regular Orthodox Jews. I was bar mitzvahed and all that. But God was hardly ever mentioned in my family. Franklin D. Roosevelt was. ~ Nat Hentoff, #NFDB
225:The main jobs would be The New Yorker, The Village Voice, The Washington Post and - I'm thinking of The Reporter when Max Askeli was there, but I got fired from The Reporter. ~ Nat Hentoff, #NFDB
226:Having soon discovered to be great, I must appear so, and therefore studiously avoided mixing in society, and wrapped myself in mystery, devoting my time to fasting and prayer. ~ Nat Turner, #NFDB
227:Isten hozzám kegyes volt. Nem fizettette meg velem, amivel tartoztam, de talán hajlandónak kellett lennem, hogy megfizessem az árát. Ebben különbözik a bűnbánat a megbánástól. ~ Brent Weeks, #NFDB
228:I was a 12 year old kid in Northern Idaho listening to Billie Holiday and Lena Horne and Sarah Vaughan and Nat King Cole. This whole genre of music is a part of who I am. ~ Cheyenne Jackson, #NFDB
229:The need for education for the individual student should be recognized... home, neighborhood. But instead of that, we have the future being determined by standardized testing. ~ Nat Hentoff, #NFDB
230:Even though the clock didn't work, we kept the clock because of how we felt about Franklin D. Roosevelt . A lot since then I knew about FDR I wouldn't have been so enthusiastic. ~ Nat Hentoff, #NFDB
231:I wish [my wife] would [work] because - especially now the kind of - I mean, honesty is hardly the word. She writes with a ferocity of clarity that - nobody else around has now. ~ Nat Hentoff, #NFDB
232:I know [Arthur Koestler] fought in the Spanish Civil War. He was in prison, I think, in Spain and in Russia. He came to the United States; that's when I saw him in the mid-1940s. ~ Nat Hentoff, #NFDB
233:I was not addicted to stealing in my youth, nor have ever been; yet such was the confidence of the Negroes in the neighborhood, even at this early period of my life, in my superior ~ Nat Turner, #NFDB
234:Nat,” he whispered and lowered his head.
Her heart missed a beat as his soft mouth brushed against hers. Then his lips were atop hers, firmly, his tongue sliding against them. ~ Donna Grant,#NFDB
235:A lot of times you'll do a movie, and you'll be working with adults with families and kids and stuff. There's a level - you guys aren't going to be hanging out every second, you know? ~ Nat Wolff, #NFDB
236:Já vím, kamaráde. Snažím se tohle všechno nezapomínat, ale je to stejně snadné jako sprchovat slona ve vaně."
"Hezká představa, ale já mám spíš dojem, že sprchujeme hejno opic. ~ Michael Palmer,#NFDB
237:[Max Askeli] started this very good magazine [The Reporter]. In fact, Meg Greenfield, who's now the editorial page editor of The Washington Post, was one of the star reporters there. ~ Nat Hentoff, #NFDB
238:A lot of times people come up to me saying 'oh my god you can see,' and they think they're the first person to think of that joke, but they're probably the 10,000th one to say that joke. ~ Nat Wolff, #NFDB
239:As you are entered with the class of Nat. philosophy, give to it the hours of lecture, but devote all your other time to Mathematics, avoiding company as the bane of all progress. ~ Thomas Jefferson, #NFDB
240:I went to the library as soon as I could walk. So the training came from reading all kinds of people, from fairy tales and later on to - I don't know why - Schweitz's "Life of Christ." ~ Nat Hentoff, #NFDB
241:Under the British healthcare system, there is a commission that decides whether or not, based on your age and physical condition, the government should continue to pay for your health. ~ Nat Hentoff, #NFDB
242:Certes, they been lye to hounds, for an hound when he cometh by the roses, or by other bushes, though he may nat pisse, yet wole he heve up his leg and make a countenance to pisse. ~ Geoffrey Chaucer, #NFDB
243:I think Paul Weitz is a really amazing director, obviously with tons of acclaim and stuff, but I still think he is underrated. And I think he's amazing to work with, so I was super lucky. ~ Nat Wolff, #NFDB
244:I felt better about myself that I did it [calling Max Askeli Commander Askeli], rather than have - rather than thinking it and not writing it for being afraid of what might happen to me. ~ Nat Hentoff, #NFDB
245:The manner in which I learned to read and write, not only had great influence on my own mind, as I acquired it with the most perfect ease, so much so, that I have no recollection whatever ~ Nat Turner, #NFDB
246:What else can she do?” she asks. “She’s not a trick monkey.” “She’d never make it as a trick monkey. She only has one trick,” Piper says. “487 times 6,421 is 3,127,027,” Nat says. ~ Gennifer Choldenko, #NFDB
247:Looking about to burst into laughter, he replied, “You have two male dogs in a pen which is wrapped in bright pink fishnet. They look like they’re strippers. They look like hookers, Nat! ~ Belle Aurora, #NFDB
248:A good many people voted for [Barack] Obama, and I'm not only talking about the black vote. A lot of people voted for Obama because of our history of racial discrimination in this country. ~ Nat Hentoff, #NFDB
249:It was unexpected. That's just how it was. I don't believe they were faster than us. I don't believe they had more heart or dedication. It just fell on their side. That's the reality of it. ~ Nat Turner, #NFDB
250:I write a column for The Village Voice, which I've done since time immemorial, and occasionally - and books. And I occasionally write minor notes for record albums and occasional articles. ~ Nat Hentoff, #NFDB
251:Valkyrie, if there was ever a cradle to be robbed ... Gods, just look at him." ...
... "Face it, Nat, this is one tiger who will never be jumping through your flaming hoop-- ~ Kresley Cole,#NFDB
252:Music is emotional, and you may catch a musician in a very unemotional mood or you may not be in the same frame of mind as the musician. So a critic will often say a musician is slipping. ~ Nat King Cole, #NFDB
253:Nat Parson says it's the devil's mark." "Nat Parson's a gobshite." Maddy was torn between a natural feeling of sacrilege and a deep admiration of anyone who dared call a parson 'gobshite. ~ Joanne Harris, #NFDB
254:I felt something impossible for me to explain in words. Then, when they took her away, it hit me. I got scared all over again and began to feel giddy. Then it came to me... I was a father. ~ Nat King Cole, #NFDB
255:[Arthur Koestler] wrote some other very interesting books, but that book - I mean, if I were teaching, I don't care what the course is, I would say you really have to read "Darkness at Noon". ~ Nat Hentoff, #NFDB
256:Malcolm X made it very clear that if somebody goes after you - whether it's cops or not - you have to defend yourself. But he was not an advocate for violence the way the Black Panthers were. ~ Nat Hentoff, #NFDB
257:The general unemployment rate is going to continue for a long time and for all of us. I have never heard so many heart-wrenching stories of all kinds of people all across the economic spectrum. ~ Nat Hentoff, #NFDB
258:I'm working on "Living the Bill of Rights," and it's about people - well, it starts with Brennan and Douglas as people who not only live the Bill of Rights, but try to shape the reason for that. ~ Nat Hentoff, #NFDB
259:I don't think [Bill Clinton] does anything - I don't think it's ill will. I don't think he's evil in the sense that he hates the Bill of Rights. He does what he figures will help him politically. ~ Nat Hentoff, #NFDB
260:Nat Parson says it's the devil's mark."
"Nat Parson's a gobshite."
Maddy was torn between a natural feeling of sacrilege and a deep admiration of anyone who dared call a parson 'gobshite. ~ Joanne Harris,#NFDB
261:My chronology is terrible. [Work with William Shawn] must have some ago. It was after he was fired by Newhouse. After New - when Newhouse bought The New Yorker, he said in one of those grand press ~ Nat Hentoff, #NFDB
262:It's perfectly within [Martin Peretz] rights [to fire a journalist]. It's a private - you know, th - it's not censorship. The First Amendment doesn't come into play because it's a private magazine. ~ Nat Hentoff, #NFDB
263:Být vážen, nikoliv milován, pomyslel si hořce Boleslav. I na mě budou spíše vzpomínat jako na bratrovraha, než jako na zakladatele skutečného českého státu, který jej vyvedl z chaosu po pádu Bouga. ~ Patrick Zandl, #NFDB
264:Trotsky found out about him - Leon Trotsky - because A.J.[Muste] worked. He was an activist. And he organized the first sit-in strike in Toledo in a factory. And Trotsky was very impressed with that. ~ Nat Hentoff, #NFDB
265:My mother, when she was younger, worked at Filene's in Boston. And she was chief cashier. And I always wondered why she never went back to some kind of work 'cause that was a very responsible position. ~ Nat Hentoff, #NFDB
266:'The Christmas Song,' by Nat King Cole, is not only a masterful performance; to me it just sounds like the holidays. I've never sung it, because Nat's version is so perfect. I gotta leave it alone. ~ Harry Connick Jr, #NFDB
267:My - mine is based on the fact that Bill Clinton has done - and I'm - this sounds like hyperbole, but he has done more harm to the Constitution and the Bill of Rights than any president since John Adams. ~ Nat Hentoff, #NFDB
268:Also, I'd like to play an athlete again, while I'm still physically fit, or a musician, like Nat King Cole, because I play the trumpet and sing. I'd like to incorporate that into a character. ~ Adewale Akinnuoye Agbaje, #NFDB
269:I have I guess 3 passions. One is the Constitution. The other is jazz and the other is being an atheist prolifer which, of course, gets me in a lot of trouble - all of which combines into free expression. ~ Nat Hentoff, #NFDB
270:My father was pretty independent. He was - he was arrested once in Nashville when he was on one of his sales trips because he had a black - guy to lunch. So that took a fair amount of courage at the time. ~ Nat Hentoff, #NFDB
271:Miranda [Hentoff] is a complete musician. She's a composer, a singer. She writes scripts along - with her projects. And she's a superb teacher. Her teaching pupils have ranged from Itzhak Perlman to Sting. ~ Nat Hentoff, #NFDB
272:There is no escape if love is not there," Hannah had said. Had Hannah known when she herself had not even suspected? It was not escape that she had dreamed about, it was love. And love was Nat. ~ Elizabeth George Speare, #NFDB
273:Means and ends are central. If your means are corroded, your ends will be corroded. And if you're fighting to preserve liberty and you use means that eviscerate our liberties, the end will be corroded, too. ~ Nat Hentoff, #NFDB
274:There are a lot of people whove been able to ditch their Windows machines and switch over to Linux because they can now use their Exchange server for calendaring and collaboration from their Linux desktop. ~ Nat Friedman, #NFDB
275:You have to be careful about what you do, about what you say, and that is more dangerous than what was happening with [John] McCarthy, but the technology the government now possesses is so much more insidious. ~ Nat Hentoff, #NFDB
276:Midget,” Nat says simply, his smile widening.
“I was not a midget.”
Nat raises an eyebrow. “It looked that way from up here. The same as Rachel. The Two Midgets of Malibu.”
Loving Summer by Kailin Gow ~ Kailin Gow,#NFDB
277:As Mono matures, people will begin to use it to write desktop components that take advantage of all the hard work thats gone into some of the meatier GNOME libraries, as well as the nifty language features of C#. ~ Nat Friedman, #NFDB
278:... Nat played away and never minded anyone, while his eyes shone, his cheeks reddened, and his thin fingers flew, as he hugged the old fiddle and made it speak to all their hearts the language that he loved. ~ Louisa May Alcott, #NFDB
279:I've been kind of lucky. I've always just kind of followed whatever my passion was, and that seems to have led me to better places than if I had followed some career trajectory, which I wouldn't even know how to start. ~ Nat Wolff, #NFDB
280:I follow Nat up a large center stair. It feels familiar, like following Ruth only now I’m on my way back to El. Velocity equals gravity at last. I had to gain some weight and distance before I could fall back to her. ~ Samantha Hunt, #NFDB
281:What's wrong with it is, it lowers, to say the least, the credibility of the magazine. And if I were writing for [The New Republic ], I would feel diminished because the owner had done such a thing [fire a journalist]. ~ Nat Hentoff, #NFDB
282:I grew up in a household in which we had a clock that we won at Revere Beach during the Depression - one of those brass clocks that didn't work - but it showed Franklin D. Roosevelt standing at the wheel of the New Deal. ~ Nat Hentoff, #NFDB
283:The death panel issue arose with Tom Daschle, who was originally going to be the Health Czar. Daschle became enamored with the British system and wrote a book about health care, which influenced President [Barack] Obama. ~ Nat Hentoff, #NFDB
284:Americans have only the dimmest notion of what their constitutional freedoms are - and what it took to get them...[and] the willingness to surrender what we're supposed to be fighting for is a recurring part of our history. ~ Nat Hentoff, #NFDB
285:Nat flung her arm over my shoulders and Alex leaned against my other side, the prohibition against touching gone for a few brief seconds as everyone collapsed together in a heap.
But I wasn't wulfen. I was still lonely. ~ Lili St Crow,#NFDB
286:Margot [Hentoff] used to write regularly for The Voice, for The New York Review of Books, for Harper's Bazaar, and she really had the most distinctive writing style, even more than mine, than I've ever seen in this business. ~ Nat Hentoff, #NFDB
287:Great pressure was put on the editor, David Schneiderman, to not run the strip [of Jules Feiffer]. It was offensive. It was racist. And nobody apparently read the strip and saw what it was about. And I wrote a column about that. ~ Nat Hentoff, #NFDB
288:Summer had always had a crush on Nat, though, ever since she was five years old. No one, no boy had ever been able to shake her out of her crush on Nat, so at least that was a good thing about Drew. ", Loving Summer by Kailin Gow ~ Kailin Gow, #NFDB
289:After New - when Newhouse bought The New Yorker, he said in one of those grand press conferences that `Bill Shawn will stay here as long as he wants to be here.' Well, he wanted to be here until he died, but he wasn't allowed to. ~ Nat Hentoff, #NFDB
290:I knew A.J. Muste very well. I tried for a while to be like he was, and that is a total pacifist. But then Margot [my wife] hit me hard in the stomach one day to prove to me that I wasn't as perfect a pacifist as I thought I was. ~ Nat Hentoff, #NFDB
291:No, I wasn't trying to make Nat Turner look stupid. I was trying to make him more human. More like me. Angry, impotent, confused about his own sexuality. Wait a minute, that didn't come out right. Is that microphone really on? ~ William Styron, #NFDB
292:We hear talk now about reforming public education. There are billions of dollars at stake for such a reform. But I have not heard Arne Duncan, who is the U.S. Education Secretary, mention once the civic illiteracy in the country. ~ Nat Hentoff, #NFDB
293:I had not been very kind to J. Edgar Hoover. And the field agent had written on - it was sent directly to Hoover - that - the director should see this - `And, besides, Hentoff is a lousy writer.' And I thought that went a bit far. ~ Nat Hentoff, #NFDB
294:Nat was my first real boyfriend. My first kiss. I can remember when he used to defend me from the bullies back in kindergarten. He shouldn’t be allowed to go around looking like some kind of rock star.", Loving Summer by Kailin Gow ~ Kailin Gow, #NFDB
295:I looked down, unable to meet the intensity in Nat’s eyes. Tonight, my crush for Nat had moved beyond a crush. The chemistry between us was undeniable, and the more we clashed, the more we wanted each other." - Summer, Perfect Summer ~ Kailin Gow, #NFDB
296:I had written a book called "Boston Boy" some years ago, and that took me from the time I could speak, I guess, in Boston through the time when I finally left to come to New York. That book had a number of sort of rites of passage for me. ~ Nat Hentoff, #NFDB
297:I have a G4 at home. Theyre great machines for individual users, and I even know a few core Linux hackers who are having a lot of fun with them. But if you want to move the needle on the non-Microsoft desktop, youve got to look elsewhere. ~ Nat Friedman, #NFDB
298:The media has been very bad about informing us about what is going on. They focus on surface things. They do not focus enough on the fact that the Fourth Amendment is on life support and that we need a return to transparency in government. ~ Nat Hentoff, #NFDB
299:Mr. Smith was an art-ist, as well as an in-vent-or, and he paint-ed a pic-ture of a riv-er which was so nat-ur-al that, as he was reach-ing a-cross it to paint some flow-ers on the op-po-site bank, he fell in-to the wa-ter and was drowned. ~ L Frank Baum, #NFDB
300:—but you know they’re still doing it. Stoppin’ ’em just made ’em go underground. Bill says he wouldn’t be surprised if there was another Nat Turner Uprisin’, we’re sittin’ on a keg of dynamite and we just might as well be ready,” Hester said. ~ Harper Lee, #NFDB
301:I can play a bunch of instruments but drums? My brothers a drummer and Ive always been jealous that hes such a good drummer. I always try to play but its always kinda just bashing. I can keep time but no one really wants to hear me play drums. ~ Nat Wolff, #NFDB
302:This is not a sales call, Mr. Farrelly. I do people’s books and taxes. I don’t sell young men. Nat is a grown man. He can speak for himself. If you want to know more about him, why not ask him directly? He’s sitting right over there. ~ Catherine Ryan Hyde, #NFDB
303:Here is a guy who's supposed to be the Genghis Khan of the church, the pro-choice people hate him, and I don't know about his labor background so I figured there must be more to him, and there is. I wrote a book about [John Cardinal O'Connor]. ~ Nat Hentoff, #NFDB
304:When’s your birthday, Piper?” I ask. “November sixteenth.” “1922?” “Yep.” “Natalie, what day of the week was Piper born?” “Thursday,” Nat says without looking up. “That right?” I ask Piper. Piper doesn’t answer, but her eyes open wider. ~ Gennifer Choldenko, #NFDB
305:Hannah’s magic cure for every ill,” Nat had said. “Blueberry cake and a kitten.” Kit smiled to see it working its charm on Prudence. But there was an invisible ingredient that made the cure unfailing. The Bible name for it was love. ~ Elizabeth George Speare, #NFDB
306:[William Shawn] took over The Voice and tried to turn it into New York Magazine - very glitzy covers that promised practically nothing in terms of what was inside, very rushed paper anymore. You - not very contemplative, thoughtful or whatever. ~ Nat Hentoff, #NFDB
307:If the American people have their health care paid for by the government, depending on their age and their condition, they will be subject to a health commission just like in England which will decide if their lives are worth living much longer. ~ Nat Hentoff, #NFDB
308:I got Joan Baez to talk and Alan Ginsberg and some of the guys in the band. And by the end of the piece, another emissary came and said, `Bob [Dylan] is willing to speak to you now.' And I said with great pleasure, `No, thanks. The piece is over.' ~ Nat Hentoff, #NFDB
309:My contact with [Cato] was strange. They're ideologues, like Trotskyites. All questions must be seen and solved within the true faith of libertarianism, the idea of minimal government. And like Trotskyites, the guys from Cato can talk you to death. ~ Nat Hentoff, #NFDB
310:Red Carpet Enterprise has been really well received since one guy can install it in about an hour, and it makes it trivial to deal with software management issues like deploying updates and creating standard package sets for your various machines. ~ Nat Friedman, #NFDB
311:I love all holiday music. My two favorites would probably be Donny Hathaway's "This Christmas" and Nat King Cole's "The Christmas Song." They epitomize Christmas for me. Those two recordings will never be touched. That's why I've never redone them. ~ Mariah Carey, #NFDB
312:[Cardinal John O'Connor] had [my wife] Margot and me over for drinks a couple of times. That was something I never could have envisioned back when I was a kid in Boston, that a cardinal and I would be, if not breaking bread, at least breaking Scotch. ~ Nat Hentoff, #NFDB
313:I think at least two of [my kids] - and I'm - I better not speak them by name because I'm not sure where they are these days, but at least two of them believe in some kind of higher force. The - another is an atheist and the other is still pondering. ~ Nat Hentoff, #NFDB
314:I have learned a lot from jazz. I compare good acting to jazz music. The more you study and prepare as an actor, the more equipped you are to live in the moment. Just like the gifted musicians in my dad's quartet, it takes a courageous actor to be free. ~ Nat Wolff, #NFDB
315:Hát minden csak nyomorúság, bánat, szerencsétlenség és halál? Mindenki csal, hazudik, szenvedést és könnyeket hoz? Hol találhatunk valamelyes nyugalmat és örömet? Bizonyára egy másik létben. Amikor a lélek megszabadul a földi megpróbáltatásoktól. ~ Guy de Maupassant, #NFDB
316:Jim was no more interested than Mrs. Trigg had been. It was, Nat thought, like air raids in the war. No one down this end of the country knew what the Plymouth folk had seen and suffered. You had to endure something yourself before it touched you. ~ Daphne du Maurier, #NFDB
317:History is a warning to ourselves, and only by remembering where we have been and how low we have fallen can we know to where we aspire, but we lose everything when it is history that drives us completely, as it drove Nat and his mother and her mother ~ William Lashner, #NFDB
318:I ordered a coffee and a little something to eat and savored the warmth and dryness. Somewhere in the background Nat King Cole sang a perky tune. I watched the rain beat down on the road outside and told myself that one day this would be twenty years ago. ~ Bill Bryson, #NFDB
319:Why has slamming a ball with a racquet become so obsessive a pleasure for so many of us? It seems clear to me that a primary attraction of the sport is the opportunity it gives to release aggression physically without being arrested for felonious assault. ~ Nat Hentoff, #NFDB
320:Just as eating contrary to the inclination is injurious to the health, study without desire spoils the memory, and it retains nothing that it takes in. ~ Leonardo da Vinci, MS. 2038, Bib. Nat. 34 r., from a 1908 translation, Leonardo da Vinci's note-books, Edward McCurdy., #NFDB
321:Now nature is not at variance with art, nor art with nature; they being both the servants of his providence. Art is the perfection of nature. Were the world now as it was the sixth day, there were yet a chaos. Nat, are unconscious of the harmony of creation. ~ Thomas Cole, #NFDB
322:Nat thought to himself that “they” were no doubt considering the problem at that very moment, but whatever “they” decided to do in London and the big cities would not help the people here, three hundred miles away. Each householder must look after his own. ~ Daphne du Maurier, #NFDB
323:Jazz is smooth and cool. Jazz is rage. Jazz flows like water. Jazz never seems to begin or end. Jazz isn't methodical, but jazz isn't messy either. Jazz is a conversation, a give and take. Jazz is the connection and communication between musicians. Jazz is abandon. ~ Nat Wolff, #NFDB
324:How swank is a '61 Continental? Imagine you're sipping a martini while watching Frank Sinatra and Nat King Cole, dressed in their best Botany 500 suits and narrow ties , performing in the Copa Room at The Sands --and then multiply that by pi . It's that swank, baby! ~ Anonymous, #NFDB
325:We have no idea how much the government knows and how much the CIA even knows about average citizens. The government is not supposed to be doing this in this country. They listen in on our phone calls. I am not exaggerating because I have studied this a long time. ~ Nat Hentoff, #NFDB
326:holding his own in this difficult environment. That perhaps he was learning he was not as tough as he’d previously thought. And that the situation was making him sullen. But Nat didn’t seem to care to discuss the matter. And Nathan remained unwilling to pry. ~ Catherine Ryan Hyde, #NFDB
327:My dad's family were political and he was always a theatrical creature, whereas my mum is really musical and her father was the touring pianist with Nat King Cole. My family was an explosive mixture of politics, religion and music - no wonder I turned out how I did. ~ Grace Jones, #NFDB
328:The [George W.] Bush administration would go into court on any kind of a case that they thought might embarrass them and would argue that it was a state secret and the case should not be continued.[Barack] Obama is doing the same thing, even though he promised not to. ~ Nat Hentoff, #NFDB
329:In the recent Virginia election, the black vote diminished. Now why was that? I think a lot of black folks are wondering what this guy is really going to do, not only for them but for the country. If the country is injured, they will be injured. That may be sinking in. ~ Nat Hentoff, #NFDB
330:I wrote the column. I - you know, - the column simply said that [Clay] Felker is destroying this paper. And I heard that he was about ready to fire me, but two other people on The Voice interceded and, fortunately, he had a very short attention span, so I wasn't fired. ~ Nat Hentoff, #NFDB
331:Men sholde nat knowe of Goddes pryvetee Ye, blessed be alwey, a lewed man That noght but oonly his believe kan! So ferde another clerk with astromye, He walked in the feelds, for to prye Upon the sterres, what ther sholde bifalle, Til he was in a marle-pit yfalle. ~ Geoffrey Chaucer, #NFDB
332:Într-un târziu....
Într-un târziu
Vine şi poezia.
După frământări de o noapte,
Spre ziuă.
(Pe la cântatul cocoşilor de ziuă)
– Ceva nou? întreb încercănat.
– Nimic.
– Atunci de ce-ai mai venit?
– Ca să-ţi fac o viaţă mai frumoasă, zice. ~ Marin Sorescu,#NFDB
333:That term was used with hyperbole about the parts of the health care bill where doctors are mandated, if people are on Medicare and of a certain age or in serious physical condition, to counsel them on their end-of-life alternatives. I don't believe that was a death panel. ~ Nat Hentoff, #NFDB
334:My mother says I was two-and-a-half when I started playing. My father was a minister, and when he went to church in the morning, she would put on Fats Waller, Billie Holiday, Nat King Cole and Cole Porter records. I'd crawl up on the piano stool, sit on a phone book and play. ~ Tori Amos, #NFDB
335:[Soren ] Kierkegaard said it for me a long time ago. He said, `You can't really think yourself into a faith, into a religion. It's something you have to make a leap into faith.' And I've never been able to do that. I wish I could. Then maybe I could believe in an afterlife. ~ Nat Hentoff, #NFDB
336:You got the good heart. Underneath all the other stuff. Good heart is eighty-five percent of everything in life.' ...
'What is the other fifteen percent?' Nat said. 'Just out of curiosity?'
'Politeness,' Mr. Jones said without hesitation. 'And keeping a level head. ~ Michael Chabon,#NFDB
337:When I was a kid in Boston, it was one of the most anti-Semitic cities in the country. If you were living in the ghetto as I was, the Jewish ghetto part of Roxbury, and you went out alone at night, you might be subject to having people attacking you for being a Christ killer. ~ Nat Hentoff, #NFDB
338:Nat listened to the tearing sound of splintering wood, and wondered how many million years of memory were stored in those little brains, behind the stabbing beaks, the piercing eyes, now giving them this instinct to destroy mankind with all the deft precision of machines. ~ Daphne du Maurier, #NFDB
339:We’re going to figure this out together. One day at a time, one step at a time. Whatever you need, whenever you need it. I’m in this so deep, Nat… Please don’t leave me. Don’t walk away. Give me a chance. Give yourself a chance. If anyone deserves to be happy and loved, it’s you. ~ M S Force, #NFDB
340:A liberal was somebody who expected and hoped that government would help the poor - you know, that whole routine. I did not know then and I've learned since that in an area that means a lot to me, free speech, liberals are as bad as many conservatives in trying to censor speech. ~ Nat Hentoff, #NFDB
341:Once you throw down that gauntlet of ultimatum, the “one more thing” will happen. Nat figured it probably wouldn’t even matter much what it was. It would be the straw that broke her. And it had been defined. Prepared for. So it would happen. It was only a matter of time. ~ Catherine Ryan Hyde, #NFDB
342:My mom was an amazing singer and music was a big part of my life, so I grew up listening to Nat King Cole, Johnny Mathis, Henry Mancini; I used to watch 'The Andy Williams Show' on TV. I was very musical, so I was watching stuff that most kids my age wouldn't be interested in. ~ Gloria Estefan, #NFDB
343:There's no master plan; I'm just going with what I'm inspired to do and what I get asked to do, and luckily the things I've been the most passionate about, I've gotten to do. And a lot of times I've gone up for movies that I didn't really care that much about, and I never got that. ~ Nat Wolff, #NFDB
344:Wow. You really know how to make a woman happy..."
"I have a night-eight percent success rate with always knowing what will make a woman happy," he said.
Lindsey chuckled softly. "And how do you quantify that?"
"Would you like to know," he said.
Nat wanted to know. ~ Jamie Farrell,#NFDB
345:Nat: Maybe you broke something.
Midge: I know. Never fall down, never fall down!
Nat: Ah, it's nothing. I fall down every morning. I get up, I have a cup of coffee, I fall down. That's the system. Two years old, you stand up and then BOOM! seventy years later, you fall down again. ~ Herb Gardner,#NFDB
346:That is what is happening with the Tea Parties. I wrote a column called "The Second American Revolution" about the fact that people are acting for themselves as it happened with the Sons of Liberty which spread throughout the colonies. That was a very important awakening in this country. ~ Nat Hentoff, #NFDB
347:We fought for equality for all, for women too. For freethinking, fighting the lies of church and state, for what Nat called the Republic of Letters. That was what we believed in twenty years ago. But now, seems like all that has gone. It’s church and Sunday best, and votes for men.” “What ~ M J Carter, #NFDB
348:Ibland kunde döden läsa tankar.
– När du är död är också dammen borta – åtminstone för dig.
– Är du alldeles säker på det, frågade Anden förvånat.
– Så säker som på någonting annat, sa Döden.
– Det är bra. Då behöver jag inte sörja över den när...
– ...du är död, sa Döden. ~ Wolf Erlbruch,#NFDB
349:Slik var kjærligheten.
Den kunde ruinere sin mand, gjenreise ham og brændemeærke ham igjen; den kunde elske mig idag, dig imorgen og ham imorgen nat, så ubestandig var den. Men den kunde også holde fast som et ubrytelig segl og blusse like uutslukelig til dodens stund, for så evig var den. ~ Knut Hamsun,#NFDB
350:One of the worst elements of Obama's career, which no one talks about, is that he voted twice for a bill that said, if there is a botched abortion, if the child emerges from the womb alive, it should be okay to kill the baby. We have elected a president - twice! - who agrees with infanticide. ~ Nat Hentoff, #NFDB
351:I was lecturing at the Columbia Journalism School of Education. I asked them about what was happening to the Fourth Amendment. I said, "By the way, do you know what is in the Fourth Amendment?" One student responded, "Is that the right to bear arms?" It's hard to believe these are bright students. ~ Nat Hentoff, #NFDB
352:'Holes' was my favorite book ever. So you know when you love a book and you hear it's being made into a movie and it makes you a little annoyed at first? But I would've loved to play the Shia LaBeouf role in that movie when I was younger. I just wanted to be the rebellious kid on the old digging camp. ~ Nat Wolff, #NFDB
353:And I figure this virgin story is safer than uttering the words rape victim. Because really, the approach to sleeping with the former can’t be all that different from doing it with the latter. In both instances, you need to be patient and respectful and thorough, right? “So what did you do for Nat’s ~ Elle Kennedy, #NFDB
354:When I speak to students, I tell them why we have a First Amendment. I tell them about the Committees of Correspondence. I tell them how in a secret meeting of the Raleigh Tavern in Virginia, Thomas Jefferson and Patrick Henry, who did not agree with each other, started a Committee of Correspondence. ~ Nat Hentoff, #NFDB
355:[Referring to the birds:] Nat listened to the tearing sound of splintering wood, and wondered how many million years of memory were stored in those little brains, behind the stabbing beaks, the piercing eyes, now giving them this instinct to destroy mankind with all the deft precision of machines. ~ Daphne du Maurier, #NFDB
356:There wasn't much said, but I was thinking, perhaps unkindly - not unkindly,but on - inaccurately of Theodore Dreiser's "Carrie," when the main character in "Carrie" has been brought down by Carrie and his - he - dress is disheveled and all that sort of thing. And that's the last I ever saw of [Will Shawn]. ~ Nat Hentoff, #NFDB
357:"Right!" "Right!" "You can get there!" "I can get there!" "You're a natural at counting to two!" "I'm a nat'ral at counting to two!" "If you can count to two, you can count to anything!" "If I can count to two, I can count to anything!" "And then the world is your mollusc!" "My mollusc! What's a mollusc? ~ Terry Pratchett, #NFDB
358:To a mind like mine, restless, inquisitive, and observant of everything that was passing, it is easy to suppose that religion was the subject to which it would be directed; and, although this subject principally occupied my thoughts, there was nothing that I saw or heard of to which my attention was not directed. ~ Nat Turner, #NFDB
359:Toate florile otrăvitoare sunt fermecătoare, Satan însuși le-a semănat, căci există flori ale Diavolului și flori ale lui Dumnezeu! N-avem decât să privim în noi înșine și vom vedea că amândoi au creat câte o parte din lume. Ce picante delicii în această situație în care mă jucam nu cu focul, ci cu cenușile! ~ Honor de Balzac, #NFDB
360:When I started to sing like myself - as opposed to imitating Nat Cole, which I had done for a while - when I started singing like Ray Charles, it had this spiritual and churchy, this religious or gospel sound. It had this holiness and preachy tone to it. It was very controversial. I got a lot of criticism for it. ~ Ray Charles, #NFDB
361:I started Eastwood Ranch Foundation a few years ago after I developed, co-starred, and produced a show for Nat Geo Wild called Animal Intervention. I always loved animals but when I got to travel the U.S. and see what was really going on in our country, I decided to take action and be a real advocate for them. ~ Alison Eastwood, #NFDB
362:If [Bill Shawn] liked the piece, then he would run it. But he wanted the magazine to be something that was more than just a weekly event. And as a result you could pick up a New Yorker under him, as I mentioned before, a year from then or 10 years or 20 years and there would always be something worth reading in it. ~ Nat Hentoff, #NFDB
363:Not without a condom.” He recoils like I’ve said something heinous that's offended his delicate little self. “Jesus, Nate, I don't have a death wish.” “Nat or Natalie.” “You called me BJ. I get to choose. I like Nate. I might even add a dog to the end of that. Nate-Dog. I like it.” He burps and comes to the sink. He’s ~ Erin Leigh, #NFDB
364:I have been in schools around the country, and I have written on education for years. Once, I was once doing a profile on Justice William Brennan and I was in his chambers, and Brennan asked, "How do we get the words of the Bill of Rights into the lives of the students?" Well, it is not difficult. You tell them stories. ~ Nat Hentoff, #NFDB
365:The immigration bill - the new immigration bill - [Bill Clinton] has stripped the courts, which Congress can do under the leadership of the president, so that people who had a right to asylum or to petition - for asylum who were legal residents are now unable to go through because that part of the bill has been taken out. ~ Nat Hentoff, #NFDB
366:When the ACLU took my case and we got a ruling I think, for the first time, they could - the Congress could put out the report internally but they couldn't put it out at taxpayers' expense around the country. And I felt odd about that because I, in a way, I was interfering with free speech, but then, you can't always win. ~ Nat Hentoff, #NFDB
367:[Margot Hentoff] thinks - first of all, she - this I hear from a lot of people beside her. She thinks that men have no business getting into this argument at all unless they're going to be pro-choice. But it turns out that a fair number of fetuses are male, and besides that, we are all one part of humankind, it seems to me. ~ Nat Hentoff, #NFDB
368:I was co-editor of the magazine called The Jazz Review, which was a pioneering magazine because it was the only magazine, then or now, in which all the articles were written by musicians, by jazz men. They had been laboring for years under the stereotype that they weren't very articulate except when they picked up their horn. ~ Nat Hentoff, #NFDB
369:I live in the Village right near NYU, which is taking over most of the Village. I've lived there for most of my time in New York. One of the things I like about the Village is, it's considered the kind of area where you can't have skyscrapers or, actually, many tall buildings. So you can see the sky which, I think, is a benefit. ~ Nat Hentoff, #NFDB
370:I heard a loud noise in the heavens, and the Spirit instantly appeared to me and said the Serpent was loosened, and Christ had laid down the yoke he had borne for the sins of men, and that I should take it on and fight against the Serpent, for the time was fast approaching when the first should be last and the last should be first. ~ Nat Turner, #NFDB
371:I say this because the Left has taken what passes for their principles as an absolute religion. They don't think anymore. They just react. When they have somebody like [Barack] Obama whom they put into office, they believed in the religious sense and, of course, that is a large part of the reason for their silence on these issues. ~ Nat Hentoff, #NFDB
372:But for to telle yow al hir beautee,
It lyth nat in my tonge, n'yn my konnyng;
I dar nat undertake so heigh a thyng.
Myn Englissh eek is insufficient.
It moste been a rethor excellent
That koude his colours longynge for that art,
If he sholde hire discryven every part.
I am noon swich, I moot speke as I kan. ~ Geoffrey Chaucer,#NFDB
373:Right!"
"Right!"
"You can get there!"
"I can get there!"
"You're a natural at counting to two!"
"I'm a nat'ral at counting to two!"
"If you can count to two, you can count to anything!"
"If I can count to two, I can count to anything!"
"And then the world is your mollusc!"
"My mollusc! What's a mollusc? ~ Terry Pratchett,#NFDB
374:Well?" Nat says after a few seconds. "I'm surprised you're here again, Harriet. I thought you'd be busy auditioning for A Midsummer Night's Dream."
I blink a few times in surprise. "No. I'm not."
"You should be. I heard they're looking for an ass."
Oh. Now why can't I think of quips like that when I need them? ~ Holly Smale,#NFDB
375:I don't want to work on 'something else.' This wasn't just a project to me. This was supposed to be our way out. No more bullshit from your folks or from assholes at school. No more being a charity-case for me. We'd be able to have our own future. We would have had all of space and time at our fingertips, Nat. Now it's all borked. ~ Magdalene Visaggio, #NFDB
376:In the beginnings of that silence, he knew something. Clearly. Once you throw down that gauntlet of ultimatum, the “one more thing” will happen. Nat figured it probably wouldn’t even matter much what it was. It would be the straw that broke her. And it had been defined. Prepared for. So it would happen. It was only a matter of time. ~ Catherine Ryan Hyde, #NFDB
377:[Bill Clinton] was the man, as a matter of fact, who, in terms of the Communications Decency Act, which would have made the Internet, the whole concept of cyberspace, vulnerable to rampant censorship - he pushed that bill, and I know the man in the Justice Department whom he persuaded - the guy didn't want to lose his job - to write the bill. ~ Nat Hentoff, #NFDB
378:Hard labor and the passing of the years had contorted and hardened his limbs to queer, crooked shapes, but he gave no impression of deformity, as Nat did. So of the earth was he that he looked more like a tree than a man, one of those tough old pine trees that nothing in the way of weather except a thunderbolt will ever get the better of. ~ Elizabeth Goudge, #NFDB
379:I spent a lot of time studying our Founders and people like Samuel Adams and the original Tea Party. What Adams and the Sons of Liberty did in Boston was spread the word about the abuses of the British. They had Committees of Correspondence that got the word out to the colonies. We need Committees of Correspondence now, and we are getting them. ~ Nat Hentoff, #NFDB
380:It's important to me that on 'Family Feud' I could kiss all the people. It sounds crazy but when I first came here Petula Clark was on a show with Nat King Cole and he kissed her on the cheek and eighty-one stations in the South canceled him. I kissed black women daily and nightly on 'Family Feud' and the world didn't come to an end, did it? ~ Richard Dawson, #NFDB
381:This sounds corny, but I once told a kid when I was in a the library conference, the best - not the best, what I really hope for is that someday 20, 30 years from now, some kid, 12-year-old, 15-year-old, in Des Moines will be going through the stacks, if they have stacks anymore - they probably won't - and find a book of mine and get something from it. ~ Nat Hentoff, #NFDB
382:Toate locurile pe care le purtam în mine, pe care le rememorasem de un infinit de ori pe parcursul vieții se perindau prin fața geamului de mașină fără nicio aură, complet neutre, așa cum erau de fapt. Niște piscuri, un golfuleț, un dig plutitor dărăpănat, un țărm îngust, niște case vechi, în spate, câmpia care se prăvălea spre apă. Asta era tot. ~ Karl Ove Knausg rd, #NFDB
383:Most people prefer to think that their resentment is entirely the fault of the person they resent, and that twisted logic seems to make sense in their minds. But it makes no sense to me at all... But it's a popular point of view. Probably because it's so much easier. It relieves you of the burden of any and all self-examination.
(Nathan to Nat) ~ Catherine Ryan Hyde,#NFDB
384:When John Adams - when - James Madison was writing - pretty much writing the Constitution, he got a letter from Thomas Jefferson, who was then-ambassador to France. And Jefferson said - I am paraphrasing - `Do not forget to keep habeas corpus and strengthen it.' That - in - that's the oldest English-speaking right. It goes back to the Magna Carta in 1215. ~ Nat Hentoff, #NFDB
385:I like [John Cardinal O'Connor] a lot. He - I started a - to know him - when I asked William Shawn at The New Yorker, `Sh - can I do a profile of Cardinal O'Connor?' He said, `All right. Find out what he's like.' So I went to his office, and I heard somebody - and it turned out to be O'Connor - yelling outside, and I've never heard him since raise his voice. ~ Nat Hentoff, #NFDB
386:Bob Dylan was really mad with my wife. I had asked by Rolling Stone - the only assignment I ever had for them - to do a story on the Rolling Thunder Review, which was Bob Dylan, Alan Ginsberg, Joan Baez and a host of stars. My wife, some weeks before, had written in The New York Times that The Kid wasn't The Kid anymore and he wasn't all that winning anymore. ~ Nat Hentoff, #NFDB
387:Taylor looked for a second as if he were suppressing a smile. “Why aren’t you scared?” he said. I shrugged. Taylor tilted his head to one side. Then he took a gun from inside his coat and pointed it across at Nat. “I could kill him,” he said. “Would that scare you?”
“No,” I said, careful not to let my horror at his words show. “But it should scare you. ~ Sophie McKenzie,#NFDB
388:[I have ] two boys. One, Nicholas, is a criminal defense attorney in Phoenix in which he - gets into - a lot of very controversial cases. He has sued Sheriff Arpaio, the famous sheriff who keeps people in tents, gives them green bologna and the like. My other son Tom is with Williams & Connolly in Washington, where he does intellectual property defamation cases. ~ Nat Hentoff, #NFDB
389:Szerettem volna hangosan elsírni magam, de minek. Könnyeket ejteni - túl öreg és tapasztalt voltam én már ahhoz. Van a világon olyan bánat is, amit nem lehet megsiratni. Az a fajta, amit senkinek se lehet elmondani, s ha mégis, akkor sem értik meg. Ez a szomorúság megváltoztathatatlan, csendben megüli a szívet, felhalmozódik, mint a hó szélcsendes éjszakákon. ~ Haruki Murakami, #NFDB
390:The book that really, really shaped my politics and has forever is Arthur Koestler's "Darkness at Noon," which is a novel based on terrible fact about what it was like in Russia during Stalin's time when people actually believed that to get to the point where the Proletariat would triumph, anything that was necessary to be done should be done; the means didn't count. ~ Nat Hentoff, #NFDB
391:.« Nik has obviously spoken to Nat about my candy preferences.
Written in raspberry bullets is ‘I’m sorry’.
Written in green apple jellybeans is ‘I miss you’.
Written in cherry jellybeans is ‘I love you’.
My heart skips a beat at the last line.
Written in gummy bears is ‘Marry me’.
Did Nik just propose using candy?
Why, yes, brain. Yes, he did. » ~ Belle Aurora,#NFDB
392:I used to sing like Nat King Cole. I mean he was the guy when I was comin' up, and you know, man, people used to say of me, "Damn, he sure do sound like Nat King Cole." But there was a day, and luckily for me it was early, when I woke up and asked myself, "Well, when are the ask me to sing because I sound like me?" So my advice is, never do anything that you don't like. ~ Ray Charles, #NFDB
393:Just as soon as I get this cast off," Fletcher said, "I'm going to kick your ass."
"You shouldn't speak to Dr Renwick like that, after all he's done for you," said Nat, with a grin.
"Why not?" asked Fletcher. "He filled me up with your blood, so now I'm half the man I was."
"Wrong again," said Nat. "You're twice the man you were, but still half the man I am. ~ Jeffrey Archer,#NFDB
394:One thing however, Nat did for him. He taught him carpentry. He learned to distinguish between the different kinds of wood, to love them and understand their ways. Realizing that the boy had great skill with his hands Nat gave him a few tools for his own and taught him wood carving.... First the books and then the wood. Each was a milestone for him on the way through. ~ Elizabeth Goudge, #NFDB
395:Nat's face softens, her lips tilt at the corner and she speaks full of awe, "Wow."
Still chuckling, I ask, "What?"
She shifts from one foot to the other, looks to the ground and says softly, "That's the first time I've heard you laugh." She nervously plays with a ring on her finger. "That's one of the nicest sounds I've ever heard, Ghost. You should do it more often. ~ Belle Aurora,#NFDB
396:It was a competitive examination [in Boston Latin School]. Poor kids, Brahmans, middle-class kids. The masters, as the teachers were called, didn't give a damn about - how we felt, what was - things like at home. I mean, this goes against the current grain. All they thought about was: `You're here. You made the exam. You can do the work. And if you can't, we'll throw you out.' ~ Nat Hentoff, #NFDB
397:I’m so sorry, sweetheart,” he whispers. “This was all my fault. I should have told you everything.” His face brushes against mine, leaving dampness behind. His tears shatter me all over again. “I’ll do anything…Anything it takes to fix this. I can’t live without you, Nat. I love you so much. Tell me you still love me.”
“I do, Flynn. I still love you.”
And then he’s kissing me. ~ M S Force,#NFDB
398:I grinned. “So you are human after all.” I touched his chest, feeling him breathe hard in and out. “I always thought you were made of steel, you know,” I said.
“Superman?” Nat arched his eyebrows.
“No, the Tin Man,” I answered back. I settled my head against his chest, turning my ear to listen to his heartbeat. “I sometimes wondered if you had a heart.” - Summer, Perfect Summer ~ Kailin Gow,#NFDB
399:At the time there was a hospital strike in New York and the Catholic hospitals were part of a general consortium, and the head of the consortium had decided that they were finally going to replace some of the striking workers. And I hear [John] O'Connor yelling, `Over my dead body will you replace any of those workers! They have a right to strike.' So I figured, `This is interesting.' ~ Nat Hentoff, #NFDB
400:There ain't a thing left here,' said Merry, still feeling round among the bones, 'not a copper doit nor a baccy box. It don't look nat'ral to me.'
'No, by gum, it don't,' agreed Silver; 'not nat'ral, nor not nice, says you. Great guns! messmates, but if Flint was living, this would be a hot spot for you and me. Six they were, and six are we; and bones is what they are now. ~ Robert Louis Stevenson,#NFDB
401:The funny thing is that the studio that we recorded in was the same studio that Frank Sinatra and Bing Crosby and Nat King Cole used to warm up their voices in before they went across the street to CBS Radio. The owner has preserved it exactly the way it was in 1925. It was such a perfect coincidence that we were doing music inspired by that stuff in that room. It was incredible. ~ Hamilton Leithauser, #NFDB
402:With all those one night stands of his,” Nat explains, “he had to learn to dress fast. He has to get out of there before a girl can think he might actually care.”
I look at Drew and he shrugs again. “They know what they’re getting into,” he says. “Why complicate things with emotional stuff?”
“You’re a pig, you know that?” Rachel calls out from the pool., Loving Summer by Kailin Gow ~ Kailin Gow,#NFDB
403:When we send our children to school, they learn nothing about us other than we used to be cotton pickers. Why, your grandfather was Nat Turner; your grandfather was Toussaint L'Ouverture; your grandfather was Hannibal. It was your grandfather's hands who forged civilization and it was your grandmother's hands who rocked the cradle of civilization. But the textbooks tell our children nothing. ~ Malcolm X, #NFDB
404:[Miranda Hentoff] was teaching once at Lincoln Center, and the hall was full of other professionals - musicians, professors, teachers. And she was explaining how [Béla] Bartok composed his second piano concerto. And she explained how the music was interwoven with the rhythms and what he had in his mind. And I was just stunned. This is a kid who used to work - on a piano with a cracked keyboard. ~ Nat Hentoff, #NFDB
405:Werner turns the fine-tune dial fractionally, and abruptly the voice booms into his ears, Dvee-nat-set, shayst-nat-set, davt-set-adeen, nonsense, terrible nonsense, pipelined directly into his head; it’s like reaching into a sack full of cotton and finding a razor blade inside, everything constant and undeviating and then that one dangerous thing, so sharp you can hardly feel it open your skin. ~ Anthony Doerr, #NFDB
406:Now she watched Nat as a small child watches a teacher from whom it must at all costs learn. He took to himself each day as it came with childlike trustfulness, and so did she. He never complained, and neither did she. He took every misfortune with a grin, and so did she. He took upon himself all the hardest and most unpleasant duties as a matter of mere routine, and she tried to do the same, ~ Elizabeth Goudge, #NFDB
407:Sandra Day O'Connor - once she said that there are - there were no public schools in America until the 18th century, and she overlooked my alma mater because we started - I say we - in 1635. And among the people who went there - and they're on - the walls in the auditorium, the names are: Ralph Waldo Emerson and Cotton Mather, Benjamin Franklin, except he split when he was 10 years old to go to work. ~ Nat Hentoff, #NFDB
408:You’ve kidnapped my friend. Sucked her brain out! Not that she had much to begin with, but—”
“Bite me.” The laughter didn’t hurt, now. I didn’t even feel weird saying it. Bite me.
Pretty funny, for a part-vampire.
“Ha. You wish. Lesbo vamp girl.”
“Lesbo?”
“You love me.”
“We’d never work, Nat. You’re too high maintenance.”
We both cracked up, and right then, the darkness was kind. ~ Lili St Crow,#NFDB
409:When I first organized the King Cole Trio back in 1937, we were strictly what you would call an instrumental group. To break the monotony, I would sing a few songs here and there between the playing. I sang things I had known over the years. I wasn't trying to give it any special treatment, just singing. I noticed thereafter people started requesting more singing, and it was just one of those things. ~ Nat King Cole, #NFDB
410:Nen sajnáltam se a csapatot, se a többi szurkolót, csakis magamat sajnáltam, és most már tudom, hogy a futballbánat mindig ilyen. Amikor a csapatunk kikap a Wembleyben, a kollégáinkra vagy az osztálytársainkra gondolunk, akikkel hétfő reggel szembe kell néznünk, és az eufóriára, amelytől az élet megfosztott bennünket, és ilyenkor megfogadjuk, hogy soha az életben nem leszünk még egyszer ilyen sebezhetők. ~ Nick Hornby, #NFDB
411:[Madness] happened so frequently. I think what I was most maddest about - and it's in the book [Speaking Freely: A Memoir] - when the House and the Senate, back in 1984, were debating a bill that would - at least delay and maybe stop some of the ex - summary execution of disabled children - infants. And the Down syndrome kids and other kids had been, in some cases, routinely let die, to use the euphemism. ~ Nat Hentoff, #NFDB
412:Alec tilted his head. "You really don't see it do you?"
"See what?" I swallowed out of nervousness. Alec's eyes bore into mine as if he was trying to figure out a piece to some giant puzzle. His gaze made me want to squirm, but I was able to keep myself still.
"How breathtaking you are." His eyes shone with appreciation. "Nat, you're absolutely gorgeous without any help from make up or fancy clothes. ~ Rachel Van Dyken,#NFDB
413:As he played it off to Nat, Archy knew—felt, like the baby-shaped ache in his left arm—that neither his ability nor his willingness to care for Rolando English for an hour, a day, a week, had anything whatsoever to do with his willingness or ability to be a father to the forthcoming child now putting the finishing touches on its respiratory and endocrine systems in the dark laboratory of his wife’s womb. Wiping ~ Michael Chabon, #NFDB
414:For hevene myghte nat holden it, so was it hevy of hymself,Til it hadde of the erthe eten his fille.And whan it hadde of this fold flessh and blood taken,Was nevere leef upon lynde lighter therafter,And portatif and persaunt as the point of a nedle,That myghte noon armure it lette ne none heighe walles.Forthi is love ledere of the Lordes folk of hevene,And a meene, as the mair is, [inmiddes] the kyng and the commune. ~ William Langland, #NFDB
415:I've - that I regret. That was stupid and ignorant on my part. I went to a party as a guest of a friend of mine, a lawyer. And he had a client who I didn't know, except - maybe I'm pretending I didn't know, but he was a big investor in The New Yorker. And as I found out later in a book about The New Yorker, this guy was very unhappy about [Bill] Shawn.He thought Shawn was spending out - spending too much money on writers. ~ Nat Hentoff, #NFDB
416:The R is the wrong way roond and you left the A and a Y out of Anybody,' said Jeannie, because it is a wife's job to stop her husband actually exploding with pride.
'Ach, wumman, I didna' ken which way the fat man wuz walkin',' said Rob, airly waving a hand. 'Ye canna trust the fat man. That's the kind of thing us nat'ral writin' folk knows about. One day he might walk this way, next day he might walk that way. ~ Terry Pratchett,#NFDB
417:Congressman [Richard ] Icord headed a House on American activities committee. It was called the House Internal Security Committee. And he put out a report, and he named a number of very destructive people who lectured at colleges and left arson in their wake and did other terrible things. And he mentioned me and he ascribed to me three organizations to which I'd never belonged, and I decided I would do something about this. ~ Nat Hentoff, #NFDB
418:The most recent example and the most, I think, appalling example was when Martin Peretz, the owner - and I stress owner - of The New Republic fired a journalist who I think was uncommonly skilled and full of integrity and passion and all that stuff. But he had criticized regularly the former pupil and friend of Martin Peretz, Al Gore, so he was fired. That's contrarianist that went around - that did - that was not rewarded. ~ Nat Hentoff, #NFDB
419:[A.J. Muste] was from Michigan and he grew up in the Dutch Reform Church there, which is a fairly strict church. He later came to New York. He was the minister of a labor temple in the - on the East Side. Then he founded, to my knowledge, the first, maybe the only, labor school; that is, Cornell has a labor department and other schools. But this was a school for - entirely for labor organizers, and he was the - the chairman. ~ Nat Hentoff, #NFDB
420:When [Bill Clinton] was running for president. I'll never forget this one. He was running in New Hampshire. He was not doing well. And he suddenly, over a weekend, rushed back to Little Rock to execute a guy who had killed a cop, but in the process, the policeman had shot him in the head and he was out of it. He didn't know today from tomorrow, good, evil, whatever. His lawyer begged - his lawyer was an old friend of Clinton. ~ Nat Hentoff, #NFDB
421:I was very much against the Vietnam War, and Max Askeli was visiting Lyndon Johnson in the White House cheering him on, writing editorials. And in The Voice one day I once referred to him as Commander Askeli. And I called in to The Reporter to go over the galleys of a music piece I had written, and the editor whispered to me, `It's not gonna run. You're not gonna run. Max Askeli has fired you because of what you said about him.' ~ Nat Hentoff, #NFDB
422:I got a letter one day from somebody saying, `You're always criticizing the press. Why don't you talk about what Clay Felker is doing to your own paper [The Voice]?' And my 10-year-old son Tom, now with Williams & Connelly, put in a legal opinion, not - an opinion from the back of the car saying, `You know why? What are you, afraid?' So I wrote the column. I - you know, - the column simply said that Felker is destroying this paper. ~ Nat Hentoff, #NFDB
423:I had written a book called "Boston Boy" some years ago, and that took me from the time I could speak, I guess, in Boston through the time when I finally left to come to New York. One was understanding and coping with anti-Semitism. Boston, at the time, was the most anti-Semitic city in the country. And I found out when I was an adolescent that you have to be crazy to go out after dark all by yourself; you'd get your head bashed in. ~ Nat Hentoff, #NFDB
424:It used to be with chocolate. I would put chocolate in my studio and say, "You know, Nat, there's this chocolate you can have if you get over there." And usually if I got over there, I would start writing. Sometimes I need get out of the house and go to a café and write. Sometimes I'll write with other friends to get myself going. And sometimes I just say "Ok, Nat, enough. Go one hour. Keep your hand going." I'll do whatever it takes. ~ Natalie Goldberg, #NFDB
425:Whenever I think of the man I was in those days, cutting across the nat-cropped grass of the campus, burdened down by the weight of the books in which I sought the consolation of other men's grief, and aburdened futher by the large weight of my own bitterness, the whole vision seems a nightmare. There were girls all about me, so near and yet so out of reach, a pastel nightmare of honey-blond, pink-lipped, golden-legged, lemon-sweatered girls ~ Frederick Exley, #NFDB
426:Ye sey right sooth; this Monk he clappeth lowde.
He spak how Fortune covered with a clowde
I noot nevere what; and als of a tragedie
Right now ye herde, and pardee, no remedie
It is for to biwaille ne compleyne
That that is doon, and als it is a peyne,
As ye han seyd, to heere of hevynesse.
Sire Monk, namoore of this, so God yow blesse!
Youre tale anoyeth al this compaignye.
Swich talkyng is nat worth a boterflye, ~ Geoffrey Chaucer,#NFDB
427:Azi mi-a mărturisit că și-a ars toate tablourile.Trebuie să mă despart de tot ceea ce îmi amintea că nu ănsemn nimic,că nu contez.În fiecare zi,tablourile îl lezau ca niște răni deschise,stupefiindu-l.Mi-am făcut un scurt examen.Într-o zi mi-a devenit clar că nu-i nimic de capul meu.Dar,ca orice om,nu voiam s-o cred și am mai tărăgănat ani buni adevărul acesta îngrozitor.Apoi,într-o zi,în ajunul unei plecări,adevărul m-a izbit cu toată forța. ~ Thomas Bernhard, #NFDB
428:When I first knew Bob Dylan, he lived in the Village. And for a man who, years after, would disdain publicity or any attempts at interviews, whenever I'd write something about him, he'd be on the street corner saying, `When's it going to run? When's it going to run?' But I must say that album that was - it was the second album he did, and though I've never been a fan of his guitar-playing, he did - I have to admit, he did catch the Zeitgeist of the time. ~ Nat Hentoff, #NFDB
429:The jukebox is a common symbol in country music; it’s only natural for such a self-reflexive rhetorical style to identify the material circumstances of its existence. Beneath the vulgarity of its vessel, the jukebox is inscrutably complex: a source of testimony, a proliferation of voices, a collection of sensations—all available for a price. The jukebox, like the songs within it, is a commodity suffused with a mess of meaning. ~ Anonymous, #NFDB
430:I found out - the paper used to go to bed on Tues - on Monday. I found out that on Monday nights, the editors would cut out - literally cut out passages, sometimes whole paragraphs, of some of the writers that might possibly offend blacks, lesbians, gays, radicals. And I wrote a couple of columns about that. And they're - of course, they were annoyed that I had written about it, but, I mean, it - another example - and [my wife Margot] always also conjured that. ~ Nat Hentoff, #NFDB
431:Întreaga lui fire fusese zguduită şi se înmuiase. Doar se topeşte şi metalul, cel mai dur dintre metale, care rezistă cel mai mult la foc: când focul se înteţeşte în cuptor, când suflă foalele şi căldura de neîndurat a focului se răspândeşte până sus, atunci metalul încăpăţânat albeşte şi se transformă şi el în lichid. La fel, şi cel mai tare bărbat cedează în cuptorul nenorocirilor, când, înteţindu-se, ele, cu focul lor de neîndurat, îi ard firea împietrită. ~ Nikolai Gogol, #NFDB
432:Carl Armstrong was one of those people in the anti-war years who had been so convinced of the righteousness of their cause that he and some friends decided they would blow up a building at the University of Wisconsin, in which they said research was being done to help the war against the Vietnamese. What they blew up at three or four in the morning was a young scientist, who was married and had a couple of kids, who wasn't working on war stuff at all. And he was killed. ~ Nat Hentoff, #NFDB
433:Just like that. Gone forever. They will not grow old together. They will never live on a beach by the sea, their hair turned white, dancing in a living room to Billie Holiday or Nat Cole. They will not enter a New York club at midnight and show the poor hip-hop fools how to dance. They will not chuckle together over the endless folly of the world, its vanities and stupid ambitions. They will not hug each other in any chilly New York dawn. Oh, Mary Lou. My baby. My love. ~ Pete Hamill, #NFDB
434:Dole tablete za ljubav, seksualne statistike, lažne ispovesti po novinama, traume i izmene partnera! Dole
alijenacija vatačine! Dole kožni divani! Ua, libido! Ua, frustaracije! Čitajte čika Frojda samo kao strip! Kada
vas neko upita da li znate šta o njemu, kažite da je on, u stvari, norveški naučnik i da se zove Fjord, a da je poz¬
nat po tome što je otkrio najveći kompleks zemljišta i izmislio auto marke »Ford«! Živeli normalni poljupci, na čelu sa poljupcem u čelo! ~ Momo Kapor,#NFDB
435:Just like that. Gone forever. They will not grow old together. They will never live on a beach by the sea, their hair turned white, dancing in a living room to Billie Holiday or Nat Cole. They will not enter a New York club at midnight and show the poor hip-hop fools how to dance. They will not chuckle together over the endless folly of the world, its vanities and stupid ambitions. They will not hug each other in any chilly New York dawn.
Oh, Mary Lou.
My baby.
My love. ~ Pete Hamill,#NFDB
436:Just like that. Gone forever. They will not grow old together. They will never live on a beach by the sea, their hair turned white, dancing in a living room to Billie Holiday or Nat Cole. They will not enter a New York club at midnight and show the poor hip-hop fools how to dance. They will not chuckle together over the endless folly of the world, its vanities and stupid ambitions. They will not hug each other in any chilly New York dawn.
Oh, Mary Lou.
My baby.
My love. ~ Pete Hamill,#NFDB
437:Therefore, they is only one thing to do …” Here I stopped speaking altogether for a while, allowing these last words to enter their consciousness. Minutes passed and they said nothing, then Henry’s voice broke the silence, his deaf man’s bleat hoarse and cracked, a shock in the stillness: “Us gotta kill all dem white sonsabitches. Ain’t dat what de Lawd done told you? Ain’t dat right, Nat?” It was as if by those words we were committed. Us gotta kill … I talked on, detailing my plans. ~ William Styron, #NFDB
438:Nat discovered Woman. He didn't have to marry to do so, for each one was his bride. They offered themselves to him: he could take his choice, and the longing ache within him was stilled, for he found in London a garden of earthly delights. Women here were not rare out-of-reach orchids but a riotous summer-bed of flowers nodding in the sunshine, inviting, pleading to be plucked. They brought fulfilment to his starved senses. He drank their intoxicating nectar, drowned in their overwhelming ~ Sharon Maas, #NFDB
439:Those who created this country chose freedom. With all of its dangers. And do you know the riskiest part of that choice they made? They actually believed that we could be trusted to make up our own minds in the whirl of differing ideas. That we could be trusted to remain free, even when there were very, very seductive voices - taking advantage of our freedom of speech - who were trying to turn this country into the kind of place where the government could tell you what you can and cannot do. ~ Nat Hentoff, #NFDB
440:Nat Turner’s rebellion in Southampton County, Virginia, in the summer of 1831, threw the slaveholding South into a panic, and then into a determined effort to bolster the security of the slave system. Turner, claiming religious visions, gathered about seventy slaves, who went on a rampage from plantation to plantation, murdering at least fifty-five men, women, and children. They gathered supporters, but were captured as their ammunition ran out. Turner and perhaps eighteen others were hanged. ~ Howard Zinn, #NFDB
441:After [Bill Shawn] was fired, I was going to the YMHA [Young Men's Hebrew Association] on the Upper East Side to do a talk on free speech.I went into a coffee shop to get a piece of pie and a coffee, and I was reading a paper and I hear a voice. And it was -it was not a voice I was familiar with, but I looked across the table and I saw Lilian Ross.And sitting next to her was William Shawn - no tie, needed a shave. His voice was kind of coarse and rather loud. He wasn't drunk, but I was just stunned. ~ Nat Hentoff, #NFDB
442:I was less angry at [Carl] Armstrong, though I was angry at the people who came to his trial: Dan Ellsberg, who ordinarily I respected a lot; Philip Berrigan; the guy who teaches at Princeton still - I can't remember his name. And they were saying - well, they were saying, really, what Arthur Koestler had people saying on "Darkness at Noon." The means were unfortunate and, sadly, someone died, but the end is what is important and this was a great symbolic - something or other - sign against the war in Vietnam. ~ Nat Hentoff, #NFDB
443:The rest of my Thursday can be summarised thus:
- Nat tells me to bite her.
- I don't.
- I am forced to sit next to Toby for the entire two-and-a-half-hour return coach journey.
- He tells me that water is not blue because it reflects the sky, but actually because the molecular structure of the water itself reflects the colour blue and therefore our art teacher is wrong and the authorities should be alerted.
- I pull my jumper over my head.
- I stay under my jumper for the next two hours. ~ Holly Smale,#NFDB
444:Archy was tired of Nat, and he was tired of Gwen and of her pregnancy with all the unsuspected depths of his insufficiency that it threatened to reveal. He was tired of Brokeland, and of black people, and of white people, and of all their schemes and grudges, their frontings, hustles and corruptions. Most of all, he was tired of being a holdout, a sole survivor, the last coconut hanging on the last palm tree on the last atoll in the path of the great wave of late-modern capitalism, waiting to be hammered flat. ~ Michael Chabon, #NFDB
445:A woman in the audience asked [Barack] Obama about her mother. Her mother was 101 years old and was in need of a certain kind of procedure. Her doctor didn't want to do it because of her age. However, another doctor did and told this woman there is a joy of life in this person. The woman asked President Obama how he would deal with this sort of thing, and Obama said we cannot consider the joy of life in this situation. He said I would advise her to take a pain killer. That is the essence of the President of the United States. ~ Nat Hentoff, #NFDB
446:Tom [Hentoff] - it started when he was the editor of the paper at Wesleyan and the - members of the staff. This was the first wave of political correctness. The editors of the staff members came and said he must - he must, from now on, stop using `freshmen' and - in-as part of the policy of the paper. It had to be `freshperson.' Therefore, you don't - you're not discriminating against males or females. They were very fervent about that, and he was equally fervent about not politicizing language. So until he left, `freshmen' stayed. ~ Nat Hentoff, #NFDB
447:I was writing - at least beginning to write Boston Boy and there were a lot of holes in my so-called research. I didn't know the towns my mother and father came from in Russia. I didn't know the name of the clothing store I went to work for when I was 11 years old. I didn't know a lot of things. So I called for my FBI files, not expecting to have that stuff there, but I wanted to know what they had on me.But they did have the towns my mother and father lived in in Russia. They had the grocery store I worked in when I was 11 years old. ~ Nat Hentoff, #NFDB
448:I want to do what you dreamed about.”
Her words stop me short. I raise my head to meet her gaze. “How much of it?”
“All of it. I want everything that you want. More than anything, I want to be everything you’ve ever dreamed of having in a wife and lover.”
I’m stunned and humbled to have somehow won the love of this amazing woman. “Christ, Nat, you already are.”
“Not quite yet, but I will be. Will you teach me how to be everything you want and need?”
I’m so overwhelmed by gratitude, I can barely speak. “Yes, sweetheart, I’ll teach you. ~ M S Force,#NFDB
449:I told [a big investor in The New Yorker] - I was complaining the way writers complain.I said`[Bill Shawn] pays very well, but a lot of my pieces don't get in,' and that was true of most of the writers there.But he pays you for them, that was very nice of him. This guy didn't think it was very nice. He figured, `Oh, my God, that's more of my investment gone,' and paying money to writers for not printing them. That became, apparently, one of his weapons against Shawn when he - in the corporate skirmishes that went on. It was a bad mistake on my part. ~ Nat Hentoff, #NFDB
450:There's a black lawyer in Galveston, Texas, who was the unpaid NAACP general counsel in Texas. He had a great record in housing discrimination, labor discrimination. He decided to take as a client a member of the Ku Klux Klan because the state wanted to get the membership lists of the Klan to find out if they could get something on the Klan. And he said, `I got to take you. I despise you. But we, the NAACP, won that case; NAACP vs. Alabama in the 1950s. Nobody has the right to get your membership lists.' He was fired from the NAACP. To me, he's a hero. ~ Nat Hentoff, #NFDB
451:Most striking of all, however, was the construction of an enormous new city. It was to become the richest and most populous in the world, and remained so for centuries—even if some estimates made in the tenth century are over-exuberant. Basing his calculations on the number of bathhouses, the number of attendants required to maintain them and the likely distribution of baths to private houses, one author estimated the population of the city to be just under 100 million.64 It was known as Madīnat al-Salām, or the city of peace. We know it as Baghdad. ~ Peter Frankopan, #NFDB
452:Toen Sara de deur voor hem opendeed, was hij nat van het zweet, maar hij glimlachte naar het meisje en was in een uitstekend humeur.
'God mens, wat hebt u een heerlijke nek!' zei hij. 'Is er post voor me gekomen terwijl ik weg was? Voor Nagel, Johan Nagel? Nee maar, drie telegrammen zelfs! Ach, luister eens, doe me een plezier en haal dat schilderij van de muur, wilt u? Dat ik het niet steeds voor mijn neus heb. Het is zo vervelend in bed te liggen en er de hele tijd naar te kijken. Zo groen was de baard van Napoleon de Derde namelijk niet. Dank u wel. ~ Knut Hamsun,#NFDB
453:Clay Felker was then - he had - to his credit, he had created New York Magazine, which was the first of the city magazines that covered the city and gave all kinds of advice and all that sort of stuff. And there were copies all over the country by the time he left. He had, however, a view of journalism that was very much, I must say, like Tina Brown's at The New Yorker. You hit 'em hard, fast, give 'em something to talk about the day after the paper comes out, as contrasted with William Shawn, who gave them something to talk about two or three years from then. ~ Nat Hentoff, #NFDB
454:Nat is already laughing. We go through this every morning. She tells Nik I own a clown car.
I glower at her while I put my foot up onto Nik’s lap and kick the passenger door while turning the ignition.
She starts.
Works every time.
Nik looks like he’s not sure whether to laugh or get the hell out of the car.
We’re on our way to work and Nat says, “Nik, turn on the radio.”
He shakes his head and replies cynically, “I would but I’m scared the roof might fly off.”
Nat and I burst into laughter. We laugh so much we both sob and laugh at the same time. ~ Belle Aurora,#NFDB
455:My favorite story about O'Connor - one of them - is I was in Toronto at a pro-life conference.I had a session before he was to come on,I thought very moderately - that not have unwanted abortions was to have much more research on contraception. Two true-faith people came out of the audience, wrested the microphone out of my hand and said, `That is im - inappropriate, improper. Pro-lifers do not believe in contraception.' [John] O'Connor's watching this said,`I want to tell you I'm delighted that Nat is not a member of the Catholic Church. We have enough trouble as it is.' ~ Nat Hentoff, #NFDB
456:In our country, [habeas corpus ] means that if you've been sentenced and convicted in a state court, either to death or to some other kind of sentence, you have the right to petition a federal court to review what happened to you. And until [Bill] Clinton, you had three, four, five, even more years I collect records of people who have been on death row for eight, 10, 12, 14 years - this is before Clinton - who finally got a decent lawyer, usually a pro bono lawyer, and an investigator, and were able to find out - they - they're but approved that they're - that they were innocent. ~ Nat Hentoff, #NFDB
457:-I don't know that thin and pretty is what Nat is supposed to be, though. Does that make any sense?"
If she'd been holding on to any illusions about how much she liked Vince Grasso-not lusted for him, which she also did-that last speech would have cinched it. "It makes perfect sense. She's beautiful in her own way, but pretty is something...else. And I've had friends who were really pretty-it didn't always help them all that much.'
"Yeah," he said. "My wife was pretty, and she was miserable her whole life. I just want my girls to be happy. Be themselves, you know, whatever it is. ~ Barbara O Neal,#NFDB
458:Well Nat and Fran wanted me to do this BBW calendar.” “A what?” “It’s a calendar for big beautiful women.” I studied her for a minute before saying a word. “Is there a TBW calendar?” She looked at me with her usual lost at sea look when I spring something on her. “What’s that?” “I’m guessing it would be thin beautiful women.” She laughed shyly and came to sit beside me. “I don’t think so babe. That’s a given.” “That’s part of your problem, why can’t it just be beautiful women? If skinny women don’t have to stipulate their size why the fuck should you? Beauty is beauty it doesn’t have a size. ~ Jordan Silver, #NFDB
459:Ami leaned into his side and inhaled the fresh scent of man. “Uh, no. Sometimes my biological clock threatens to explode like a ticking bomb, that’s all. Rachel is so lucky. Nat is a doll. Doug adores them. Don’t mind me, I’m just wishing my laundry pile was filled with boxer shorts and Cinderella T-shirts. I’ll get over it.”
“Why do you have to get over it,” Marcus asked gently. “Sounds like a nice dream to me.”
...a few pages later
Things were looking up. If he could just convince her his boxer shorts belonged in her laundry basket, he’d be right on board with her six-month plan ~ Penny Watson,#NFDB
460:İşten ayrılan patrona tazmİnat SORU: Bir konfeksiyon mağazasında, üç yıldır çalışıyorum. Daha iyi koşullarda iş buldum. İşi bırakıp, ertesi gün yeni şirkette başlamadan önce “üç yıllık kıdem tazminatımı" alabilir miyim? Ö. YÜCE - İstanbul YANIT: Bırakın kıdem tazminatı almayı, aksine patrona “ihbar tazminatı” ödemek zorunda kalabilirsiniz. Haklı bir sebep yokken, kendi isteğinizle ayrıldığınız için “kıdem tazminatı” hakkınız yok. Ancak, işten ayrılacağınızı, 8 hafta önceden işverene yazılı olarak bildirmezseniz, 8 haftalık ücretiniz tutarında işverene “ihbar tazminatı” ödemek zorunda kalabilirsiniz. ~ Anonymous, #NFDB
461:Czar Nicholas the Second was overthrown by Lenin in 1917."
I blink in surprise. "Yes," I say, "he was."
"And do you think I want to know that? IT's not even on your exam syllabus. I never had to know that. So now it's your turn to pick up a few pairs of shoes and make ooh and aah sounds for me becuase Jo ate prawns and she's allergic and she got sick and couldn't come and I'm not sitting on a bus on my own for five hours, OK?"
Nat takes a deep breath and I look at my hands in shame. I am a selfish, selfish person. I am also a very sparkly person; my hands are covered in gold glitter. ~ Holly Smale,#NFDB
462:The plain, inexorable fact was that any attempt of the America Negro to overthrow his oppressor with violence would not work...The courageous efforts of our own insurrectionist brothers, such as Denmark Vassey and Nat Turner, should be eternal reminders to us that a violent rebellion is doomed from the start. Anyone leading a violent rebellion must be willing to make an honest assessment regarding the possible casualties to a minority population confronting a well-armed, wealthy majority with a fanatical right wing that would delight in exterminating thousands of black men, women, and children. ~ Martin Luther King Jr, #NFDB
463:Det har alltid förvånat mig att de dramatiska höjdpunkterna i ens liv så ofta blir förstörda av vardagliga, närmast nedvärderande anmärkningar. Även om dessa inte ledas av illvilja kan man inte komma ifrån att de präglas av stor tanklöshet. Min åsikt är att man alltid bör göra det mesta av en hemsk situation. Dels med tanke på den lokalfärg jag tidigare talat om, dels därför att skräcken på något sätt blir förminskad om man förstorar det skräckinjagande. Dessutom är det roligt att göra intryck. Dessa tankar kan naturligtvis inte fattas av en Joxare. Men förståndets gåvor är ojämnt fördelade och vem är jag att jag skulle betvivla till och med en Joxares dunkla bestämmelse. ~ Tove Jansson, #NFDB
464:Terre, Terre,Cherie
...Terre, terre chérie
Que la liberté sainte appelle sa patrie;
Père du grand sénat, ô sénat de Romans,
Qui de la liberté jetas les fondements;
Romans, berceau des lois, vous, Grenoble et Valence,
Vienne; toutes enfin! monts sacrés d'où la France
Vit naître le soleil avec la liberté!
Un jour le voyageur par le Rhône emporté,
Arrêtant l'aviron dans la main de son guide,
En silence, debout sur sa barque rapide,
Fixant vers l'Orient un oeil religieux,
Contemplera longtemps ces sommets glorieux;
Car son vieux père, ému de transports magnanimes,
Lui dira: 'Vois, mon fils, vois ces augustes cimes.'
~ Andre Marie de Chenier,#NFDB
465:Tocmai am terminat de citit romanul dumneavoastră Lacrimile lui Satan. Nu vă voi vorbi despre intriga calchiată după Păsările vrăjite de Pierre d'Arcy, apărută în 1895 la Geneva, nici despre stil, care suferă de o relativă incoerență, în pofida eforturilor dumneavoastră de a omogeniza totul, în schimb am fost sensibilă la diversele citate cu care v-ați împănat proza: într-adevăr, v-ați înfruptat din oala comună a literaturii mondiale. În ce mă privește, am relevat capete de fraze, ar trebui să spun rămurele din Proust, Zola, Theophile Gautier, Sofocle, Tanizaki, Mishima, Moravia, Goethe și mă limitez la atât. Aș spune, cu aproximație, că din 250.000 de cuvinte, abia 1000 vă aparțin și încă, în cea mai mare parte, conjuncții și adverbe. ~ Anonymous, #NFDB
466:1132
Virelal
Alone walking, In thought pleyning,
And sore sighing, All desolate,
Me remembring Of my living,
My deth wishing Bothe erly and late.
Infortunate Is so my fate
That, wote ye what? Out of mesure
My lyf I hate Thus desperate;
In pore estate Do I endure.
Of other cure Am I nat sure,
Thus to endure Is hard, certain;
Such is my ure, I yow ensure;
What creature May have more pain?
My trouth so pleyn Is take in veyn,
And gret disdeyn In remembraunce;
Yet I full feyn Wold me compleyn
Me to absteyn From this penaunce.
But in substaunce Noon allegeaunce
Of my grevaunce Can I nat finde;
Right so my chaunce With displesaunce
Doth me avaunce; And thus an ende.
Explicit
~ Anonymous Olde English,#NFDB
467:There are two girls around my age, maybe a little older, checking them out. I can’t blame them, but they’re pretty obvious about it, just watching them and talking in low voices to one another. One, a dark-haired girl whose tight clothes do a lot to emphasize the curves she has, even comes over and pushes what looks like a slip of paper into Drew’s hand. They both walk off then, giggling.
“What just happened?” I ask.
Nat shakes his head with a smile. “Just the Drew effect. I’ll be back in a second. I just need one more ingredient.”
He heads off, leaving me with Drew. I look at him. “The Drew effect? Seriously?”
“I get it most places,” he says, starting to grin but then stopping himself. “Honestly, it can get pretty annoying.”, Loving Summer by Kailin Gow ~ Kailin Gow,#NFDB
468:He looks almost as bad as I feel. Nat calls out, “So I’m guessing by your silence that I’ve won this round.”
I shake my head and speak into the cell, “Sorry, I gotta go. Max is here.”
She purrs into the phone. “Ah, I get ya.” Then sings, “Let me lick you up and down ‘til you say stop.”
I fight my hysterical laugh and mumble, “Yeah, like I said, I gotta go.”
But she ignores me, singing louder, “Let me play with your body, baby, make you real hot.”
I hang up and swallow hard. “Hi.”
Max opens his mouth to speak, but Nat is not to be ignored. She shouts through the wall, “Let me do all the things you want me to do.” I cover my mouth with a hand, flushing as she finishes her solo. “’Cause tonight, baby, I wanna get freaky with you.” A moment later, she yells a huffy, “You shut up, ASSer! ~ Belle Aurora,#NFDB
469:When she was three, I sent her to day care for a couple of hours every morning. After a few weeks, the teacher called me and said that she was worried about Lucy. When it was time for the children to have their milk, Lucy would always hang back until all the other kids had taken a carton before she'd take one for herself. The teacher didn't understand. Go get your milk, she'd say to Lucy, but Lucy would always wait around until there was just one carton left. It took a while for me to figure it out. Lucy didn't know which carton was supposed to be her milk. She thought all the other kids knew which ones were theirs, and if she waited until there was only one carton in the box, that one had to be hers. Do you see what I'm talking about, Uncle Nat? She's a little weird- but intelligent weird, if you know what I mean. Not like anyone else. ~ Paul Auster, #NFDB
470:She burst out laughing. “Did you just quote Silence of the Lambs at me? Serial killer dialogue meant to reassure me?”
He cursed under his breath, and she reached out to pat his arm to reassure him. “I know it was a joke. Really. I’m more concerned you have a foot fetish than with you being a serial killer.”
“Foot fetish?”
“The toes comment? I mean, look, if it floats someone’s boat, more power to them. But I can’t even get a pedicure because people touching my feet weirds me out.”
“Note to self, don’t try to paint Nat’s toenails.” He turned with a grin on his face. “We’re both being way more nervous than we need to be.”
“Yeah. Probably.”
“I like cute toes when they’re painted and looking great in nice high heels. I don’t want to lick them or anything. Yours would probably be worth it. But I can control my baser urges. ~ Lauren Dane,#NFDB
471:Cum spune Virilio, războiul nu apare câtuși de puțin când omul aplică omului raportul de vânător pe care îl avea cu animalul, ci, din contră, atunci când captează forța animalului vânat pentru a intra cu omul într-un cu totul alt raport, care e cel de război (inamic, nu pradă).Nu e deci de mirare că mașina de război este invenția nomazilor crescători de animale: creșterea și dresarea animalelor nu se confundă nici cu vânătoarea primitivă, nici cu domesticirea sedentară, ci reprezintă, tocmai, descoperirea unui sistem proiector și proiectil. ...’ În încălecare, se conservă energia cinetică, viteza calului, nu proteinele (motorul, nu carnea). Pe când la vânătoare, vânătorul urmărea să oprească mișcarea animalului sălbatic printr-o ucidere sistematică, crescătorul începe să o conserve și, prin intermediul dresajului, cel care încalecă animalul se asociază acestei mișcări, orientând-o și provocându-i accelerarea. ~ Gilles Deleuze, #NFDB
472:In our view, when women fight for the wage for domestic work, they are also fighting against this work, as domestic work can continue as such so long as and when it is not paid. It is like slavery. The demand for a domestic wage denaturalized female slavery. Thus, the wage is not the ultimate goal, but an instrument, a strategy, to achieve a change in the power relations between women and capital. The aim of our struggle was to convert exploitative slave labor that was naturalized because of its unpaid character into socially recognized work; it was to subvert a sexual division of labor based on the power of the masculine wage to command the reproductive labor of women, which in Caliban and the Witch I call “the patriarchy of the wage.” At the same time, we proposed to move beyond all of the blame generated by the fact that it was always considered as a female obligation, as a female vocation. ~ Anonymous, #NFDB
473:Shhhh,” Johnny soothed, sliding his hands up and down her back, nuzzling her hair. “Car thieves don’t cry, baby. You gotta toughen up if you’re gonna have a future with good old Clyde here.”
“I like it when you do that.”
“What?”
“Call me baby,” Maggie whispered.
“You liked it when I called you Bonnie too,” he replied with a smile in his voice. “Why?”
“You used to call me baby all the time. It makes me believe you can love me again.”
Johnny wrapped his arms tightly around her waist and lifted her to him, kissing her tear-streaked cheeks before he touched his lips to hers.
“I’m already there Maggie. I fell in love when you begged me to help you escape the cops. I fell in love when we danced to Nat King Cole singing ‘Stardust’ on a moonlit beach. Hell, I fell in love when you told me how blondes spell farm.”
“E-I-E-I-O,” Maggie quipped wetly.
Johnny laughed and held her tightly. ~ Amy Harmon,#NFDB
474:When she was three, I sent her to day care for a couple
of hours every morning. After a few weeks, the teacher
called me and said that she was worried about Lucy. When it
was time for the children to have their milk, Lucy would always
hang back until all the other kids had taken a carton before
she'd take one for herself. The teacher didn't understand. Go
get your milk, she'd say to Lucy, but Lucy would always wait
around until there was just one carton left. It took a while for me
to figure it out. Lucy didn't know which carton was supposed to
be her milk. She thought all the other kids knew which ones
were theirs, and if she waited until there was only one carton in
the box, that one had to be hers. Do you see what I'm talking
about, Uncle Nat? She's a little weird—but intelligent weird, if
you know what I mean. Not like anyone else. If I hadn't used
the wordjust, you would have known where I was all along . . . ~ Paul Auster,#NFDB
475:Though Plente that is goddesse of rychesses hielde adoun with ful horn, and withdraweth nat hir hand, as many richesses as the see torneth upward sandes whan it is moeved with ravysshynge blastes, or elles as manye rychesses as ther schynen bryghte sterres in hevene on the sterry nyghtes; yit, for al that, mankende nolde nat cese to wepe wrecchide pleyntes. And al be it so that God resceyveth gladly hir preiers, and yyveth hem, as fool-large, moche gold, and apparayleth coveytous folk with noble or cleer honours; yit semeth hem haven igeten nothyng, but alwey hir cruel ravyne, devourynge al that they han geten, scheweth othere gapynges (that is to seyn, gapyn and desiren yit after mo rychesses.) What brydles myghte withholden to any certeyn ende the disordene covetise of men, whan evere the rather that it fletith in large yiftes, the more ay brenneth in hem the thurst of havynge? Certes he that qwakynge and dredful weneth hymselven nedy, he ne lyveth nevermo ryche. ~ Geoffrey Chaucer, #NFDB
476:So, everyone still on for Poker night?” I anxiously ask.
Max picks up on it, narrows his eyes at me and says, “Yeah, I think. Ghost wasn’t sure if he could make it. Might just be me, you, and Trick.”
I brighten a little too much and chime, “Oh, okay. We might have some extra players to fill in for him.”
Max questions, “And who would these extra players be?”
I try my best at being inconspicuous, “Tina. Nat, Mimi, and Lola.”
Max looks as me a full minute before he bursts into laughter. He straightens up and says, “You’re shittin’ me, right?”
I need to sweeten the deal.
I blurt, “Tina’s bringing two different types of cupcakes. She said she only ever makes them for special occasions so you know they’re gonna be good.”
Max’s brows lift, he strokes his chin and says, “Okay, I’m good with it. You know Trick will be good with it.” He smiles a cruel smile and rasps, “You’re telling Ghost.”
I’d rather shit in my hands and clap! ~ Belle Aurora,#NFDB
477:N-a fost o treabă foarte grea. Am crezut c-o să găsesc măcar unul mai încăpăţânat ca mine. Dar nu: numai dinţii roţii mele se îmbucă în roţile lor şi le mişcă. Sau dacă vreţi, ei sunt asemenea sacilor cu praf de puşcă, iar eu sunt chibritul. Oh, durere! Ca să dea foc altora, chibritul trebuie să ardă şi el! ceeea ce am cutezat, am dorit: şi ceea ce am dorit, am făcut! Ei mă cred nebun.[...] dar eu sunt alt soi de apucat, sunt mai nebun decât nebunia: sălbăticia mea e dintre cele care nu se liniştesc decât ca să se studieze mai bine şi să se înţeleagă.Fie ca profetul şi făptuitorul să fie una şi aceeaşi persoană![...] Vino, Ahab îţi trimite complimente; vino sa vezi dacă mă poţi doborî. Sa mă dobori? N-ai să mă poţi doborî fără să te distrugi tu singur! [...] Drumul hotătârii mele e pardosit cu şine de fier, pe care umblă sufletul meu. Peste prăpăstii fără fund, prin munţi pustii, pe sub albii de torente, zoresc mereu fară greşeală.Pe drumul meu de fier nici un obstacol nu mă poate opri, nici o piedică. ~ Herman Melville, #NFDB
478:In the hall, Tina whisper hisses, "Retreat! Retreat!" The sounds of heels clip clopping follows before...
stumble crash bang
Mimi laughs her ass off and says, "We have a man down! I repeat. We are a man down!"
Lola laughs hard and yells out, "We're so bad at this! Best mission ever!
The sound of giggles and heels approach my room. I put an arm under my head to elevate it. I want to see what these goofballs are doing. Tina's first through the door and looks sheepish while rubbing her elbow. That is until she see Nat, Helena and Nina all sitting on my bed. Then she yells out, "Pajama party!" And literally throws herself on to my bed, hurt elbow forgotten. She belly flops onto my stomach, My body jolts upwards, the wind is knocked out of me and I groan. Tina looks up at me with wide eyes. She rushed out, "Ash, honey! I'm so sorry!" Then she rubs what she thinks is my stomach. Only its my cock.
Removing her hands from me, I tell her,
"Tina, I don't think Nik would like you in my bed rubbing my junk. ~ Belle Aurora,#NFDB
479:A csatornalakó a trónuson! Ha a mai emberiséget jellemezni óhajtanám, ezt kellene mondani. Mindenki meghódol előtte. Senki se romlottabb és aljasabb és hitványabb, és ez van legfelül. Ez a szemét, ez a vérszomjas és fekete egzisztencia, ez a botrányos és obszcén szarházi.
Nincs helye semmiféle önmérsékletnek. Ismerd meg önmagadat. Hahaha. Nemcsak szennyes, hanem magára is hányja. Ez nem őszinteség és nem bűnbánat. Éppen olyan ízléstelen köpködés, mint a többi. A csatornalakó a trónuson.
Mit jelent az, hogy a csatornalakó a trónuson? Azt, hogy a nép ügyét alárendeli saját sötét és piszkos ösztöneinek. Szegény nép. Úgy kell neki. Miért választott így. Mit jelent az, hogy államfő? Hogy a népet leköpdösi és megrugdalja. Négyezer, nyolcezer, tizenötezer. Begyűjtés. Be is vallja. Féreg, mindenki féreg. Hőst csinál önmagából. Irodalmat. Az ifjak ilyenek akarnak lenni, ilyenek is lesznek. Egyetlen szó se legyen bennük igaz, ő a piszkos hős, a színdarab főszereplője. Minél szarházibb, annál inkább ő a hős. Önmagából irodalmat csinál. ~ B la Hamvas,#NFDB
480:N-am închis ochii toată noaptea şi, pe la ceasul cinci, văzând că nu mai puteam rămâne pradă acestei tensiuni, am hotărât să plec numaidecât. M-am sculat, am trezit omul de serviciu şi l-am trimis să aducă o trăsură. Apoi am trimis un bilet la zemstvă, arătând că am fost chemat la Moscova pentru o chestiune urgentă şi de aceea rugam ca un membru al zemstvei să-mi țină locul. La ora opt m-am urcat în tarantas şi am pornit la drum. (...) Aveam de făcut treizeci şi cinci de verste cu tarantas-ul şi apoi opt ore cu trenul. Drumul cu tarantas-ul fu minunat. Era o vreme rece de toamnă, cu soare strălucitor. Ştii, tocmai vremea când caielele se întipăresc în pământul moale ca untul. Drumu-i neted, lumina limpede şi aerul înviorător. Da, am călătorit bine cu tarantas-ul. Când s-a făcut ziuă şi am întins-o la drum, mi-am simțit inima mai uşoară. Tot privind ba caii, ba ogoarele, ba drumeții ce-mi ieşeau în cale, uitasem unde mă duc. Uneori mi se părea că merg aşa, pur şi simplu, şi că nimic din ceea ce mă stârnise, nimic din toate acestea nu exista şi mă bucuram nespus, lăsându-mă legănat de această uitare. ~ Leo Tolstoy, #NFDB
481:Hogy a férfiak csak nemzenek, az asszonyok csak szülnek, de az embereket a művész teremti, oly tény, amit nem kell igazolni. Csak nézze meg az ember a mai férfit és nőt, mindje ugyanaz - a mozisztár. Volt idő, amikor a brutális romantika teremtett, aztán a "szellemiség kora" következett, s ma mindenki a film hőseihez akar hasonlítani. Ez a példa. Modell. A művészet teremti meg az emberforma lényegét, a művészet az a bájital, amely emberré tesz semleges lényt, amely sem nem állat, sem valami más. Ez a varázsital nem tartalmat ad, hanem lényeget, a példa hatása mindig a leghatásosabb fizikai valóság. Ha egy város tele van korcs szoborral, a város lakóinak korcsosodását varázsolja valósággá. Ez a hatás oly nagy, hogy az ellentétet is kiváltja, hogyha hazudik - valószínű, hogy a keskeny gótikus szobrok idején azért volt oly sok pohos ember -, de mind a kettő torz. A film új embertípust teremtett, a sztárok mosolyát látni minden arcon, ez a mosoly alakítja át az izmokat, változtatja meg az arcot, és azt, ami az arc mögött van. Mozipillantás, mozijárás, mozigesztus, mozicsáb. Sztársóhaj, sztárbánat, sztárkönnyek. Úgy látszik, ez az, amit a mai emberiség megérdemelt. ~ B la Hamvas, #NFDB
482:Idel mekaniska fjädrar och hjul skapade de inre rörelserna hos vår urverksmänniska. Man skulle kunna kalla honom puritan. En grundläggande motvilja, formidabel i sin enkelhet, genomsyrade hans tröga själ: han avskydde bedrägeri och orättvisor. Han ogillade föreningen av dessa - de förekom ständigt i par - med träig lidelse som varken ägde eller krävde några ord för att uttryckas. En sådan motvilja skulle ha förtjänat beröm om den inte hade varit en biprodukt av mannens hopplösa stupiditet. Allt som överskred hans fattningsförmåga kallade han orättvist och bedrägligt. Han dyrkade allmänna föreställningar med pedantisk energi. Det allmänna var gudalikt, det specifika djävulskt. Var den ena människan fattig och den andra rik; själva skillnaden var orättvis, och den fattige som inte fördömde den var lika klandervärd som den rike som ignorerade den. Människor som visste för mycket - vetenskapsmän, författare, matematiker, kristallografer etc. - var inte bättre än kungar och präster: de ägde alla en orättvis andel av makten som de andra hade blivit lurade på. En vanlig hederlig person måste ständigt vara på sin vakt mot någon form av listig svindel från naturens och nästans sida. ~ Vladimir Nabokov, #NFDB
483:It was, of course, the memory of Sophie and Nathan's long-ago plunge that set loose this flood [of tears], but it was also a letting go of rage and sorrow for the many others who during these past months had battered at my mind and now demanded my mourning: Sophie and Nathan, yes, but also Jan and Eva -- Eva with her one-eyed mis -- and Eddie Farrell, and Bobby Weed, and my young black savior Artiste, and Maria Hunt, and Nat Turner, and Wanda Muck-Horch von Kretschmann, who were but a few of the beaten and butchered and betrayed and martyred children of the earth. I did not weep for the six million Jews or the two million Poles or the one million Serbs or the five million Russians -- I was unprepared to weep for all humanity -- but I did weep for these others who in one way or another had become dear to me, and my sobs made an unashamed racket across the abandoned beach; then I had no more tears to shed, I lowered myself to the sand...and slept...When I awoke it was nearly morning...I heard children chattering nearby. I stirred...Blessing my resurrection, I realized that the children had covered me with sand, protectively, and that I lay as safe as a mummy beneath this fine, enveloping overcoat. ~ William Styron, #NFDB
484:omul acesta libidinos şi adeseori, în senzualitatea lui, crud ca o insectă veninoasă, în momentele de beţie simţea deodată un fel de nelinişte spirituală, o teamă, ceva ca un şoc moral, cu simptome concrete. „Sunt momente când simt cum mi se zbate sufletul în gât”, spunea el. Tocmai în asemenea clipe îi plăcea să ştie că în preajma lui, dacă nu chiar în aceeaşi odaie, cel puţin în acareturile din curte, se află un om credincios, ferm, altfel croit decât el, un om care să nu fie un desfrânat şi care, deşi era martor la toate dezmăţurile lui, vedea şi-i cunoştea toate secretele, accepta totul din devotament, fără să-l ţină din scurt şi mai ales fără să-i reproşeze nimic sau să-l ameninţe cu pedeapsa ce l-ar putea aştepta fie pe lumea asta, fie în lumea de apoi, iar la caz de nevoie să-l apere – de cine? De cineva necunoscut, dar primejdios şi înfricoşător. Trebuia neapărat să existe un alt om, un om bătrân şi îndatoritor, pe care în clipele când îşi simţea inima grea să-l cheme ca să-i privească faţa, poate chiar să schimbe cu el o vorbă cu totul străină de gândurile lui; un om pe care e destul să-l vezi că n-are nimic, că nu este supărat, ca să răsufli uşurat, iar dacă-l vezi cumva cătrănit, să simţi cum te apasă mai mult tristeţea. ~ Fyodor Dostoyevsky, #NFDB
485:The Old Homestead
JEST as atween the awk'ard lines a hand we love has penn'd
Appears a meanin' hid from other eyes,
So, in your simple, homespun art, old honest Yankee friend,
A power o' tearful, sweet seggestion lies.
We see it all--the pictur' that our mem'ries hold so dear-The homestead in New England far away,
An' the vision is so nat'ral-like we almost seem to hear
The voices that were heshed but yesterday.
Ah, who'd ha' thought the music of that distant childhood time
Would sleep through all the changeful, bitter years
To waken into melodies like Chris'mas bells a-chime
An' to claim the ready tribute of our tears!
Why, the robins in the maples an' the blackbirds round the pond,
The crickets an' the locusts in the leaves,
The brook that chased the trout adown the hillside just beyond,
An' the swallers in their nests beneath the eaves-They all come troopin' back with you, dear Uncle Josh, to-day,
An' they seem to sing with all the joyous zest
Of the days when we were Yankee boys an' Yankee girls at play,
With nary thought of 'livin' way out West'!
God bless ye, Denman Thomps'n, for the good y' do our hearts,
With this music an' these memories o' youth-God bless ye for the faculty that tops all human arts,
The good ol' Yankee faculty of Truth!
~ Eugene Field,#NFDB
486:First thing Monday morning, Ruby came in. She seemed upset. "Zach, I've had a vision," she said immediately.
"Was it a dream," Angelo began suddenly, with a wicked grin on his face, "where you see yourself standing in sort of sun-god robes on a pyramid with a thousand naked women screaming and throwing little pickles at you?"
Ruby and I both gaped at him. "Of course not," Ruby said with disgust, "Why would you even ask something like that?"
"Just wonderin'." He was facing her, But he held up a DVD case, facing me. 'Real Genius'. I had no idea what that was supposed to mean.
Ruby shook her head at him and then turned back to me. "There was a bird. It tried to land in your hands, but a giant horse scared it away."
As usual when Ruby announced her visions, I had no idea how to respond. I just smiled. "That's fascinating."
She nodded sagely. "I hope you're nat planning any horse riding this weekend."
Before I could answer, Nero Sensei burst through the doo, breathless. "Do any of you own the blue convertible parked at Jeremy's?"
Which meant another kid had pucked off the balcony.
"Hope the top wasn't down," Angelo said lightly.
Sensei shook his head as he headed back out the door. "No, but it's a soft top, and Tim had cranberry juice before class. It's gonna stain."
Ruby followed Nero out the door. Angelo turned to me. His eyes were sparkling and he was grinning from ear to ear. "Best job I ever had," he said. and I had to smile back. ~ Marie Sexton,#NFDB
487:I have long been of the Opinion, says he, that the Fire was a vast Blessing and the Plague likewise; it gave us Occasion to understand the Secrets of Nature which otherwise might have overwhelm'd us. (I busied my self with the right Order of the Draughts, and said nothing.) With what Firmness of Mind, Sir Chris. went on, did the People see their City devoured, and I can still remember how after the Plague and the Fire the Chearfulnesse soon returned to them: Forgetfulnesse is the great Mystery of Time.
I remember, I said as I took a Chair opposite to him, how the Mobb applauded the Flames. I remember how they sang and danced by the Corses during the Contagion: that was not Chearfulnesse but Phrenzy. And I remember, also, the Rage and the Dying -
These were the Accidents of Fortune, Nick, from which we have learned so much in this Generation.
It was said, sir, that the Plague and the Fire were no Accidents but Substance, that they were the Signes of the Beast withinne. And Sir Chris. laughed at this.
At which point Nat put his Face in: Do you call, sirs? Would you care for a Dish of Tea or some Wine?
Some Tea, some Tea, cried Sir Chris. for the Fire gives me a terrible Thirst. But no, no, he continued when Nat had left the Room, you cannot assign the Causes of Plague or Fire to Sin. It was the negligence of Men that provoked those Disasters and for Negligence there is a Cure; only Terrour is the Hindrance.
Terrour, I said softly, is the Lodestone of our Art. ~ Peter Ackroyd,#NFDB
488:The Drum
I'm a beautiful red, red drum,
And I train with the soldier boys;
As up the street we come,
Wonderful is our noise!
There's Tom, and Jim, and Phil,
And Dick, and Nat, and Fred,
While Widow Cutler's Bill
And I march on ahead,
With a r-r-rat-tat-tat
And a tum-titty-um-tum-tum Oh, there's bushels of fun in that
For boys with a little red drum!
The Injuns came last night
While the soldiers were abed,
And they gobbled a Chinese kite
And off to the woods they fled!
The woods are the cherry-trees
Down in the orchard lot,
And the soldiers are marching to seize
The booty the Injuns got.
With tum-titty-um-tum-tum,
And r-r-rat-tat-tat,
When soldiers marching come
Injuns had better scat!
Step up there, little Fred,
And, Charley, have a mind!
Jim is as far ahead
As you two are behind!
Ready with gun and sword
Your valorous work to do Yonder the Injun horde
Are lying in wait for you.
And their hearts go pitapat
When they hear the soldiers come
With a r-r-rat-tat-tat
And a tum-titty-um-tum-tum!
328
Course it's all in play!
The skulking Injun crew
That hustled the kite away
Are little white boys, like you!
But 'honest' or 'just in fun,'
It is all the same to me;
And, when the battle is won,
Home once again march we
With a r-r-rat-tat-tat
And tum-titty-um-tum-tum;
And there's glory enough in that
For the boys with their little red drum!
~ Eugene Field,#NFDB
489:Deception is the natural defence of the weak against the strong, and the South used it for many years against its conquerors; to-day it must be prepared to see its black proletariat turn that same two-edged weapon against itself. And how natural this is! The death of Denmark Vesey and Nat Turner proved long since to the Negro the present hopelessness of physical defence. Political defence is becoming less and less available, and economic defence is still only partially effective. But there is a patent defence at hand,—the defence of deception and flattery, of cajoling and lying. It is the same defence which peasants of the Middle Age used and which left its stamp on their character for centuries. To-day the young Negro of the South who would succeed cannot be frank and outspoken, honest and self-assertive, but rather he is daily tempted to be silent and wary, politic and sly; he must flatter and be pleasant, endure petty insults with a smile, shut his eyes to wrong; in too many cases he sees positive personal advantage in deception and lying. His real thoughts, his real aspirations, must be guarded in whispers; he must not criticise, he must not complain. Patience, humility, and adroitness must, in these growing black youth, replace impulse, manliness, and courage. With this sacrifice there is an economic opening, and perhaps peace and some prosperity. Without this there is riot, migration, or crime. Nor is this situation peculiar to the Southern United States, is it not rather the only method by which undeveloped races have gained the right to share modern culture? The price of culture is a Lie. ~ W E B Du Bois, #NFDB
490:Ne simțim acasă în multe țări ale spiritului, cel puțin ca musafiri; scăpăm de fiecare dată din fundăturile terne, confortabile în care par să ne fi mânat preferința și prejudecata, tinerețea, originea, accidentele oamenilor și ale cărților, ba chiar și oboseala călătoriilor, suntem plini de maliție față de ispitele dependenței ce se ascund în onoruri, bani, îndatoriri ori plăceri ale simțurilor; ne arătăm recunoscători chiar și pentru greutăți și pentru sănătatea șchioapă, deoarece ne-au eliberat întotdeauna de o anumită "regulă" și de prejudecata ei, suntem recunoscători zeului, diavolului, oii și omizii din noi, curioși până la greșeală, cercetători până la cruzime, avem degete ce se întind netemătoare spre incomprehensibil, dinți și stomacuri pentru ceea ce e de nedigerat, suntem pregătiți pentru orice risc mulțumită unui exces de "voință liberă", avem sufletele din față și din spate vizând un țel suprem care nu-i e limpede nimănui, un fundal și o avanscenă pe care nici un pictor nu le poate străbate, ascunse sub mantia lumii, suntem cuceritori, chiar dacă semănăm cu niște fii risipitori, adunători și culegători de dimineața până seara, suntem avari cu bogățiile noastre, cu sipetele umplute până la refuz, cu ceea ce învățăm și uităm, suntem inventivi la stabilirea principiilor, uneori mândri de tabelele categoriilor, uneori pedanți, uneori bufnițe muncitoare, chiar și la lumina zilei; da, putem fi niște sperietori dacă e nevoie, căci ne iubim din naștere, cu gelozie și încrâncenare singurătatea, cea mai profundă singurătate de la miezul nopții și din miezul zilei. Oameni de felul acesta suntem noi, spiritele libere! Și poate că și voi sunteți așa, voi, care vă apropiați? Voi, noii filozofi? ~ Friedrich Nietzsche, #NFDB
491:eram îngrijorat, drumul era atât de slab luminat şi nu urca nimeni alături de mine. Am înţeles de ce, când am ajuns sus, în faţa bi¬sericii; lume multă afară, în tăcere, încercând să asculte slujba. Venisem prea târziu. Mi-era ruşine, şi totuşi am făcut ce nu în¬drăznesc să fac de obicei, încet-încet, dând binişor din coate, m-am strecurat în naos cam până la o treime. Altarul era lumi¬nat puternic. Descopăr că erau reflectoarele televiziunii. Preoţi mulţi în faţa altarului — nu vedeam decât vârful unei mitre — şi era mai bine aşa. Corul cânta cu o însufleţire impresionantă, sutele de lumânări creau o atmosferă de miraj în depărtare. Sim¬ţeam o tensiune a credincioşilor, a tuturor, atât de evidentă, în¬cât parcă trecuse de la om la om, de era acolo o singură suflare, un singur gând şi mi-am dat seama, vai, că era poate un gând păgân, că noi toţi acolo, necunoscuţi unii de alţii, dar parcă o singură fiinţă, noi nu prăznuiam în noaptea aceea numai învierea lui Cristos, noi serbam în acelaşi timp în inimile noastre învie¬rea neamului. Iar când, în liniştea de mormânt, s-au auzit, sus, cuvintele lui Iisus: Luaţi, mâncaţi, acesta este trupul mieu, ca¬rele pentru voi se frânge... am văzut pe tânăra femeie de lângă mine — era modest îmbrăcată, dar figură fină de intelectuală, ochii noştri nu se întâlniseră — acum nu ştiu cum izbutise să se ghemuiască jos, în acea înghesuială, găsise loc să-şi pună şi fruntea, şi palmele la pământ — am simţit atunci un fior în spina¬re şi, în faţa acestei dovezi de adâncă smerenie, deodată mi-au venit lacrimile şi lumânările păreau mii de stele; nu mai erau însă lacrimi de întristare şi de deznădejde, erau lacrimi de speran¬ţă, căci căpătasem într-o clipită — cu acea intuiţie care n-are nevoie de justificare, că izvorăşte din adâncul inconştient — certitudinea că ţara asta a mea nu se va mai putea pierde. ~ Neagu Djuvara, #NFDB
492:Mert az emberek pontosan ugyanazért zabálnak, amiért isznak, dohányoznak, kefélnek mániákusan és drogoznak. Hogy tisztázzam a dolgokat, zabálás alatt itt nem az egyszerű, örömteli torkosságot értem – a rabelais-i, falstaffi alakokat, akik érkézi gyönyörök sorozataként élik meg az életet, és örömüket lelik borban, kenyérben, húsban. Aki torkig lakva azzal áll fel az asztaltól, hogy „EZ POMPÁS VOLT!”, majd letelepedik a tűz mellé, portóit iszik és szarvasgombát falatozik, az nem szenved neurózistól az étellel kapcsolatban. Konszenzuális kapcsolatban áll az evéssel, és szinte csalhatatlanul bizonyos, hogy fittyet hány rá, ha felszed pár fölös kilót. Rendszerint jól viseli a súlyát – fényűzően, akár egy szőrmebundát vagy gyémántos övet –, nem próbálja idegesen takargatni, nem kér elnézést miatta. Az ilyen ember nem „kövér” – inkább… nagyszabású. Nincs étkezési problémája, hacsak el nem fogy a szarvasgombaolaj, vagy csalódást nem okoz neki egy sokat ígérő palloskagylófogás.
Nem – én azokról beszélek, akik számára az evés nem élvezet, hanem kényszercselekvés. Akik normális gondolatai mögött folyton ott van rettenetes, állandó háttérzajként az evés és annak hatásai. Akiknek reggeli közben már az ebéden jár az eszük, pudingon, miközben csipszet esznek, akik pánikkal határos állapotban lépnek a konyhába, és kapkodva falják a vajaskenyérszeleteket egymás után – ízlelgetés, rágás nélkül –, míg a pánikot a tömés-nyelés szinte meditatív, gépies rutinjába nem fojtják.
Ebben a transzszerű állapotban örvendetes, ideiglenes menekvést talál az ember a gondolatai elől úgy tíz-húsz percre, míg végül újabb érzések – testi kényelmetlenség, határtalan bűnbánat – arra nem késztetik, hogy hagyja abba, csakúgy, ahogy a viszkitől vagy az anyagtól kiüti magát. A habzsolás vagy vigasz-evés a kielégülés és elfojtás olcsó, jámbor fajtája. Megadja az ivás, a kefélés vagy a drogozás nyújtotta ideiglenes megkönnyebbülést, de – és ezt hiszem ez benne a lényeg – anélkül, hogy olyan állapotba kerülne az ember, hogy ne tudna felelős és beszámítható maradni. ~ Caitlin Moran,#NFDB
493:were listening to Tupac right before . . . you know.” “A’ight, so what do you think it means?” “You don’t know?” I ask. “I know. I wanna hear what you think.” Here he goes. Picking my brain. “Khalil said it’s about what society feeds us as youth and how it comes back and bites them later,” I say. “I think it’s about more than youth though. I think it’s about us, period.” “Us who?” he asks. “Black people, minorities, poor people. Everybody at the bottom in society.” “The oppressed,” says Daddy. “Yeah. We’re the ones who get the short end of the stick, but we’re the ones they fear the most. That’s why the government targeted the Black Panthers, right? Because they were scared of the Panthers?” “Uh-huh,” Daddy says. “The Panthers educated and empowered the people. That tactic of empowering the oppressed goes even further back than the Panthers though. Name one.” Is he serious? He always makes me think. This one takes me a second. “The slave rebellion of 1831,” I say. “Nat Turner empowered and educated other slaves, and it led to one of the biggest slave revolts in history.” “A’ight, a’ight. You on it.” He gives me dap. “So, what’s the hate they’re giving the ‘little infants’ in today’s society?” “Racism?” “You gotta get a li’l more detailed than that. Think ’bout Khalil and his whole situation. Before he died.” “He was a drug dealer.” It hurts to say that. “And possibly a gang member.” “Why was he a drug dealer? Why are so many people in our neighborhood drug dealers?” I remember what Khalil said—he got tired of choosing between lights and food. “They need money,” I say. “And they don’t have a lot of other ways to get it.” “Right. Lack of opportunities,” Daddy says. “Corporate America don’t bring jobs to our communities, and they damn sure ain’t quick to hire us. Then, shit, even if you do have a high school diploma, so many of the schools in our neighborhoods don’t prepare us well enough. That’s why when your momma talked about sending you and your brothers to Williamson, I agreed. Our schools don’t get the resources to equip you like Williamson does. It’s easier to find some crack than it is to find a good school around here. ~ Angie Thomas, #NFDB
494:În vremurile de demult, conflictul principal dintr-o familie avea întotdeauna de-a face cu luptele dintre fantasmele personalităților și generațiilor distincte prezente în familie, cum ar fi a continua munca tatălui versus a continua educația, a rămâne pe pământul familiei versus a migra către oraș, a te căsători cu persoana pe care au ales-o părinții pentru tine versus a te căsători cu persoana pe care ai ales-o tu însuți. Pe atunci, imaginea inimii se putea afirma numai prin refuzul încăpățânat de a te conforma sau prin rebeliune fățișă față de fantasma parentală scrisă în codul colectiv al societății. Codurile s-au schimbat, presiunea colectivă nu mai e aceeași, dar inima trebuie în continuare să găsească curajul de a lua deciziile potrivite.
Gesturile minore în direcția a ceea ce nu este permis, micii pași către rebeliune încep cu afirmații de genul: ”eu nu sunt ajutorul mamei mele”; ”nu sunt un tocilar șoarece-de-bibliotecă”; ”nu sunt un pierde-vară leneș”; ”nu sunt o fetiță isteață și de carieră”. Fantasma parentală ce îl bate pe copil în cuie într-o etichetă îl forțează pe acesta să-și asume deciziile destinului inimii sale, decizii de căutare a unei altfel de fantasme, oriunde ar fi ea.
(...)
În cele din urmă, copiii fug nu doar de controlul sau de haosul părinților; copiii fug de vidul vieții într-o familie lipsită de orice fantezie dincolo de cumpărături, întreținerea mașinii și ritualurile politeții. Tocmai aici stă valoarea fantasmei parentale pentru copil; în aceea că îl forțează să se opună și să se aventureze în recunoașterea faptului că inima lui este ciudată, este diferită și este nesatisfăcută de a respira în umbra pe care viziunea familiei o aruncă asupra ei. E mult mai bine ca părinții să-și dorească să aibă un băiat, să dorească să-l numească Harry, Sidney sau Clark și să-l tundă scurt, decât să nu aibă nicio dorință în direcția copiilor lor. În situația asta ghinda este măcar provocată și trebuie să se descurce într-o felie de realitate, aceea a fantasmei parentale, iar asta o poate duce la a vedea dincolo de fantasma parentală - la faptul că eu nu sunt rezultatul părinților și nici nu sunt condiționat de ei. ~ James Hillman,#NFDB
495:Dragă Christian,
Te-am așteptat în vacanța de Paște. Ți-am pregătit patul lângă al meu. Deasupra, am agățat niște postere cu fotbaliști. Am făcut loc în dulap ca să-ți pui hainele și mingea. Eram gata să te primesc la mine.
Nu vei veni.
Sunt multe lucruri pe care nu am apucat să ți le spun. De exemplu, cred că nu ți-am povestit niciodată despre Laure. E logodnica mea. Ea nu știe încă. Am plănuit să o cer în căsătorie. Foarte curând. Când va fi din nou pace. Eu și Laure ne trimitem scrisori. Scrisori care ajung cu avionul. Berze de hârtie care călătoresc între Africa și Europa. Este prima oară când mă îndrăgostesc de o fată. E o senzație tare ciudată. Ca o febră în stomac. Nu îndrăznesc să le spun prietenilor, pentru că ar râde de mine. Mi-ar spune că sunt îndrăgostit de o fantomă. Pentru că nu am văzut-o niciodată pe fata asta. Dar nu e nevoie să mă întâlnesc cu ea ca să știu că o iubesc. Îmi sunt de-ajuns scrisorile noastre.
Am amânat să-ți scriu. Am încercat prea mult în timpul ăsta să rămân copil. Prietenii mă îngrijorează. Se îndepărtează de mine tot mai mult în fiecare zi. Se iau la harță pentru chestii de oameni mari, își inventează dușmani și motive de luptă. Tata avea dreptate când nu ne lăsa pe mine și pe Ana să vorbim despre politică. Tata pare obosit. Mi se pare absent. Distant. Și-a făcut o platoșă groasă de fier ca să nu-l atingă răutatea. Dar eu știu că, în inima lui, e la fel de gingaș ca pulpa unui fruct bine copt de guava.
Mama nu s-a mai întors niciodată de la tine. Și-a lăsat sufletul în grădina ta. I s-a frânt inima. A înnebunit, ca lumea care te-a răpit.
Am amânat să-ți scriu. Am ascultat o mulțime de voci care mi-au spus atâtea lucruri… La radio au zis că echipa Nigeriei, cu care țineai tu, a câștigat Cupa Africii pe națiuni. Străbunica mea spunea că oamenii pe care îi iubim nu mor dacă ne gândim în continuare la ei. Tatăl meu spunea că în ziua în care nu va mai fi război între oameni, va ninge la tropice. Doamna Economopoulos spunea că mai adevărate decât realitatea sunt cuvintele. Profesoara mea de biologie spunea că pământul e rotund. Prietenii mei spuneau că trebuie să alegem de ce parte a baricadei suntem. Mama spunea că dormi, cu tricoul de fotbal al echipei tale preferate.
Iar tu, Christian, nu vei mai spune nimic, niciodată.
Gaby ~ Ga l Faye,#NFDB
496:From an interview with Susie Bright:
SB: You were recently reviewed by the New York Times. How do you think the mainstream media regards sex museums, schools and cultural centers these days? What's their spin versus your own observations?
[Note: Here's the article Susie mentions: http://www.nytimes.com/2005/12/05/nat... ]
CQ: Lots of people have seen the little NY Times article, which was about an event we did, the Belle Bizarre Bazaar -- a holiday shopping fair where most of the vendors were sex workers selling sexy stuff. Proceeds went to our Exotic Dancers' Education Project, providing dancers with skills that will help them maximize their potential and choices. This event got into the Times despite the worries of its author, a journalist who'd been posted over by her editor. She thought the Times was way too conservative for the likes of us, which may be true, except they now have so many column inches to fill with distracting stuff that isn't about Judith Miller!
The one thing the Times article does not do is present the spectrum of the Center for Sex & Culture's work, especially the academic and serious side of what we do. This, I think, points to the real answer to your question: mainstream media culture remains quite nervous and touchy about sex-related issues, especially those that take sex really seriously. A frivolous take (or a good, juicy, shocking angle) on a sex story works for the mainstream press: a sex-positive and serious take, not so much. When the San Francisco Chronicle did its article about us a year ago, the writer focused just on our porn collection. Now, we very much value that, but we also collect academic journals and sex education materials, and not a word about those! I think this is one really essential linchpin of sex-negative or erotophobic culture, that sex is only allowed to be either light or heavy, and when it's heavy, it's about really heavy issues like abuse. Recently I gave some quotes about something-or-other for a Cosmo story and the editors didn't want to use the term "sexologist" to describe me, saying that it wasn't a real word! You know, stuff like that from the Times would not be all that surprising, but Cosmo is now policing the language? Please! ~ Carol Queen,#NFDB
497:From an interview with Susie Bright:
SB: You were recently reviewed by the New York Times. How do you think the mainstream media regards sex museums, schools and cultural centers these days? What's their spin versus your own observations?
[Note: Here's the article Susie mentions: http://www.nytimes.com/2005/12/05/nat... ]
CQ: Lots of people have seen the little NY Times article, which was about an event we did, the Belle Bizarre Bazaar -- a holiday shopping fair where most of the vendors were sex workers selling sexy stuff. Proceeds went to our Exotic Dancers' Education Project, providing dancers with skills that will help them maximize their potential and choices. This event got into the Times despite the worries of its author, a journalist who'd been posted over by her editor. She thought the Times was way too conservative for the likes of us, which may be true, except they now have so many column inches to fill with distracting stuff that isn't about Judith Miller!
The one thing the Times article does not do is present the spectrum of the Center for Sex & Culture's work, especially the academic and serious side of what we do. This, I think, points to the real answer to your question: mainstream media culture remains quite nervous and touchy about sex-related issues, especially those that take sex really seriously. A frivolous take (or a good, juicy, shocking angle) on a sex story works for the mainstream press: a sex-positive and serious take, not so much. When the San Francisco Chronicle did its article about us a year ago, the writer focused just on our porn collection. Now, we very much value that, but we also collect academic journals and sex education materials, and not a word about those! I think this is one really essential linchpin of sex-negative or erotophobic culture, that sex is only allowed to be either light or heavy, and when it's heavy, it's about really heavy issues like abuse. Recently I gave some quotes about something-or-other for a Cosmo story and the editors didn't want to use the term "sexologist" to describe me, saying that it wasn't a real word! You know, stuff like that from the Times would not be all that surprising, but Cosmo is now policing the language? Please! ~ Carol Queen,#NFDB
498:The Pig
In ev'ry age, and each profession,
Men err the most by prepossession;
But when the thing is clearly shown,
And fairly stated, fully known,
We soon applaud what we deride,
And penitence succeeds to pride.-A certain Baron on a day
Having a mind to show away,
Invited all the wits and wags,
Foot, Massey, Shuter, Yates, and Skeggs,
And built a large commodious stage,
For the Choice Spirits of the age;
But above all, among the rest,
There came a Genius who profess'd
To have a curious trick in store,
Which never was perform'd before.
Thro' all the town this soon got air,
And the whole house was like a fair;
But soon his entry as he made,
Without a prompter, or parade,
'Twas all expectance, all suspense,
And silence gagg'd the audience.
He hid his head behind his wig,
With with such truth took off* a Pig, [imitated]
All swore 'twas serious, and no joke,
For doubtless underneath his cloak,
He had conceal'd some grunting elf,
Or was a real hog himself.
A search was made, no pig was found-With thund'ring claps the seats resound,
And pit and box and galleries roar,
With--"O rare! bravo!" and "Encore!"
Old Roger Grouse, a country clown,
Who yet knew something of the town,
Beheld the mimic and his whim,
And on the morrow challeng'd him.
Declaring to each beau and bunter
That he'd out-grunt th'egregious grunter.
The morrow came--the crowd was greater--
110
But prejudice and rank ill-nature
Usurp'd the minds of men and wenches,
Who came to hiss, and break the benches.
The mimic took his usual station,
And squeak'd with general approbation.
"Again, encore! encore!" they cry-'Twas quite the thing--'twas very high;
Old Grouse conceal'd, amidst the racket,
A real Pig berneath his jacket-Then forth he came--and with his nail
He pinch'd the urchin by the tail.
The tortur'd Pig from out his throat,
Produc'd the genuine nat'ral note.
All bellow'd out--"'Twas very sad!
Sure never stuff was half so bad!
That like a Pig!"--each cry'd in scoff,
"Pshaw! Nonsense! Blockhead! Off! Off! Off!"
The mimic was extoll'd, and Grouse
Was hiss'd and catcall'd from the house.-"Soft ye, a word before I go,"
Quoth honest Hodge--and stooping low
Produc'd the Pig, and thus aloud
Bespoke the stupid, partial crowd:
"Behold, and learn from this poor creature,
How much you Critics know of Nature."
~ Christopher Smart,#NFDB
499:A’ight, so what do you think it means?”
“You don’t know?” I ask.
“I know. I wanna hear what YOU think.”
Here he goes. Picking my brain. “Khalil said it’s about what society feeds us as youth and how it comes back and bites them later,” I say. “I think it’s about more than youth though. I think it’s about us, period.”
“Us who?” he asks.
“Black people, minorities, poor people. Everybody at the bottom in society.”
“The oppressed,” says Daddy.
“Yeah. We’re the ones who get the short end of the stick, but we’re the ones they fear the most. That’s why the government targeted the Black Panthers, right? Because they were scared of the Panthers?”
“Uh-huh,” Daddy says. “The Panthers educated and empowered the people. That tactic of empowering the oppressed goes even further back than the Panthers though. Name one.”
Is he serious? He always makes me think. This one takes me a second. “The slave rebellion of 1831,” I say. “Nat Turner empowered and educated other slaves, and it led to one of the biggest slave revolts in history.”
“A’ight, a’ight. You on it.” He gives me dap. “So, what’s the hate they’re giving the ‘little infants’ in today’s society?”
“Racism?”
“You gotta get a li’l more detailed than that. Think ’bout Khalil and his whole situation. Before he died.”
“He was a drug dealer.” It hurts to say that. “And possibly a gang member.”
“Why was he a drug dealer? Why are so many people in our neighborhood drug dealers?”
I remember what Khalil said—he got tired of choosing between lights and food. “They need money,” I say. “And they don’t have a lot of other ways to get it.”
“Right. Lack of opportunities,” Daddy says. “Corporate America don’t bring jobs to our communities, and they damn sure ain’t quick to hire us. Then, shit, even if you do have a high school diploma, so many of the schools in our neighborhoods don’t prepare us well enough. That’s why when your momma talked about sending you and your brothers to Williamson, I agreed. Our schools don’t get the resources to equip you like Williamson does. It’s easier to find some crack than it is to find a good school around here.
“Now, think ’bout this,” he says. “How did the drugs even get in our neighborhood? This is a multibillion-dollar industry we talking ’bout, baby. That shit is flown into our communities, but I don’t know anybody with a private jet. Do you?”
“No.”
“Exactly. Drugs come from somewhere, and they’re destroying our community,” he says. “You got folks like Brenda, who think they need them to survive, and then you got the Khalils, who think they need to sell them to survive. The Brendas can’t get jobs unless they’re clean, and they can’t pay for rehab unless they got jobs. When the Khalils get arrested for selling drugs, they either spend most of their life in prison, another billion-dollar industry, or they have a hard time getting a real job and probably start selling drugs again. That’s the hate they’re giving us, baby, a system designed against us. That’s Thug Life. ~ Angie Thomas,#NFDB
500:I have had so many Dwellings, Nat, that I know these Streets as well as a strowling Beggar: I was born in this Nest of Death and Contagion and now, as they say, I have learned to feather it. When first I was with Sir Chris. I found lodgings in Phenix Street off Hogg Lane, close by St Giles and Tottenham Fields, and then in later times I was lodged at the corner of Queen Street and Thames Street, next to the Blew Posts in Cheapside. (It is still there, said Nat stirring up from his Seat, I have passed it!) In the time before the Fire, Nat, most of the buildings in London were made of timber and plaister, and stones were so cheap that a man might have a cart-load of them for six-pence or seven-pence; but now, like the Aegyptians, we are all for Stone. (And Nat broke in, I am for Stone!) The common sort of People gawp at the prodigious Rate of Building and exclaim to each other London is now another City or that House was not there Yesterday or the Situacion of the Streets is quite Changd (I contemn them when they say such things! Nat adds). But this Capital City of the World of Affliction is still the Capitol of Darknesse, or the Dungeon of Man's Desires: still in the Centre are no proper Streets nor Houses but a Wilderness of dirty rotten Sheds, allways tumbling or takeing Fire, with winding crooked passages, lakes of Mire and rills of stinking Mud, as befits the smokey grove of Moloch. (I have heard of that Gentleman, says Nat all a quiver). It is true that in what we call the Out-parts there are numberless ranges of new Buildings: in my old Black-Eagle Street, Nat, tenements have been rais'd and where my Mother and Father stared without understanding at their Destroyer (Death! he cryed) new-built Chambers swarm with life. But what a Chaos and Confusion is there: meer fields of Grass give way to crooked Passages and quiet Lanes to smoking Factors, and these new Houses, commonly built by the London workmen, are often burning and frequently tumbling down (I saw one, says he, I saw one tumbling!). Thus London grows more Monstrous, Straggling and out of all Shape: in this Hive of Noise and Ignorance, Nat, we are tyed to the World as to a sensible Carcasse and
as we cross the stinking Body we call out What News? or What's a clock? And thus do I pass my Days a stranger to mankind. I'll not be a Stander-by, but you will not see me pass among them in the World. (You will disquiet your self, Master, says Nat coming towards me). And what a World is it, of Tricking and Bartering, Buying and Selling, Borrowing and Lending, Paying and Receiving; when I walk among the Piss and Sir-reverence of the Streets I hear, Money makes the old Wife trot, Money makes the Mare to go (and Nat adds, What Words won't do, Gold will). What is their God but shineing Dirt and to sing its Devotions come the Westminster-Hall-whores, the Charing-cross whores, the Whitehall whores, the Channel-row whores, the Strand whores, the Fleet Street whores, the Temple-bar whores; and they are followed in the same Catch by the Riband weavers, the Silver-lace makers, the Upholsterers, the Cabinet-makers, Watermen, Carmen, Porters, Plaisterers, Lightemen, Footmen, Shopkeepers, Journey-men... and my Voice grew faint through the Curtain of my Pain. ~ Peter Ackroyd,#NFDB
501:Til Læseren
Medens Christian Winthers milde Haand
Lyren slaaer om Lammet og om Oxen,
— (Barnlig selv, han kim til Barnets Aand
Taler her og forbigaaer hver Voxen) —
Medens Hertz og Andersen mod Syd
Foer med deres Snekker til Neapel,
Gaaer fra denne Streng en dæmpet Lyd,
Lober denne lille Baad af Stabel.
Skynd Dig, — nys opmuntred mig en Ven,
Hurtigt skriv, at snart Du Bogen ender,
Inden Danmark seer sin Hertz igjen,
Inden Christian fra de Smaa sig vender! —
Skynd Dig: end man ændser Digt'rens Pen,
Men ret snart der komme Rigets Stænder;
Da seer man til Talerstolen hen,
Uhort Harpen blier i Skjaldens Hænder! — —
Hvis Du holder af at læse Qvad,
Digtede til Fyrsters Fodselsdage,
Vend Dit Øie da fra dette Blad,
Aldrig denne Bog vil Dig behage.
Mennesket jeg kun betragte vil,
— Koften blænder ei som Purpurkaaben —
Jeg vil tolke Lidenskabers Spil,
Tolke Hjertets Frygt og Sorg og Haaben.
Dybt i Dalen er mit simple Hjem,
Aldrig vil paa Bjerget op jeg klavre;
Lad for Andre Slottets Port paaklem,
Jeg vil see paa Bondens Rug og Havre.
Dog ifald til Kongeborg engang
Jeg gaaer vild, fra Marken og fra Haven,
Ei som Smigrer skriver jeg min Sang:
Thi den gjelder Konger da — i Graven! —
Kjob mig ei, hvis i hver Linie Du
Vil en Skjonhed see, en nyfodt Tanke —
Der er Dag og Nat i Mandens Hu,
31
Snylteplanter om den skjonne Ranke!
Mærk hint Springvand! hver en fremmed Gjæst
Seer det dagligt sprudle Vand i Skaalen,
Men ikkun til enkelt Hoitidsfest
Seer de gyldne Æbler han i Straalen! —
Kjob ei Bogen, hvis hvert Øieblik
Du vil hore nævnet »Danmarks« Rige,
Retsom Danmark kun hvert Gode fik —
Jeg er ei blandt dem, der evigt sige:
Danmark er en Slette, flad vor Strand —
Vel, saa er det stygt, at have Bjerge!
Lidet er vort elskte Fodeland —
Hvor politiskt dog, at være Dværge!«
Veiet haver jeg den hele Sag,
Veiet koldt den paa Forstandens Bismer;
Da kom tydeligen for en Dag
To forskjellige Patriotismer:
Mangen hænger ved sit Fodeland
Kun fordi det fodte Patrioten;
Usselt, kun instinctviis elsker han,
Kysser Moderdyret slovt paa Poten!
Hvor der smukt er, did jeg kaldes hen,
Hvor der handles stort, did flyver Tanken,
Ligekjært om mellem Indiens Mænd
Eller og hos Tyrken eller Franken.
Skjaldens rette, egentlige Hjem,
Tykkes mig, er Universets Hele:
Borger, hvor han flytter Foden frem,
Har han Part i alle Klodens Dele.
Selsomt, hvor han Hjem dog vælge kan!
Hvor der Sorg er, hvor der lyder Klage,
Tykkes tidt ham, er hans Fodeland,
Did ham Smertens Toner mægtigt drage.
Rundtom har han Slægt, som, stædt i Nod,
Veeraab til hans Sjæl og Øre sender:
Polen gisper hist i grufuld Dod —
Hine Doende, det er hans Frænder! — —
32
End et enkelt Vink jeg foier til,
Een Ting end, saa har Prologen Ende:
Kjob mig ei, hvis paa min Bog Du vil
See et Digternavn, som Alle kjende.
Danmark eier mangt et Navn med Klang,
Eier Ædelstene nok, der funkle;
Jeg har intet Navn og ingen Rang,
Jeg er Flintestenen kun, den dunkle;
Mindes dog, at skjondt i hoie Træ'r
Mangen Sangfugl bygger sig sin Rede,
Kan man undertiden hist og her
Efter den med Held i Busken lede:
Naar henover Tjornens lave Krat
Hvide Maane kaster Solverskinnet,
Udfra Busken gaae i stille Nat
Stundom Toner dog, som rore Sindet
~ Carl Bagger,#NFDB
502:Canon 21. « Si quelqu’un dit que le juste ait le pouvoir de persévérer sans un secours spécial de Dieu, ou qu’il ne le puisse avec ce secours : qu’il soit anathème. » Canon 25. « Si quelqu’un dit que le juste pèche en toute bonne œuvre véniellement, ou, ce qui est plus insupportable, mortellement, et qu’il mérite la peine éternelle, mais qu’il n’est pas damné, par cette seule raison que Dieu ne lui impute pas ses œuvres à damnation : qu’il soit anathème. » Par où l’on voit, non-seulement que ces paroles, que « les commandemens ne sont pas impossibles aux justes, » sont restreintes à cette condition, quand ils sont secourus par la grâce ; mais qu’elles n’ont que la même force que celles-ci, que « les justes ne pèchent pas en toutes leurs actions ; » et enfin tant s’en faut que le pouvoir prochain soit étendu à tous les justes, qu’il est défendu de l’attribuer à ceux qui ne sont pas secourus de ce secours spécial, qui n’est pas commun à tous, comme il a été expliqué. Concluons donc que tous les Pères ne tiennent pas un autre langage. Saint Augustin et les Pères qui l’ont suivi, n’ont jamais parlé des commandemens, qu’en disant qu’ils ne sont pas impossibles à la charité, et qu’ils ne nous sont faits que pour nous faire sentir le besoin que nous avons de la charité, qui seule les accomplit. « Dieu, juste et bon, n’a pu commander des choses impossibles ; ce qui nous avertit de faire ce qui est facile, et de demander ce qui est difficile. » (Aug., De nat. et grat., cap. LXIX.) « Car toutes choses sont faciles à la charité. » (De perfect. justit., cap. x.) Et ailleurs : « Qui ne sait que ce qui se fait par amour n’est pas difficile? Ceux-là ressentent de la peine à accomplir les préceptes, qui s’efforcent de les observer par la crainte ; mais la parfaite charité chasse la crainte, et rend le joug du précepte doux ; et, bien loin d’accabler par son poids, elle soulève comme si elle nous donnoit des ailes. » Cette charité ne vient pas de notre libre arbitre (si la grâce de Jésus-Christ ne nous secourt), parce qu’elle est infuse et mise dans nos cœurs, non par nous-mêmes, mais par le Saint-Esprit. Et l’Écriture nous avertit que les préceptes ne sont pas difficiles, par cette seule raison, qui est que l’âme qui les ressent pesans, entende qu’elle n’a pas encore reçu les forces par lesquelles ils lui sont doux et légers. « Quand il nous est commandé de vouloir, notre devoir nous est marqué ; mais parce que nous ne pouvons pas l’avoir de nous-mêmes, nous sommes avertis à qui nous devons le demander ; mais toutefois nous ne pouvons pas faire cette demande, si Dieu n’opère en nous de le vouloir. » (Fulg., lib. II, De verit. praedest., cap. iv.) « Les préceptes ne nous sont donnés que par cette seule raison, qui est de nous faire rechercher le secours de celui qui nous commande, » etc. (Prosper, Epist. ad Demetriad.) « Les pélagiens s’imaginent dire quelque chose d’important, quand ils disent que Dieu ne commanderoit pas ce qu’il saurait que l’homme ne pourroit faire. Qui ne sait cela? Mais il commande des choses que nous ne pouvons pas, afin que nous connoissions à qui nous devons le demander. » (Aug., De nat. et grat., cap. xv et xvi.) « O homme! reconnois dans le précepte ce que tu dois ; dans la correction, que c’est par ton vice que tu ne le fais pas ; et dans la prière, d’où tu peux en avoir le pouvoir! (Aug., De corrept., cap. ni.) Car la loi commande, afin que l’homme, sentant qu’il manque de force pour l’accomplir, ne s’enfle pas de superbe, mais étant fatigué, recoure à la grâce, et qu’ainsi la loi l’épouvantant le mène à l’amour de Jésus-Christ » (Aug., De perfect. respons. et ratiocin. xj., cap. ~ Blaise Pascal, #NFDB
503:Există morale de stăpâni şi morale de sclavi. […] Să remarcăm pe dată că în cazul acestei prime varietăţi de morală antagonismul „bun“ şi „stricat“ echivalează cu „nobil“ şi „detestabil“: - antagonismul „bun“ şi „rău“ are o altă origine. E dispreţuit laşul, fricosul, meschinul, cel care se preocupă doar de stricta utilitate; de asemenea, suspiciosul cu privirea-i strâmbă, cel care se umileşte, omul de soi căinesc care se lasă maltratat, lingăul milog, şi mai ales mincinosul: - e o credinţă înrădăcinată a tuturor aristocraţilor că norodul e mincinos. „Noi, veridicii“ - astfel îşi ziceau nobilii în Grecia antică. […] El preţuieşte tot ceea ce îi este propriu: o astfel de morală constă în glorificarea sinelui. În prim-plan se află sentimentul belşugului, al prea-plinului puterii, fericirea unei înalte tensiuni, conştientă unei avuţii dornice de a se dărui şi cheltui: - şi aristocratul vine într-ajutor nefericiţilor, dar aproape niciodată nu o face din milă, ci mai degrabă mânat de imboldul abundenţei de putere. Aristocratul respectă în propria-i fiinţă pe omul puternic, stăpân asupra lui Însuşi, pe cel care se pricepe să vorbească şi să tacă, pe cel care uzează bucuros de severitate şi duritate faţă de sine însuşi şi care se înclină cu veneraţie în faţa tuturor celor severe şi dure. „De piatră-i inima ce Wotan în pieptu-mi aşeza“, se spune într-o veche Saga scandinavă: şi pe bună dreptate, căci e o vorbă izvodită de sufletul unui viking mândru. Un astfel de om se mândreşte tocmai cu faptul de a nu fi născut pentru compasiune: şi de aceea eroul acestui Saga adaugă avertizând: „cel căruia inima nu îi e de tânăr dura, nu o va avea nicicând dură“. Aristocraţii şi cutezătorii care gândesc astfel se situează la antipodul moralei care vede tocmai în compătimire sau în acţiunea în folosul semenului sau în desinteressement simbolul moralităţii; încrederea în sine, mândria de sine, ostilitatea absolută şi ironia faţă de „altruism“, acestea fac parte şi ele în mod categoric din morala aristocrată, laolaltă cu o uşoară desconsiderare şi prudenţă faţă de compasiune şi de „inimile calde“. Puternicii sunt acei care se pricep cu adevărat să venereze, aceasta-i arta lor, domeniul în care îşi exercită inventivitatea. […] Ei pot acţiona după cum cred de cuviinţă sau „după voia inimii“, în orice caz „dincolo de Bine şi de Rău“ - : iată un domeniu în care se poate manifesta compătimirea şi alte sentimente asemănătoare. […] Cu totul altfel stau lucrurile în cazul celui de al doilea tip de morală, morala sclavilor. Să presupunem că asupriţii, oprimaţii, suferinzii, robii, şi chiar cei nedeciși şi istoviţi de ei înşişi se îndeletnicesc cu morala: care va fi oare numitorul comun al evaluărilor lor morale? Probabil că ele vor exprima o suspiciune pesimistă faţă de condiţia umană în totalitatea ei, poate o condamnare a omului laolaltă cu condiţia sa. Sclavul priveşte cu invidie virtuţile celor puternici: el este sceptic şi suspicios, posedând chiar un rafinament al bănuielii faţă de tot acel „bun“ preţuit de cei puternici -, el încearcă să se convingă că nici măcar fericirea acestora nu este autentică. Dimpotrivă, calităţile menite să uşureze existenţa suferinzilor sunt evidenţiate şi scăldate în lumină: sclavul preţuieşte compătimirea, mâna serviabilă şi săritoare, inima caldă, răbdarea, hărnicia, modestia, amabilitatea - căci acestea sunt calităţile cele mai utile, aproape singurele mijloace de a îndura povara existenţei. Morala sclavilor este esenţialmente o morală a utilităţii. Acesta-i locul de obârşie al vestitului antagonism dintre „bun“ şi „rău“: - rău este considerat cel puternic şi primejdios, cel care inspiră teamă, cel care posedă subtilitate şi vigoare, nelăsând teren dispreţului. Aşadar, potrivit moralei sclavilor, „răul“ este cel care inspiră teamă; în morală stăpânilor, dimpotrivă, cel care inspiră teamă şi vrea să inspire teamă este de-a dreptul „bunul“, în vreme ce omul „stricat“ este considerat demn de dispreţ. ~ Friedrich Nietzsche, #NFDB
504:A Marie-Anne-Charlotte Corday
Quoi! tandis que partout, ou sincères ou feintes,
Des lâches, des pervers, les larmes et les plaintes
Consacrent leur Marat parmi les immortels,
Et que, prêtre orgueilleux de cette idole vile,
Des fanges du Parnasse un impudent reptile
Vomit un hymne infâme au pied de ses autels.
La vérité se tait! dans sa bouche glacée,
Des liens de la peur sa langue embarrassée
Dérobe un juste hommage aux exploits glorieux!
Vivre est-il donc si doux? De quel prix est la vie,
Quand, sous un joug honteux, la pensée asservie,
Tremblante, au fond du coeur, se cache à tous les yeux?
Non, non, je ne veux point t'honorer en silence,
Toi qui crus par ta mort ressusciter la France
Et dévouas tes jours à punir des forfaits.
Le glaive arma ton bras, fille grande et sublime,
Pour faire honte aux dieux, pour réparer leur crime,
Quand d'un homme à ce monstre ils donnèrent les traits.
Le noir serpent, sorti de sa caverne impure,
A donc vu rompre enfin sous ta main ferme et sûre
Le venimeux tissu de ses jours abhorrés!
Aux entrailles du tigre, à ses dents homicides,
Tu vins redemander et les membres livides
Et le sang des humains qu'il avait dévorés!
Son oeil mourant t'a vue, en ta superbe joie,
Féliciter ton bras et contempler ta proie.
Ton regard lui disait: 'Va, tyran furieux,
Va, cours frayer la route aux tyrans tes complices.
Te baigner dans le sang fut tes seules délices,
Baigne-toi dans le tien et reconnais des dieux.'
La Grèce, ô fille illustre! admirant ton courage,
Épuiserait Paros pour placer ton image
Auprès d'Harmodius, auprès de son ami;
Et des choeurs sur ta tombe, en une sainte ivresse,
13
Chanteraient Némésis, la tardive déesse,
Qui frappe le méchant sur son trône endormi.
Mais la France à la hache abandonne ta tête.
C'est au monstre égorgé qu'on prépare une fête
Parmi ses compagnons, tous dignes de son sort.
Oh! quel noble dédain fit sourire ta bouche,
Quand un brigand, vengeur de ce brigand farouche,
Crut te faire pâlir aux menaces de mort!
C'est lui qui dut pâlir, et tes juges sinistres,
Et notre affreux sénat et ses affreux ministres,
Quand, à leur tribunal, sans crainte et sans appui,
Ta douceur, ton langage et simple et magnanime
Leur apprit qu'en effet, tout puissant qu'est le crime,
Qui renonce à la vie est plus puissant que lui.
Longtemps, sous les dehors d'une allégresse aimable,
Dans ses détours profonds ton âme impénétrable
Avait tenu cachés les destins du pervers.
Ainsi, dans le secret amassant la tempête,
Rit un beau ciel d'azur, qui cependant s'apprête
A foudroyer les monts et soulever les mers.
Belle, jeune, brillante, aux bourreaux amenée,
Tu semblais t'avancer sur le char d'hyménée;
Ton front resta paisible et ton regard serein.
Calme sur l'échafaud, tu méprisas la rage
D'un peuple abject, servile, et fécond en outrage,
Et qui se croit alors et libre et souverain.
La vertu seule est libre. Honneur de notre histoire,
Notre immortel opprobre y vit avec ta gloire;
Seule, tu fus un homme, et vengeas les humains!
Et nous, eunuques vils, troupeau lâche et sans âme,
Nous savons répéter quelques plaintes de femme;
Mais le fer pèserait à nos débiles mains.
Non, tu ne pensais pas qu'aux mânes de la France
Un seul traître immolé suffît à sa vengeance,
Ou tirât du chaos ses débris dispersés.
Tu voulais, enflammant les courages timides,
14
Réveiller les poignards sur tous ces parricides,
De rapine, de sang, d'infamie engraissés.
Un scélérat de moins rampe dans cette fange.
La Vertu t'applaudit; de sa mâle louange
Entends, belle héroïne, entends l'auguste voix.
O Vertu, le poignard, seul espoir de la terre,
Est ton arme sacrée, alors que le tonnerre
Laisse régner le crime et te vend à ses lois.
~ Andre Marie de Chenier,#NFDB
505: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,#NFDB
506:Hymne A La Justice
A LA FRANCE
France! ô belle contrée, ô terre généreuse,
Que les dieux complaisants formaient pour être heureuse,
Tu ne sens point du nord les glaçantes horreurs,
Le midi de ses feux t'épargne les fureurs.
Tes arbres innocents n'ont point d'ombres mortelles;
Ni des poisons épars dans tes herbes nouvelles
Ne trompent une main crédule; ni tes bois
Des tigres frémissants ne redoutent la voix;
Ni les vastes serpents ne traînent sur tes plantes
En longs cercles hideux leurs écailles sonnantes.
Les chênes, les sapins et les ormes épais
En utiles rameaux ombragent tes sommets,
Et de Beaune et d'Aï les rives fortunées,
Et la riche Aquitaine, et les hauts Pyrénées,
Sous leurs bruyants pressoirs font couler en ruisseaux
Des vins délicieux mûris sur leurs coteaux.
La Provence odorante et de Zéphire aimée
Respire sur les mers une haleine embaumée,
Au bord des flots couvrant, délicieux trésor,
L'orange et le citron de leur tunique d'or,
Et plus loin, au penchant des collines pierreuses,
Forme la grasse olive aux liqueurs savoureuses,
Et ces réseaux légers, diaphanes habits,
Où la fraîche grenade enferme ses rubis.
Sur tes rochers touffus la chèvre se hérisse,
Tes prés enflent de lait la féconde génisse,
Et tu vois tes brebis, sur le jeune gazon,
Épaissir le tissu de leur blanche toison.
Dans les fertiles champs voisins de la Touraine,
Dans ceux où l'Océan boit l'urne de la Seine,
S'élèvent pour le frein des coursiers belliqueux.
Ajoutez cet amas de fleuves tortueux:
L'indomptable Garonne aux vagues insensées,
Le Rhône impétueux, fils des Alpes glacées,
La Seine au flot royal, la Loire dans son sein
Incertaine, et la Saône, et mille autres enfin
Qui, nourrissant partout, sur tes nobles rivages,
60
Fleurs, moissons et vergers, et bois et pâturages,
Rampent au pied des murs d'opulentes cités
Sous les arches de pierre à grand bruit emportés.
Dirai-je ces travaux, source de l'abondance,
Ces ports où des deux mers l'active bienfaisance
Amène les tributs du rivage lointain
Que visite Phoebus le soir ou le matin?
Dirai-je ces canaux, ces montagnes percées,
De bassins en bassins ces ondes amassées
Pour joindre au pied des monts l'une et l'autre Téthys,
Et ces vastes chemins en tous lieux départis,
Où l'étranger, à l'aise achevant son voyage,
Pense au nom des Trudaine et bénit leur ouvrage?
Ton peuple industrieux est né pour les combats.
Le glaive, le mousquet n'accablent point ses bras.
Il s'élance aux assauts, et son fer intrépide
Chassa l'impie Anglais, usurpateur avide.
Le ciel les fit humains, hospitaliers et bons,
Amis des doux plaisirs, des festins, des chansons;
Mais, faibles, opprimés, la tristesse inquiète
Glace ces chants joyeux sur leur bouche muette,
Pour les jeux, pour la danse appesantit leurs pas,
Renverse devant eux les tables des repas,
Flétrit de longs soucis, empreinte douloureuse,
Et leur front et leur âme. O France! trop heureuse
Si tu voyais tes biens, si tu profitais mieux
Des dons que tu reçus de la bonté des cieux!
Vois le superbe Anglais, l'Anglais dont le courage
Ne s'est sentais qu'aux lois d'un sénat libre et sage,
Qui t'épie, et, dans l'Inde éclipsant ta splendeur,
Sur tes fautes sans nombre élève sa grandeur.
Il triomphe, il t'insulte. Oh! combien tes collines
Tressailliraient de voir réparer tes ruines,
Et pour la liberté donneraient sans regrets
Et leur vin, et leur huile, et leurs belles forêts!
J'ai vu dans tes hameaux la plaintive misère,
La mendicité blême et la douleur amère.
Je t'ai vu dans tes biens, indigent laboureur,
D'un fisc avare et dur maudissant la rigueur,
Versant aux pieds des grands des larmes inutiles,
61
Tout trempé de sueurs pour toi-même infertiles,
Découragé de vivre, et plein d'un juste effroi
De mettre au jour des fils malheureux comme toi.
Tu vois sous les soldats les villes gémissantes;
Corvée, impôts rongeurs, tributs, taxes pesantes,
Le sel, fils de la terre, ou même l'eau des mers,
Sources d'oppression et de fléaux divers;
Mille brigands, couverts du nom sacré du prince,
S'unir à déchirer une triste province,
Et courir à l'envi, de son sang altérés,
Se partager entre eux ses membres déchirés!
O sainte Égalité! dissipe nos ténèbres,
Renverse les verrous, les bastilles funèbres.
Le riche indifférent, dans un char promené,
De ces gouffres secrets partout environné,
Rit avec les bourreaux, s'il n'est bourreau lui-même,
Près de ces noirs réduits de la misère extrême,
D'une maîtresse impure achète les transports,
Chante sur des tombeaux, et boit parmi des morts.
Malesherbes, Turgot, ô vous en qui la France
Vit luire, hélas! en vain, sa dernière espérance;
Ministres dont le coeur a connu la pitié,
Ministres dont le nom ne s'est point oublié,
Ah! si de telles mains, justement souveraines,
Toujours de cet empire avaient tenu les rênes!
L'équité clairvoyante aurait régné sur nous;
Le faible aurait osé respirer près de vous;
L'oppresseur, évitant d'armer d'injustes plaintes,
Sinon quelque pudeur, aurait ou quelques craintes;
Le délateur impie, opprimé par la faim,
Serait mort dans l'opprobre, et tant d'hommes enfin,
A l'insu de nos lois, à l'insu, du vulgaire,
Foudroyés sons les coups d'un pouvoir arbitraire,
De cris non entendus, de funèbres sanglots,
Ne feraient point gémir les voûtes des cachots.
Non, je ne veux plus vivre en ce séjour servile!
J'irai, j'irai bien loin me chercher un asile,
Un asile à ma vie en son paisible cours,
Une tombe à ma cendre à la fin de mes jours,
Où d'un grand au coeur dur l'opulence homicide
Du sang d'un peuple entier ne sera point avide,
62
Et ne me dira point, avec un rire affreux,
Qu'ils se plaignent sans cesse et qu'ils sont trop heureux;
Où, loin des ravisseurs, la main cultivatrice
Recueille les dons d'une terre propice;
Où mon coeur, respirant sous un ciel étranger,
Ne verra plus des maux qu'il ne peut soulager;
Où mes yeux, éloignés des publiques misères,
Ne verront plus partout les larmes de mes frères,
Et la pâle indigence à la mourante voix,
Et les crimes puissants qui font trembler les lois.
Toi donc, Équité sainte, ô toi, vierge adorée,
De nos tristes climats pour longtemps ignorée,
Daigne du haut des cieux goûter le libre encens
D'une lyre au coeur chaste, aux transports innocents,
Qui ne saura jamais, par des voeux mercenaires,
Flatter, à prix d'argent, des faveurs arbitraires,
Mais qui rendra toujours, par amour et par choix,
Un noble et pur hommage aux appuis de tes lois.
De voeux pour les humains tous ses chants retentissent:
La vérité l'enflamme, et ses cordes frémissent
Quand l'air qui l'environne auprès d'elle a porté
Le doux nom des vertus et de la liberté.
~ Andre Marie de Chenier,#NFDB
507:A Jest Of Robin Hood
Lyth and lystyn, gentilmen,
All that nowe be here;
Of Litell Johnn, that was the knighes man,
Goode myrth ye shall here.
It was upon a mery day
That yonge men wolde go shete;
Lytell Johnn fet his bowe anone,
And sayde he wolde them mete.
Thre tymes Litell Johnn shet aboute,
And alwey he slet the wande;
The proud sherif of Notingham
By the marks can stande.
The sherif swore a full greate othe:
'By hym that dyede on a tre,
This man is the best arschére
That ever yet sawe I me.
'Say me nowe, wight yonge man,
What is nowe thy name?
In what countre were thou borne,
And where is thy wonynge wane?'
'In Holdernes, sir, I was borne,
I-wys al of my dame;
Men cal me Reynolde Grenlef
Whan I am at home.'
'Sey me, Reynolde Grenelefe,
Wolde thou dwell with me?
And every yere I woll the gyve
Twenty marke to thy fee.'
'I have a maister,' sayde Litell Johnn,
'A curteys knight is he;
May ye lev gete of hym,
The better may it be.'
10
The sherif gate Litell John
Twelve moneths of the knight;
Therfore he gave him right anone
A gode hors and a wight.
Nowe is Litell John the sherifs man,
God lende vs well to spede!
But alwey thought Lytell John
To quyte hym wele his mede.
'Nowe so God me help,' sayde Litell John,
'And by my true leutye,
I shall be the worst servaunt to hym
That ever yet had he.'
It fell upon a Wednesday
The sherif on huntynge was gone,
And Litel John lay in his bed,
And was foriete at home.
Therfore he was fastinge
Til it was past the none;
'Gode sir stuarde, I pray to the,
Gyve me my dynere,' saide Litell John.
'It is longe for Grenlefe
Fastinge thus for to be;
Therfor I pray the, sir stuarde,
Mi dyner gif me.'
'Shalt thou never ete ne drynke,' saide the stuarde,
'Tyll my lorde be come to towne:'
'I make myn avowe to God,' saide Litell John,
'I had lever to crake thy crowne.'
The boteler was full uncurteys,
There he stode on flore;
He start to the botery
And shet fast the dore.
Lytell Johnn gave the boteler suche a tap
11
His backe went nere in two;
Though he lived an hundred ier,
The wors shuld he go.
He sporned the dore with his fote;
It went open wel and fyne;
And there he made large lyveray,
Bothe of ale and of wyne.
'Sith ye wol nat dyne,' sayde Litell John,
'I shall gyve you to drinke;
And though ye lyve an hundred wynter,
On Lytel Johnn ye shall thinke.'
Litell John ete, and Litel John drank,
The whil that he wolde;
The sherife had in his kechyn a coke,
A stoute man and a bolde.
'I make myn avowe to God,' saide the coke,
'Thou arte a shrewde hynde
In ani hous for to dwel,
For to aske thus to dyne.'
And there he lent Litell John
God strokis thre;
'I make myn avowe to God,' sayde Lytell John,
'These strokis lyked well me.
'Thou arte a bolde man and hardy,
And so thinketh me;
And or I pas fro this place
Assayed better shalt thou be.'
Lytell Johnn drew a ful gode sworde,
The coke toke another in hande;
They thought no thynge for to fle,
But stifly for to stande.
There they faught sore togedere
Two myl way and well more;
Myght neyther other harme done,
12
The mountnaunce of an owre.
'I make myn avowe to God,' sayde Litell Johnn,
'And by my true lewté,
Thou art one of the best sworde-men
That ever yit sawe I me.
'Cowdest thou shote as well in a bowe,
To gren wode thou shuldest with me,
And two times in the yere thy clothinge
Chaunged shuld be;
'And every yere of Robyn Hode
Twenty merke to thy fe:'
'Put up thy swerde,' saide the coke,
'And felowes woll we be.'
Thanne he fet to Lytell Johnn
The nowmbles of a do,
Gode brede, and full gode wyne,
They ete and drank theretoo.
And when they had dronkyn well,
Theyre trouths togeder they plight
That they wolde be with Robyn
That ylk same nyght.
They dyd them to the tresoure-hows,
As fast as they myght gone;
The lokks, that were of full gode stele,
They brake them everichone.
They toke away the silver vessell,
And all that thei might get;
Pecis, masars, ne sponis,
Wolde thei not forget.
Also they toke the gode pens,
Thre hundred pounde and more,
And did them streyte to Robyn Hode,
Under the gren wode hore.
13
'God the save, my dere mayster,
And Criste the save and se!'
And thanne sayde Robyn to Litel Johnn,
Welcome myght thou be.
'Also be that fayre yeman
Thou bryngest there with the;
What tydyngs fro Notyngham?
Lytill Johnn, tell thou me.'
'Well the gretith the proud sheryf,
And sendeth the here by me
His coke and his silver vessell,
And thre hundred pounde and thre.'
'I make myne avowe to God,' sayde Robyn,
'And to the Trenyté,
It was never by his gode wyll
This gode is come to me.'
Lytyll Johnn there hym bethought
On a shrewde wyle;
Fyve myle in the forest he ran,
Hym happed all his wyll.
Than he met the proud sheref,
Huntynge with houndes and horne;
Lytell Johnn coude of curtesye,
And knelyd hym beforne.
'God the save, my der mayster,
And Criste the save and se!'
'Reynolde Grenlefe,' sayde the shryef,
'Where hast thou nowe be?'
'I have be in this forest;
A fayre syght can I se;
It was one of the fayrest syghtes
That ever yet sawe I me.
'Yonder I sawe a ryght fayre harte,
His coloure is of grene;
14
Seven score of dere upon a herde
Be with hym all bydene.
'Their tynds are so sharpe, maister,
Of sexty, and well mo,
That I durst not shote for drede,
Lest they wolde me slo.'
'I make myn avowe to God,' sayde the shyref,
'That syght wolde I fayne se:'
'Buske you thyderwarde, mi der mayster,
Anone, and wende with me.'
The sherif rode, and Litell Johnn
Of fote he was full smerte,
And whane they came before Robyn,
'Lo, sir, here is the mayster-herte.'
Still stode the proud sherief,
A sory man was he;
'Wo the worthe, Raynolde Grenlefe,
Thou hast betrayed nowe me.'
'I make myn avowe to God,' sayde Litell Johnn,
'Mayster, ye be to blame;
I was mysserved of my dynere
Whan I was with you at home.'
Sone he was to souper sette,
And served well with silver white,
And whan the sherif sawe his vessell,
For sorowe he myght nat ete.
'Make glad chere,' sayde Robyn Hode,
'Sherif, for charité,
And for the love of Litill Johnn
Thy lyfe I graunt to the.'
Whan they had souped well,
The day was al gone;
Robyn commaunded Litell Johnn
To drawe of his hosen and his shone;
15
His kirtell and his cote of pie,
That was fured well and fine,
And toke hym a grene mantel,
To lap his body therin.
Robyn commaundyd his wight yonge men,
Under the gren-wode tree,
They shulde lye in that same sute,
That the sherif myght them see.
All nyght lay the proud sherif
In his breche and in his schert;
No wonder it was, in gren wode,
Though his syds gan to smerte.
'Makeglade chere,' sayde Robyn Hode,
'Sheref, for charité;
For this is our ordre i-wys,
Under the gren-wode tree.'
'This is harder order,' sayde the sherief,
'Than any ankir or frere;
For all the golde in mery Englonde
I wolde nat longe dwell her.'
'All this twelve monthes,' sayde Robin,
'Thou shalt dwell with me;
I shall the tech, proud sherif,
An outlaw for to be.'
'Or I be here another nyght,' sayde the sherif,
'Robyn, nowe pray I the,
Smyte of mijn hede rather to-morowe,
And I forgyve it the.
'Lat me go,' than sayde the sherif.
'For saynt charité,
And I woll be the best frende
That ever yet had ye.'
'Thou shalt swere me an othe,' sayde Robyn,
16
'On my bright bronde;
Shalt thou never awayte me scathe,
By water ne by lande.
'And if thou fynde any of my men,
By nyght or by day,
Upon thyn oth thou shalt swere
To helpe them that thou may.'
Nowe hathe the sherif sworne his othe,
And home he began to gone;
He was as full of gren wode
As ever was hepe of stone.
~ Anonymous Americas,#NFDB
508:A Le Brun Et Au Marquis De Brazais
Le Brun, qui nous attends aux rives de la Seine,
Quand un destin jaloux loin de toi nous enchaîne;
Toi, Brazais, comme moi sur ces bords appelé,
Sans qui de l'univers je vivrais exilé;
Depuis que de Pandore un regard téméraire
Versa sur les humains un trésor de misère,
Pensez-vous que du ciel l'indulgente pitié
Leur ait fait un présent plus beau que l'amitié?
Ah! si quelque mortel est né pour la connaître.
C'est nous, âmes de feu, dont l'Amour est le maître.
Le cruel trop souvent empoisonne ses coups;
Elle garde à nos coeurs ses baumes les plus doux.
Malheur au jeune enfant seul, sans ami, sans guide,
Qui près de la beauté rougit et s'intimide,
Et, d'un pouvoir nouveau lentement dominé,
Par l'appât du plaisir doucement entraîné,
Crédule, et sur la foi d'un sourire volage,
A cette mer trompeuse et se livre et s'engage!
Combien de fois, tremblant et les larmes aux yeux,
Ses cris accuseront l'inconstance des dieux!
Combien il frémira d'entendre sur sa tête
Gronder les aquilons et la noire tempête,
Et d'écueils en écueils portera ses douleurs
Sans trouver une main pour essuyer ses pleurs!
Mais heureux dont le zèle, au milieu du naufrage,
Viendra le recueillir, le pousser au rivage;
Endormir dans ses flancs le poison ennemi;
Réchauffer dans son sein le sein de son ami,
Et de son fol amour étouffer la semence,
Ou du moins dans son coeur ranimer l'espérance!
Qu'il est beau de savoir, digne d'un tel lien,
Au repos d'un ami sacrifier le sien!
Plaindre de s'immoler l'occasion ravie,
Être heureux de sa joie et vivre de sa vie!
Si le ciel a daigné d'un regard amoureux
Accueillir ma prière et sourire à mes voeux,
Je ne demande point que mes sillons avides
Boivent l'or du Pactole et ses trésors liquides;
Ni que le diamant, sur la pourpre enchaîné,
Pare mon coeur esclave au Louvre prosterné;
Ni même, voeu plus doux! que la main d'Uranie
Embellisse mon front des palmes du génie;
Mais que beaucoup d'amis, accueillis dans mes bras,
Se partagent ma vie et pleurent mon trépas;
Que ces doctes héros, dont la main de la Gloire
A consacré les noms au temple de Mémoire,
Plutôt que leurs talents, inspirent à mon coeur
Les aimables vertus qui firent leur bonheur;
Et que de l'amitié ces antiques modèles
Reconnaissent mes pas sur leurs traces fidèles.
Si le feu qui respire en leurs divins écrits
D'une vive étincelle échauffa nos esprits;
Si leur gloire en nos coeurs souffle une noble envie,
Oh! suivons donc aussi l'exemple de leur vie:
Gardons d'en négliger la plus belle moitié;
Soyons heureux comme eux au sein de l'amitié.
Horace, loin des flots qui tourmentent Cythère,
Y retrouvait d'un port l'asile salutaire;
Lui-même au doux Tibulle, à ses tristes amours,
Prêta de l'amitié les utiles secours.
L'amitié rendit vains tous les traits de Lesbie;
Elle essuya les yeux que fit pleurer Cynthie.
Virgile n'a-t-il pas, d'un vers doux et flatteur,
De Gallus expirant consolé le malheur?
Voilà l'exemple saint que mon coeur leur demande.
Ovide, ah! qu'à mes yeux ton infortune est grande!
Non pour n'avoir pu faire aux tyrans irrités
Agréer de tes vers les lâches faussetés;
Je plains ton abandon, ta douleur solitaire.
Pas un coeur qui, du tien zélé dépositaire,
Vienne adoucir ta plaie, apaiser ton effroi,
Et consoler tes pleurs, et pleurer avec toi!
Ce n'est pas nous, amis, qu'un tel foudre menace.
Que des dieux et des rois l'éclatante disgrâce
Nous frappe: leur tonnerre aura trompé leurs mains;
Nous resterons unis en dépit des destins.
Qu'ils excitent sur nous la fortune cruelle;
Qu'elle arme tous ses traits: nous sommes trois contre elle.
Nos coeurs peuvent l'attendre, et, dans tous ses combats,
L'un sur l'autre appuyés, ne chancelleront pas.
Oui, mes amis, voilà le bonheur, la sagesse.
Que nous importe alors si le dieu du Permesse
Dédaigne de nous voir, entre ses favoris,
Charmer de l'Hélicon les bocages fleuris?
Aux sentiers où leur vie offre un plus doux exemple,
Où la félicité les reçut dans son temple,
Nous les aurons suivis, et, jusques au tombeau,
De leur double laurier su ravir le plus beau.
Mais nous pouvons, comme eux, les cueillir l'un et l'autre.
Ils reçurent du ciel un coeur tel que le nôtre;
Ce coeur fut leur génie; il fut leur Apollon,
Et leur docte fontaine, et leur sacré vallon.
Castor charme les dieux, et son frère l'inspire.
Loin de Patrocle, Achille aurait brisé sa lyre.
C'est près de Pollion, dans les bras de Varus,
Que Virgile envia le destin de Nisus.
Que dis-je? ils t'ont transmis ce feu qui les domine.
N'ai-je pas vu ta muse au tombeau de Racine,
Le Brun, faire gémir la lyre de douleurs
Que jadis Simonide anima de ses pleurs?
Et toi, dont le génie, amant de la retraite,
Et des leçons d'Ascra studieux interprète,
Accompagnant l'année en ses douze palais,
Étale sa richesse et ses vastes bienfaits;
Brazais, que de tes chants mon âme est pénétrée,
Quand ils vont couronner cette vierge adorée
Dont par la main du temps l'empire est respecté,
Et de qui la vieillesse augmente la beauté!
L'homme insensible et froid en vain s'attache à peindre
Ces sentiments du coeur que l'esprit ne peut feindre;
De ses tableaux fardés les frivoles appas
N'iront jamais au coeur dont ils ne viennent pas.
Eh! comment me tracer une image fidèle
Des traits dont votre main ignore le modèle?
Mais celui qui, dans soi descendant en secret,
Le contemple vivant, ce modèle parfait,
C'est lui qui nous enflamme au feu qui le dévore;
Lui qui fait adorer la vertu qu'il adore;
Lui qui trace, en un vers des Muses agréé,
Un sentiment profond que son coeur a créé.
Aimer, sentir, c'est là cette ivresse vantée
Qu'aux célestes foyers déroba Prométhée.
Calliope jamais daigna-t-elle enflammer
Un coeur inaccessible à la douceur d'aimer?
Non: l'amour, l'amitié, la sublime harmonie,
Tous ces dons précieux n'ont qu'un même génie;
Même souffle anima le poète charmant,
L'ami religieux et le parfait amant;
Ce sont toutes vertus d'une âme grande et fière.
Bavius et Zoïle, et Gacon et Linière,
Aux concerts d'Apollon ne furent point admis,
Vécurent sans maîtresse, et n'eurent point d'amis.
Et ceux qui, par leurs moeurs dignes de plus d'estime,
Ne sont point nés pourtant sous cet astre sublime,
Voyez-les, dans des vers divins, délicieux,
Vous habiller l'amour d'un clinquant précieux;
Badinage insipide où leur ennui se joue,
Et qu'autant que l'amour le bon sens désavoue.
Voyez si d'une belle un jeune amant épris
A tressailli jamais en lisant leurs écrits;
Si leurs lyres jamais, froides comme leurs âmes,
De la sainte amitié respirèrent les flammes.
O peuples de héros, exemples des mortels!
C'est chez vous que l'encens fuma sur ses autels;
C'est aux temps glorieux des triomphes d'Athène,
Aux temps sanctifiés par la vertu romaine;
Quand l'âme de Lélie animait Scipion,
Quand Nicoclès mourait au sein de Phocion;
C'est aux murs où Lycurgue a consacré sa vie,
Où les vertus étaient les lois de la patrie.
O demi-dieux amis! Atticus, Cicéron,
Caton, Brutus, Pompée, et Sulpice, et Varron!
Ces héros, dans le sein de leur ville perdue,
S'assemblaient pour pleurer la liberté vaincue.
Unis par la vertu, la gloire, le malheur,
Les arts et l'amitié consolaient leur douleur.
Sans l'amitié, quel antre ou quel sable infertile
N'eût été pour le sage un désirable asile,
Quand du Tibre avili le spectre ensanglanté
Armait la main du vice et la férocité;
Quand d'un vrai citoyen l'éclat et le courage
10
Réveillaient du tyran la soupçonneuse rage;
Quand l'exil, la prison, le vol, l'assassinat,
Étaient pour l'apaiser l'offrande du Sénat!
Thraséas, Soranus, Sénécion, Rustique,
Vous tous, dignes enfants de la patrie antique,
Je vous vois tous amis, entourés de bourreaux,
Braver du scélérat les indignes faisceaux,
Du lâche délateur l'impudente richesse,
Et du vil affranchi l'orgueilleuse bassesse.
Je vous vois, au milieu des crimes, des noirceurs,
Garder une patrie, et des lois, et des moeurs;
Traverser d'un pied sûr, sans tache, sans souillure,
Les flots contagieux de cette mer impure;
Vous créer, au flambeau de vos mâles aïeux,
Sur ce monde profane un monde vertueux.
Oh! viens rendre à leurs noms nos âmes attentives,
Amitié! de leur gloire ennoblis nos archives.
Viens, viens: que nos climats, par ton souffle épurés,
Enfantent des rivaux à ces hommes sacrés.
Rends-nous hommes comme eux. Fais sur la France heureuse
Descendre des Vertus la troupe radieuse,
De ces filles du ciel qui naissent dans ton sein,
Et toutes sur tes pas se tiennent par la main.
Ranime les beaux-arts, éveille leur génie,
Chasse de leur empire et la haine et l'envie:
Loin de toi dans l'opprobre ils meurent avilis;
Pour conserver leur trône ils doivent être unis.
Alors de l'univers ils forcent les hommages:
Tout, jusqu'à Plutus même, encense leurs images;
Tout devient juste alors; et le peuple et les grands,
Quand l'homme est respectable, honorent les talents.
Ainsi l'on vit les Grecs prôner d'un même zèle
La gloire d'Alexandre et la gloire d'Apelle;
La main de Phidias créa des immortels,
Et Smyrne à son Homère éleva des autels.
Nous, amis, cependant, de qui la noble audace
Veut atteindre aux lauriers de l'antique Parnasse,
Au rang de ces grands noms nous pouvons être admis;
Soyons cités comme eux entre les vrais amis.
Qu'au-delà du trépas notre âme mutuelle
Vive et respire encor sur la lyre immortelle.
11
Que nos noms soient sacrés, que nos chants glorieux
Soient pour tous les amis un code précieux.
Qu'ils trouvent dans nos vers leur âme et leurs pensées;
Qu'ils raniment encor nos muses éclipsées,
Et qu'en nous imitant ils s'attendent un jour
D'être chez leurs neveux imités à leur tour.
~ Andre Marie de Chenier,#NFDB
509:Chevy-Chase
The Perse owt off Northombarlonde,
And a vowe to God mayd he
That he wold hunte in the mowntayns
Off Chyviat within days thre,
In the magger of doughte Dogles,
And all that ever with him be.
The fattiste hartes in all Cheviat
He sayd he wold kyll, and cary them away:
'Be my feth,' sayd the doughteti Doglas agayn,
'I wyll let that hontyng yf that I may.
Then the Perse owt off Banborowe cam,
With him a myghtee meany,
With fifteen hondrith archares bold off blood and bone;
The wear chosen owt of shyars thre.
This begane on a Monday at morn,
In Cheviat the hyllys so he;
They chylde may rue that ys un-born,
It wos the mor pitte.
The dryvars thorowe the woodes went,
For to reas the dear;
Bomen byckarte uppone the bent
With ther browd aros cleare.
Then the wyld thorowe the woodes went,
On every syde shear;
Greahondes thorowe the grevis glent,
For to kyll thear dear.
This began in Chyviat the hyls abone,
yerly on a Monnyn-day;
Be that it drewe to the oware off none,
A hondrith fat hartes ded ther lay.
The blewe a mort uppone the bent,
The semblyde on sydis shear;
157
To the quyrry then the Perse went,
To se the bryttlynge off the deare.
He sayd, 'It was the Doglas promys
This day to met me hear;
But I wyste he wolde faylle, verament;'
A great oth the Perse swear.
At the laste a squyar off Northomberlonde
Lokyde at his hand full ny;
He was war a the doughetie Doglas commynge,
With him a mygtte meany.
Both with spear, bylle, and brande,
Yt was a myghtti sight to se;
Hardyar men, both off hart nor hande,
Wear not in Cristiante.
The wear twenti hondrith spear-men good;
Without any feale;
The wear borne along be the watter a Twynde,
Yth bowndes of Tividale.
'Leave of the brytlyng of the dear,' he sayd,
'and to your boys lock ye tayk good hede;
For never sithe ye wear on your mothars borne
Had ye never so mickle nede.'
The doughtei Dogglas on a stede,
He rode alle his men beforne;
His armour glytteryde as dyd a glede;
A boldar barne was never born.
'Tell me whos men ye ar', he says,
'Or whos men that ye be:
Who gave youe leave to hunte in this Cyviat chays,
In the spyt of myn and of me.'
The first mane that ever him an answear mayd,
Yt was the good lord Perse:
'We wyll not tell the whoys men we ar,' he says
'Nor whos men that we be;
158
But we wyll hounte hear in this chays,
In the spyt of thyne and of the.
'The fattiste hartes in all Chyviat
We have kyld, and cast to carry them away:'
'Be my troth,' sayd the doughete Dogglas agayn,
'Therefor the ton of us shall de this day.'
Then sayd the doughte Doglas
Unto the lord Perse:
'To kyll alle thes giltles men,
Alas, it wear great pitte!
'But, Perse, Thowe art a lorde of lande,
I am a yerle callyd within my contre;
Let all our men uppone a parti stande,
And do the battell off the and of me.'
Nowe Cristes cors on his crowne', sayd the lorde Perse,
'Who-so-ever ther-to says nay!
Be my troth, doughtte Doglas,' he says,
'Thou shalt never se that day.
'Nethar in Ynglonde, Skottlonde, nar France,
Nor for no man of a woman born,
But, and fortune be my chance,
I dar met him, on man for on.'
Then bespayke a squyar off Northombarlonde,
Richard Wytharynton was his nam;
'It shall never be told in Sothe-Ynglonde,' he says,
'To Kyng Herry the Fourth for sham.
'I wat youe byn great lordes twaw,
I am a poor squyar of lande;
I wylle never se my captayne fyght on a fylde,
And stande my selffe and loocke on,
But whylle I may my weppone welde,
I wylle no fayle both hart and hande.'
That day, that day, that dredfull day!
The first fit here I fynde;
159
And youe wyll here any more a the hountynge a the Chyviat,
Yet ys there mor behynde.
The Yngglyshe men hade ther bowys yebent,
Ther hartes wer good yenoughe;
The first off arros that the shote off,
Seven skore spear-men the sloughe.
Yet byddys the yerle Doglas uppon the bent,
A captayne good yenoughe,
And that was sene verament,
For he wrought hom both woo and wouche.
The Dogglas partyd his ost in thre,
Lyk a cheffe cheften off pryde;
With suar spears off mygtte tre,
The bunny in on every syde;
Thrughe our Yngglyshe archery
Gave many a wounde fulle wyde;
Many a doughete the garde to dy,
Which ganyde them no pryde.
The Ynglyshe men let ther boys be,
And pulde owt brandes that were brighte;
It was a hevy syght to se
Bryght swordes on basnites lyght.
Thorowe ryche male and myneyeple,
Many sterne the strocke done streght;
Many a freyke that was fulle fre,
Ther under foot dyd lyght.
At last the Duglas and the Perse met,
Lyk to captayns of myght and of mayne;
The swapte togethar tylle the both swat,
With swordes that wear of fyn myllan.
Thes worthe freckys for to fyght,
Ther-to the wear fulle fayne,
Tylle the bloode owte off thear basnetes sprente,
160
'Yelde the,Perse,' sayde the Doglas,
And i feth I shalle the brynge
Wher thowe shalte have a yerls wagis
Of Jamy our Skottish kynge.
'Thou shalte have they ransom fre,
I hight the hear this thinge;
Forr the manfullyste man yet art thowe
That ever I conqueryd in filde fighttynge.'
'Nay,' sayd the lord Perse,
'I told it the beforne,
That I wolde never yeldyde be
To no man of a woman born.'
With that ther cam an arrowe hastely,
Forthe off a myghtte wane;
Hit hathe strekene the yerle Duglas
In at the brest-bane.
Thorowe lyvar and longes bathe
The sharpte arrowe ys gane,
That never after in all his lyffe-days
He spayke mo wordes but ane:
That was, 'Fygte ye, my myrry men, whyllys ye may,
For my lyff-days ben gan.'
The Perse leanyde on his brande,
And saw the Duglas de;
He tooke the dede mane by the hande,
And sayd, 'Wo ys me for the!'
To have savyde thy lyffe, I wolde have partyde with
My landes for years thre,
For a beter man, of hart nare of hande,
Was nat in all the north contre.'
Off all that se a Skottishe knyght,
Was callyd Ser Hewe the Monggombyrry;
He saw the Duglas to the deth was dyght,
He spendyd a spear, a trusti tre.
161
He rod uppone a corsiare
Throughe a hondrith archery:
He never synttyde, nar never blane,
Tylle he cam to the good lord Perse.
He set uppone the lorde Perse
A dynte that was full soare;
With a suar spear of a myghtte tre
Clean thorow the body he the Perse ber,
A the tothar syde that a man myght se
A large cloth-yard and mare:
Towe bettar captayns wear nat in Cristiante
Then that day slan wear ther.
An archar off Northomberlonde
Say slean was the lord Perse;
He bar a bende bowe in his hand,
Was made off trusti tre.
An arow that a cloth-yarde was lang
To the harde stele halyde he;
A dynt that was both sad and soar
He sat on Ser Hewe the Monggombyrry.
The dynt yt was both sad and sar
That he of Monggomberry sete;
The swane-fethars that his arrowe bar
With his hart-blood the wear wete.
Ther was never a freake wone foot wolde fle,
but still in stour dyd stand,
Heawyng on yche othar, whylle the myghte dre,
With many a balfull brande.
This battell begane in Chyviat
An owar befor the none,
And when even-songe bell was rang,
The battell was nat half done.
The tocke on ethar hande
Be the lyght off the mone;
162
Many hade no strenght for to stande,
In Chyviat the hillys abon.
Of fifteen hondrith archars of Ynglonde
West away but seventi and thre;
Of twenti hondrith spear-men of Skotlonde,
But even five and fifti.
But all wear slayne Cheviat within;
The hade no strenthe to stand on hy;
The chylde may rue that ys unborne,
It was the more pitte.
Thear was slayne, withe the lord Perse,
Ser Johan of Agerstone,
Ser Rogar, the hinde Hartly,
Ser Wyllyam, the bolde Hearone.
Ser Jorg, the worthe Loumle,
A knyghte of great renowen,
Ser Raff, the ryche Rugbe,
With dyntes wear beaten dowene.
For Wetharryngton my harte was wo,
That ever he slayne shulde be;
For when both his leggis wear hewyne in to,
yet he knyled and fought on hys kny.
Ther was slayne, with the dougheti Duglas,
Ser Hewe the Monggombyrry,
Ser Davvy Lwdale, that worthe was,
His sistars son was he.
Ser Charls a Murre in that place,
That never a foot wolde fle;
Ser Hewe Maxwelle, a lorde he was,
With the Doglas dyd he dey.
So on the morrowe the mayde them byears
Off birch and hasell so gray;
Many wedous, with wepying tears,
Cam to fache ther makys away.
163
Tivydale may carpe off care,
Northombarlond may mayk grea mon,
For towe such captayns as slayne wear thear
On the March-parti shall never be non.
Word ys commen to Eddenburrowe,
To Jamy the Skottishe kynge,
That dougheti Duglas, lyff-tenant of the Marches,
He lay slean Chyviot within.
His handdes dyd he weal and wryng,
He sayd, 'Alas, and woe ys me!
Such an othar captayn Skotland within,'
He sayd, 'ye-feth shuld never be.'
Worde ys commyn to lovly Londone,
Till the fourth Harry our kynge,
That lord Perse, leyff-tenante of the Marchis,
He lay slayne Chyviat within.
'God have merci on his solle,' sayde Kyng Harry,
'Good lord, yf thy will it be!
I have a hondrith captayns in Ynglonde,' he sayd,
'As good as ever was he:
but, Perse, and I brook my lyffe,
Thy deth well quyte shall be.'
As our noble kynge mayd his avowe,
lyke a noble prince of renowen,
For the deth of the lord Perse
He dyde the battel of Hombylldown;
Wher syx and thritte Skottishe knyghtes
On a day wear beaten down;
Glendale glytteryde on ther amour bryght,
Over castille, towar and town.
This was the hontyne off the Cheaviat,
That tear begane this spurn;
Old men that knowen the grownde well yenoughe
Call it the battell of Otterburn.
164
At Otterburn begane this spurne,
Uppone a Monnynday;
Ther was the doughte Doglas slean,
The Perse never went away.
Ther was never a tym on the Marchepartes
Sen the Doglas and the Perse met,
But yt ys mervele and the rede blude ronne not,
As the reane doys in the stret.
Jhesue Crist our balys bete,
And to the blys us brynge!
Thus was the hountynge of the Chivyat:
God sen us alle good endyng!
~ Anonymous Olde English,#NFDB
510:Robin Hood And The Potter
In schomer, when the leves spryng,
The bloschems on every bowe,
So merey doyt the berdys syng
Yn wodys merey now.
Herkens, god yemen,
Comley, corteysse, and god,
On of the best that yever bar bou,
Hes name was Roben Hode.
Roben Hood was the yemans name,
That was boyt corteys and fre;
For the loffe of owr ladey,
All wemen werschep he.
Bot as the god yemen stod on a day,
Among hes mery maney,
He was war of a prowd potter,
Cam dryfyng owyr the ley.
'Yonder comet a prod potter,' seyde Roben,
'That long hayt hantyd this wey;
He was never so corteys a man
On peney of pawage to pay.'
'Y met hem bot at Wentbreg,' seyde Lytyll John,
'And therfor yeffell mot he the,
Seche thre strokes he me gafe,
Yet they cleffe by my seydys.
'Y ley forty shillings,' seyde Lytyll John,
'To pay het thes same day,
Ther ys nat a man arnong hus all
A wed schall make hem ley.'
'Her ys forty shillings,' seyde Roben,
'Mor, and thow dar say,
That y schall make that prowde potter,
A wed to me schall he ley.'
153
Ther thes money they leyde,
They toke bot a yeman to kepe;
Roben befor the potter he breyde,
And bad hem stond stell.
Handys apon hes horse he leyde,
And bad the potter stonde foll stell;
The potter schorteley to hem seyde,
'Felow, what ys they well?'
'All thes thre yer, and mor, potter,' he seyde,
'Thow hast hantyd thes wey,
Yet wer tow never so cortys a man
One peney of pauage to pay.'
'What ys they name,' seyde the potter,
'For pauage thow ask of me?'
'Roben Hod ys mey name,
A wed schall thow leffe me.'
'Well well y non leffe,' seyde the potter,
'Nor pavag well y non pay;
Away they honde fro mey horse,
Y well the tene eyls, be me fay.'
The potter to hes cart he went,
He was not to seke;
A god to-hande staffe therowt he hent,
Befor Roben he lepe.
Roben howt with a swerd bent,
A bokeler en hes honde [therto];
The potter to Roben he went,
And seyde, 'Felow, let mey horse go.'
Togeder then went thes two yemen,
Het was a god seyt to se;
Therof low Robyn hes men,
Ther they stod onder a tre.
Leytell John to hes felowhes seyde,
154
'Yend potter welle steffeley stonde:'
The potter, with an acward stroke,
Smot the bokeler owt of hes honde;
And ar Roben meyt get hem agen
Hes bokeler at hes fette,
The potter yn the neke hem toke,
To the gronde sone he yede.
That saw Roben hes men,
As they stode ender a bow;
'Let us helpe owr master,' seyed Lytell John,
'Yonder potter els well hem sclo.'
Thes yemen went with a breyde,
To ther master they cam.
Leytell John to hes master seyde,
'He haet the wager won?
'Schall y haff yowr forty shillings,' seyde Lytel John,
'Or ye, master, schall haffe myne?'
'Yeff they wer a hundred,' seyde Roben,
'Y feythe, they ben all theyne.'
'Het ys fol leytell cortesey,' seyde the potter,
'As y haffe harde weyse men saye,
Yeff a por yeman com drywyng ower the wey,
To let hem of hes gorney.'
'Be mey trowet, thow seys soyt,' seyde Roben,
'Thow seys god yemenrey;
And thow dreyffe forthe yevery day,
Thow schalt never be let for me.
'Y well prey the, god potter,
A felischepe well thow haffe?
Geffe me they clothyng, and thow schalt hafe myne;
Y well go to Notynggam.'
'Y grant therto,' seyde the potter,
'Thow schalt feynde me a felow gode;
But thow can sell mey pottes well,
155
Come ayen as thow yode.'
'Nay, be mey trowt,' seyde Roben,
'And then y bescro mey hede
Yeffe y bryng eney pottes ayen,
And eney weyffe well hem chepe.'
Than spake Leytell John,
And all hes felowhes heynd,
'Master, be well war of the screffe of Notynggam,
For he ys leytell howr frende.'
'Heyt war howte,' seyde Roben,
'Felowhes, let me alone;
Thorow the helpe of howr ladey,
To Notynggam well y gon.'
Robyn went to Notynggam,
Thes pottes for to sell;
The potter abode with Robens men,
Ther he fered not eylle.
Tho Roben droffe on hes wey,
So merey ower the londe:
Heres mor and affter ys to saye,
The best ys beheynde.
[THE SECOND FIT.]
When Roben cam to Netynggam,
The soyt yef y scholde saye,
He set op hes horse anon,
And gaffe hem hotys and haye.
Yn the medys of the towne,
Ther he schowed hes war;
'Pottys! pottys!' he gan crey foll sone,
'Haffe hansell for the mar.'
Foll effen agenest the screffeys gate
156
Schowed he hes chaffar;
Weyffes and wedowes abowt hem drow,
And chepyd fast of hes war.
Yet, 'Pottys, gret chepe!' creyed Robyn,
'Y loffe yeffell thes to stonde;'
And all that saw hem sell,
Seyde he had be no potter long.
The pottys that wer werthe pens feyffe,
He sold tham for pens thre;
Preveley seyde man and weyffe,
'Ywnder potter schall never the.'
Thos Roben solde foll fast,
Tell he had pottys bot feyffe;
On he hem toke of his car,
And sende hem to the screffeys weyffe.
Therof sche was foll fayne,
'Gramarsey, sir,' than seyde sche;
'When ye com to thes contre ayen,
Y schall bey of they pottys, so mot y the.'
'Ye schall haffe of the best,' seyde Roben,
And swar be the treneyte;
Foll corteysley she gan hem call,
'Com deyne with the screfe and me.'
'Godamarsey,' seyde Roben,
'Yowr bedyng schalle be doyn;'
A mayden yn the pottys gan ber,
Roben and the screffe weyffe folowed anon.
Whan Roben ynto the hall cam,
The screffe sone he met;
The potter cowed of corteysey,
And sone the screffe he gret.
'Loketh what thes potter hayt geffe yow and me;
Feyffe pottys smalle and grete!'
'He ys fol wellcom, seyd the screffe,
157
'Let os was, and go to mete.'
As they sat at her methe,
With a nobell cher,
Two of the screffes men gan speke
Off a gret wager,
Was made the thother daye,
Off a schotyng was god and feyne,
Off forty shillings, the soyt to saye,
Who scholde thes wager wen.
Styll than sat thes prowde po,
Thos than thowt he;
'As y am a trow Cerstyn man,
Thes schotyng well y se.'
Whan they had fared of the best,
With bred and ale and weyne,
To the bottys they made them prest,
With bowes and boltys full feyne.
The screffes men schot foll fast,
As archares that weren godde;
Ther cam non ner ney the marke
Bey halfe a god archares bowe.
Stell then stod the prowde potter,
Thos than seyde he;
'And y had a bow, be the rode,
On schot scholde yow se.'
'Thow schall haffe a bow,' seyde the screffe,
'The best that thow well cheys of thre;
Thou semyst a stalward and a stronge,
Asay schall thow be.'
The screffe commandyd a yeman that stod hem bey
Affter bowhes to wende;
The best bow that the yeman browthe
Roben set on a stryng.
158
'Now schall y wet and thow be god,
And polle het op to they ner;'
'So god me helpe,' seyde the prowde potter,
'Thys ys bot rygzt weke ger.'
To a quequer Roben went,
A god bolt owthe he toke;
So ney on to the marke he went,
He fayled not a fothe.
All they schot abowthe agen,
The screffes men and he;
Off the marke he welde not fayle,
He cleffed the preke on thre.
The screffes men thowt gret schame,
The potter the mastry wan;
The screffe lowe and made god game,
And seyde, 'Potter, thow art a man;
Thow art worthey to ber a bowe,
Yn what plas that thow gang.'
'Yn mey cart y haffe a bowe,
Forsoyt,' he seyde, 'and that a godde;
Yn mey cart ys the bow
That I had of Robyn Hode.'
'Knowest thow Robyn Hode?' seyde the screffe,
'Potter, y prey the tell thou me;'
'A hundred torne y haffe schot with hem,
Under hes tortyll tree.'
'Y had lever nar a hundred ponde,' seyde the screffe,
And swar be the trenite,
['Y had lever nar a hundred ponde,' he seyde,]
'That the fals owtelawe stod be me.
'And ye well do afftyr mey red,' seyde the potter,
'And boldeley go with me,
And to morow, or we het bred,
Roben Hode wel we se.'
159
'Y well queyt the,' kod the screffe,
And swer be god of meythe;
Schetyng thay left, and hom they went,
Her scoper was redey deythe.
Upon the morow, when het was day,
He boskyd hem forthe to reyde;
The potter hes carte forthe gan ray,
And wolde not [be] leffe beheynde.
He toke leffe of the screffys wyffe,
And thankyd her of all thyng:
'Dam, for mey loffe, and ye well thys wer,
Y geffe yow her a golde ryng.'
'Gramarsey,' seyde the weyffe,
'Sir, god eylde het the;'
The screffes hart was never so leythe,
The feyr forest to se.
And when he cam ynto the foreyst,
Yonder the leffes grene,
Berdys ther sange on bowhes prest,
Het was gret joy to sene.
'Her het ys mercy to be,' seyde Roben,
'For a man that had hawt to spende;
Be mey horne we schall awet
Yeff Roben Hode be ner hande.'
Roben set hes horne to hes mowthe,
And blow a blast that was full god,
That herde hes men that ther stode,
Fer downe yn the wodde;
'I her mey master,' seyde Leytell John;
They ran as thay wer wode.
Whan thay to thar master cam,
Leytell John wold not spar;
'Master, how haffe yow far yn Notynggam?
How haffe yow solde yowr war?'
160
'Ye, be mey trowthe, Leytyll John,
Loke thow take no car;
Y haffe browt the screffe of Notynggam,
For all howr chaffar.'
'He ys foll wellcom,' seyde Lytyll John,
'Thes tydyng ys foll godde;'
The screffe had lever nar a hundred ponde
[He had never sene Roben Hode.]
'Had I west that beforen,
At Notynggam when we wer,
Thow scholde not com yn feyr forest
Of all thes thowsande eyr.'
'That wot y well,' seyde Roben,
'Y thanke god that ye be her;
Therfor schall ye leffe yowr horse with hos,
And all your hother ger.'
'That fend I godys forbode,' kod the screffe,
'So to lese mey godde;'
'Hether ye cam on horse foll hey,
And hom schall ye go on fote;
And gret well they weyffe at home,
The woman ys foll godde.
'Y schall her sende a wheyt palffrey,
Het hambellet as the weynde;
Ner for the loffe of yowr weyffe,
Off mor sorow scholde yow seyng.'
Thes parted Robyn Hode and the screffe,
To Notynggam he toke the waye;
Hes weyffe feyr welcomed hem hom,
And to hem gan sche saye:
'Seyr, how haffe yow fared yn grene foreyst?
Haffe ye browt Roben hom?'
'Dam, the deyell spede him, bothe bodey and bon,
Y haffe hade a foll grete skorne.
161
'Of all the god that y haffe lade to grene wod,
He hayt take het fro me,
All bot this feyr palffrey,
That he hayt sende to the.'
With that sche toke op a lowde lawhyng,
And swhar be hem that deyed on tre,
'Now haffe yow payed for all the pottys
That Roben gaffe to me.
'Now ye be corn hom to Notynggam,
Ye schall haffe god ynowe;'
Now speke we of Roben Hode,
And of the pottyr onder the grene bowhe.
'Potter, what was they pottys worthe
To Notynggam that y ledde with me?'
'They wer worth two nobellys,' seyd he,
'So mot y treyffe or the;
So cowde y had for tham,
And y had ther be.'
'Thow schalt hafe ten ponde,' seyde Roben,
'Of money feyr and fre;
And yever whan thou comest to grene wod,
Wellcom, potter to me.'
Thes partyd Robyn, the screffe, and the potter,
Ondernethe the grene-wod tre;
God haffe mersey on Robyn Hodys solle,
And saffe all god yemanrey!
~ Andrew Lang,#NFDB
511:Robin Hood And The Potter
Fitt I.
In schomer, when the leves spryng,
The bloschoms on every bowe,
So merey doyt the berdys syng
Yn wodys merey now.
Herkens, god yemen,
Comley, corteys, and god,
On of the best that yever bare bowe,
Hes name was Roben Hode.
Roben Hood was the yemans name,
That was boyt corteys and fre;
For the loffe of owre ladey,
All wemen werschepyd he.
Bot as the god yeman stod on a day,
Among hes mery maney,
He was ware of a prowd potter,
Cam dryfyng owyr the leye.
'Yonder comet a prod potter,' seyde Roben,
'That long hayt hantyd this wey;
He was never so corteys a man
On peney of pawage to pay.'
'Y met hem bot at Wentbreg,' seyde Lytyll John,
'And therefore yeffell mot he the!
Seche thre strokes he me gafe,
Yet by my seydys cleffe they.
Y ley forty shillings,' seyde Lytyll John,
'To pay het thes same day,
Ther ys nat a man among hus all
A wed schall make hem leye.'
'Here ys forty shillings,' seyde Roben,
'More, and thow dar say,
That Y schall make that prowde potter,
573
A wed to me schall he ley.'
There thes money they leyde,
They toke het a yeman to kepe;
Roben beffore the potter he breyde,
And bad hem stond stell.
Handys apon hes hors he leyde,
And bad the potter stonde foll stell;
The potter schorteley to hem seyde,
'Felow, what ys they well?'
'All thes thre yer, and more, potter,' he seyde,
'Thow hast hantyd thes wey,
Yet were tow never so cortys a man
On peney of pavage to pay.'
'What ys they name,' seyde the potter,
'For pavage thow aske of me?'
'Roben Hod ys mey name,
A wed schall thow leffe me.'
'Wed well y non leffe,' seyde the potter,
'Nor pavag well Y non pay;
Awey they honde fro mey hors!
Y well the tene eyls, be mey fay.'
The potter to hes cart he went,
He was not to seke;
A god to-hande staffe therowt he hent,
Beffore Roben he leppyd.
Roben howt with a swerd bent,
A bokeler en hes honde;
The potter to Roben he went,
And seyde, 'Felow, let mey hors go.'
Togeder then went thes to yemen,
Het was a god seyt to se;
Thereof low Robyn hes men,
There they stod onder a tre.
574
Leytell John to hes felow he seyde,
'Yend potter well steffeley stonde':
The potter, with an acward stroke,
Smot the bokeler owt of hes honde.
And ar Roben meyt get het agen
Hes bokeler at hes fette,
The potter yn the neke hem toke,
To the gronde sone he yede.
That saw Roben hes men,
As they stod onder a bow;
'Let us helpe owre master,' seyde Lytell John,
'Yonder potter,' seyde he, 'els well hem slo.'
Thes wight yemen with a breyde,
To thes master they cam.
Leytell John to hes master seyde,
'Ho haet the wager won?
'Schall Y haffe yowre forty shillings,' seyde Lytl John,
'Or ye, master, schall haffe myne?'
'Yeff they were a hundred,' seyde Roben,
'Y feythe, they ben all theyne.'
'Het ys fol leytell cortesey,' seyde the potter,
'As I hafe harde weyse men sye,
Yeffe a pore yeman com drywyng over the way,
To let hem of hes gorney.'
'Be mey trowet, thow seys soyt,' seyde Roben,
'Thow seys god yemenrey;
And thow dreyffe forthe yevery day,
Thow schalt never be let for me.'
'Y well prey the, god potter,
A felischepe well thow haffe?
Geffe me they clothyng, and thow schalt hafe myne;
Y well go to Notynggam.'
'Y grant thereto,' seyde the potter,
'Thow schalt feynde me a felow gode;
575
Bot thow can sell mey pottys well,
Com ayen as thow yede.'
'Nay, be mey trowt,' seyde Roben,
'And then Y bescro mey hede,
Yeffe Y bryng eney pottys ayen,
And eney weyffe well hem chepe.'
Than spake Leytell John,
And all hes felowhes heynd,
'Master, be well ware of the screffe of Notynggam,
For he ys leytell howr frende.'
'Thorow the helpe of Howr Ladey,
Felowhes, let me alone.
Heyt war howte!' seyde Roben,
'To Notynggam well Y gon.'
Robyn went to Notynggam,
Thes pottys for to sell;
The potter abode with Robens men,
There he fered not eylle.
Tho Roben droffe on hes wey,
So merey ower the londe:
Her es more, and affter ys to saye,
The best ys beheynde.
Fitt 2
When Roben cam to Notynggam,
The soyt yef Y scholde saye,
He set op hes hors anon,
And gaffe hem hotys and haye.
Yn the medys of the towne,
There he schowed hes ware;
'Pottys! pottys!' he gan crey foll sone,
'Haffe hansell for the mare!'
Foll effen agenest the screffeys gate
576
Schowed he hes chaffare;
Weyffes and wedowes abowt hem drow,
And chepyd fast of hes ware.
Yet 'Pottys, gret chepe!' creyed Robyn,
'Y loffe yeffell thes to stonde.'
And all that say hem sell
Seyde he had be no potter long.
The pottys that were worthe pens feyffe,
He solde tham for pens thre;
Preveley seyde man and weyffe,
'Ywnder potter schall never the.'
Thos Roben solde foll fast,
Tell he had pottys bot feyffe;
Op he hem toke of hes car,
And sende hem to the screffeys weyfe.
Thereof sche was foll fayne,
'Gereamarsey,' seyde sche, 'sir, than,
When ye com to thes contré ayen,
Y schall bey of the pottys, so mo Y the.'
'Ye schall haffe of the best,' seyde Roben,
And sware be the Treneyté';
Foll corteysley sche gan hem call,
'Com deyne with the screfe and me.'
'God amarsey,' seyde Roben,
'Yowre bedyng schall be doyn.'
A mayden yn the pottys gan bere,
Roben and the screffe weyffe folowed anon.
Whan Roben yn to the hall cam,
The screffe sone he met;
The potter cowed of corteysey,
And sone the screffe he gret.
'Lo, ser, what thes potter hayt geffe yow and me,
Feyffe pottys smalle and grete!'
'He ys foll wellcom,' seyd the screffe,
577
'Let os was, and to mete.'
As they sat at her methe,
With a nobell chere,
To of the screffes men gan speke
Of a gret wager,
Of a schotyng, was god and feyne,
Was made the tother daye,
Of forty shillings, the soyt to saye,
Who scholde thes wager gayne.
Styll than sat thes prowde potter,
Thos than thowt he,
As Y am a trow Cerstyn man,
Thes schotyng well Y se.
Whan they had fared of the best,
With bred and ale and weyne,
To the bottys the made them prest,
With bowes and boltys foll feyne.
The screffes men schot foll fast,
As archares that weren prowe,
There cam non ner ney the marke
Bey halffe a god archares bowe.
Stell then stod the prowde potter,
Thos than seyde he;
'And Y had a bow, be the Rode,
On schot scholde yow se.'
'Thow schall haffe a bow,' seyde the screffe,
'The best that thow well cheys of thre;
Thou semyst a stalward and a stronge,
Asay schall thow be.'
The screffe commandyd a yeman that stod hem bey
After bowhes to weynde;
The best bow that the yeman browthe
Roben set on a stryng.
578
'Now schall Y wet and thow be god,
And polle het op to they nere.'
'So god me helpe,' seyde the prowde potter,
'Thys ys bot ryght weke gere.'
To a quequer Roben went,
A god bolt owthe he toke;
So ney on to the marke he went,
He fayled not a fothe.
All they schot a bowthe agen,
The screffes men and he;
Off the marke he welde not fayle,
He cleffed the preke on thre.
The screffes men thowt gret schame
The potter the mastry wan;
The screffe lowe and made god game,
And seyde, 'Potter, thow art a man.
Thow art worthey to bere a bowe
Yn what plas that thow goe.'
'Yn mey cart Y haffe a bow,
For soyt,' he seyde, 'and that a godde;
Yn mey cart ys the bow
That gaffe me Robyn Hode.'
'Knowest thow Robyn Hode?' seyde the screffe,
'Potter, Y prey the tell thow me.'
'A hundred torne Y haffe schot with hem,
Under hes tortyll-tre.'
'Y had lever nar a hundred ponde,' seyde the screffe,
And sware be the Trinity,
'That the fals outelawe stod be me.'
'And ye well do afftyr mey red,' seyde the potter,
'And boldeley go with me,
And to morow, or we het bred,
Roben Hode well we se.'
'Y well queyt the,' kod the screffe,
'And swere be God of meythe.'
579
Schetyng thay left, and hom they went,
Her soper was reddy deythe.
Fitt 3
Upon the morrow, when het was day,
He boskyd hem forthe to reyde;
The potter hes cart forthe gan ray,
And wolde not leffe beheynde.
He toke leffe of the screffys wyffe,
And thankyd her of all thyng:
'Dam, for mey loffe and ye well thys were,
Y geffe yow here a golde ryng.'
'Gramarsey,' seyde the weyffe,
'Sir, God eylde het the.'
The screffes hart was never so leythe,
The feyre foreyst to se.
And when he cam yn to the foreyst,
Under the leffes grene,
Berdys there sange on bowhes prest,
Het was gret goy to se.
'Here het ys merey to be,' seyde Roben,
'For a man that had hawt to spende;
Be mey horne ye schall awet
Yeff Roben Hode be here.'
Roben set hes horne to hes mowthe,
And blow a blast that was foll god;
That herde hes men that there stode,
Fer downe yn the wodde.
'I her mey master blow,' seyde Leytell John,
They ran as thay were wode.
Whan thay to thar master cam,
Leytell John wold not spare;
'Master, how haffe yow fare yn Notynggam?
How haffe yow solde yowre ware?'
580
'Ye, be mey trowthe, Leytyll John,
Loke thow take no care;
Y haffe browt the screffe of Notynggam,
For all howre chaffare.'
'He ys foll wellcom,' seyde Lytyll John,
'Thes tydyng ys foll godde.'
The screffe had lever nar a hundred ponde
He had never seen Roben Hode.
'Had I west that befforen,
At Notynggam when we were,
Thow scholde not com yn feyre forest
Of all thes thowsande eyre.'
'That wot Y well,' seyde Roben,
'Y thanke God that ye be here;
Thereffore schall ye leffe yowre hors with hos,
And all yowre hother gere.'
'That fend I Godys forbod,' kod the screffe,
'So to lese mey godde.'
'Hether ye cam on hors foll hey,
And hom schall ye go on fote;
And gret well they weyffe at home,
The woman ys foll godde.
'Y schall her sende a wheyt palffrey,
Het hambellet as the weynde,
Nere for the loffe of yowre weyffe,
Off more sorow scholde yow seyng.'
Thes parted Robyn Hode and the screffe;
To Notynggam he toke the waye;
Hes weyffe feyre welcomed hem hom,
And to hem gan sche saye:
'Seyr, how haffe yow fared yn grene foreyst?
Haffe ye browt Roben hom?'
'Dam, the deyell spede hem, bothe bodey and bon;
Y haffe hade a foll gret skorne.
581
'Of all the god that Y haffe lade to grene wod,
He hayt take het fro me;
All bot thes feyre palffrey,
That he hayt sende to the.'
With that sche toke op a lowde lawhyng,
And swhare be Hem that deyed on tre,
'Now haffe yow payed for all the pottys
That Roben gaffe to me.
'Now ye be com hom to Notynggam.
Ye schall haffe god ynowe.'
Now speke we of Roben Hode,
And of the pottyr ondyr the grene bowhe.
'Potter, what was they pottys worthe
To Notynggam that Y ledde with me?'
'They wer worthe to nobellys,' seyde he,
'So mot Y treyffe or the;
So cowde Y had for tham,
And Y had be there.'
'Thow schalt hafe ten ponde,' seyde Roben,
'Of money feyre and fre;
And yever whan thow comest to grene wod,
Wellcom, potter, to me.'
Thes partyd Robyn, the screffe, and the potter,
Ondernethe the grene wod tre;
God haffe mersey on Roben Hodys solle,
And saffe all god yemanrey!
~ Anonymous Olde English,#NFDB
512:1014
The Not-Browne Mayd
'Be it ryght or wrong, these men among
On women do complayne;
Affyrmynge this, how that it is
A labour spent in vayne
To love them wele; for never a dele
They love a man agayne:
For late a man do what he can
Theyr favour to attayne,
Yet yf a newe do them persue,
Theyr furst true lover than
Laboureth for nought; for from her thought
He is a banyshed man.'
'I say nat nay, but that all day
It is bothe writ and sayd,
That woman's faith is as who sayth,
All utterly decayd;
But neverthelesse, ryght good wytnesse
In this case might be layd,
That they love true, and continue:
Recorde the Not-Brown Mayde;
Which, when her love came, her to prove,
To her to make his mone,
Wolde nat depart, for in her hart
She loved but hym alone.'
'Than betwaine us late us dyscus,
What was all the manere
Betwayne them two; we wyll also
Telle all the payne and fere
That she was in. Nowe I begyn,
So that ye me answere:
Wherefore all ye that present be,
I pray you gyve an eare.
I am the knyght, I come by nyght
As secret as I can,
Sayinge, 'Alas! thus standeth the case,
I am a banyshed man.''
1015
She.
And I your wyll, for to fulfyll
In this wyll nat refuse,
Trustyng to shewe, in wordes fewe,
That men have an yll use,
(To theyr own shame) women to blame,
And causelesse them accuse:
Therfore to you I answere nowe,
All women to excuse, 'Myn own hart dere, with you what chere?
I pray you telle anone;
For in my mynde, of al mankynde,
I love but you alone.'
He.
'It standeth so: a dede is do,
Whereof grete harme shall growe.
My destiny is for to dy
A shamefull deth, I trowe,
Or elles to fle: the one must be:
None other way I knowe,
But to withdrawe, as an outlawe,
And take me to my bowe.
Wherefore, adue, my owne hart true,
None other rede I can;
For I must to the grene wode go,
Alone, a banyshed man.'
She.
'O Lord, what is thys worldys blysse,
That changeth as the mone!
My somers day in lusty May
Is derked before the none.
I here you saye farewell: Nay, nay,
We depart nat so sone.
Why say ye so? wheder wyll ye go?
1016
Alas, what have ye done?
All my welfare to sorrowe and care
Sholde chaunge, yf ye were gone:
For in my mynde, of all mankynde
I love but you alone.'
He.
'I can beleve it shall you greve,
And somewhat you dystrayne;
But aftyrwarde your paynes harde,
Within a day or twayne,
Shall sone aslake, and ye shall take
Comfort to you agayne.
Why sholde ye ought? for, to make thought
Your labur were in vayne:
And thus I do, and pray you to,
As hartely as I can:
For I must to the grene wode go,
Alone, a banyshed man.'
She.
'Now syth that ye have shewed to me
The secret of your mynde,
I shall be playne to you agayne,
Lyke as ye shall me fynde:
Syth it is so that ye wyll go,
I wolle not leve behynde;
Shall never be sayd the Not-browne Mayd
Was to her love unkynde.
Make you redy, for so am I,
Although it were anone;
For in my mynd, of all mankynde,
I love but you alone.'
He.
'Yet I you rede to take good hede
1017
What men wyll thynke, and say;
Of yonge and olde it shall be tolde,
That ye be gone away
Your wanton wyll for to fulfill,
In grene wode you to play;
And that ye myght from your delyght
No lenger make delay.
Rather than ye sholde thus for me
Be called an yll woman,
Yet wolde I to the grene wode go,
Alone, a banyshed man.'
She.
'Though it be songe of olde and yonge
That I sholde be to blame,
Theyrs be the charge that speke so large
In hurtynge of my name.
For I wyll prove that faythfulle love
It is devoyd of shame,
In your dystresse and hevynesse,
To part with you the same;
And sure all tho that do not so,
True lovers are they none;
For in my mynde, of al mankynde
I love but you alone.'
He.
'I counceyle you remember howe
It is no maydens lawe,
Nothynge to dout, but to renne out
To wode with an outlawe.
For ye must there in your hand bere
A bowe, redy to drawe,
And as a thefe thus must ye lyve,
Ever in drede and awe;
Whereby to you grete harme myght growe;
Yet I had lever than
That I had to the grene wode go
1018
Alone, a banyshed man.'
She.
'I thinke nat nay; but as ye say,
It is no maydens lore;
But love may make me for your sake,
To come on fote to hunt and shote,
To gete us mete in store;
For so that I your company
May have, I aske no more;
From which to part, it maketh my hart
As colde as ony stone:
For in my mynde, of all mankynde
I love but you alone.'
He.
'For an outlawe this is the lawe,
That men hym take and bynde,
Without pyte hanged to be,
And waver with the wynde.
If I had nede, (as God forbede!
What rescous could ye finde?
Forsoth, I trowe, ye and your bowe
For fere wolde drawe behynde:
And no merveyle; for lytel avayle
Were in your counceyle than;
Wherefore I wyll to the grene wode goe
Alone, a banyshed man.'
She.
'Ryght wele knowe ye that women be
But feble for to fyght;
No womanhede it is indede
To be bolde as a knyght.
Yet in suche fere yf that ye were,
With enemyes day and nyght,
1019
I wolde withstande wyth bowe in hande,
To greve them as I myght;
And you to save, as women have,
From dethe 'men' many one:
For in my mynde, of al mankynde
I love but you alone.'
He.
'Yet take gude hede; for ever I drede
That ye coude nat sustayne
The thornie wayes, the depe valeies,
The snowe, the frost, the rayne,
The colde, the hete; for, dry or wete,
We must lodge on the playne;
And us above none other rofe
But a brake bush or twayne,
Which sone sholde greve you, I beleve;
And ye wolde gladly than
That I had to the grene wode goe
Alone, a banyshed man.'
She.
'Syth I have here bene partynere
With you of joy and blysse,
I must also parte of your wo
Endure, as reson is;
Yet am I sure of one pleasure,
And shortely, it is this:
That where ye be, me seemeth, parde,
I coude nat fare amysse.
Without more speche, I you beseche
That we were soon agone;
For in my mynde, of all mankynde
I love but you alone.'
He.
1020
'If ye goo thyder, ye must consyder
When ye have lust to dyne,
There shal no mete be for you gete,
Nor drinke, bere, ale, ne wyne;
Ne shetes clene to lye betwene,
Made of threde and twyne;
None other house but leves and bowes
To cover your hed and myne.
O myne harte swete, this evyll dyete
Sholde make you pale and wan:
Wherefore I wyll to the grene wode go,
Alone, a banyshed man.'
She.
'Among the wylde dere, such an archere
As men say that ye be
Ne may nat fayle of good vitayle,
Where is so grete plente;
And water clere of the ryvere
Shall be full swete to me,
With which in hele I shall ryght wele
Endure, as ye shal see;
And or we go, a bedde or two
I can provyde anone;
For in my mynde, of all mankynde
I love but you alone.'
He.
'Lo, yet before, ye must do more
Yf ye wyll go with me,
As cut your here up by your ere,
Your kyrtel by the kne;
With bowe in hande, for to withstande
Your enemyes, yf nede be;
And this same nyght, before daylyght,
To wode-warde wyll I fle;
Yf ye wyll all this fulfill,
Do it shortely as ye can:
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Els wyll I to the grene wode goe
Alone, a banyshed man.'
She.
'I shall as nowe do more for you
Than longeth to womanhede,
To shorte my here, a bow to bere,
To shote in tyme of nede.
O my sweet mother, before all other,
For you have I most drede!
But now, adue! I must ensue
Where Fortune doth me lede.
All this make ye; and let us fle;
The day cometh fast upon;
For in my mynde, of all mankynde
I love but you alone.'
He.
'Nay, nay, nat so: ye shall nat go;
And I shall tell ye why; -Your appetyght is to be lyght
Of love, I wele espie:
For lyke as ye have sayed to me,
In lyke wyse, hardely,
Ye wolde answere, whosoever it were,
In way of company.
It is sayd of olde, Sone hote, sone colde,
And so is a woman;
Wherefore I to the wode wyll goe,
Alone, a banyshed man.'
She.
'Yf ye take hede, it is no nede
Such wordes to say be me;
For oft ye prayed, and longe assayed,
Or I you loved, parde;
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And though that I of auncestry
A barons daughter be,
Yet have you proved howe I you loved,
A squyer of lowe degre;
And ever shall, whatso befall,
To dy therfore anone;
For in my mynde, of al mankynde
I love but you alone.'
He.
'A baron's chylde to be begyled,
It were a cursed dede!
To be felawe with an outlawe,
Almighty God forbede!
Yet beter were the pore squyere
Alone to forest yede,
Than ye sholde saye another day,
That by my cursed dede
Ye were betrayed; wherefore, good mayd,
The best rede that I can
Is that I to the grene wode go,
Alone, a banyshed man.'
She.
'Whatever befall, I never shall
Of this thyng you upbrayd;
But yf ye go, and leve me so,
Then have ye me betrayd.
Remember ye wele, howe that ye dele,
For yf ye, as ye sayd,
Be so unkynde to leve behynde
Your love, the Not-Browne Mayd,
Trust me truly, that I shall dy,
Some after ye be gone;
For in my mynde, of al mankynde
I love but you alone.'
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He.
'Yf that ye went, ye sholde repent,
For in the forest nowe
I have purvayed me of a mayd,
Whom I love more than you:
Another fayrere than e'er ye were,
I dare it wele avowe;
And of you bothe eche sholde be worthe
With other, as I trowe.
It were myne ese to lyve in pese;
So wyll I, yf I can;
Wherefore I to the wode wyll go
Alone, a banyshed man.'
She.
'Though in the wode I undyrstode
Ye had a paramour,
All this may nought remove my thought,
But that I wyll be your;
And she shall fynde me soft and kynde,
And courteys every hour,
Glad to fulfyll all that she wylle
Commaunde me, to my power;
For had ye, lo, an hundred mo,
'Of them I wolde be one.'
For in my mynde, of all mankynde
I love but you alone.'
He.
'Myne own dere love, I see the prove
That ye be kynde and true;
Of mayde and wyfe, in all my lyfe
The best that ever I knewe.
Be mery and glad, be no more sad,
The case is chaunged newe;
For it were ruthe, that for your truthe
Ye sholde have cause to rewe.
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Be nat dismayed: whatsoever I sayd
To you, whan I began,
I wyll nat to the grene wode goe;
I am no banishyd man.'
She.
'These tydings be more gladd to me
Than to be made a quene,
Yf I were sure they sholde endure;
But is often sene,
Whan men wyll breke promyse, they speke
The wordes on the splene.
Ye shape some wyle me to begyle,
And stele from me, I wene;
Than were the case worse than it was,
And I more wo-begone;
For in my mynde, of al mankynde
I love but you alone.'
He.
'Ye shal nat nede further to drede:
I wyll nat dysparage
You, (God defend!) syth ye descend
Of so grete a lynage.
Now undyrstande, to Westmarlande,
Which is myne herytage,
I wyll you brynge, and with a rynge,
By way of maryage,
I wyll you take, and lady make,
As shortely as I can:
Thus have you won an erlys son,
And not a banyshed man.'
Author.
Here may ye se, that women be
In love meke, kynde, and stable:
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Late never man reprove them than,
Or call them variable;
But rather pray God that we may
To them be comfortable,
Which sometyme proveth such as he loveth,
Yf they be charytable.
For syth men wolde that women sholde
Be meke to them each one,
Moche more ought they to God obey,
And serve but hym alone.
~ Anonymous Olde English,#NFDB
513:The Four Seasons Of The Year.
Spring.
Another four I've left yet to bring on,
Of four times four the last Quaternion,
The Winter, Summer, Autumn & the Spring,
In season all these Seasons I shall bring:
Sweet Spring like man in his Minority,
At present claim'd, and had priority.
With smiling face and garments somewhat green,
She trim'd her locks, which late had frosted been,
Nor hot nor cold, she spake, but with a breath,
Fit to revive, the nummed earth from death.
Three months (quoth she) are 'lotted to my share
March, April, May of all the rest most fair.
Tenth of the first, Sol into Aries enters,
And bids defiance to all tedious winters,
Crosseth the Line, and equals night and day,
(Stil adds to th'last til after pleasant May)
And now makes glad the darkned northern wights
Who for some months have seen but starry lights.
Now goes the Plow-man to his merry toyle,
He might unloose his winter locked soyl:
The Seeds-man too, doth lavish out his grain,
In hope the more he casts, the more to gain:
The Gardner now superfluous branches lops,
And poles erects for his young clambring hops.
Now digs then sowes his herbs, his flowers & roots
And carefully manures his trees of fruits.
The Pleiades their influence now give,
And all that seem'd as dead afresh doth live.
The croaking frogs, whom nipping winter kil'd
Like birds now chirp, and hop about the field,
The Nightingale, the black-bird and the Thrush
Now tune their layes, on sprayes of every bush.
The wanton frisking Kid, and soft-fleec'd Lambs
Do jump and play before their feeding Dams,
The tender tops of budding grass they crop,
They joy in what they have, but more in hope:
For though the frost hath lost his binding power,
Yet many a fleece of snow and stormy shower
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Doth darken Sol's bright eye, makes us remember
The pinching North-west wind of cold December.
My second moneth is April, green and fair,
Of longer dayes, and a more temperate Air:
The Sun in Taurus keeps his residence,
And with his warmer beams glanceth from thence
This is the month whose fruitful showrs produces
All set and sown for all delights and uses:
The Pear, the Plum, and Apple-tree now flourish
The grass grows long the hungry beast to nourish.
The Primrose pale, and azure violet
Among the virduous grass hath nature set,
That when the Sun on's Love (the earth) doth shine
These might as lace set out her garment fine.
The fearfull bird his little house now builds
In trees and walls, in Cities and in fields.
The outside strong, the inside warm and neat;
A natural Artificer compleat.
The clocking hen her chirping chickins leads
With wings & beak defends them from the gleads
My next and last is fruitfull pleasant May,
Wherein the earth is clad in rich aray,
The Sun now enters loving Gemini,
And heats us with the glances of his eye,
Our thicker rayment makes us lay aside
Lest by his fervor we be torrifi'd.
All flowers the Sun now with his beams discloses,
Except the double pinks and matchless Roses.
Now swarms the busy, witty, honey-Bee,
VVhose praise deserves a page from more then me
The cleanly Huswifes Dary's now in th'prime,
Her shelves and firkins fill'd for winter time.
The meads with Cowslips, Honey-suckles dight,
One hangs his head, the other stands upright:
But both rejoyce at th'heavens clear smiling face,
More at her showers, which water them a space.
For fruits my Season yields the early Cherry,
The hasty Peas, and wholsome cool Strawberry.
More solid fruits require a longer time,
Each Season hath his fruit, so hath each Clime:
Each man his own peculiar excellence,
But none in all that hath preheminence.
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Sweet fragrant Spring, with thy short pittance fly
Let some describe thee better then can I.
Yet above all this priviledg is thine,
Thy dayes still lengthen without least decline:
Summer.
When Spring had done, the Summer did begin,
With melted tauny face, and garments thin,
Resembling Fire, Choler, and Middle age,
As Spring did Air, Blood, Youth in's equipage.
Wiping the sweat from of her face that ran,
With hair all wet she puffing thus began;
Bright June, July and August hot are mine,
In'th first Sol doth in crabbed Cancer shine.
His progress to the North now's fully done,
Then retrograde must be my burning Sun,
Who to his southward Tropick still is bent,
Yet doth his parching heat but more augment
Though he decline, because his flames so fair,
Have throughly dry'd the earth, and heat the air.
Like as an Oven that long time hath been heat,
Whose vehemency at length doth grow so great,
That if you do withdraw her burning store,
Tis for a time as fervent as before.
Now go those frolick Swains, the Shepherd Lads
To wash the thick cloth'd flocks with pipes full glad
In the cool streams they labour with delight
Rubbing their dirty coats till they look white:
Whose fleece when finely spun and deeply dy'd
With Robes thereof Kings have been dignifi'd.
Blest rustick Swains, your pleasant quiet life,
Hath envy bred in Kings that were at strife,
Careless of worldly wealth you sing and pipe,
Whilst they'r imbroyl'd in wars & troubles rise:
VVhich made great Bajazet cry out in's woes,
Oh happy shepherd which hath not to lose.
Orthobulus, nor yet Sebastia great,
But whist'leth to thy flock in cold and heat.
Viewing the Sun by day, the Moon by night
Endimions, Dianaes dear delight,
Upon the grass resting your healthy limbs,
By purling Brooks looking how fishes swims.
If pride within your lowly Cells ere haunt,
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Of him that was Shepherd then King go vaunt.
This moneth the Roses are distil'd in glasses,
VVhose fragrant smel all made perfumes surpasses
The Cherry, Gooseberry are now in th'prime,
And for all sorts of Pease, this is the time.
July my next, the hott'st in all the year,
The sun through Leo now takes his Career,
VVhose flaming breath doth melt us from afar,
Increased by the star Canicular.
This Month from Julius Cæsar took its name,
By Romans celebrated to his fame.
Now go the Mowers to their slashing toyle,
The Meadowes of their riches to dispoyle,
VVith weary strokes, they take all in their way,
Bearing the burning heat of the long day.
The forks and Rakes do follow them amain,
VVhich makes the aged fields look young again.
The groaning Carts do bear away this prize.
To Stacks and Barns where it for Fodder lyes.
My next and last is August fiery hot
(For much, the Southward Sun abateth not)
This Moneth he keeps with Virgo for a space,
The dryed Earth is parched with his face.
August of great Augustus took its name,
Romes second Emperour of lasting fame,
With sickles now the bending Reapers goe
The russling tress of terra down to mowe;
And bundles up in sheaves, the weighty wheat,
Which after Manchet makes for Kings to eat:
The Barly, Rye and Pease should first had place,
Although their bread have not so white a face.
The Carter leads all home with whistling voyce,
He plow'd with pain, but reaping doth rejoyce;
His sweat, his toyle, his careful wakeful nights,
His fruitful Crop abundantly requites.
Now's ripe the Pear, Pear-plumb, and Apricock,
The prince of plumbs, whose stone's as hard as Rock
The Summer seems but short, the Autumn hasts
To shake his fruits, of most delicious tasts
Like good old Age, whose younger juicy Roots
Hath still ascended, to bear goodly fruits.
Until his head be gray, and strength be gone.
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Yet then appears the worthy deeds he'th done:
To feed his boughs exhausted hath his sap,
Then drops his fruits into the eaters lap.
Autumn.
Of Autumn moneths September is the prime,
Now day and night are equal in each Clime,
The twelfth of this Sol riseth in the Line,
And doth in poizing Libra this month shine.
The vintage now is ripe, the grapes are prest,
Whose lively liquor oft is curs'd and blest:
For nought so good, but it may be abused,
But its a precious juice when well its used.
The raisins now in clusters dryed be,
The Orange, Lemon dangle on the tree:
The Pomegranate, the Fig are ripe also,
And Apples now their yellow sides do show.
Of Almonds, Quinces, Wardens, and of Peach,
The season's now at hand of all and each.
Sure at this time, time first of all began,
And in this moneth was made apostate Man:
For then in Eden was not only seen,
Boughs full of leaves, or fruits unripe or green,
Or withered stocks, which were all dry and dead,
But trees with goodly fruits replenished;
Which shews nor Summer, Winter nor the Spring
Our Grand-Sire was of Paradice made King:
Nor could that temp'rate Clime such difference make,
If scited as the most Judicious take.
October is my next, we hear in this
The Northern winter-blasts begin to hiss.
In Scorpio resideth now the Sun,
And his declining heat is almost done.
The fruitless Trees all withered now do stand,
Whose sapless yellow leavs, by winds are fan'd,
Which notes when youth and strength have past their prime
Decrepit age must also have its time.
The Sap doth slily creep towards the Earth
There rests, until the Sun give it a birth.
So doth old Age still tend unto his grave,
Where also he his winter time must have;
But when the Sun of righteousness draws nigh,
His dead old stock, shall mount again on high.
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November is my last, for Time doth haste,
We now of winters sharpness 'gins to tast.
This moneth the Sun's in Sagitarius,
So farre remote, his glances warm not us.
Almost at shortest is the shorten'd day,
The Northern pole beholdeth not one ray.
Now Greenland, Groanland, Finland, Lapland, see
No Sun, to lighten their obscurity:
Poor wretches that in total darkness lye,
With minds more dark then is the dark'ned Sky.
Beaf, Brawn, and Pork are now in great request,
And solid meats our stomacks can digest.
This time warm cloaths, full diet, and good fires,
Our pinched flesh, and hungry mawes requires:
Old, cold, dry Age and Earth Autumn resembles,
And Melancholy which most of all dissembles.
I must be short, and shorts, the short'ned day,
What winter hath to tell, now let him say.
Winter.
Cold, moist, young flegmy winter now doth lye
In swadling Clouts, like new born Infancy
Bound up with frosts, and furr'd with hail & snows,
And like an Infant, still it taller grows;
December is my first, and now the Sun
To th'Southward Tropick, his swift race doth run:
This moneth he's hous'd in horned Capricorn,
From thence he 'gins to length the shortned morn,
Through Christendome with great Feastivity,
Now's held, (but ghest) for blest Nativity.
Cold frozen January next comes in,
Chilling the blood and shrinking up the skin;
In Aquarius now keeps the long wisht Sun,
And Northward his unwearied Course doth run:
The day much longer then it was before,
The cold not lessened, but augmented more.
Now Toes and Ears, and Fingers often freeze,
And Travellers their noses sometimes leese.
Moist snowie February is my last,
I care not how the winter time doth haste.
In Pisces now the golden Sun doth shine,
And Northward still approaches to the Line,
The Rivers 'gin to ope, the snows to melt,
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And some warm glances from his face are felt;
Which is increased by the lengthen'd day,
Until by's heat, he drive all cold away,
And thus the year in Circle runneth round:
Where first it did begin, in th'end its found.
My Subjects bare, my Brain is bad,
Or better Lines you should have had:
The first fell in so nat'rally,
I knew not how to pass it by;
The last, though bad I could not mend,
Accept therefore of what is pen'd,
And all the faults that you shall spy
Shall at your feet for pardon cry.
~ Anne Bradstreet,#NFDB
514:An Essay On Man In Four Epistles: Epistle 1
To Henry St. John, Lord Bolingbroke
Awake, my St. John! leave all meaner things
To low ambition, and the pride of kings.
Let us (since life can little more supply
Than just to look about us and to die)
Expatiate free o'er all this scene of man;
A mighty maze! but not without a plan;
A wild, where weeds and flow'rs promiscuous shoot;
Or garden, tempting with forbidden fruit.
Together let us beat this ample field,
Try what the open, what the covert yield;
The latent tracts, the giddy heights explore
Of all who blindly creep, or sightless soar;
Eye Nature's walks, shoot folly as it flies,
And catch the manners living as they rise;
Laugh where we must, be candid where we can;
But vindicate the ways of God to man.I.
Say first, of God above, or man below,
What can we reason, but from what we know?
Of man what see we, but his station here,
From which to reason, or to which refer?
Through worlds unnumber'd though the God be known,
'Tis ours to trace him only in our own.
He, who through vast immensity can pierce,
See worlds on worlds compose one universe,
Observe how system into system runs,
What other planets circle other suns,
What varied being peoples ev'ry star,
May tell why Heav'n has made us as we are.
But of this frame the bearings, and the ties,
The strong connections, nice dependencies,
Gradations just, has thy pervading soul
Look'd through? or can a part contain the whole?
Is the great chain, that draws all to agree,
And drawn supports, upheld by God, or thee?II.
Presumptuous man! the reason wouldst thou find,
27
Why form'd so weak, so little, and so blind?
First, if thou canst, the harder reason guess,
Why form'd no weaker, blinder, and no less?
Ask of thy mother earth, why oaks are made
Taller or stronger than the weeds they shade?
Or ask of yonder argent fields above,
Why Jove's satellites are less than Jove?
Of systems possible, if 'tis confest
That Wisdom infinite must form the best,
Where all must full or not coherent be,
And all that rises, rise in due degree;
Then, in the scale of reas'ning life, 'tis plain
There must be somewhere, such a rank as man:
And all the question (wrangle e'er so long)
Is only this, if God has plac'd him wrong?
Respecting man, whatever wrong we call,
May, must be right, as relative to all.
In human works, though labour'd on with pain,
A thousand movements scarce one purpose gain;
In God's, one single can its end produce;
Yet serves to second too some other use.
So man, who here seems principal alone,
Perhaps acts second to some sphere unknown,
Touches some wheel, or verges to some goal;
'Tis but a part we see, and not a whole.
When the proud steed shall know why man restrains
His fiery course, or drives him o'er the plains:
When the dull ox, why now he breaks the clod,
Is now a victim, and now Egypt's God:
Then shall man's pride and dulness comprehend
His actions', passions', being's, use and end;
Why doing, suff'ring, check'd, impell'd; and why
This hour a slave, the next a deity.
Then say not man's imperfect, Heav'n in fault;
Say rather, man's as perfect as he ought:
His knowledge measur'd to his state and place;
His time a moment, and a point his space.
If to be perfect in a certain sphere,
28
What matter, soon or late, or here or there?
The blest today is as completely so,
As who began a thousand years ago.III.
Heav'n from all creatures hides the book of fate,
All but the page prescrib'd, their present state:
From brutes what men, from men what spirits know:
Or who could suffer being here below?
The lamb thy riot dooms to bleed today,
Had he thy reason, would he skip and play?
Pleas'd to the last, he crops the flow'ry food,
And licks the hand just rais'd to shed his blood.
Oh blindness to the future! kindly giv'n,
That each may fill the circle mark'd by Heav'n:
Who sees with equal eye, as God of all,
A hero perish, or a sparrow fall,
Atoms or systems into ruin hurl'd,
And now a bubble burst, and now a world.
Hope humbly then; with trembling pinions soar;
Wait the great teacher Death; and God adore.
What future bliss, he gives not thee to know,
But gives that hope to be thy blessing now.
Hope springs eternal in the human breast:
Man never is, but always to be blest:
The soul, uneasy and confin'd from home,
Rests and expatiates in a life to come.
Lo! the poor Indian, whose untutor'd mind
Sees God in clouds, or hears him in the wind;
His soul, proud science never taught to stray
Far as the solar walk, or milky way;
Yet simple nature to his hope has giv'n,
Behind the cloud topp'd hill, an humbler heav'n;
Some safer world in depth of woods embrac'd,
Some happier island in the wat'ry waste,
Where slaves once more their native land behold,
No fiends torment, no Christians thirst for gold.
To be, contents his natural desire,
He asks no angel's wing, no seraph's fire;
But thinks, admitted to that equal sky,
His faithful dog shall bear him company.IV.
29
Go, wiser thou! and, in thy scale of sense
Weigh thy opinion against Providence;
Call imperfection what thou fanciest such,
Say, here he gives too little, there too much:
Destroy all creatures for thy sport or gust,
Yet cry, if man's unhappy, God's unjust;
If man alone engross not Heav'n's high care,
Alone made perfect here, immortal there:
Snatch from his hand the balance and the rod,
Rejudge his justice, be the God of God.
In pride, in reas'ning pride, our error lies;
All quit their sphere, and rush into the skies.
Pride still is aiming at the blest abodes,
Men would be angels, angels would be gods.
Aspiring to be gods, if angels fell,
Aspiring to be angels, men rebel:
And who but wishes to invert the laws
Of order, sins against th' Eternal Cause.V.
Ask for what end the heav'nly bodies shine,
Earth for whose use? Pride answers, " 'Tis for mine:
For me kind Nature wakes her genial pow'r,
Suckles each herb, and spreads out ev'ry flow'r;
Annual for me, the grape, the rose renew,
The juice nectareous, and the balmy dew;
For me, the mine a thousand treasures brings;
For me, health gushes from a thousand springs;
Seas roll to waft me, suns to light me rise;
My foot-stool earth, my canopy the skies."
But errs not Nature from this gracious end,
From burning suns when livid deaths descend,
When earthquakes swallow, or when tempests sweep
Towns to one grave, whole nations to the deep?
"No, ('tis replied) the first Almighty Cause
Acts not by partial, but by gen'ral laws;
Th' exceptions few; some change since all began:
And what created perfect?"--Why then man?
30
If the great end be human happiness,
Then Nature deviates; and can man do less?
As much that end a constant course requires
Of show'rs and sunshine, as of man's desires;
As much eternal springs and cloudless skies,
As men for ever temp'rate, calm, and wise.
If plagues or earthquakes break not Heav'n's design,
Why then a Borgia, or a Catiline?
Who knows but he, whose hand the lightning forms,
Who heaves old ocean, and who wings the storms;
Pours fierce ambition in a Cæsar's mind,
Or turns young Ammon loose to scourge mankind?
From pride, from pride, our very reas'ning springs;
Account for moral, as for nat'ral things:
Why charge we Heav'n in those, in these acquit?
In both, to reason right is to submit.
Better for us, perhaps, it might appear,
Were there all harmony, all virtue here;
That never air or ocean felt the wind;
That never passion discompos'd the mind.
But ALL subsists by elemental strife;
And passions are the elements of life.
The gen'ral order, since the whole began,
Is kept in nature, and is kept in man.VI.
What would this man? Now upward will he soar,
And little less than angel, would be more;
Now looking downwards, just as griev'd appears
To want the strength of bulls, the fur of bears.
Made for his use all creatures if he call,
Say what their use, had he the pow'rs of all?
Nature to these, without profusion, kind,
The proper organs, proper pow'rs assign'd;
Each seeming want compensated of course,
Here with degrees of swiftness, there of force;
All in exact proportion to the state;
Nothing to add, and nothing to abate.
Each beast, each insect, happy in its own:
Is Heav'n unkind to man, and man alone?
31
Shall he alone, whom rational we call,
Be pleas'd with nothing, if not bless'd with all?
The bliss of man (could pride that blessing find)
Is not to act or think beyond mankind;
No pow'rs of body or of soul to share,
But what his nature and his state can bear.
Why has not man a microscopic eye?
For this plain reason, man is not a fly.
Say what the use, were finer optics giv'n,
T' inspect a mite, not comprehend the heav'n?
Or touch, if tremblingly alive all o'er,
To smart and agonize at ev'ry pore?
Or quick effluvia darting through the brain,
Die of a rose in aromatic pain?
If nature thunder'd in his op'ning ears,
And stunn'd him with the music of the spheres,
How would he wish that Heav'n had left him still
The whisp'ring zephyr, and the purling rill?
Who finds not Providence all good and wise,
Alike in what it gives, and what denies?VII.
Far as creation's ample range extends,
The scale of sensual, mental pow'rs ascends:
Mark how it mounts, to man's imperial race,
From the green myriads in the peopled grass:
What modes of sight betwixt each wide extreme,
The mole's dim curtain, and the lynx's beam:
Of smell, the headlong lioness between,
And hound sagacious on the tainted green:
Of hearing, from the life that fills the flood,
To that which warbles through the vernal wood:
The spider's touch, how exquisitely fine!
Feels at each thread, and lives along the line:
In the nice bee, what sense so subtly true
From pois'nous herbs extracts the healing dew?
How instinct varies in the grov'lling swine,
Compar'd, half-reas'ning elephant, with thine!
'Twixt that, and reason, what a nice barrier;
For ever sep'rate, yet for ever near!
32
Remembrance and reflection how allied;
What thin partitions sense from thought divide:
And middle natures, how they long to join,
Yet never pass th' insuperable line!
Without this just gradation, could they be
Subjected, these to those, or all to thee?
The pow'rs of all subdu'd by thee alone,
Is not thy reason all these pow'rs in one?VIII.
See, through this air, this ocean, and this earth,
All matter quick, and bursting into birth.
Above, how high, progressive life may go!
Around, how wide! how deep extend below!
Vast chain of being, which from God began,
Natures ethereal, human, angel, man,
Beast, bird, fish, insect! what no eye can see,
No glass can reach! from infinite to thee,
From thee to nothing!--On superior pow'rs
Were we to press, inferior might on ours:
Or in the full creation leave a void,
Where, one step broken, the great scale's destroy'd:
From nature's chain whatever link you strike,
Tenth or ten thousandth, breaks the chain alike.
And, if each system in gradation roll
Alike essential to th' amazing whole,
The least confusion but in one, not all
That system only, but the whole must fall.
Let earth unbalanc'd from her orbit fly,
Planets and suns run lawless through the sky;
Let ruling angels from their spheres be hurl'd,
Being on being wreck'd, and world on world;
Heav'n's whole foundations to their centre nod,
And nature trembles to the throne of God.
All this dread order break--for whom? for thee?
Vile worm!--Oh madness, pride, impiety!IX.
What if the foot ordain'd the dust to tread,
Or hand, to toil, aspir'd to be the head?
33
What if the head, the eye, or ear repin'd
To serve mere engines to the ruling mind?
Just as absurd for any part to claim
To be another, in this gen'ral frame:
Just as absurd, to mourn the tasks or pains,
The great directing Mind of All ordains.
All are but parts of one stupendous whole,
Whose body Nature is, and God the soul;
That, chang'd through all, and yet in all the same,
Great in the earth, as in th' ethereal frame,
Warms in the sun, refreshes in the breeze,
Glows in the stars, and blossoms in the trees,
Lives through all life, extends through all extent,
Spreads undivided, operates unspent,
Breathes in our soul, informs our mortal part,
As full, as perfect, in a hair as heart;
As full, as perfect, in vile man that mourns,
As the rapt seraph that adores and burns;
To him no high, no low, no great, no small;
He fills, he bounds, connects, and equals all.X.
Cease then, nor order imperfection name:
Our proper bliss depends on what we blame.
Know thy own point: This kind, this due degree
Of blindness, weakness, Heav'n bestows on thee.
Submit.--In this, or any other sphere,
Secure to be as blest as thou canst bear:
Safe in the hand of one disposing pow'r,
Or in the natal, or the mortal hour.
All nature is but art, unknown to thee;
All chance, direction, which thou canst not see;
All discord, harmony, not understood;
All partial evil, universal good:
And, spite of pride, in erring reason's spite,
One truth is clear, Whatever is, is right.
~ Alexander Pope,#NFDB
515:Essay On Man
The First Epistle
Awake, my ST. JOHN!(1) leave all meaner things
To low ambition, and the pride of Kings.
Let us (since Life can little more supply
Than just to look about us and to die)
Expatiate(2) free o'er all this scene of Man;
A mighty maze! but not without a plan;
A Wild, where weeds and flow'rs promiscuous shoot,
Or Garden, tempting with forbidden fruit.
Together let us beat this ample field,
Try what the open, what the covert yield;
The latent tracts(3), the giddy heights explore
Of all who blindly creep, or sightless soar;
Eye Nature's walks, shoot Folly as it flies,
And catch the Manners living as they rise;
Laugh where we must, be candid where we can;
But vindicate(4) the ways of God to Man.
1. Say first, of God above, or Man below,
What can we reason, but from what we know?
Of Man what see we, but his station here,
From which to reason, or to which refer?
Thro' worlds unnumber'd tho' the God be known,
'Tis ours to trace him only in our own.
He, who thro' vast immensity can pierce,
See worlds on worlds compose one universe,
Observe how system into system runs,
What other planets circle other suns,
What vary'd being peoples ev'ry star,
May tell why Heav'n has made us as we are.
But of this frame the bearings, and the ties,
The strong connections, nice dependencies,
Gradations just, has thy pervading soul
Look'd thro'? or can a part contain the whole?
Is the great chain, that draws all to agree,
And drawn supports, upheld by God, or thee?
II. Presumptuous Man! the reason wouldst thou find,
Why form'd so weak, so little, and so blind!
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First, if thou canst, the harder reason guess,
Why form'd no weaker, blinder, and no less!
Ask of thy mother earth, why oaks are made
Taller or stronger than the weeds they shade?
Or ask of yonder argent fields(5) above,
Why JOVE'S Satellites are less than JOVE?(6)
Of Systems possible, if 'tis confest
That Wisdom infinite must form the best,
Where all must full or not coherent be,
And all that rises, rise in due degree;
Then, in the scale of reas'ning life, 'tis plain
There must be, somewhere, such rank as Man;
And all the question (wrangle e'er so long)
Is only this, if God has plac'd him wrong?
Respecting Man, whatever wrong we call,
Nay, must be right, as relative to all.
In human works, tho' labour'd on with pain,
A thousand movements scarce one purpose gain;
In God's, one single can its end produce;
Yet serves to second too some other use.
So Man, who here seems principal alone,
Perhaps acts second to some sphere unknown,
Touches some wheel, or verges to some goal;
'Tis but a part we see, and not a whole.
When the proud steed shall know why Man restrains
His fiery course, or drives him o'er the plains;
When the dull Ox, why now he breaks the clod,
Is now a victim, and now Egypt's God:(7)
Then shall Man's pride and dullness comprehend
His actions', passions', being's, use and end;
Why doing, suff'ring, check'd, impell'd; and why
This hour a slave, the next a deity.
Then say not Man's imperfect, Heav'n in fault;
Say rather, Man's as perfect as he ought;
His knowledge measur'd to his state and place,
His time a moment, and a point his space.
If to be perfect in a certain sphere,
What matter, soon or late, or here or there?
The blest today is as completely so,
As who began a thousand years ago.
III. Heav'n from all creatures hides the book of Fate,
93
All but the page prescrib'd, their present state;
From brutes what men, from men what spirits know:
Or who could suffer Being here below?
The lamb thy riot dooms to bleed to-day,
Had he thy Reason, would he skip and play?
Pleas'd to the last, he crops the flow'ry food,
And licks the hand just rais'd to shed his blood.
Oh blindness to the future! kindly giv'n,
That each may fill the circle mark'd by Heav'n;
Who sees with equal eye, as God of all,
A hero perish, or a sparrow fall,
Atoms or systems into ruin hurl'd,
And now a bubble burst, and now a world.
Hope humbly then; with trembling pinions soar;
Wait the great teacher Death, and God adore!
What future bliss, he gives not thee to know,
But gives that Hope to be thy blessing now.
Hope springs eternal in the human breast:
Man never Is, but always To be blest:
The soul, uneasy and confin'd from home,
Rests and expatiates in a life to come.
Lo! the poor Indian, whose untutor'd mind
Sees God in clouds, or hears him in the wind;
His soul proud Science never taught to stray
Far as the solar walk, or milky way;
Yet simple Nature to his hope has giv'n,
Behind the cloud-topt hill, an humbler heav'n;
Some safer world in depth of woods embrac'd,
Some happier island in the watry waste,
Where slaves once more their native land behold,
No fiends torment, no Christians thirst for gold!
To Be, contents his natural desire,
He asks no Angel's wing, no Seraph's(8) fire;
But thinks, admitted to that equal sky,
His faithful dog shall bear him company.
IV. Go, wiser thou! and in thy scale of sense
Weigh thy Opinion against Providence;
Call Imperfection what thou fancy'st such,
Say, here he gives too little, there too much;
Destroy all creatures for thy sport or gust,(9)
Yet cry, If Man's unhappy, God's unjust;
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If Man alone ingross not Heav'n's high care,
Alone made perfect here, immortal there:
Snatch from his hand the balance(10) and the rod,
Re-judge his justice, be the GOD of GOD!
In Pride, in reas'ning Pride, our error lies;
All quit their sphere, and rush into the skies.
Pride still is aiming at the blest abodes,
Men would be Angels, Angels would be Gods.
Aspiring to be Gods, if Angels fell,
Aspiring to be Angels, Men rebel;
And who but wishes to invert the laws
Of ORDER, sins against th' Eternal Cause.
V. Ask for what end the heav'nly bodies shine,
Earth for whose use? Pride answers, "Tis for mine:
For me kind Nature wakes her genial pow'r,
Suckles each herb, and spreads out ev'ry flow'r;
Annual for me, the grape, the rose renew
The juice nectareous, and the balmy dew;
For me, the mine a thousand treasures brings;
For me, health gushes from a thousand springs;
Seas roll to waft me, suns to light me rise;
My foot-stool earth, my canopy the skies."
But errs not Nature from this gracious end,
From burning suns when livid deaths descend,
When earthquakes swallow, or when tempests sweep
Towns to one grave, whole nations to the deep?
"No ('tis reply'd) the first Almighty Cause
Acts not by partial, but by gen'ral laws;
Th' exceptions few; some change since all began,
And what created perfect?" -- Why then Man?
If the great end be human Happiness,
Then Nature deviates; and can Man do less?
As much that end a constant course requires
Of show'rs and sun-shine, as of Man's desires;
As much eternal springs and cloudless skies,
As Men for ever temp'rate, calm, and wise.
If plagues or earthquakes break not Heav'n's design,
Why then a Borgia,(11) or a Catiline?(12)
Who knows but he, whose hand the light'ning forms,
Who heaves old Ocean, and who wings the storms,
Pours fierce Ambition in a Caesar's(13) mind,
95
Or turns young Ammon(14) loose to scourge mankind?
From pride, from pride, our very reas'ning springs;
Account for moral as for nat'ral things:
Why charge we Heav'n in those, in these acquit?
In both, to reason right is to submit.
Better for Us, perhaps, it might appear,
Were there all harmony, all virtue here;
That never air or ocean felt the wind;
That never passion discompos'd the mind:
But ALL subsists by elemental strife;
and Passions are the elements of Life.
The gen'ral ORDER, since the whole began,
Is kept in Nature, and is kept in Man.
VI. What would this Man? Now upward will he soar,
And little less than Angel,(15) would be more;
Now looking downwards, just as griev'd appears
To want the strength of bulls, the fur of bears.
Made for his use all creatures if he call,
Say what their use, had he the pow'rs of all?
Nature to these, without profusion kind,
The proper organs, proper pow'rs assign'd;
Each seeming want compensated of course,
Here with degrees of swiftness, there of force;
All in exact proportion to the state;
Nothing to add, and nothing to abate.
Each beast, each insect, happy in its own;
Is Heav'n unkind to Man, and Man alone?
Shall he alone, whom rational we call,
Be pleas'd with nothing, if not bless'd with all?
The bliss of Man (could Pride that blessing find)
Is not to act or think beyond mankind;
No pow'rs of body or of soul to share,
But what his nature and his state can bear.
Why has not Man a microscopic eye?
For this plain reason, Man is not a Fly.
Say what the use, were finer optics giv'n,
T' inspect a mite,(16) not comprehend the heav'n?
Or touch, if tremblingly alive all o'er,
To smart and agonize at ev'ry pore?
Or quick effluvia(17) darting thro' the brain,
Die of a rose in aromatic pain?
96
If nature thunder'd in his op'ning ears,
And stunn'd him with the music of the spheres,
How would he wish that Heav'n had left him still
The whisp'ring Zephyr,(18) and the purling rill?(19)
Who finds not Providence all good and wise,
Alike in what it gives, and what denies?
VII. Far as Creation's ample range extends,
The scale of sensual, mental pow'rs ascends:
Mark how it mounts, to Man's imperial race,
From the green myriads in the people grass:
What modes of sight betwixt each wide extreme,
The mole's dim curtain, and the lynx's beam:
Of smell, the headlong lioness between,
And hound sagacious(20) on the tainted(21) green:
Of hearing, from the life that fills the flood,(22)
To that which warbles thro' the vernal(23) wood:
The spider's touch, how exquisitely fine!
Feels at each thread, and lives along the line:
In the nice bee, what sense so subtly true
From pois'nous herbs extracts the healing dew:(24)
How Instinct varies in the grov'ling swine,
Compar'd, half-reas'ning elephant, with thine:
'Twixt that, and Reason, what a nice barrier;
For ever sep'rate, yet for ever near!
Remembrance and Reflection how ally'd;
What thin partitions Sense from Thought divide:
And Middle natures,(25) how they long to join,
Yet never pass th' insuperable line!
Without this just gradation, could they be
Subjected these to those, or all to thee?
The pow'rs of all subdu'd by thee alone,
Is not thy Reason all these pow'rs in one?
VIII. See, thro' this air, this ocean, and this earth,
All matter quick, and bursting into birth.
Above, how high progressive life may go!
Around, how wide! how deep extend below!
Vast chain of being, which from God began,
Natures ethereal,(26) human, angel, man
Beast, bird, fish, insect! what no eye can see,
No glass can reach! from Infinite to thee,
97
From thee to Nothing! -- On superior pow'rs
Were we to press, inferior might on ours:
Or in the full creation leave a void,
Where, one step broken, the great scale's destoy'd:
From Nature's chain whatever link you strike,
Tenth or ten thousandth, breaks the chain alike.
And if each system in gradation roll,
Alike essential to th' amazing whole;
The least confusion but in one, not all
That system only, but the whole must fall.
Let Earth unbalanc'd from her orbit fly,
Planets and Suns run lawless thro' the sky,
Let ruling Angels from their spheres be hurl'd,
Being on being wreck'd, and world on world,
Heav'n's whole foundations to their centre nod,
And Nature tremble to the throne of God:
All this dread ORDER break -- for whom? for thee?
Vile worm! -- oh, Madness, Pride, Impiety!
IX. What if the foot, ordain'd the dust to tread,
Or hand to toil, aspir'd to be the head?
What if the head, the eye, or ear repin'd(27)
To serve mere engines to the ruling Mind?
Just as absurd, to mourn the tasks or pains
The great directing MIND of ALL ordains.
All are but parts of one stupendous whole,
Whose body, Nature is, and God the soul;
That, chang'd thro' all, and yet in all the same,
Great in the earth, as in th' ethereal frame,
Warms in the sun, refreshes in the breeze,
Glows in the stars, and blossoms in the trees,
Lives thro' all life, extends thro' all extent,
Spreads undivided, operates unspent,
Breathes in our soul, informs our mortal parts,
As full, as perfect, in a hair as heart;
As full, as perfect, in vile Man that mourns,
As the rapt Seraph that adores and burns;
To him no high, no low, no great, no small;
He fills, he bounds, connects, and equals all.
X. Cease then, nor ORDER Imperfection name:
Our proper bliss depends on what we blame.
98
Know thy own point: This kind, this due degree
Of blindness, weakness, Heav'n bestows on thee.
Submit -- In this, or any other sphere,
Secure to be as blest as thou canst bear:
Safe in the hand of one disposing Pow'r,
Or in the natal, or the mortal hour.
All Nature is but Art, unknown to thee;
All Chance, Direction, which thou canst not see;
All Discord, Harmony, not understood;
All partial Evil, universal Good:
And, spite of Pride, in erring Reason's spite,
One truth is clear, "Whatever IS, is RIGHT."
Argument of the Second Epistle:
Of the Nature and State of Man, with respect to Himself, as an Individual. The
business of Man not to pry into God, but
to study himself.
Know then thyself, presume not God to scan;
The proper study of Mankind is Man.
Plac'd on this isthmus of a middle state,(28)
A being darkly wise, and rudely great:
With too much knowledge for the Sceptic side,
With too much weakness for the Stoic's pride,
He hangs between; in doubt to act, or rest,
In doubt to deem himself a God, or Beast;
In doubt his Mind or Body to prefer,
Born but to die, and reas'ning but to err;
Alike in ignorance, his reason such,
Whether he thinks too little, or too much:
Chaos of Thought and Passion, all confus'd;
Still by himself abus'd, or disabus'd;
Created half to rise, and half to fall;
Great lord of all things, yet a prey to all;
Sole judge of Truth, in endless Error hurl'd:
The glory, jest, and riddle of the world!
ENDNOTES:
99
1[His friend, Henry St. John, Lord Bolingbroke]
2[to wander]
3[hidden areas]
4[explain or defend]
5[silvery fields, i.e., the heavens]
6[the planet Jupiter]
7[ancient Egyptians sometimes worshipped oxen]
8[the highest level of angels]
9[pleasure]
10[the balance used to weigh justice]
11[Caesar Borgia (1476-1507) who used any cruelty to achieve his ends]
12[Lucious Sergius Catilina (108-62 B.C.) who was a traitor to Rome]
13[Julius Caesar (100-44 B.C.) who was thought to be overly ambitious Roman]
14[Alexander the Great (356-323 B.C.)]
15[Psalm 8:5--"Thou hast made him [man] a little lower than the angels...."]
16[small insect]
17[vapors which were believed to pass odors to the brain]
18[the West Wind]
19[stream]
20[able to pick up a scent]
21[having the odor of an animal]
22[ocean]
23[green]
24[honey was thought to have medicinal properties]
25[Animals slightly below humans on the chain of being]
26[heavenly]
27[complained]
28[i.e., on the chain of being between angels and animals]
~ Alexander Pope,#NFDB
516:Of The Four Humours In Mans Constitution.
The former four now ending their discourse,
Ceasing to vaunt their good, or threat their force.
Lo other four step up, crave leave to show
The native qualityes that from them flow:
But first they wisely shew'd their high descent,
Each eldest daughter to each Element.
Choler was own'd by fire, and Blood by air,
Earth knew her black swarth child, water her fair:
All having made obeysance to each Mother,
Had leave to speak, succeeding one the other:
But 'mongst themselves they were at variance,
Which of the four should have predominance.
Choler first hotly claim'd right by her mother,
Who had precedency of all the other:
But Sanguine did disdain what she requir'd,
Pleading her self was most of all desir'd.
Proud Melancholy more envious then the rest,
The second, third or last could not digest.
She was the silentest of all the four,
Her wisdom spake not much, but thought the more
Mild Flegme did not contest for chiefest place,
Only she crav'd to have a vacant space.
Well, thus they parle and chide; but to be brief,
Or will they, nill they, Choler will be chief.
They seing her impetuosity
At present yielded to necessity.
Choler.
To shew my high descent and pedegree,
Your selves would judge but vain prolixity;
It is acknowledged from whence I came,
It shall suffice to shew you what I am,
My self and mother one, as you shall see,
But shee in greater, I in less degree.
We both once Masculines, the world doth know,
Now Feminines awhile, for love we owe
Unto your Sisterhood, which makes us render
Our noble selves in a less noble gender.
Though under Fire we comprehend all heat,
Yet man for Choler is the proper seat:
67
I in his heart erect my regal throne,
Where Monarch like I play and sway alone.
Yet many times unto my great disgrace
One of your selves are my Compeers in place,
Where if your rule prove once predominant,
The man proves boyish, sottish, ignorant:
But if you yield subservience unto me,
I make a man, a man in th'high'st degree:
Be he a souldier, I more fence his heart
Then iron Corslet 'gainst a sword or dart.
What makes him face his foe without appal,
To storm a breach, or scale a city wall,
In dangers to account himself more sure
Then timerous Hares whom Castles do immure?
Have you not heard of worthyes, Demi-Gods?
Twixt them and others what is't makes the odds
But valour? whence comes that? from none of you,
Nay milksops at such brunts you look but blew.
Here's sister ruddy, worth the other two,
Who much will talk, but little dares she do,
Unless to Court and claw, to dice and drink,
And there she will out-bid us all, I think,
She loves a fiddle better then a drum,
A Chamber well, in field she dares not come,
She'l ride a horse as bravely as the best,
And break a staff, provided 'be in jest;
But shuns to look on wounds, & blood that's spilt,
She loves her sword only because its gilt.
Then here's our sad black Sister, worse then you.
She'l neither say she will, nor will she doe;
But peevish Malecontent, musing sits,
And by misprissions like to loose her witts:
If great perswasions cause her meet her foe,
In her dull resolution she's so slow,
To march her pace to some is greater pain
Then by a quick encounter to be slain.
But be she beaten, she'l not run away,
She'l first advise if't be not best to stay.
Now let's give cold white sister flegme her right,
So loving unto all she scorns to fight:
If any threaten her, she'l in a trice
Convert from water to congealed ice:
68
Her teeth will chatter, dead and wan's her face,
And 'fore she be assaulted, quits the place.
She dares not challeng, if I speak amiss,
Nor hath she wit or heat to blush at this.
Here's three of you all see now what you are,
Then yield to me preheminence in war.
Again who fits for learning, science, arts?
Who rarifies the intellectual parts:
From whence fine spirits flow and witty notions:
But tis not from our dull, slow sisters motions:
Nor sister sanguine, from thy moderate heat,
Poor spirits the Liver breeds, which is thy seat.
What comes from thence, my heat refines the same
And through the arteries sends it o're the frame:
The vital spirits they're call'd, and well they may
For when they fail, man turns unto his clay.
The animal I claim as well as these,
The nerves, should I not warm, soon would they freeze
But flegme her self is now provok'd at this
She thinks I never shot so far amiss.
The brain she challengeth, the head's her seat;
But know'ts a foolish brain that wanteth heat.
My absence proves it plain, her wit then flyes
Out at her nose, or melteth at her eyes.
Oh who would miss this influence of thine
To be distill'd, a drop on every Line?
Alas, thou hast no Spirits; thy Company
Will feed a dropsy, or a Tympany,
The Palsy, Gout, or Cramp, or some such dolour:
Thou wast not made, for Souldier or for Scholar;
Of greazy paunch, and bloated cheeks go vaunt,
But a good head from these are dissonant.
But Melancholy, wouldst have this glory thine,
Thou sayst thy wits are staid, subtil and fine;
'Tis true, when I am Midwife to thy birth
Thy self's as dull, as is thy mother Earth:
Thou canst not claim the liver, head nor heart
Yet hast the Seat assign'd, a goodly part
The sinke of all us three, the hateful Spleen
Of that black Region, nature made thee Queen;
Where pain and sore obstruction thou dost work,
Where envy, malice, thy Companions lurk.
69
If once thou'rt great, what follows thereupon
But bodies wasting, and destruction?
So base thou art, that baser cannot be,
Th'excrement adustion of me.
But I am weary to dilate your shame,
Nor is't my pleasure thus to blur your name,
Only to raise my honour to the Skies,
As objects best appear by contraries.
But Arms, and Arts I claim, and higher things,
The princely qualities befitting Kings,
Whose profound heads I line with policies,
They'r held for Oracles, they are so wise,
Their wrathful looks are death their words are laws
Their Courage it foe, friend, and Subject awes;
But one of you, would make a worthy King
Like our sixth Henry (that same virtuous thing)
That when a Varlet struck him o're the side,
Forsooth you are to blame, he grave reply'd.
Take Choler from a Prince, what is he more
Then a dead Lion, by Beasts triumph'd o're.
Again you know, how I act every part
By th'influence, I still send from the heart:
It's nor your Muscles, nerves, nor this nor that
Do's ought without my lively heat, that's flat:
Nay th'stomack magazine to all the rest
Without my boyling heat cannot digest:
And yet to make my greatness, still more great
What differences, the Sex? but only heat.
And one thing more, to close up my narration
Of all that lives, I cause the propagation.
I have been sparings what I might have said
I love no boasting, that's but Childrens trade.
To what you now shall say I will attend,
And to your weakness gently condescend.
Blood.
Good Sisters, give me leave, as is my place
To vent my grief, and wipe off my disgrace:
Your selves may plead your wrongs are no whit less
Your patience more then mine, I must confess
Did ever sober tongue such language speak,
Or honesty such tyes unfriendly break?
Dost know thy self so well us so amiss?
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Is't arrogance or folly causeth this?
Ile only shew the wrong thou'st done to me,
Then let my sisters right their injury.
To pay with railings is not mine intent,
But to evince the truth by Argument:
I will analyse this thy proud relation
So full of boasting and prevarication,
Thy foolish incongruityes Ile show,
So walk thee till thou'rt cold, then let thee go.
There is no Souldier but thy self (thou sayest,)
No valour upon Earth, but what thou hast
Thy silly provocations I despise,
And leave't to all to judge, where valour lies
No pattern, nor no pattron will I bring
But David, Judah's most heroick King,
Whose glorious deeds in Arms the world can tell,
A rosie cheek Musitian thou know'st well;
He knew well how to handle Sword and Harp,
And how to strike full sweet, as well as sharp,
Thou laugh'st at me for loving merriment,
And scorn'st all Knightly sports at Turnament.
Thou sayst I love my Sword, because it's gilt,
But know, I love the Blade, more then the Hill,
Yet do abhor such temerarious deeds,
As thy unbridled, barbarous Choler breeds:
Thy rudeness counts good manners vanity,
And real Complements base flattery.
For drink, which of us twain like it the best,
Ile go no further then thy nose for test:
Thy other scoffs, not worthy of reply
Shall vanish as of no validity:
Of thy black Calumnies this is but part,
But now Ile shew what souldier thou art.
And though thou'st us'd me with opprobrious spight
My ingenuity must give thee right.
Thy choler is but rage when tis most pure,
But usefull when a mixture can endure;
As with thy mother fire, so tis with thee,
The best of all the four when they agree:
But let her leave the rest, then I presume
Both them and all things else she would consume.
VVhilst us for thine associates thou tak'st,
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A Souldier most compleat in all points mak'st:
But when thou scorn'st to take the help we lend,
Thou art a Fury or infernal Fiend.
Witness the execrable deeds thou'st done,
Nor sparing Sex nor Age, nor Sire nor Son;
To satisfie thy pride and cruelty,
Thou oft hast broke bounds of Humanity,
Nay should I tell, thou would'st count me no blab,
How often for the lye, thou'st given the stab.
To take the wall's a sin of so high rate,
That nought but death the same may expiate,
To cross thy will, a challenge doth deserve
So shed'st that blood, thou'rt bounden to preserve
Wilt thou this valour, Courage, Manhood call:
No, know 'tis pride most diabolibal.
If murthers be thy glory, tis no less,
Ile not envy thy feats, nor happiness:
But if in fitting time and place 'gainst foes
For countreys good thy life thou dar'st expose,
Be dangers n'er so high, and courage great,
Ile praise that prowess, fury, Choler, heat:
But such thou never art when all alone,
Yet such when we all four are joyn'd in one.
And when such thou art, even such are we,
The friendly Coadjutors still of thee.
Nextly the Spirits thou dost wholly claim,
Which nat'ral, vital, animal we name:
To play Philosopher I have no list,
Nor yet Physitian, nor Anatomist,
For acting these, l have no will nor Art,
Yet shall with Equity, give thee thy part
For natural, thou dost not much contest;
For there is none (thou sayst) if some not best;
That there are some, and best, I dare averre
Of greatest use, if reason do not erre:
What is there living, which do'nt first derive
His Life now Animal, from vegetive:
If thou giv'st life, I give the nourishment,
Thine without mine, is not, 'tis evident:
But I without thy help, can give a growth
As plants trees, and small Embryon know'th
And if vital Spirits, do flow from thee
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I am as sure, the natural, from me:
Be thine the nobler, which I grant, yet mine
Shall justly claim priority of thine.
I am the fountain which thy Cistern fills
Through warm blew Conduits of my venial rills:
What hath the heart, but what's sent from the liver
If thou'rt the taker, I must be the giver.
Then never boast of what thou dost receive:
For of such glory I shall thee bereave.
But why the heart should be usurp'd by thee,
I must confess seems something strange to me:
The spirits through thy heat made perfect are,
But the Materials none of thine, that's clear:
Their wondrous mixture is of blood and air,
The first my self, second my mother fair.
But Ile not force retorts, nor do thee wrong,
Thy fi'ry yellow froth is mixt among,
Challeng not all, 'cause part we do allow;
Thou know'st I've there to do as well as thou:
But thou wilt say I deal unequally,
Their lives the irascible faculty,
Which without all dispute, is Cholers own;
Besides the vehement heat, only there known
Can be imputed, unto none but Fire
Which is thy self, thy Mother and thy Sire
That this is true, I easily can assent
If still you take along my Aliment;
And let me be your partner which is due,
So shall I give the dignity to you:
Again, Stomacks Concoction thou dost claim,
But by what right, nor do'st, nor canst thou name
Unless as heat, it be thy faculty,
And so thou challengest her property.
The help she needs, the loving liver lends,
Who th'benefit o'th' whole ever intends
To meddle further I shall be but shent,
Th'rest to our Sisters is more pertinent;
Your slanders thus refuted takes no place,
Nor what you've said, doth argue my disgrace,
Now through your leaves, some little time I'l spend
My worth in humble manner to commend
This, hot, moist nutritive humour of mine
73
When 'tis untaint, pure, and most genuine
Shall chiefly take the place, as is my due
Without the least indignity to you.
Of all your qualities I do partake,
And what you single are, the whole I make
Your hot, moist, cold, dry natures are but four,
I moderately am all, what need I more;
As thus, if hot then dry, if moist, then cold,
If this you cann't disprove, then all I hold
My virtues hid, I've let you dimly see
My sweet Complection proves the verity.
This Scarlet die's a badge of what's within
One touch thereof, so beautifies the skin:
Nay, could I be, from all your tangs but pure
Mans life to boundless Time might still endure.
But here one thrusts her heat, wher'ts not requir'd
So suddenly, the body all is fired,
And of the calme sweet temper quite bereft,
Which makes the Mansion, by the Soul soon left.
So Melancholy seizes on a man,
With her unchearful visage, swarth and wan,
The body dryes, the mind sublime doth smother,
And turns him to the womb of's earthy mother:
And flegm likewise can shew her cruel art,
With cold distempers to pain every part:
The lungs she rots, the body wears away,
As if she'd leave no flesh to turn to clay,
Her languishing diseases, though not quick
At length demolishes the Faberick,
All to prevent, this curious care I take,
In th'last concoction segregation make
Of all the perverse humours from mine own,
The bitter choler most malignant known
I turn into his Cell close by my side
The Melancholy to the Spleen t'abide:
Likewise the whey, some use I in the veins,
The overplus I send unto the reins:
But yet for all my toil, my care and skill,
Its doom'd by an irrevocable will
That my intents should meet with interruption,
That mortal man might turn to his corruption.
I might here shew the nobleness of mind
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Of such as to the sanguine are inclin'd,
They're liberal, pleasant, kind and courteous,
And like the Liver all benignious.
For arts and sciences they are the fittest;
And maugre Choler still they are the wittiest:
With an ingenious working Phantasie,
A most voluminous large Memory,
And nothing wanting but Solidity.
But why alas, thus tedious should I be,
Thousand examples you may daily see.
If time I have transgrest, and been too long,
Yet could not be more brief without much wrong;
I've scarce wip'd off the spots proud choler cast,
Such venome lies in words, though but a blast:
No braggs i've us'd, to you I dare appeal,
If modesty my worth do not conceal.
I've us'd no bittererss nor taxt your name,
As I to you, to me do ye the same.
Melancholy.
He that with two Assailants hath to do,
Had need be armed well and active too.
Especially when friendship is pretended,
That blow's most deadly where it is intended.
Though choler rage and rail, I'le not do so,
The tongue's no weapon to assault a foe:
But sith we fight with words, we might be kind
To spare our selves and beat the whistling wind,
Fair rosie sister, so might'st thou scape free;
I'le flatter for a time as thou didst me:
But when the first offender I have laid,
Thy soothing girds shall fully be repaid.
But Choler be thou cool'd or chaf'd, I'le venter,
And in contentions lists now justly enter.
What mov'd thee thus to vilifie my name,
Not past all reason, but in truth all shame:
Thy fiery spirit shall bear away this prize,
To play such furious pranks I am too wise:
If in a Souldier rashness be so precious,
Know in a General tis most pernicious.
Nature doth teach to shield the head from harm,
The blow that's aim'd thereat is latcht by th'arm.
When in Batalia my foes I face
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I then command proud Choler stand thy place,
To use thy sword, thy courage and thy art
There to defend my self, thy better part.
This wariness count not for cowardize,
He is not truly valiant that's not wise.
It's no less glory to defend a town,
Then by assault to gain one not our own;
And if Marcellus bold be call'd Romes sword,
Wise Fabius is her buckler all accord:
And if thy hast my slowness should not temper,
'Twere but a mad irregular distemper;
Enough of that by our sisters heretofore,
Ile come to that which wounds me somewhat more
Of learning, policy thou wouldst bereave me,
But's not thine ignorance shall thus deceive me:
What greater Clark or Politician lives,
Then he whose brain a touch my humour gives?
What is too hot my coldness doth abate,
What's diffluent I do consolidate.
If I be partial judg'd or thought to erre,
The melancholy snake shall it aver,
Whose cold dry head more subtilty doth yield,
Then all the huge beasts of the fertile field.
Again thou dost confine me to the spleen,
As of that only part I were the Queen,
Let me as well make thy precincts the Gall,
So prison thee within that bladder small:
Reduce the man to's principles, then see
If I have not more part then all you three:
What is within, without, of theirs or thine,
Yet time and age shall soon declare it mine.
When death doth seize the man your stock is lost,
When you poor bankrupts prove then have I most.
You'l say here none shall e're disturb my right,
You high born from that lump then take your flight.
Then who's mans friend, when life & all forsakes?
His Mother mine, him to her womb retakes:
Thus he is ours, his portion is the grave,
But while he lives, I'le shew what part I have:
And first the firm dry bones I justly claim,
The strong foundation of the stately frame:
Likewise the usefull Slpeen, though not the best,
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Yet is a bowel call'd well as the rest:
The Liver, Stomack, owe their thanks of right,
The first it drains, of th'last quicks appetite.
Laughter (thô thou say malice) flows from hence,
These two in one cannot have residence.
But thou most grosly dost mistake to think
The Spleen for all you three was made a sink,
Of all the rest thou'st nothing there to do,
But if thou hast, that malice is from you.
Again you often touch my swarthy hue,
That black is black, and I am black tis true;
But yet more comely far I dare avow,
Then is thy torrid nose or brazen brow.
But that which shews how high your spight is bent
Is charging me to be thy excrement:
Thy loathsome imputation I defie,
So plain a slander needeth no reply.
When by thy heat thou'st bak'd thy self to crust,
And so art call'd black Choler or adust,
Thou witless think'st that I am thy excretion,
So mean thou art in Art as in discretion:
But by your leave I'le let your greatness see
What Officer thou art to us all three,
The Kitchin Drudge, the cleanser of the sinks
That casts out all that man e're eats or drinks:
If any doubt the truth whence this should come,
Shew them thy passage to th'Duodenum;
Thy biting quality still irritates,
Till filth and thee nature exonerates:
If there thou'rt stopt, to th'Liver thou turn'st in,
And thence with jaundies saffrons all the skin.
No further time Ile spend in confutation,
I trust I've clear'd your slanderous imputation.
I now speak unto all, no more to one,
Pray hear, admire and learn instruction.
My virtues yours surpass without compare,
The first my constancy that jewel rare:
Choler's too rash this golden gift to hold,
And Sanguine is more fickle manifold,
Here, there her restless thoughts do ever fly,
Constant in nothing but unconstancy.
And what Flegme is, we know, like to her mother,
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Unstable is the one, and so the other;
With me is noble patience also found,
Impatient Choler loveth not the sound,
What sanguine is, she doth not heed nor care,
Now up, now down, transported like the Air:
Flegme's patient because her nature's tame;
But I, by virtue do acquire the same.
My Temperance, Chastity is eminent,
But these with you, are seldome resident;
Now could I stain my ruddy Sisters face
With deeper red, to shew you her dsgrace,
But rather I with silence vaile her shame
Then cause her blush, while I relate the same.
Nor are ye free from this inormity,
Although she bear the greatest obloquie,
My prudence, judgement, I might now reveal
But wisdom 'tis my wisdome to conceal.
Unto diseases not inclin'd as you,
Nor cold, nor hot, Ague nor Plurisie,
Nor Cough, nor Quinsey, nor the burning Feaver,
I rarely feel to act his fierce endeavour;
My sickness in conceit chiefly doth lye,
What I imagine that's my malady.
Chymeraes strange are in my phantasy,
And things that never were, nor shall I see
I love not talk, Reason lies not in length,
Nor multitude of words argues our strength;
I've done pray sister Flegme proceed in Course,
We shall expect much sound, but little force.
Flegme.
Patient I am, patient i'd need to be,
To bear with the injurious taunts of three,
Though wit I want, and anger I have less,
Enough of both, my wrongs now to express
I've not forgot, how bitter Choler spake
Nor how her gaul on me she causeless brake;
Nor wonder 'twas for hatred there's not small,
Where opposition is Diametrical.
To what is Truth I freely will assent,
Although my Name do suffer detriment,
What's slanderous repell, doubtful dispute,
And when I've nothing left to say be mute.
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Valour I want, no Souldier am 'tis true,
I'le leave that manly Property to you;
I love no thundring guns, nor bloody wars,
My polish'd Skin was not ordain'd for Skarrs:
But though the pitched field I've ever fled,
At home the Conquerours have conquered.
Nay, I could tell you what's more true then meet,
That Kings have laid their Scepters at my feet;
When Sister sanguine paints my Ivory face:
The Monarchs bend and sue, but for my grace
My lilly white when joyned with her red,
Princes hath slav'd, and Captains captived,
Country with Country, Greece with Asia fights
Sixty nine Princes, all stout Hero Knights.
Under Troys walls ten years will wear away,
Rather then loose one beauteous Helena.
But 'twere as vain, to prove this truth of mine
As at noon day, to tell the Sun doth shine.
Next difference that 'twixt us twain doth lye
Who doth possess the brain, or thou or I?
Shame forc'd the say, the matter that was mine,
But the Spirits by which it acts are thine:
Thou speakest Truth, and I can say no less,
Thy heat doth much, I candidly confess;
Yet without ostentation I may say,
I do as much for thee another way:
And though I grant, thou art my helper here,
No debtor I because it's paid else where.
With all your flourishes, now Sisters three
Who is't that dare, or can, compare with me,
My excellencies are so great, so many,
I am confounded; fore I speak of any:
The brain's the noblest member all allow,
Its form and Scituation will avow,
Its Ventricles, Membranes and wondrous net,
Galen, Hippocrates drive to a set;
That Divine Ofspring the immortal Soul
Though it in all, and every part be whole,
Within this stately place of eminence,
Doth doubtless keep its mighty residence.
And surely, the Soul sensitive here lives,
Which life and motion to each creature gives,
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The Conjugation of the parts, to th'braine
Doth shew, hence flow the pow'rs which they retain
Within this high Built Cittadel, doth lye
The Reason, fancy, and the memory;
The faculty of speech doth here abide,
The Spirits animal, from hence do slide:
The five most noble Senses here do dwell;
Of three it's hard to say, which doth excell.
This point now to discuss, 'longs not to me,
I'le touch the sight, great'st wonder of the three;
The optick Nerve, Coats, humours all are mine,
The watry, glassie, and the Chrystaline;
O mixture strange! O colour colourless,
Thy perfect temperament who can express:
He was no fool who thought the soul lay there,
Whence her affections passions speak so clear.
O good, O bad, O true, O traiterous eyes
What wonderments within your Balls there lyes,
Of all the Senses sight shall be the Queen;
Yet some may wish, O had mine eyes ne're seen.
Mine, likewise is the marrow, of the back,
Which runs through all the Spondles of the rack,
It is the substitute o'th royal brain,
All Nerves, except seven pair, to it retain.
And the strong Ligaments from hence arise,
Which joynt to joynt, the intire body tyes.
Some other parts there issue from the Brain,
Whose worth and use to tell, I must refrain:
Some curious learned Crooke, may these reveal
But modesty, hath charg'd me to conceal
Here's my Epitome of excellence:
For what's the Brains is mine by Consequence.
A foolish brain (quoth Choler) wanting heat
But a mad one say I, where 'tis too great,
Phrensie's worse then folly, one would more glad
With a tame fool converse then with a mad;
For learning then my brain is not the fittest,
Nor will I yield that Choler is the wittiest.
Thy judgement is unsafe, thy fancy little,
For memory the sand is not more brittle;
Again, none's fit for Kingly state but thou,
If Tyrants be the best, I le it allow:
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But if love be as requisite as fear,
Then thou and I must make a mixture here.
Well to be brief, I hope now Cholers laid,
And I'le pass by what Sister sanguine said.
To Melancholy I le make no reply,
The worst she said was instability,
And too much talk, both which I here confess
A warning good, hereafter I'le say less.
Let's now be friends; its time our spight were spent,
Lest we too late this rashness do repent,
Such premises will force a sad conclusion,
Unless we agree, all falls into confusion.
Let Sangine with her hot hand Choler hold,
To take her moist my moisture will be bold:
My cold, cold melancholy hand shall clasp;
Her dry, dry Cholers other hand shall grasp.
Two hot, two moist, two cold, two dry here be,
A golden Ring, the Posey VNITY.
Nor jarrs nor scoffs, let none hereafter see,
But all admire our perfect Amity
Nor be discern'd, here's water, earth, air, fire,
But here a compact body, whole intire.
This loving counsel pleas'd them all so well
That flegm was judg'd for kindness to excell.
~ Anne Bradstreet,#NFDB
517:The Assembly Of Ladies
In Septembre, at the falling of the leef,
The fressh sesoun was al-togider doon,
And of the corn was gadered in the sheef;
In a gardyn, about twayn after noon,
Ther were ladyes walking, as was her wone,
Foure in nombre, as to my mynd doth falle,
And I the fifte, the simplest of hem alle.
Of gentilwomen fayre ther were also,
Disporting hem, everiche after her gyse,
In crosse-aleys walking, by two and two,
And some alone, after her fantasyes.
Thus occupyed we were in dyvers wyse;
And yet, in trouthe, we were not al alone;
Ther were knightës and squyers many one.
'Wherof I served?' oon of hem asked me;
I sayde ayein, as it fel in my thought,
'To walke about the mase, in certayntè,
As a woman that [of] nothing rought.'
He asked me ayein—'whom that I sought,
And of my colour why I was so pale?'
'Forsothe,' quod I, 'and therby lyth a tale.'
'That must me wite,' quod he, 'and that anon;
Tel on, let see, and make no tarying.'
'Abyd,' quod I, 'ye been a hasty oon,
I let you wite it is no litel thing.
But, for bicause ye have a greet longing
In your desyr, this proces for to here,
I shal you tel the playn of this matere.—
It happed thus, that, in an after-noon,
My felawship and I, by oon assent,
Whan al our other besinesse was doon,
650
To passe our tyme, into this mase we went,
And toke our wayes, eche after our entent;
Some went inward, and wend they had gon out,
Some stode amid, and loked al about.
And, sooth to say, some were ful fer behind,
And right anon as ferforth as the best;
Other ther were, so mased in her mind,
Al wayes were good for hem, bothe eest and west.
Thus went they forth, and had but litel rest;
And some, her corage did hem sore assayle,
For very wrath, they did step over the rayle!
And as they sought hem-self thus to and fro,
I gat myself a litel avauntage;
Al for-weried, I might no further go,
Though I had won right greet, for my viage.
So com I forth into a strait passage,
Which brought me to an herber fair and grene,
Mad with benches, ful craftily and clene,
That, as me thought, ther might no crëature
Devyse a better, by dew proporcioun;
Safe it was closed wel, I you ensure,
With masonry of compas enviroun,
Ful secretly, with stayres going doun
Inmiddes the place, with turning wheel, certayn;
And upon that, a pot of marjolain;
With margarettes growing in ordinaunce,
To shewe hemself, as folk went to and fro,
That to beholde it was a greet plesaunce,
And how they were acompanyed with mo
Ne-m'oublie-mies and sovenez also;
The povre pensees were not disloged there;
No, no! god wot, her place was every-where!
651
The flore beneth was paved faire and smothe
With stones square, of many dyvers hew,
So wel joynëd that, for to say the sothe,
Al semed oon (who that non other knew);
And underneth, the stremës new and new,
As silver bright, springing in suche a wyse
That, whence it cam, ye coude it not devyse.
A litel whyle thus was I al alone,
Beholding wel this délectable place;
My felawship were coming everichone,
So must me nedes abyde, as for a space.
Rememb[e]ring of many dyvers cace
Of tyme passed, musing with sighes depe,
I set me doun, and ther I fel a-slepe.
And, as I slept, me thought ther com to me
A gentilwoman, metely of stature;
Of greet worship she semed for to be,
Atyred wel, not high, but by mesure;
Her countenaunce ful sad and ful demure;
Her colours blewe, al that she had upon;
Ther com no mo [there] but herself aloon.
Her gown was wel embrouded, certainly,
With sovenez, after her own devyse;
On her purfyl her word [was] by and by
Bien et loyalment, as I coud devyse.
Than prayde I her, in every maner wyse
That of her name I might have remembraunce;
She sayd, she called was Perséveraunce.
So furthermore to speke than was I bold,
Where she dwelled, I prayed her for to say;
And she again ful curteysly me told,
'My dwelling is, and hath ben many a day
With a lady.'—'What lady, I you pray?'
'Of greet estate, thus warne I you,' quod she;
652
'What cal ye her?'—'Her name is Loyaltè.'
'In what offyce stand ye, or in what degrè?'
Quod I to her, 'that wolde I wit right fayn.'
'I am,' quod she, 'unworthy though I be,
Of her chambre her ussher, in certayn;
This rod I bere, as for a token playn,
Lyke as ye know the rule in such servyce
Pertayning is unto the same offyce.
She charged me, by her commaundëment,
To warn you and your felawes everichon,
That ye shuld come there as she is present,
For a counsayl, which shal be now anon,
Or seven dayës be comen and gon.
And furthermore, she bad that I shuld say
Excuse there might be non, nor [no] delay.
Another thing was nigh forget behind
Whiche in no wyse I wolde but ye it knew;
Remembre wel, and bere it in your mind,
Al your felawes and ye must come in blew,
Every liche able your maters for to sew;
With more, which I pray you thinke upon,
Your wordës on your slevës everichon.
And be not ye abasshed in no wyse,
As many been in suche an high presence;
Mak your request as ye can best devyse,
And she gladly wol yeve you audience.
There is no greef, ne no maner offence,
Wherin ye fele that your herte is displesed,
But with her help right sone ye shul be esed.'
'I am right glad,' quod I, 'ye tel me this,
But there is non of us that knoweth the way.'
'As of your way,' quod she, 'ye shul not mis,
653
Ye shul have oon to gyde you, day by day,
Of my felawes (I can no better say)
Suche oon as shal tel you the way ful right;
And Diligence this gentilwoman hight.
A woman of right famous governaunce,
And wel cherisshed, I tel you in certayn;
Her felawship shal do you greet plesaunce.
Her port is suche, her maners trewe and playn;
She with glad chere wol do her besy payn
To bring you there; now farwel, I have don.'
'Abyde,' sayd I, 'ye may not go so sone.'
'Why so?' quod she, 'and I have fer to go
To yeve warning in many dyvers place
To your felawes, and so to other mo;
And wel ye wot, I have but litel space.'
'Now yet,' quod I, 'ye must tel me this cace,
If we shal any man unto us cal?'
'Not oon,' quod she, 'may come among you al.'
'Not oon,' quod I, 'ey! benedicite!
What have they don? I pray you tel me that!'
'Now, by my lyf, I trow but wel,' quod she;
'But ever I can bileve there is somwhat,
And, for to say you trouth, more can I nat;
In questiouns I may nothing be large,
I medle no further than is my charge.'
'Than thus,' quod I, 'do me to understand,
What place is there this lady is dwelling?'
'Forsothe,' quod she, 'and oon sought al this land,
Fairer is noon, though it were for a king
Devysed wel, and that in every thing.
The toures hy ful plesaunt shul ye find,
With fanes fressh, turning with every wind.
654
The chambres and parlours both of oo sort,
With bay-windowes, goodly as may be thought,
As for daunsing and other wyse disport;
The galeryes right wonder wel y-wrought,
That I wel wot, if ye were thider brought.
And took good hede therof in every wyse,
Ye wold it thinke a very paradyse.'
'What hight this place?' quod I; 'now say me that.'
'Plesaunt Regard,' quod she, 'to tel you playn.'
'Of verray trouth,' quod I, 'and, wot ye what,
It may right wel be called so, certayn;
But furthermore, this wold I wit ful fayn,
What shulde I do as sone as I come there,
And after whom that I may best enquere?'
'A gentilwoman, a porter at the yate
There shal ye find; her name is Countenaunce;
If it so hap ye come erly or late,
Of her were good to have som acquaintaunce.
She can tel how ye shal you best avaunce,
And how to come to her ladyes presence;
To her wordës I rede you yeve credence.
Now it is tyme that I depart you fro;
For, in good sooth, I have gret businesse.'
'I wot right wel,' quod I, 'that it is so;
And I thank you of your gret gentilnesse.
Your comfort hath yeven me suche hardinesse
That now I shal be bold, withouten fayl,
To do after your ávyse and counsayl.'
Thus parted she, and I lefte al aloon;
With that I saw, as I beheld asyde,
A woman come, a verray goodly oon;
And forth withal, as I had her aspyed,
Me thought anon, [that] it shuld be the gyde;
And of her name anon I did enquere.
655
Ful womanly she yave me this answere.
'I am,' quod she, 'a simple crëature
Sent from the court; my name is Diligence.
As sone as I might come, I you ensure,
I taried not, after I had licence;
And now that I am come to your presence,
Look, what servyce that I can do or may,
Commaundë me; I can no further say.'
I thanked her, and prayed her to come nere,
Because I wold see how she were arayed;
Her gown was blew, dressed in good manere
With her devyse, her word also, that sayd
Tant que je puis; and I was wel apayd;
For than wist I, withouten any more,
It was ful trew, that I had herd before.
'Though we took now before a litel space,
It were ful good,' quod she, 'as I coud gesse.'
'How fer,' quod I, 'have we unto that place?'
'A dayes journey,' quod she, 'but litel lesse;
Wherfore I redë that we onward dresse;
For, I suppose, our felawship is past,
And for nothing I wold that we were last.'
Than parted we, at springing of the day,
And forth we wente [a] soft and esy pace,
Til, at the last, we were on our journey
So fer onward, that we might see the place.
'Now let us rest,' quod I, 'a litel space,
And say we, as devoutly as we can,
A pater-noster for saint Julian.'
'With al my herte, I assent with good wil;
Much better shul we spede, whan we have don.'
Than taried we, and sayd it every del.
656
And whan the day was fer gon after noon,
We saw a place, and thider cam we sone,
Which rounde about was closed with a wal,
Seming to me ful lyke an hospital.
Ther found I oon, had brought al myn aray,
A gentilwoman of myn aquaintaunce.
'I have mervayl,' quod I, 'what maner way
Ye had knowlege of al this ordenaunce.'
'Yis, yis,' quod she, 'I herd Perséveraunce,
How she warned your felawes everichon,
And what aray that ye shulde have upon.'
'Now, for my love,' quod I, 'this I you pray,
Sith ye have take upon you al the payn,
That ye wold helpe me on with myn aray;
For wit ye wel, I wold be gon ful fayn.'
'Al this prayer nedeth not, certayn;'
Quod she agayn; 'com of, and hy you sone,
And ye shal see how wel it shal be doon.'
'But this I dout me greetly, wot ye what,
That my felawes ben passed by and gon.'
'I warant you,' quod she, 'that ar they nat;
For here they shul assemble everichon.
Notwithstanding, I counsail you anon;
Mak you redy, and tary ye no more,
It is no harm, though ye be there afore.'
So than I dressed me in myn aray,
And asked her, whether it were wel or no?
'It is right wel,' quod she, 'unto my pay;
Ye nede not care to what place ever ye go.'
And whyl that she and I debated so,
Cam Diligence, and saw me al in blew:
'Sister,' quod she, 'right wel brouk ye your new!'
657
Than went we forth, and met at aventure
A yong woman, an officer seming:
'What is your name,' quod I, 'good crëature?'
'Discrecioun,' quod she, 'without lesing.'
'And where,' quod I, 'is your most abyding?'
'I have,' quod she, 'this office of purchace,
Cheef purveyour, that longeth to this place.'
'Fair love,' quod I, 'in al your ordenaunce,
What is her name that is the herbegere?'
'For sothe,' quod she, 'her name is Acquaintaunce,
A woman of right gracious manere.'
Than thus quod I, 'What straungers have ye here?'
'But few,' quod she, 'of high degree ne low;
Ye be the first, as ferforth as I know.'
Thus with talës we cam streight to the yate;
This yong woman departed was and gon;
Cam Diligence, and knokked fast therat;
'Who is without?' quod Countenaunce anon.
'Trewly,' quod I, 'fair sister, here is oon!'
'Which oon?' quod she, and therwithal she lough;
'I, Diligence! ye know me wel ynough.'
Than opened she the yate, and in we go;
With wordës fair she sayd ful gentilly,
'Ye are welcome, ywis! are ye no mo?'
'Nat oon,' quod she, 'save this woman and I.'
'Now than,' quod she, 'I pray yow hertely,
Tak my chambre, as for a whyl, to rest
Til your felawës come, I holde it best.'
I thanked her, and forth we gon echon
Til her chambre, without[en] wordës mo.
Cam Diligence, and took her leve anon;
'Wher-ever you list,' quod I, 'now may ye go;
And I thank you right hertely also
Of your labour, for which god do you meed;
658
I can no more, but Jesu be your speed!'
Than Countenauncë asked me anon,
'Your felawship, where ben they now?' quod she.
'For sothe,' quod I, 'they be coming echon;
But in certayn, I know nat wher they be,
Without I may hem at this window see.
Here wil I stande, awaytinge ever among,
For, wel I wot, they wil nat now be long.'
Thus as I stood musing ful busily,
I thought to take good hede of her aray,
Her gown was blew, this wot I verely,
Of good fasoun, and furred wel with gray;
Upon her sleve her word (this is no nay),
Which sayd thus, as my pennë can endyte,
A moi que je voy, writen with lettres whyte.
Than forth withal she cam streight unto me,
'Your word,' quod she, 'fayn wold I that I knew.'
'Forsothe,' quod I, 'ye shal wel knowe and see,
And for my word, I have non; this is trew.
It is ynough that my clothing be blew,
As here-before I had commaundëment;
And so to do I am right wel content.
But tel me this, I pray you hertely,
The steward here, say me, what is her name?'
'She hight Largesse, I say you suërly;
A fair lady, and of right noble fame.
Whan ye her see, ye wil report the same.
And under her, to bid you welcome al,
There is Belchere, the marshal of the hall.
Now al this whyle that ye here tary stil,
Your own maters ye may wel have in mind.
But tel me this, have ye brought any bil?'
659
'Ye, ye,' quod I, 'or els I were behind.
Where is there oon, tel me, that I may find
To whom that I may shewe my matters playn?'
'Surely,' quod she, 'unto the chamberlayn.'
'The chamberlayn?' quod I, '[now] say ye trew?'
'Ye, verely,' sayd she, 'by myne advyse;
Be nat aferd; unto her lowly sew.'
'It shal be don,' quod I, 'as ye devyse;
But ye must knowe her name in any wyse?'
'Trewly,' quod she, 'to tell you in substaunce,
Without fayning, her name is Remembraunce.
The secretary yit may not be forget;
For she may do right moche in every thing.
Wherfore I rede, whan ye have with her met,
Your mater hool tel her, without fayning;
Ye shal her finde ful good and ful loving.'
'Tel me her name,' quod I, 'of gentilnesse.'
'By my good sooth,' quod she, 'Avysënesse.'
'That name,' quod I, 'for her is passing good;
For every bil and cedule she must see;
Now good,' quod I, 'com, stand there-as I stood;
My felawes be coming; yonder they be.'
'Is it [a] jape, or say ye sooth?' quod she.
'In jape? nay, nay; I say you for certain;
See how they come togider, twain and twain!'
'Ye say ful sooth,' quod she, 'that is no nay;
I see coming a goodly company.'
'They been such folk,' quod I, 'I dar wel say,
That list to love; thinke it ful verily.
And, for my love, I pray you faithfully,
At any tyme, whan they upon you cal,
That ye wol be good frend unto hem al.'
660
'Of my frendship,' quod she, 'they shal nat mis,
And for their ese, to put therto my payn.'
'God yelde it you!' quod I; 'but tel me this,
How shal we know who is the chamberlayn?'
'That shal ye wel know by her word, certayn.'
'What is her word? Sister, I pray you say.'
'Plus ne purroy; thus wryteth she alway.'
Thus as we stood togider, she and I,
Even at the yate my felawes were echon.
So met I hem, as me thought was goodly,
And bad hem welcome al, by on and on.
Than forth cam [lady] Countenaunce anon;
'Ful hertely, fair sisters al,' quod she,
'Ye be right welcome into this countree.
I counsail you to take a litel rest
In my chambre, if it be your plesaunce.
Whan ye be there, me thinketh for the best
That I go in, and cal Perséveraunce,
Because she is oon of your aquaintaunce;
And she also wil tel you every thing
How ye shal be ruled of your coming.'
My felawes al and I, by oon avyse,
Were wel agreed to do lyke as she sayd.
Than we began to dresse us in our gyse,
That folk shuld see we were nat unpurvayd;
And good wageours among us there we layd,
Which of us was atyred goodliest,
And of us al which shuld be praysed best.
The porter cam, and brought Perséveraunce;
She welcomed us in ful curteys manere:
'Think ye nat long,' quod she, 'your attendaunce;
I wil go speke unto the herbergere,
That she may purvey for your logging here.
Than wil I go unto the chamberlayn
661
To speke for you, and come anon agayn.'
And whan [that] she departed was and gon,
We saw folkës coming without the wal,
So greet people, that nombre coud we non;
Ladyes they were and gentilwomen al,
Clothed in blew, echon her word withal;
But for to knowe her word or her devyse,
They cam so thikke, that I might in no wyse.
With that anon cam in Perséveraunce,
And where I stood, she cam streight [un]to me.
'Ye been,' quod she, 'of myne olde acquaintaunce;
You to enquere, the bolder wolde I be;
What word they bere, eche after her degree,
I pray you, tel it me in secret wyse;
And I shal kepe it close, on warantyse.'
'We been,' quod I, 'fyve ladies al in-fere,
And gentilwomen foure in company;
Whan they begin to open hir matere,
Than shal ye knowe hir wordës by and by;
But as for me, I have non verely,
And so I told Countenaunce here-before;
Al myne aray is blew; what nedeth more?'
'Now than,' quod she, 'I wol go in agayn,
That ye may have knowlege, what ye shuld do.'
'In sooth,' quod I, 'if ye wold take the payn,
Ye did right moch for us, if ye did so.
The rather sped, the soner may we go.
Gret cost alway ther is in tarying;
And long to sewe, it is a wery thing.'
Than parted she, and cam again anon;
'Ye must,' quod she, 'come to the chamberlayn.'
'We been,' quod I, 'now redy everichon
662
To folowe you whan-ever ye list, certayn.
We have non eloquence, to tel you playn;
Beseching you we may be so excused,
Our trew mening, that it be not refused.'
Than went we forth, after Perséveraunce,
To see the prees; it was a wonder cace;
There for to passe it was greet comb[e]raunce,
The people stood so thikke in every place.
'Now stand ye stil,' quod she, 'a litel space;
And for your ese somwhat I shal assay,
If I can make you any better way.'
And forth she goth among hem everichon,
Making a way, that we might thorugh pas
More at our ese; and whan she had so don,
She beckned us to come where-as she was;
So after her we folowed, more and las.
She brought us streight unto the chamberlayn;
There left she us, and than she went agayn.
We salued her, as reson wolde it so,
Ful humb[el]ly beseching her goodnesse,
In our maters that we had for to do
That she wold be good lady and maistresse.
'Ye be welcome,' quod she, 'in sothfastnesse,
And see, what I can do you for to plese,
I am redy, that may be to your ese.'
We folowed her unto the chambre-dore,
'Sisters,' quod she, 'come ye in after me.'
But wite ye wel, there was a paved flore,
The goodliest that any wight might see;
And furthermore, about than loked we
On eche corner, and upon every wal,
The which was mad of berel and cristal;
663
Wherein was graven of stories many oon;
First how Phyllis, of womanly pitè,
Deyd pitously, for love of Demophoon.
Nexte after was the story of Tisbee,
How she slew her-self under a tree.
Yet saw I more, how in right pitous cas
For Antony was slayn Cleopatras.
That other syde was, how Hawes the shene
Untrewly was disceyved in her bayn.
There was also Annelida the quene,
Upon Arcyte how sore she did complayn.
Al these stories were graved there, certayn;
And many mo than I reherce you here;
It were to long to tel you al in-fere.
And, bicause the wallës shone so bright,
With fyne umple they were al over-sprad,
To that intent, folk shuld nat hurte hir sight;
And thorugh it the stories might be rad.
Than furthermore I went, as I was lad;
And there I saw, without[en] any fayl,
A chayrë set, with ful riche aparayl.
And fyve stages it was set fro the ground,
Of cassidony ful curiously wrought;
With four pomelles of golde, and very round,
Set with saphyrs, as good as coud be thought;
That, wot ye what, if it were thorugh sought,
As I suppose, fro this countrey til Inde,
Another suche it were right fer to finde!
For, wite ye wel, I was right nere that,
So as I durst, beholding by and by;
Above ther was a riche cloth of estate,
Wrought with the nedle ful straungëly,
Her word thereon; and thus it said trewly,
A endurer, to tel you in wordës few,
664
With grete letters, the better I hem knew.
Thus as we stode, a dore opened anon;
A gentilwoman, semely of stature,
Beringe a mace, cam out, her-selfe aloon;
Sothly, me thought, a goodly crëature!
She spak nothing to lowde, I you ensure,
Nor hastily, but with goodly warning:
'Mak room,' quod she, 'my lady is coming!'
With that anon I saw Perséveraunce,
How she held up the tapet in her hand.
I saw also, in right good ordinaunce,
This greet lady within the tapet stand,
Coming outward, I wol ye understand;
And after her a noble company,
I coud nat tel the nombre sikerly.
Of their namës I wold nothing enquere
Further than suche as we wold sewe unto,
Sauf oo lady, which was the chauncellere,
Attemperaunce; sothly her name was so.
For us nedeth with her have moch to do
In our maters, and alway more and more.
And, so forth, to tel you furthermore,
Of this lady her beautè to discryve,
My conning is to simple, verely;
For never yet, the dayës of my lyve,
So inly fair I have non seen, trewly.
In her estate, assured utterly,
There wanted naught, I dare you wel assure,
That longed to a goodly crëature.
And furthermore, to speke of her aray,
I shal you tel the maner of her gown;
Of clothe of gold ful riche, it is no nay;
665
The colour blew, of a right good fasoun;
In tabard-wyse the slevës hanging doun;
And what purfyl there was, and in what wyse,
So as I can, I shal it you devyse.
After a sort the coller and the vent,
Lyk as ermyne is mad in purfeling;
With grete perlës, ful fyne and orient,
They were couchèd, al after oon worching,
With dyamonds in stede of powdering;
The slevës and purfilles of assyse;
They were [y-]mad [ful] lyke, in every wyse.
Aboute her nekke a sort of fair rubyes,
In whyte floures of right fyne enamayl;
Upon her heed, set in the freshest wyse,
A cercle with gret balays of entayl;
That, in ernest to speke, withouten fayl,
For yonge and olde, and every maner age,
It was a world to loke on her visage.
Thus coming forth, to sit in her estat,
In her presence we kneled down echon,
Presentinge up our billes, and, wot ye what,
Ful humb[el]ly she took hem, by on and on;
When we had don, than cam they al anon,
And did the same, eche after her manere,
Knelinge at ones, and rysinge al in-fere.
Whan this was don, and she set in her place,
The chamberlayn she did unto her cal;
And she, goodly coming til her a-pace,
Of her entent knowing nothing at al,
'Voyd bak the prees,' quod she, 'up to the wal;
Mak larger roum, but look ye do not tary,
And tak these billës to the secretary.'
666
The chamberlayn did her commaundëment,
And cam agayn, as she was bid to do;
The secretary there being present,
The billës were delivered her also,
Not only ours, but many other mo.
Than the lady, with good advyce, agayn
Anon withal called her chamberlayn.
'We wol,' quod she, 'the first thing that ye do,
The secretary, make her come anon
With her billës; and thus we wil also,
In our presence she rede hem everichon,
That we may takë good advyce theron
Of the ladyes, that been of our counsayl;
Look this be don, withouten any fayl.'
The chamberlayn, whan she wiste her entent,
Anon she did the secretary cal:
'Let your billës,' quod she, 'be here present,
My lady it wil.' 'Madame,' quod she, 'I shal.'
'And in presence she wil ye rede hem al.'
'With good wil; I am redy,' quod she,
'At her plesure, whan she commaundeth me.'
And upon that was mad an ordinaunce,
They that cam first, hir billës shuld be red.
Ful gentelly than sayd Perséveraunce,
'Resoun it wold that they were sonest sped.'
Anon withal, upon a tapet spred,
The secretary layde hem doun echon;
Our billës first she redde hem on by on.
The first lady, bering in her devyse
Sans que jamais, thus wroot she in her bil;
Complayning sore and in ful pitous wyse
Of promesse mad with faithful hert and wil
And so broken, ayenst al maner skil,
Without desert alwayes on her party;
667
In this mater desyring remedy.
Her next felawës word was in this wyse,
Une sanz chaungier; and thus she did complayn,
Though she had been guerdoned for her servyce,
Yet nothing lyke as she that took the payn;
Wherfore she coude in no wyse her restrayn,
But in this cas sewe until her presence,
As reson woldë, to have recompence.
So furthermore, to speke of other twayn,
Oon of hem wroot, after her fantasy,
Oncques puis lever; and, for to tel you plain,
Her complaynt was ful pitous, verely,
For, as she sayd, ther was gret reson why;
And, as I can remembre this matere,
I shal you tel the proces, al in-fere.
Her bil was mad, complayninge in her gyse,
That of her joy, her comfort and gladnesse
Was no suretee; for in no maner wyse
She fond therin no point of stablenesse,
Now il, now wel, out of al sikernesse;
Ful humbelly desyringe, of her grace,
Som remedy to shewe her in this cace.
Her felawe made her bil, and thus she sayd,
In playning wyse; there-as she loved best,
Whether she were wroth or wel apayd
She might nat see, whan [that] she wold faynest;
And wroth she was, in very ernest;
To tel her word, as ferforth as I wot,
Entierment vostre, right thus she wroot.
And upon that she made a greet request
With herte and wil, and al that might be don
As until her that might redresse it best;
668
For in her mind thus might she finde it sone,
The remedy of that, which was her boon;
Rehersing [that] that she had sayd before,
Beseching her it might be so no more.
And in lyk wyse as they had don before,
The gentilwomen of our company
Put up hir billës; and, for to tel you more,
Oon of hem wroot cest sanz dire, verily;
And her matere hool to specify,
With-in her bil she put it in wryting;
And what it sayd, ye shal have knowleching.
It sayd, god wot, and that ful pitously,
Lyke as she was disposed in her hert,
No misfortune that she took grevously;
Al oon to her it was, the joy and smert,
Somtyme no thank for al her good desert.
Other comfort she wanted non coming,
And so used, it greved her nothing.
Desyringe her, and lowly béseching,
That she for her wold seke a better way,
As she that had ben, al her dayes living,
Stedfast and trew, and so wil be alway.
Of her felawe somwhat I shal you say,
Whos bil was red next after forth, withal;
And what it ment rehersen you I shal.
En dieu est, she wroot in her devyse;
And thus she sayd, withouten any fayl,
Her trouthë might be taken in no wyse
Lyke as she thought, wherfore she had mervayl;
For trouth somtyme was wont to take avayl
In every matere; but al that is ago;
The more pitè, that it is suffred so.
669
Moch more there was, whereof she shuld complayn,
But she thought it to greet encomb[e]raunce
So moch to wryte; and therfore, in certayn,
In god and her she put her affiaunce
As in her worde is mad a remembraunce;
Beseching her that she wolde, in this cace,
Shewe unto her the favour of her grace.
The third, she wroot, rehersing her grevaunce,
Ye! wot ye what, a pitous thing to here;
For, as me thought, she felt gret displesaunce,
Oon might right wel perceyve it by her chere,
And no wonder; it sat her passing nere.
Yet loth she was to put it in wryting,
But nede wol have his cours in every thing.
Soyes en sure, this was her word, certayn,
And thus she wroot, but in a litel space;
There she lovëd, her labour was in vayn,
For he was set al in another place;
Ful humblely desyring, in that cace,
Som good comfort, her sorow to appese,
That she might livë more at hertes ese.
The fourth surely, me thought, she liked wele,
As in her porte and in her behaving;
And Bien moneste, as fer as I coud fele,
That was her word, til her wel belonging.
Wherfore to her she prayed, above al thing,
Ful hertely (to say you in substaunce)
That she wold sende her good continuaunce.
'Ye have rehersed me these billës al,
But now, let see somwhat of your entent.'
'It may so hap, paraventure, ye shal.
Now I pray you, whyle I am here present,
Ye shal, pardè, have knowlege, what I ment.
But thus I say in trouthe, and make no fable,
670
The case itself is inly lamentable.
And wel I wot, that ye wol think the same,
Lyke as I say, whan ye have herd my bil.'
'Now good, tel on, I hate you, by saynt Jame!'
'Abyde a whyle; it is nat yet my wil.
Yet must ye wite, by reson and by skil,
Sith ye know al that hath be don before:—'
And thus it sayd, without[en] wordes more.
'Nothing so leef as deth to come to me
For fynal ende of my sorowes and payn;
What shulde I more desyre, as semë ye?
And ye knewe al aforn it for certayn,
I wot ye wolde; and, for to tel you playn,
Without her help that hath al thing in cure
I can nat think that I may longe endure.
As for my trouthe, it hath be proved wele,
To say the sothe, I can [you] say no more,
Of ful long tyme, and suffred every dele
In pacience, and kepe it al in store;
Of her goodnesse besechinge her therfore
That I might have my thank in suche [a] wyse
As my desert deserveth of justyse.'
Whan these billës were rad everichon,
This lady took a good advysement;
And hem to answere, ech by on and on,
She thought it was to moche in her entent;
Wherfore she yaf hem in commaundëment,
In her presence to come, bothe oon and al,
To yeve hem there her answer general.
What did she than, suppose ye verely?
She spak herself, and sayd in this manere,
'We have wel seen your billës by and by,
671
And some of hem ful pitous for to here.
We wol therfore ye knowe al this in-fere,
Within short tyme our court of parliment
Here shal be holde, in our palays present;
And in al this wherin ye find you greved,
Ther shal ye finde an open remedy
In suche [a] wyse, as ye shul be releved
Of al that ye reherce here, thoroughly.
As for the date, ye shul know verily,
That ye may have a space in your coming;
For Diligence shal it tel you by wryting.'
We thanked her in our most humble wyse,
Our felauship, echon by oon assent,
Submitting us lowly til her servyse.
For, as we thought, we had our travayl spent
In suche [a] wyse as we helde us content.
Than eche of us took other by the sleve,
And forth withal, as we shuld take our leve.
Al sodainly the water sprang anon
In my visage, and therwithal I wook:—
'Where am I now?' thought I; 'al this is gon;'
And al amased, up I gan to look.
With that, anon I went and made this book,
Thus simplely rehersing the substaunce,
Bicause it shuld not out of remembraunce.'—
'Now verily, your dreem is passing good,
And worthy to be had in rémembraunce;
For, though I stande here as longe as I stood,
It shuld to me be non encomb[e]raunce;
I took therin so inly greet plesaunce.
But tel me now, what ye the book do cal?
For I must wite.' 'With right good wil ye shal:
672
As for this book, to say you very right,
And of the name to tel the certeyntè,
L'assemblè de Dames, thus it hight;
How think ye?' 'That the name is good, pardè!'
'Now go, farwel! for they cal after me,
My felawes al, and I must after sone;
Rede wel my dreem; for now my tale is doon.'
Here endeth the Book of Assemble de Damys.
~ Anonymous Olde English,#NFDB
518:Here Begynneth A Lyttell Treatyse Cleped La
Conusaunce Damours
Forth gone the virgyns euerychone
Replet with ioye/and eke felicite
To gether floures. And some vnto one
Haue more fantasy/whan they it se
Than to all that in the medowes be
Another shall incontrary wyse
Gether other after theyr deuyse.
So done clerkes/of great grauite
Chose maters/wheron they lyst to wryte
But I that am of small capacite
Toke on me this treatyse to endyte
Tauoyde ydelnesse/more than for delyte
And most parte therof/tolde was to me
As here after/ye may rede and se.
Thus endeth the prologue.
The thyrde idus/in the moneth of July
Phebus his beames/lustryng euery way
Gladdynge the hartes/of all our Hemyspery
And mouynge many/vnto sporte and playe
So dyd it me/the treuthe for to saye
To walke forth/I had great inclination
Per chaunce some where/to fynde recreation
And as I walked/ever I dyd beholde
Goodly yonge people/that them encouraged
In suche maner wyse/as though they wolde
Ryght gladly have songe or daunsed
Or els some other gorgious thynge deuysed
Whose demeanynge/made me ryght ioyous
For to beholde/theyr dedes amorous.
270
To wryte all thynges of plesure/that I se
In euery place/where I passed by
In all a day recunted it can nat be
Who coude discryue the fresshe beauty
Of dames and pusels/attyred gorgiously
So swete of loke/so amiable of face
Smilyng doulcely/on suche as stande in grace
Certaynly theyr boute/and curtesy
Ofte moueth me/for to do my payne
Some thynge to wryte/them to magnifye
Aboue the sterres. But ay I may complayne
Ignoraunce/gouerneth so my brayne
That I ne dare/for nothynge presume
Out of my mouthe/to blowe suche a fume
It is a laboure/great and hyedous
Requirynge study/and moche experience
For my shulders/it is to ponderous
Whiche am priuate/of suche condigne science
It is for a man/of hygh eloquence
And worthynes/fame and memorie
So noble a thynge/to laude and magnifie.
But nowe to purpose/where I began
Walkyng abrode/wandryng to and fro
Beynge alone/with me was no man
Sodaynly/came in my mynde to go
Se. A faire pusell/and two or thre mo
Of her companions. This was myn entent
And by and by/forth thetherwarde I went.
Whan I came there/I founde at the dore
A dammusell/standyng all alone
Who I dyd salute/and ferthermore
Of her demaunded I/curtesly anone
Gentyll mayde where is your companion?
271
Syr she sayd (her hart on a mery pyn)
ye be welcome. she is nat nowe within
But by her faire/and swete countenance
I perceyued lyghtly/what she ment
Dame daunger moued her to that daliaunce
But Desyre bad me go. and in I went
And sodaynly/by the hand me hent
This most curtes mayde/who I went to se
Sayenge welcome/most derely vnto me.
And by the hande/than as she me had
In we went/talkynge joyously
Into a goodly parler/she me lad
And caused me to sytte/curtesly
Than vnto vs/came shortly by and by
Another/that me swetely dyd welcome
Bryngyng fresshe floures/and gave me some.
Than we began/to talke and deuyse
Of one and other/of olde acqueyntaunce
For comonly/of maydens is the gyse
Somtyme to demaunde for pastaunce
If that a man be in loues daunce
Or stande in grace/of any dammusell
Under suche maner/in talkynge we fell
We spake of loue/yet none of vs all
Knoweth perfectly/what loue shulde be
The one affyrmed/people veneriall
Folowynge the course/of their natiuite
Endure great sorowe/and moche aduersite
And many suffre/suche peyne and turment
That as mad folke/them selfe all to rent
Thus sayd one/and vp helde it styffely
That loue was of suche maner nature
272
That it myght rather be called a mad fury
Than any maner thynge of pleasure
To whiche wordes/thother mayden demure
Replyed. Prayeng vs/to gyue her licence
In this matter/to shewe forth her sentence
Gladly (we sayd (therto we assent
In this to here/your opinion
Forsoth (sayd she) ye shall nat be myscontent
All though therin/I make obiection
Where as nowe/ye haue made conclusion
Sayeng loue was a fury or a madnesse
Without all grauite/measure/or sadnesse
Nay surely/your reason is defectyue
For this ye knowe very perfectly
That they that loue/and hate for to stryue
Lyue a thousande tymes more quietly
Than they/that hate eche other mortally
For where as is no loue/nor tranquillite
There is myschef/langour/and all aduersite.
Loue is the very true manocorde
That euery wyght shulde harpe vpon
Louyng well eche other by very concorde
To this reason/byndeth vs euerychone
And this maner loue/is nat in vs alone
For bestes that haue/sence and vnderstandynge
By companies go/to gether right louynge
Whiche doyng I repute very perfect loue
Whan by no crafte/nor male engyn
From their amite/wyll nat remoue
The one to socour other shall neuer blyn
Who can depart true louyng folkes at wyn?
Father/children/and frendes of aliaunce/
And good neyghbours helpe other i eche chauce.
273
This maner frendshyp/very loue I call
Other than this/or lyke no man can fynde
Abyde (sayd the other) I thynke ye shall
Here my reason/contrary to your mynde
I trowe none hence to the lande of Inde
Can be founde. Whiche hath nat tasted
Other loue/than ye haue nowe rehersed
Harde you neuer tell/of yonge Pyramus/
And his swete loue/called fayre Thysby:
In all Babylon/the moost swete and gracious
Bothe shynyng/full of fresshe beauty
Dwellynge also/togyder very nye
Wherby the more/as I haue herde tell
Fro day to day/in feruent loue they fell
They wold both/ryght fayne haue bespoused
After suche lawe/as in that tyme they vse
But by theyr parentes/they were alway letted
Who of theyr myschief/I may well accuse
Neuer wolde one/the other of them refuse
The strayter they were kept/and inclosed
The more feruently/in loue they burned
And whan they coude nat to gyther speke
They made signes/tokyn and lokynge
By suche meanes/theyr myndz wolde they breke
That one of other had perfect vnderstandynge
Nowe it happed/as loue is euer sekynge
To fynde remedye/what therof befall
So at last they founde/a chenke in a wall
At whiche place/oft these louers two
Mette and talked/of their wo and payne
Many tymes/theder wolde they go
And on the wall/piteously complayne
That he stode/betwene them louers twayne
274
Nat openyng to them so moche space
To come to gether/eche other to enbrace
These and like wordes/ofte wolde they say
O enuious wall certes thou doest amysse
If thou wylt nat suffre/that we may
Ioyne our bodies/suffre vs to kysse
Agaynst the/we neuer dyd amysse
Wherfore be nat thou/to vs vnkynde
Opyn thy selfe/and obey to our mynde.
And whan they shulde part eche other fro
They toke leaue/and that ryght curtesly
yet alway/before or they wolde go
On eche syde/they kyst the wall swetely
Syghyng a lytell/very amorously
So wolde they stande/all many a longe nyght
Tyll Aurora/exild them with her lyght
And whan Phebus gan/his bemes downespred
Dryeng vp the dewes/in the medowes grene
Than wolde they stele priuely to bed
That they shulde/of no persone be sene
Where most of all/theyr sorowe sharpe and kene
At the hart/gan to prycke a pace
That they ne coude/rest in any place.
Nowe languysshe they/with syghes profoude
Nowe sorowe they/nowe they turne and wynde
Nowe fresshely bledeth/their incurable woude
Nowe cast they/right busely in mynde
Nowe they may/some crafte and maner fynde
Theyr kepers to deceyue/by some wyle
And to stele out/in the nyght by gyle.
After they had/fixed theyr myndes heron
They agreed/at theyr metyng place
275
That they wolde/into the feldes gon
The next nyght/and mete at a certayn place
And which, of them two/were first per case
Theder come/shulde no ferther go
Tyll the other/were ycome also.
Their metyng place/I vnderstande shulde be
At the supulchre/or tombe of kyng Ninus
(Kyng of Assiriens) vnder a goodly hye tre
Bearyng white aples/the tre cleped Morus
Growyng fast by/a fountayne delicious
In the sayd place/couenaunted to mete
yonge Pyram/and gracious Thysby swete.
Whan the longe day/was gone and past
And nyght come/every thynge at rest
The tendre mayde/hyed her ryght fast
To the dore she goth/redely and prest
And put therto/her doulce and softe brest
Openynge itso/for feare lest it shulde crake
And therwith/some of her kepars wake.
So out at the dore/gote preuely is she
And through the towne/alone is went
Into the fyldes/towarde the foresayd tre
O swete Thysbe/howe true was your entent
Howe curtesly your hart dyd assent
For the loue of gentyll Pyramus
To enterprise/a thynge so perillous.
Myghty loues power/here may we beholde
Proued on this goodly damosell
What but loue coude make her so bolde?
She feared nat/the sauage beestes fell
Wherto shulde I any longer dwell?
Upon her way she went styll apace
Castyng euer/towarde the appointed place.
276
One myght demaunde/who was her gyde
Bycause it was in the quyet nyght
I answere none/but the hygh lorde Cupide
Whose souerayne puysaunce/and great myght
Turneth obscure darkenesse/vnto lyght
He leadeth folkes/that way as he wyll
In great parilles/redy for to spyll.
So this lorde/of his myght and grace
Conduced Thysbe/in the wylde felde
Tyll she came vnto the foresayd place
Where she sate downe/vnder Morus selde
And as she sate/a ferre of she behelde
Towarde the wode/by lyght of the mone
A lyonesse/whiche towarde her dyd come.
This lyones/in the wode had slayne
A beest before/and deuoured hym also
And came to drynke/at the sayd fountayne
Where Thysbe sate alone with her no mo
For feare wherof/lyghtly she to go
Into a denne/that was there besyde
Swete Thysbe ran/her for to hyde.
(In moche perill/and great ieopardye
Thysbe was brought/by this sodayne fraye
For in that denne/wylde beestes vsed to lye)
For hast she fell/her kerchefe by the way
Whiche the lyones (as I haue harde say)
Founde. And in her blody mouthe toke
Rent/tore/and out agayne it shoke.
Than forthwith she ran into the wode
And as soone as euer she was gone
Pyram came/and founde the cloth all blode
His hart gan to be/as colde as any stone
Sayeng these wordes/with most pitous mone
277
O nyght thou losest/and art distruction
Of two yonge louers of Babylon.
Of whiche two/she that most worthy was
For to haue lyued/is deed fyrst of all
I am the cause/swete Thysbe (her alas)
That you ben slayne/of this beest truculentall
If I had come fyrst/than had it nat befall
O wretche that I am/to suffre swete Thysbe
To come alone/and here for to dye.
O ye moost cruell/and rabbysshe lions fell
Come nowe and teare/the corps of Pyramus
ye sauage beestes/that in these rockes dwell
If blode to you be so delicious
Come and gnawe/my wretched body dolorous
And on the kerchef/with face pale and tryst
He loked ofte/and it right swetely kyst.
With deedly syghes/his swerde out he drewe
Under the vmbre/of the forsayd tre
Wherwith shortly/hym owne selfe he slewe
Sayeng/take drynke nowe the blode of me
With whiche stroke/the blode (as it had be
Water spoutynge/out of a condite heed)
Spouted vp/whan he fell downe deed.
And with the blode/in suche wyse sprynklyng
The frute of the tre/whiche that before
Was white. Turned as blacke as any thynge
And the blode/that sanke to the more
Depeinted it/a fayre purple colore
Whiche vnto this day/so remayne
But nowe to Thysby/turne I wyll agayne.
All though her feare were neuer the las
yet bycause she wolde nat breke promesse
278
She came softly/towarde thappoynted place
Bothe mynde and eye/lokyng without cesse
For yonge Pyram/the floure of gentylnesse
She loked euer/her swete hart to se
Tyll she approched/and came vnder the tre.
Whan she behelde/the transformacion
Of the tre. She was right sore abasshed
And bycause it was in suche condicion
She thought it was nat/the place appoynted
But at last/as she more nerer loked
She sawe a corps/vpon the grounde lye
Newly slayne/tremblyng and all blody.
Wherwith she gan/to be as pale as leed
And stepped backe/a lyttell sodaynly
Incontinent she perceyued the corps deed
Was her owne swete hart/the noble Pyramy
O howe she gan moost piteously to crye
Her handes strayne/and her fyngers wrynge
Enragiously/her armes out castynge.
She rent and tore/her goodly youlowe heare
And toke the corps/in her armes twayne
Desperously/wepynge many a teare
Amonge the blode/of her louer slayne
Her bytter teares/lay as thycke as rayne
And ofte she kyssed/his deedly colde visage
Styll cryeng/as though she wolde enrage.
O swete Pyram/who hath taken you me fro?
O curtesse Pyram/speke nowe vnto me
I am thyn owne Thysby/full of wo
Here thy dere loue/that speketh vnto the
Lyfte ones vp thyn eyes Pyram me to se
And as she lay/this tomblyng on the grounde
At longe her kerchefe/in the blode she founde
279
Than she knewe/howe he deceyued was
By the kerchefe/and the lyonesse
Agayne she cryed/o Pyram her alas
For my loue/doure of gentylnesse
Haue slayne your selfe/in peinfull distresse
O swete Pyram/syth it is for my sake
Of my dolorous lyfe/suche ende shall I make.
Of ioye with you/parttaker haue I be
What tyme ye lyued/most curtes Pyramus
Shulde deth thau departe you and me?
With you to dye/I am ryght desyrous
O parentz parentz/of our deth reous
To you our bodyes/I bequeth and take
To bury togyther/for neuer we shall forsake.
O miserable tre/with thy bowes longe
Coueryng nowe/lyeng deed on the grounde
The noble Pyram/that whilom was so strouge
Thou shalt anone/of suche another wounde
Couer my corps. And in a littell stounde
She pulled the swerde out of Pyramy
And therwith slewe herselfe pyteously.
Thautor.
Than the damosell/that the storie tolde
Sygheh softe/and loked me vpon
Wherwith ye teares/downe on her chekes rolde
She had of theyr deth/so great compassion
That she was stryken in cogitacion
And stode a whyle/as one had ben dismayde
And these wordes/after to vs she sayd
The damosell.
280
O curtes Pyram/and swete Thysbe also
Herde was your fortune and destanye
your pitous deth/maketh myn hert wo
yet me thynke/I se your bodies lye
The tre and fountayne/ryght sorowfully
Unto this day/wepe and complayne
The lamentable dethe/of you louers twayne.
Here was true loue/who can it deny?
Here were the burnyng sparcles of Cupyde
Here were two hertes/closed in one truly
Here were two louers/nat swaruyng asyde
O cursed lyonesse/wo mote the betyde
Thou were the cause/that these louers twayne
Were so soone/thus miserably slayne.
O ye parentes/of these louers two
Why suffred you them/so for to spyll?
ye caused them/thether for to go
Wherof succeded/all their myschiefe and yll
ye myght haue had your goodly children styll
If ye had done/as reason doth require
To marry them/after theyr desyre.
These gentyls dyd/as christens nowe a day
Moost comonly/vse for to do
Whiche no doubt is/a moche cursed way
And causer of many yuels also
They marry/without consent of the two
Whiche mariage is nat worth an hawe
Damnable/and eke ayenst the lawe.
For to receyue this hygh sacrament
Is required moche solemnite
But one moost speciall/that is fre assent
Of both persones/of hye and lowe degre
Without whiche/mariage can nat be
281
Perfectly allowed/before the glorious face
Of the hygh god/in the celestiall place.
Whan two maried/ayenst their myndes be
What is the very true consequens?
Contynuall discorde/moost comenly wese
Braulyng/chidyng/and other inconuenience
And another/moost poysonfull pestilence
For therof right ofte/aduoutry doth succede
Murdre/and many a myscheuous dede.
We se oft tymes/whan two to gether come
By great loue/and longe continuaunce
yet of suche/there haue ben founde some
Whiche dayly haue ben at distaunce
To them selfe/and other great noyaunce
And coude by no meanes/togyther agre
And by deuorse/departed haue they be.
Than moche sooner/suche as by compulsion
Ben spoused/agaynst theyr owne fre wyll
Shulde nat do well. But to make relacion
Particlerly/of all and euery yll
That clamdestinat mariage doth fulfyll
I shulde than/to longe tary you twayne
Where I was/turne I shall agayne
Before this tyme/you bothe haue harde tell
Of the trojan knyght/called Troylus
And of Creseide/the goodly damosell
On whom he was so depely amorous
For whom he was/so heuy and dolorous
That had nat ben Pandare/his trusty frende
Of his lyfe/he had lyghtly made an ende.
For one syght he had/of that fresshe may
As he walked within the temple wyde
282
He loked as his hart/had ben pulde away
And coude nat moche longer there abyde
The fyrie dart/of the hygh lorde Cupyde
Had made in hym/so great and large a wounde
That lytell lacked/he fell nat to the grounde.
There was none so expert phisician
That coude cure or helpe his maladye
To serche the wounde/myght no surgian
It was impossible/to come therby
None coude cure/saue the faire lady
Creseide. On whom he loked oft
Syghyng depe/and gronyng lowe and softe.
What shulde I herof/longer processe make
Theyr great loue is wrytten all at longe
And howe he dyed onely for her sake
Out ornate Chaucer/other bokes amonge
In his lyfe dayes/dyd vnderfonge
To translate:and that most plesantly
Touchyng the mater/of the sayd story.
Of Cannace/somwhat wyll I tell
And of her brother/cleped Machareus
Howe Aeolous/her father ryght cruell
Made her dye a deth full pitous
But first she wrote/a pistoll dolorous
To her brother/of her wofull chaunce
These were her wordes to my remembraunce.
Cannace doughter/of Aeolous the kynge
Greteth Machare/her owne brother dere
In owne hande/a naked swerde holdynge
With the other writyng/as doth appere
In this epistoll that she sendeth here
Howe by naught els saue deth she can fynde
To content her fathers cruell mynde.
283
O my father most innaturall
This swerde to me his daughter hath he sende
With whiche swerde/shortly anone I shall
Of my lyfe and sorowe make an ende
To other pite/he wyll nat condiscende
Wherfore his fierce mynde to content
To slee my selfe I must nedes assent.
Thautor.
Than spake I/and wolde suffre her no more
Of this wofull mater/forther for to tell
Suche lamentable louers/greueth my hart sore
And also we coude nat moche longer dwell
Ryght glad was I/that it so happy fell
To here the hole of wofull Pyramus
Of her tolde/with gesture dolorous.
She wolde haue tolde/of many other mo
The great loue/and fatall destenye
Howe Phillis desolate/ofte alone wolde go
By hylles and dales/mornyng tenderly
For Demophon/and howe she dyd dye
But styll I prayed her to kepe silence
And leaue of her tragicall sentence.
A man that sweteth/and is very hote
Brought to the fyre/is nat well content
What I meane/euery man doth wote
yet for this/I wolde nothyng assent
That she had declared/appert and euydent
To our fyrst purpose/what loue shulde be
And wherupon/we gan to argue all thre.
The fyrst damosell/proued loue by reason
The other spake all by auctorite
284
Declaryng olde stories/of antique season
But to neyther of them wolde I agre
Without experience/proued can nat be
What is the myghty power of Cupyde
Whiche regneth through the great worlde wyde
Experience (sayd they) we desyre to here
What therby to proue/you entende
Than loked I on them/with sad chere
Castyng howe for to make an ende
Of our argument/and nat offende
Nother of them/through my negligence
For one of them/was myn experience.
Forsoth (I sayd) I nat howe it may be
But ones I behelde/with great affection
A fayre pusell/whiche happed yll for me
For neuer syth/by no compulsion
I coude nat put her in obliuion
Nor my mynde pulle from her away
Nor neuer shall/to myn endyng day.
With her regarde/and swete countenaunce
She gave me a great mortall wounde
Through whiche deth/dayly both auaunce
Towarde me/onely to confounde
My wretched corps:whiche in the grounde
Must of foule wormes be eate and gnawe
So condemned/by cruell loues lawe.
This lorde Cupide/lyst of his cruelte
Without reason/my body to turment
To mount an hylle/he constrayneth me
With his arowes/sharpe and violent
And me burnyng/with his brande ardent
yet vp the hyll/no way can be sought
To geat alone:so lowe am I brought.
285
O Hyppomenes/howe happy thou were?
What tyme thou wast so moche amorous
On Atalanta/that curtes damosell dere
For whose loue/ne had nat ben Venus
Thou shuldest haue dyed a deth ryght greuous
But s (that she the gaue) of golde
Thou gotest thy loue of truthe/as it is tolde
Clas suche socour/no where fynde I may
That me wyll helpe in myn heuynesse
And more encreaseth my sorowe day by day
Cruell thought on me doth neuer cesse
With feare and drede/my body to manesse
And with Dispeare/I haue so great stryfe
That gladly I wolde be reft of my lyfe
And than call I vnto the systers thre
To come out of their furious selle
And from my peyne to delyuer me
I care nat/though I with them shulde dwell
Or rauenyng wolues/hungry/fierse/and felle
My body gnawe/and to peces rent
To be losed/of my great turment.
O Pole wheron the great worlde rounde
Turneth about/by cours naturall
If a place may/vnder the be founde
I wolde gladly/therin that I shulde fall
O ye dogges/whiche to peces small
Tare Acreon/for Diana sake
I pray you of me an ende to make.
O crowes/rauons/and foules euerychone
What tyme my lyfe ended thus shalbe
Come than and take eche of you abone
And do beare them into what countre
Pleaseth you/for all is one to me
286
So I be out of this greuous payne
For any longer/I can it nat sustayne.
Wherwith dame Reason cometh vnto me
Very swetely lokynge in my face
With whom cometh other two or thre
Good Esperaunce/and the lady Grace
And reason begynneth for to chace
The lordens away/whiche before
Turmented my wretched body sore
Fyrst Reason to Disperaunce doth speke
Hym banysshyng out of our company
On hym she wolde gladly her angre wreke
But lady pacience standyng by
Sayeth to her very curtesly
ye must swetely shewe your selfe vntyll
This pacient here redy for to spyll.
Than by the hande Reason doth me take
Sayeng/what though the gentyle Hypsiphyle
Distroyed her selfe for prue Jasons sake
That ayenst his promes/dyd her begyle
Leape nat thou/tyll thou come to the style
For thou hast here nowe before thy face
(Whiche she lacked) the goodly lady Grace.
Reason.
Thou knowest after our hygh religion
Who that slee them selfe wylfully
By iuste sentence/of lastyng damnacion
Of helle. Be in great ieopardye
Wherfore I aduise the/loke theron wysely
Take nat example of/Dido and Myrra.
Nor yet of Phillis/Scylla/and Phedra.
287
I say to the as I sayd before
They lacked Grace/ye and me also
Whiche thou hast/and shalt haue euer more
In case that thou gladly woldest do
As we shall shewe the or that we go
Principally beware of Dispayre
In no wyse abyde that sower ayre.
Another/thou shalt kepe moderacion
In all thynges/that thou gost about
Both in gladnesse/and lamentacion
Beware of thought/the villayn bolde and stout
Of heuynesse/with theyr cruell route
Feare/drede/discomfort/and mystrust
Incline the neuer after their peruers lust.
What foly is it for a womans sake
Nat knowyng your corage nor entent
Suche lamentacion/and sorowe for to make
Perauenture her swete hart wolde assent
In all honour be at your comaundement
Wherfore fyrst/ye shulde by my counsell
Knowe the pleasure of the damosell.
Thautor.
To whiche counsell/accorden an agre
Desyre/and the curtes esperaunce
They two promesse/for to go with me
Dame fauour sayth she wyll so auaunce
With the helpe of prudent Gouernaunce
To solicite my mater in best wyse
And dame Discrecion shall it deuyse.
The good holsome lady Remembraunce
Sayth recorde/was nat worthy Theseus
288
The hye conquerour/delyuered fro myschaunce
By socour of two ladyes gratious
For hym they were so moche pitous
That they put them selfe/in dauger of moche yll
Hym for to saue/that he shulde nat spyll.
For he had ben put to the Minataurus
Without prouise/of these ladies twayne
Within the mase/made by Dedalus
All though he had/the hidous monstre slayne
yet coude he neuer come out therof agayne
But by the ladies subttle inuencion
He slewe the beest/and came out anone.
Thou hast redde/ryght many an history
Of ladies and damosels great bounte
And howe soone they ben inclyned to mercy
As was the curtes lady/Hypermestre
For nothyng perswaded wolde she be
For all her father myght do or say
She conueyed her loue and lorde away.
And bycause this lady wolde nat do
Scelerously/as dyd her systers all
Afterwarde she suffred moche wo
But no punyisshement/to her myght fall
That she ne thought the peyne very small
Suche ioye she had/of her spouse delyueraunce
That all her payne/to her was no greuaunce
Thus tender pite/in the hart feminall
Ronneth alway/vnto mannes defence
Theyr gentyll hertes/swete and liberall
Be lyghely turned/with great diligence
To mannes socour/and beneuolence
They speke/they praye/they labour and they go
Ryght tenderly/mannes profite for to do.
289
Thautor.
So these ladies/debated with me styll
In whole company I was ryght ioyous
And at last/they sayd me all vntyll
Be mery and glad thou louer dolorous
For thy loue is so moche gracious
That we thynke vnto thy desyre
She wyll obey/as thou wylt requyre.
Thautor.
Than call I/vnto my remembraunce
The great promesses/that Paris of Troye
Made to Heleyn/yet scant it was his chaunce
Her loue to gette/or her to enioye
All that he sayd was of perfect foye
He was a prince/and a kynges son also
yet longe it was/or she wolde with hym go.
Whan I mynde Echates/ye woman beautious
All my sorowe begynneth to renewe
She and the fayre yonge man/called Hyrus
Betoken howe my loue shall neuer rewe
Nor pite me. yet as Acontius vntrue
To her wyll I vse neyther fraude ne wyle
Lyke as he dyd Cydippes begyle.
Thus thought and feare/all the longe day
Turment me/tyll Phebus the hemyspery
Hath fally ronne/so that we may
Perceyue the blacke nyght aprochyng nye
To bedde I go/lasshe and eke wery
In hope some repose for to take
And by that meane/my payne for to slake.
290
Sone after/that I am downe layde
Morpheus/softely cometh to me
Who at the fyrst/maketh me afrayde
Tyll I knowe/what man he shulde be
He leadeth me where as I may se
My swete loue/vnto whom I wolde
Desyrously/ryght oft my mynde haue tolde.
And whan I haue ben about to speke
Cruell drede/hath stepped me before
He and feare/alway my purpose breke
yet her swete visage sheweth euermore
That of dame Pite/she knoweth well the lore
It can nat be/that her great beauty
Shulde be voyde/and without mercy.
Thus I stande debatyng a longe space
Than Morpheus/bryngeth me agayne
And whan I fynde me in the same place
Where I lay downe/with myn handes twayne
I graspe and fele/I sygh and complayne
And fynde it colde about me euery where
And perceyue that she was nat there.
O howe thought taketh me by the hert
And heuynesse/falleth me vpon
Those two from me wyll neuer departe
Tyll they make my body as colde as stone
They say to me/remedy is none
In this behalfe ferther to pursewe
For on me/my loue shall neuer rewe.
Thought and heuynesse.
Thou mayst here lye/sygh/sorowe and wayte
And on thy miserable state complayne
291
For her beautye/frendes/and apparayle
Causeth her to haue the in disdayne
She forceth nat/of thy wo and payne
She is a fresshe yonge swete creature
Well bequeynted/with the lady pleasure.
So stode the heuyns/whan thou were bore
And suche is thy fatall destenye
To loue one/whiche setteth lytell store
By the that art oppressed with mysery
What careth she/though thou for sorowe dye?
Or all thy lyfe/morne without a make
In wyldernesse/wandryng for her sake.
We haue tolde the ofte/and longe agone
That thy swete loue/fresshe and gorgious
Loketh to stande in grace of suche one
That may stipate/her port sumptuous
To sayle forth/with fame glorious
Lackyng nothyng/that dame Volunte
Wyll demaunde/longyng to Leberte.
For all thy lorde/who thou seruest so true
Whiche is the very blynde god Cupyde
Bearyng his signe/a face pale of hewe
As any ashes/wherto thou doest abyde
Vpholdyng it/with syghes large and wyde
yet we two shall do so moche our payne
Of Acrapos/shortly thou shalt be slayne.
Thautor.
Thus many a nyght/ofte I dryue away
Whiche me thynke longer than a yere
And whan I se the spryngynge of the day
yet somwhat gladed is my chere
For busynesse to me doth appere
292
Byddyng me to ryse and come lyghtly
Fye he sayth/vpon all sluggardy.
Than I ryse/and my clothes take
As preuely and soft as it may be
Wherwith diligence begynneth to awake
Whiche ones vp/a newe wyll turment me
And whan I can no other way se
With them I go/where they wyll me leade
For as than/I can no better reade.
Where euer I go/thought is neuer behynde
Nor heuynesse/they be alway present
To leaue them/I can no crafte fynde
For I beyng neuer so diligent
With busynesse/bothe mynde and eke entent
yet those two euer styll apeace
Come on me/my body to disease.
These two ofte/handle me so harde
That I am made lyke vnto a stone
To busynesse/hauyng no regarde
I leaue hym/and forth with anone
To some secrete place must I gone
A lytell whyle/my sorowe to complayne
From company/I do my selfe restrayne.
Than I begyn in this maner wyse
Lowe and softe/that none shulde here me
O Venus Venus/is this your cruell gyse?
Styll to turment vnto the extremite
My pore body/whiche as you may se
Is brought into so great miserye
That for loue/shortly must I dye.
The burnyng fyre of loue/doth me assayle
In suche wyse/that remedy is none
293
To quenche it/no water can auayle
Nor yet versus of cantacion
Of Pean/the artes euerychone
Nor of Mede/be nat worth a flye
I am condemned/and nedes must I dye.
Of all vnlucky/I most infortunate
Most sorowfull/most heuy and lamentable
What is my wretched body/lyfe/and state?
Nought els/but a thynge miserable
Replenisshed with paynes intollerable
To syghe/to sorowe/and morne tenderly
And by loue/condemned for to dye.
Of all louers/none can be founde
Whose case may well compared be
Vnto myn : through all the worlde rounde
Were out sought/yet shulde ye nat se
But that they had some felicite
But nought haue I/but all miserye
And by loue/condemned to dye.
Troylous/of whom men so moche tell
That he so great a louer was
Vnto hym/the case ryght happy fell
For in his armes ofte he dyd enbrace
His swete loue/and stode so in her grace
That nothyng to hym wolde she denye
But by loue/condemned I am to dye.
Many a nyght with his loue he lay
And in his armes/swetely can her holde
Of nothynge to hym sayd she nay
That he of her/aske or desyre wolde
His great ioy forsoth can nat be tolde
He had souerayne blysse/and I miserye
And by loue condemned for to dye.
294
What ioy had Paris we Heleyn ye fresshe quene?
Deyanira/with fierce Hercules
Briseis/the lady bryght and shene
With her lorde/the hardy Achilles
And Penelope/with her spouse Ulixes
Great gladnesse they had/with som miserye
I haue no ioy: and am condemned to dye.
Many a nyght/the friscant Leander
Lay also slept with his loue Herus
To passe Hellespont/she was his lode stere
And in all thynges to hym gracious
O these louers/fresshe and amorous
Ofte passed the tyme to gether ioyously
But by loue/condemned I am to dye.
Fayre Phillis/and eke Demophon
Had togyther ryght great felicite
So had the lady Sapho with Phaon
So had Machare/with his syster Canace
Dido with Aene/what ioy had she?
Ryght longe hym reteynyng curtesly
No ioy haue I/and am condemned to dye.
Myrra that loued her owne father dere
Wyckedly/by loue abhominable
Dyd so moche/that they lay both infere
All a nyght. doyng the dede damnable
Se howe Cupyde was fauorable
To her stynkyng loue/and transgression
And wyll me slee/for loyall affeccion.
Wherby I se/it is predestinate
Vnto me : most wretched creature
For to haue this miserable state
And infinite sorowe to endure
Or bate of all ioy/and eke pleasure
295
Full of luctuous syghes and misery
And vtterly condemned for to dye.
Wherfore adieu/all worldly vanite
Adieu frayle pleasure/rollynge lyke a ball
Adieu brytell trustes/that in this worlde be
Adieu I say/disceytes great and small
Adieu slipernesse styll redy for to fall
Lastly adieu/swete hert without mercye
For whose sake/I am condemned to dye.
Thautor to the two damosels.
Lo nowe you two/haue herde to the ende
What is loue/by suche experience
As I haue had. And nowe I you comende
Unto god/for I must depart hence
I thanke you hertely of your pacience
your curtesy/and eke your louyng chere
Of gentylnesse/that you haue made me here.
your chere here (they sayd) is but small
We wolde it were moche better for your sake
Our tanglynge/that to vs nowe hath fall
Wolde suffre vs/no chere for to make
And so theyr leaue/swetely of me they take
At the port or gate/and in they go
And I went strayght to my home also.
~ Anonymous Olde English,#NFDB
519:BOOK THE FIRST
The Creation of the World
Of bodies chang'd to various forms, I sing:
Ye Gods, from whom these miracles did spring,
Inspire my numbers with coelestial heat;
'Till I my long laborious work compleat:
And add perpetual tenour to my rhimes,
Deduc'd from Nature's birth, to Caesar's times.
Before the seas, and this terrestrial ball,
And Heav'n's high canopy, that covers all,
One was the face of Nature; if a face:
Rather a rude and indigested mass:
A lifeless lump, unfashion'd, and unfram'd,
Of jarring seeds; and justly Chaos nam'd.
No sun was lighted up, the world to view;
No moon did yet her blunted horns renew:
Nor yet was Earth suspended in the sky,
Nor pois'd, did on her own foundations lye:
Nor seas about the shores their arms had thrown;
But earth, and air, and water, were in one.
Thus air was void of light, and earth unstable,
And water's dark abyss unnavigable.
No certain form on any was imprest;
All were confus'd, and each disturb'd the rest.
For hot and cold were in one body fixt;
And soft with hard, and light with heavy mixt.
But God, or Nature, while they thus contend,
To these intestine discords put an end:
Then earth from air, and seas from earth were driv'n,
And grosser air sunk from aetherial Heav'n.
Thus disembroil'd, they take their proper place;
The next of kin, contiguously embrace;
And foes are sunder'd, by a larger space.
The force of fire ascended first on high,
And took its dwelling in the vaulted sky:
Then air succeeds, in lightness next to fire;
Whose atoms from unactive earth retire.
Earth sinks beneath, and draws a num'rous throng
Of pondrous, thick, unwieldy seeds along.
About her coasts, unruly waters roar;
And rising, on a ridge, insult the shore.
Thus when the God, whatever God was he,
Had form'd the whole, and made the parts agree,
That no unequal portions might be found,
He moulded Earth into a spacious round:
Then with a breath, he gave the winds to blow;
And bad the congregated waters flow.
He adds the running springs, and standing lakes;
And bounding banks for winding rivers makes.
Some part, in Earth are swallow'd up, the most
In ample oceans, disembogu'd, are lost.
He shades the woods, the vallies he restrains
With rocky mountains, and extends the plains.
And as five zones th' aetherial regions bind,
Five, correspondent, are to Earth assign'd:
The sun with rays, directly darting down,
Fires all beneath, and fries the middle zone:
The two beneath the distant poles, complain
Of endless winter, and perpetual rain.
Betwixt th' extreams, two happier climates hold
The temper that partakes of hot, and cold.
The fields of liquid air, inclosing all,
Surround the compass of this earthly ball:
The lighter parts lye next the fires above;
The grosser near the watry surface move:
Thick clouds are spread, and storms engender there,
And thunder's voice, which wretched mortals fear,
And winds that on their wings cold winter bear.
Nor were those blustring brethren left at large,
On seas, and shores, their fury to discharge:
Bound as they are, and circumscrib'd in place,
They rend the world, resistless, where they pass;
And mighty marks of mischief leave behind;
Such is the rage of their tempestuous kind.
First Eurus to the rising morn is sent
(The regions of the balmy continent);
And Eastern realms, where early Persians run,
To greet the blest appearance of the sun.
Westward, the wanton Zephyr wings his flight;
Pleas'd with the remnants of departing light:
Fierce Boreas, with his off-spring, issues forth
T' invade the frozen waggon of the North.
While frowning Auster seeks the Southern sphere;
And rots, with endless rain, th' unwholsom year.
High o'er the clouds, and empty realms of wind,
The God a clearer space for Heav'n design'd;
Where fields of light, and liquid aether flow;
Purg'd from the pondrous dregs of Earth below.
Scarce had the Pow'r distinguish'd these, when streight
The stars, no longer overlaid with weight,
Exert their heads, from underneath the mass;
And upward shoot, and kindle as they pass,
And with diffusive light adorn their heav'nly place.
Then, every void of Nature to supply,
With forms of Gods he fills the vacant sky:
New herds of beasts he sends, the plains to share:
New colonies of birds, to people air:
And to their oozy beds, the finny fish repair.
A creature of a more exalted kind
Was wanting yet, and then was Man design'd:
Conscious of thought, of more capacious breast,
For empire form'd, and fit to rule the rest:
Whether with particles of heav'nly fire
The God of Nature did his soul inspire,
Or Earth, but new divided from the sky,
And, pliant, still retain'd th' aetherial energy:
Which wise Prometheus temper'd into paste,
And, mixt with living streams, the godlike image cast.
Thus, while the mute creation downward bend
Their sight, and to their earthly mother tend,
Man looks aloft; and with erected eyes
Beholds his own hereditary skies.
From such rude principles our form began;
And earth was metamorphos'd into Man.
The Golden Age
The golden age was first; when Man yet new,
No rule but uncorrupted reason knew:
And, with a native bent, did good pursue.
Unforc'd by punishment, un-aw'd by fear,
His words were simple, and his soul sincere;
Needless was written law, where none opprest:
The law of Man was written in his breast:
No suppliant crowds before the judge appear'd,
No court erected yet, nor cause was heard:
But all was safe, for conscience was their guard.
The mountain-trees in distant prospect please,
E're yet the pine descended to the seas:
E're sails were spread, new oceans to explore:
And happy mortals, unconcern'd for more,
Confin'd their wishes to their native shore.
No walls were yet; nor fence, nor mote, nor mound,
Nor drum was heard, nor trumpet's angry sound:
Nor swords were forg'd; but void of care and crime,
The soft creation slept away their time.
The teeming Earth, yet guiltless of the plough,
And unprovok'd, did fruitful stores allow:
Content with food, which Nature freely bred,
On wildings and on strawberries they fed;
Cornels and bramble-berries gave the rest,
And falling acorns furnish'd out a feast.
The flow'rs unsown, in fields and meadows reign'd:
And Western winds immortal spring maintain'd.
In following years, the bearded corn ensu'd
From Earth unask'd, nor was that Earth renew'd.
From veins of vallies, milk and nectar broke;
And honey sweating through the pores of oak.
The Silver Age
But when good Saturn, banish'd from above,
Was driv'n to Hell, the world was under Jove.
Succeeding times a silver age behold,
Excelling brass, but more excell'd by gold.
Then summer, autumn, winter did appear:
And spring was but a season of the year.
The sun his annual course obliquely made,
Good days contracted, and enlarg'd the bad.
Then air with sultry heats began to glow;
The wings of winds were clogg'd with ice and snow;
And shivering mortals, into houses driv'n,
Sought shelter from th' inclemency of Heav'n.
Those houses, then, were caves, or homely sheds;
With twining oziers fenc'd; and moss their beds.
Then ploughs, for seed, the fruitful furrows broke,
And oxen labour'd first beneath the yoke.
The Brazen Age
To this came next in course, the brazen age:
A warlike offspring, prompt to bloody rage,
Not impious yet...
The Iron Age
Hard steel succeeded then:
And stubborn as the metal, were the men.
Truth, modesty, and shame, the world forsook:
Fraud, avarice, and force, their places took.
Then sails were spread, to every wind that blew.
Raw were the sailors, and the depths were new:
Trees, rudely hollow'd, did the waves sustain;
E're ships in triumph plough'd the watry plain.
Then land-marks limited to each his right:
For all before was common as the light.
Nor was the ground alone requir'd to bear
Her annual income to the crooked share,
But greedy mortals, rummaging her store,
Digg'd from her entrails first the precious oar;
Which next to Hell, the prudent Gods had laid;
And that alluring ill, to sight display'd.
Thus cursed steel, and more accursed gold,
Gave mischief birth, and made that mischief bold:
And double death did wretched Man invade,
By steel assaulted, and by gold betray'd,
Now (brandish'd weapons glittering in their hands)
Mankind is broken loose from moral bands;
No rights of hospitality remain:
The guest, by him who harbour'd him, is slain,
The son-in-law pursues the father's life;
The wife her husb and murders, he the wife.
The step-dame poyson for the son prepares;
The son inquires into his father's years.
Faith flies, and piety in exile mourns;
And justice, here opprest, to Heav'n returns.
The Giants' War
Nor were the Gods themselves more safe above;
Against beleaguer'd Heav'n the giants move.
Hills pil'd on hills, on mountains mountains lie,
To make their mad approaches to the skie.
'Till Jove, no longer patient, took his time
T' avenge with thunder their audacious crime:
Red light'ning plaid along the firmament,
And their demolish'd works to pieces rent.
Sing'd with the flames, and with the bolts transfixt,
With native Earth, their blood the monsters mixt;
The blood, indu'd with animating heat,
Did in th' impregnant Earth new sons beget:
They, like the seed from which they sprung, accurst,
Against the Gods immortal hatred nurst,
An impious, arrogant, and cruel brood;
Expressing their original from blood.
Which when the king of Gods beheld from high
(Withal revolving in his memory,
What he himself had found on Earth of late,
Lycaon's guilt, and his inhumane treat),
He sigh'd; nor longer with his pity strove;
But kindled to a wrath becoming Jove:
Then call'd a general council of the Gods;
Who summon'd, issue from their blest abodes,
And fill th' assembly with a shining train.
A way there is, in Heav'n's expanded plain,
Which, when the skies are clear, is seen below,
And mortals, by the name of Milky, know.
The ground-work is of stars; through which the road
Lyes open to the Thunderer's abode:
The Gods of greater nations dwell around,
And, on the right and left, the palace bound;
The commons where they can: the nobler sort
With winding-doors wide open, front the court.
This place, as far as Earth with Heav'n may vie,
I dare to call the Louvre of the skie.
When all were plac'd, in seats distinctly known,
And he, their father, had assum'd the throne,
Upon his iv'ry sceptre first he leant,
Then shook his head, that shook the firmament:
Air, Earth, and seas, obey'd th' almighty nod;
And, with a gen'ral fear, confess'd the God.
At length, with indignation, thus he broke
His awful silence, and the Pow'rs bespoke.
I was not more concern'd in that debate
Of empire, when our universal state
Was put to hazard, and the giant race
Our captive skies were ready to imbrace:
For tho' the foe was fierce, the seeds of all
Rebellion, sprung from one original;
Now, wheresoever ambient waters glide,
All are corrupt, and all must be destroy'd.
Let me this holy protestation make,
By Hell, and Hell's inviolable lake,
I try'd whatever in the godhead lay:
But gangren'd members must be lopt away,
Before the nobler parts are tainted to decay.
There dwells below, a race of demi-gods,
Of nymphs in waters, and of fawns in woods:
Who, tho' not worthy yet, in Heav'n to live,
Let 'em, at least, enjoy that Earth we give.
Can these be thought securely lodg'd below,
When I my self, who no superior know,
I, who have Heav'n and Earth at my command,
Have been attempted by Lycaon's hand?
At this a murmur through the synod went,
And with one voice they vote his punishment.
Thus, when conspiring traytors dar'd to doom
The fall of Caesar, and in him of Rome,
The nations trembled with a pious fear;
All anxious for their earthly Thunderer:
Nor was their care, o Caesar, less esteem'd
By thee, than that of Heav'n for Jove was deem'd:
Who with his hand, and voice, did first restrain
Their murmurs, then resum'd his speech again.
The Gods to silence were compos'd, and sate
With reverence, due to his superior state.
Cancel your pious cares; already he
Has paid his debt to justice, and to me.
Yet what his crimes, and what my judgments were,
Remains for me thus briefly to declare.
The clamours of this vile degenerate age,
The cries of orphans, and th' oppressor's rage,
Had reach'd the stars: I will descend, said I,
In hope to prove this loud complaint a lye.
Disguis'd in humane shape, I travell'd round
The world, and more than what I heard, I found.
O'er Maenalus I took my steepy way,
By caverns infamous for beasts of prey:
Then cross'd Cyllene, and the piny shade
More infamous, by curst Lycaon made:
Dark night had cover'd Heaven, and Earth, before
I enter'd his unhospitable door.
Just at my entrance, I display'd the sign
That somewhat was approaching of divine.
The prostrate people pray; the tyrant grins;
And, adding prophanation to his sins,
I'll try, said he, and if a God appear,
To prove his deity shall cost him dear.
'Twas late; the graceless wretch my death prepares,
When I shou'd soundly sleep, opprest with cares:
This dire experiment he chose, to prove
If I were mortal, or undoubted Jove:
But first he had resolv'd to taste my pow'r;
Not long before, but in a luckless hour,
Some legates, sent from the Molossian state,
Were on a peaceful errand come to treat:
Of these he murders one, he boils the flesh;
And lays the mangled morsels in a dish:
Some part he roasts; then serves it up, so drest,
And bids me welcome to this humane feast.
Mov'd with disdain, the table I o'er-turn'd;
And with avenging flames, the palace burn'd.
The tyrant in a fright, for shelter gains
The neighb'ring fields, and scours along the plains.
Howling he fled, and fain he wou'd have spoke;
But humane voice his brutal tongue forsook.
About his lips the gather'd foam he churns,
And, breathing slaughters, still with rage he burns,
But on the bleating flock his fury turns.
His mantle, now his hide, with rugged hairs
Cleaves to his back; a famish'd face he bears;
His arms descend, his shoulders sink away
To multiply his legs for chase of prey.
He grows a wolf, his hoariness remains,
And the same rage in other members reigns.
His eyes still sparkle in a narr'wer space:
His jaws retain the grin, and violence of his face
This was a single ruin, but not one
Deserves so just a punishment alone.
Mankind's a monster, and th' ungodly times
Confed'rate into guilt, are sworn to crimes.
All are alike involv'd in ill, and all
Must by the same relentless fury fall.
Thus ended he; the greater Gods assent;
By clamours urging his severe intent;
The less fill up the cry for punishment.
Yet still with pity they remember Man;
And mourn as much as heav'nly spirits can.
They ask, when those were lost of humane birth,
What he wou'd do with all this waste of Earth:
If his dispeopl'd world he would resign
To beasts, a mute, and more ignoble line;
Neglected altars must no longer smoke,
If none were left to worship, and invoke.
To whom the Father of the Gods reply'd,
Lay that unnecessary fear aside:
Mine be the care, new people to provide.
I will from wondrous principles ordain
A race unlike the first, and try my skill again.
Already had he toss'd the flaming brand;
And roll'd the thunder in his spacious hand;
Preparing to discharge on seas and land:
But stopt, for fear, thus violently driv'n,
The sparks should catch his axle-tree of Heav'n.
Remembring in the fates, a time when fire
Shou'd to the battlements of Heaven aspire,
And all his blazing worlds above shou'd burn;
And all th' inferior globe to cinders turn.
His dire artill'ry thus dismist, he bent
His thoughts to some securer punishment:
Concludes to pour a watry deluge down;
And what he durst not burn, resolves to drown.
The northern breath, that freezes floods, he binds;
With all the race of cloud-dispelling winds:
The south he loos'd, who night and horror brings;
And foggs are shaken from his flaggy wings.
From his divided beard two streams he pours,
His head, and rheumy eyes distill in show'rs,
With rain his robe, and heavy mantle flow:
And lazy mists are lowring on his brow;
Still as he swept along, with his clench'd fist
He squeez'd the clouds, th' imprison'd clouds resist:
The skies, from pole to pole, with peals resound;
And show'rs inlarg'd, come pouring on the ground.
Then, clad in colours of a various dye,
Junonian Iris breeds a new supply
To feed the clouds: impetuous rain descends;
The bearded corn beneath the burden bends:
Defrauded clowns deplore their perish'd grain;
And the long labours of the year are vain.
Nor from his patrimonial Heaven alone
Is Jove content to pour his vengeance down;
Aid from his brother of the seas he craves,
To help him with auxiliary waves.
The watry tyrant calls his brooks and floods,
Who rowl from mossie caves (their moist abodes);
And with perpetual urns his palace fill:
To whom in brief, he thus imparts his will.
Small exhortation needs; your pow'rs employ:
And this bad world, so Jove requires, destroy.
Let loose the reins to all your watry store:
Bear down the damms, and open ev'ry door.
The floods, by Nature enemies to land,
And proudly swelling with their new command,
Remove the living stones, that stopt their way,
And gushing from their source, augment the sea.
Then, with his mace, their monarch struck the ground;
With inward trembling Earth receiv'd the wound;
And rising streams a ready passage found.
Th' expanded waters gather on the plain:
They float the fields, and over-top the grain;
Then rushing onwards, with a sweepy sway,
Bear flocks, and folds, and lab'ring hinds away.
Nor safe their dwellings were, for, sap'd by floods,
Their houses fell upon their houshold Gods.
The solid piles, too strongly built to fall,
High o'er their heads, behold a watry wall:
Now seas and Earth were in confusion lost;
A world of waters, and without a coast.
One climbs a cliff; one in his boat is born:
And ploughs above, where late he sow'd his corn.
Others o'er chimney-tops and turrets row,
And drop their anchors on the meads below:
Or downward driv'n, they bruise the tender vine,
Or tost aloft, are knock'd against a pine.
And where of late the kids had cropt the grass,
The monsters of the deep now take their place.
Insulting Nereids on the cities ride,
And wond'ring dolphins o'er the palace glide.
On leaves, and masts of mighty oaks they brouze;
And their broad fins entangle in the boughs.
The frighted wolf now swims amongst the sheep;
The yellow lion wanders in the deep:
His rapid force no longer helps the boar:
The stag swims faster, than he ran before.
The fowls, long beating on their wings in vain,
Despair of land, and drop into the main.
Now hills, and vales no more distinction know;
And levell'd Nature lies oppress'd below.
The most of mortals perish in the flood:
The small remainder dies for want of food.
A mountain of stupendous height there stands
Betwixt th' Athenian and Boeotian lands,
The bound of fruitful fields, while fields they were,
But then a field of waters did appear:
Parnassus is its name; whose forky rise
Mounts thro' the clouds, and mates the lofty skies.
High on the summit of this dubious cliff,
Deucalion wafting, moor'd his little skiff.
He with his wife were only left behind
Of perish'd Man; they two were human kind.
The mountain nymphs, and Themis they adore,
And from her oracles relief implore.
The most upright of mortal men was he;
The most sincere, and holy woman, she.
When Jupiter, surveying Earth from high,
Beheld it in a lake of water lie,
That where so many millions lately liv'd,
But two, the best of either sex, surviv'd;
He loos'd the northern wind; fierce Boreas flies
To puff away the clouds, and purge the skies:
Serenely, while he blows, the vapours driv'n,
Discover Heav'n to Earth, and Earth to Heav'n.
The billows fall, while Neptune lays his mace
On the rough sea, and smooths its furrow'd face.
Already Triton, at his call, appears
Above the waves; a Tyrian robe he wears;
And in his hand a crooked trumpet bears.
The soveraign bids him peaceful sounds inspire,
And give the waves the signal to retire.
His wri then shell he takes; whose narrow vent
Grows by degrees into a large extent,
Then gives it breath; the blast with doubling sound,
Runs the wide circuit of the world around:
The sun first heard it, in his early east,
And met the rattling ecchos in the west.
The waters, listning to the trumpet's roar,
Obey the summons, and forsake the shore.
A thin circumference of land appears;
And Earth, but not at once, her visage rears,
And peeps upon the seas from upper grounds;
The streams, but just contain'd within their bounds,
By slow degrees into their channels crawl;
And Earth increases, as the waters fall.
In longer time the tops of trees appear,
Which mud on their dishonour'd branches bear.
At length the world was all restor'd to view;
But desolate, and of a sickly hue:
Nature beheld her self, and stood aghast,
A dismal desart, and a silent waste.
Which when Deucalion, with a piteous look
Beheld, he wept, and thus to Pyrrha spoke:
Oh wife, oh sister, oh of all thy kind
The best, and only creature left behind,
By kindred, love, and now by dangers joyn'd;
Of multitudes, who breath'd the common air,
We two remain; a species in a pair:
The rest the seas have swallow'd; nor have we
Ev'n of this wretched life a certainty.
The clouds are still above; and, while I speak,
A second deluge o'er our heads may break.
Shou'd I be snatcht from hence, and thou remain,
Without relief, or partner of thy pain,
How cou'dst thou such a wretched life sustain?
Shou'd I be left, and thou be lost, the sea
That bury'd her I lov'd, shou'd bury me.
Oh cou'd our father his old arts inspire,
And make me heir of his informing fire,
That so I might abolisht Man retrieve,
And perisht people in new souls might live.
But Heav'n is pleas'd, nor ought we to complain,
That we, th' examples of mankind, remain.
He said; the careful couple joyn their tears:
And then invoke the Gods, with pious prayers.
Thus, in devotion having eas'd their grief,
From sacred oracles they seek relief;
And to Cephysus' brook their way pursue:
The stream was troubled, but the ford they knew;
With living waters, in the fountain bred,
They sprinkle first their garments, and their head,
Then took the way, which to the temple led.
The roofs were all defil'd with moss, and mire,
The desart altars void of solemn fire.
Before the gradual, prostrate they ador'd;
The pavement kiss'd; and thus the saint implor'd.
O righteous Themis, if the Pow'rs above
By pray'rs are bent to pity, and to love;
If humane miseries can move their mind;
If yet they can forgive, and yet be kind;
Tell how we may restore, by second birth,
Mankind, and people desolated Earth.
Then thus the gracious Goddess, nodding, said;
Depart, and with your vestments veil your head:
And stooping lowly down, with losen'd zones,
Throw each behind your backs, your mighty mother's bones.
Amaz'd the pair, and mute with wonder stand,
'Till Pyrrha first refus'd the dire command.
Forbid it Heav'n, said she, that I shou'd tear
Those holy reliques from the sepulcher.
They ponder'd the mysterious words again,
For some new sense; and long they sought in vain:
At length Deucalion clear'd his cloudy brow,
And said, the dark Aenigma will allow
A meaning, which, if well I understand,
From sacrilege will free the God's command:
This Earth our mighty mother is, the stones
In her capacious body, are her bones:
These we must cast behind. With hope, and fear,
The woman did the new solution hear:
The man diffides in his own augury,
And doubts the Gods; yet both resolve to try.
Descending from the mount, they first unbind
Their vests, and veil'd, they cast the stones behind:
The stones (a miracle to mortal view,
But long tradition makes it pass for true)
Did first the rigour of their kind expel,
And suppled into softness, as they fell;
Then swell'd, and swelling, by degrees grew warm;
And took the rudiments of human form.
Imperfect shapes: in marble such are seen,
When the rude chizzel does the man begin;
While yet the roughness of the stone remains,
Without the rising muscles, and the veins.
The sappy parts, and next resembling juice,
Were turn'd to moisture, for the body's use:
Supplying humours, blood, and nourishment;
The rest, too solid to receive a bent,
Converts to bones; and what was once a vein,
Its former name and Nature did retain.
By help of pow'r divine, in little space,
What the man threw, assum'd a manly face;
And what the wife, renew'd the female race.
Hence we derive our nature; born to bear
Laborious life; and harden'd into care.
The rest of animals, from teeming Earth
Produc'd, in various forms receiv'd their birth.
The native moisture, in its close retreat,
Digested by the sun's aetherial heat,
As in a kindly womb, began to breed:
Then swell'd, and quicken'd by the vital seed.
And some in less, and some in longer space,
Were ripen'd into form, and took a sev'ral face.
Thus when the Nile from Pharian fields is fled,
And seeks, with ebbing tides, his ancient bed,
The fat manure with heav'nly fire is warm'd;
And crusted creatures, as in wombs, are form'd;
These, when they turn the glebe, the peasants find;
Some rude, and yet unfinish'd in their kind:
Short of their limbs, a lame imperfect birth:
One half alive; and one of lifeless earth.
For heat, and moisture, when in bodies join'd,
The temper that results from either kind
Conception makes; and fighting 'till they mix,
Their mingled atoms in each other fix.
Thus Nature's hand the genial bed prepares
With friendly discord, and with fruitful wars.
From hence the surface of the ground, with mud
And slime besmear'd (the faeces of the flood),
Receiv'd the rays of Heav'n: and sucking in
The seeds of heat, new creatures did begin:
Some were of sev'ral sorts produc'd before,
But of new monsters, Earth created more.
Unwillingly, but yet she brought to light
Thee, Python too, the wondring world to fright,
And the new nations, with so dire a sight:
So monstrous was his bulk, so large a space
Did his vast body, and long train embrace.
Whom Phoebus basking on a bank espy'd;
E're now the God his arrows had not try'd
But on the trembling deer, or mountain goat;
At this new quarry he prepares to shoot.
Though ev'ry shaft took place, he spent the store
Of his full quiver; and 'twas long before
Th' expiring serpent wallow'd in his gore.
Then, to preserve the fame of such a deed,
For Python slain, he Pythian games decred.
Where noble youths for mastership shou'd strive,
To quoit, to run, and steeds, and chariots drive.
The prize was fame: in witness of renown
An oaken garl and did the victor crown.
The laurel was not yet for triumphs born;
But every green alike by Phoebus worn,
Did, with promiscuous grace, his flowing locks adorn.
The Transformation of Daphne into a Lawrel
The first and fairest of his loves, was she
Whom not blind fortune, but the dire decree
Of angry Cupid forc'd him to desire:
Daphne her name, and Peneus was her sire.
Swell'd with the pride, that new success attends,
He sees the stripling, while his bow he bends,
And thus insults him: Thou lascivious boy,
Are arms like these for children to employ?
Know, such atchievements are my proper claim;
Due to my vigour, and unerring aim:
Resistless are my shafts, and Python late
In such a feather'd death, has found his fate.
Take up the torch (and lay my weapons by),
With that the feeble souls of lovers fry.
To whom the son of Venus thus reply'd,
Phoebus, thy shafts are sure on all beside,
But mine of Phoebus, mine the fame shall be
Of all thy conquests, when I conquer thee.
He said, and soaring, swiftly wing'd his flight:
Nor stopt but on Parnassus' airy height.
Two diff'rent shafts he from his quiver draws;
One to repel desire, and one to cause.
One shaft is pointed with refulgent gold:
To bribe the love, and make the lover bold:
One blunt, and tipt with lead, whose base allay
Provokes disdain, and drives desire away.
The blunted bolt against the nymph he drest:
But with the sharp transfixt Apollo's breast.
Th' enamour'd deity pursues the chace;
The scornful damsel shuns his loath'd embrace:
In hunting beasts of prey, her youth employs;
And Phoebe rivals in her rural joys.
With naked neck she goes, and shoulders bare;
And with a fillet binds her flowing hair.
By many suitors sought, she mocks their pains,
And still her vow'd virginity maintains.
Impatient of a yoke, the name of bride
She shuns, and hates the joys, she never try'd.
On wilds, and woods, she fixes her desire:
Nor knows what youth, and kindly love, inspire.
Her father chides her oft: Thou ow'st, says he,
A husb and to thy self, a son to me.
She, like a crime, abhors the nuptial bed:
She glows with blushes, and she hangs her head.
Then casting round his neck her tender arms,
Sooths him with blandishments, and filial charms:
Give me, my Lord, she said, to live, and die,
A spotless maid, without the marriage tye.
'Tis but a small request; I beg no more
Than what Diana's father gave before.
The good old sire was soften'd to consent;
But said her wish wou'd prove her punishment:
For so much youth, and so much beauty join'd,
Oppos'd the state, which her desires design'd.
The God of light, aspiring to her bed,
Hopes what he seeks, with flattering fancies fed;
And is, by his own oracles, mis-led.
And as in empty fields the stubble burns,
Or nightly travellers, when day returns,
Their useless torches on dry hedges throw,
That catch the flames, and kindle all the row;
So burns the God, consuming in desire,
And feeding in his breast a fruitless fire:
Her well-turn'd neck he view'd (her neck was bare)
And on her shoulders her dishevel'd hair;
Oh were it comb'd, said he, with what a grace
Wou'd every waving curl become her face!
He view'd her eyes, like heav'nly lamps that shone,
He view'd her lips, too sweet to view alone,
Her taper fingers, and her panting breast;
He praises all he sees, and for the rest
Believes the beauties yet unseen are best:
Swift as the wind, the damsel fled away,
Nor did for these alluring speeches stay:
Stay Nymph, he cry'd, I follow, not a foe.
Thus from the lyon trips the trembling doe;
Thus from the wolf the frighten'd lamb removes,
And, from pursuing faulcons, fearful doves;
Thou shunn'st a God, and shunn'st a God, that loves.
Ah, lest some thorn shou'd pierce thy tender foot,
Or thou shou'dst fall in flying my pursuit!
To sharp uneven ways thy steps decline;
Abate thy speed, and I will bate of mine.
Yet think from whom thou dost so rashly fly;
Nor basely born, nor shepherd's swain am I.
Perhaps thou know'st not my superior state;
And from that ignorance proceeds thy hate.
Me Claros, Delphi, Tenedos obey;
These hands the Patareian scepter sway.
The King of Gods begot me: what shall be,
Or is, or ever was, in Fate, I see.
Mine is th' invention of the charming lyre;
Sweet notes, and heav'nly numbers, I inspire.
Sure is my bow, unerring is my dart;
But ah! more deadly his, who pierc'd my heart.
Med'cine is mine; what herbs and simples grow
In fields, and forrests, all their pow'rs I know;
And am the great physician call'd, below.
Alas that fields and forrests can afford.
No remedies to heal their love-sick lord!
To cure the pains of love, no plant avails:
And his own physick, the physician falls.
She heard not half; so furiously she flies;
And on her ear th' imperfect accent dies,
Fear gave her wings; and as she fled, the wind
Increasing, spread her flowing hair behind;
And left her legs and thighs expos'd to view:
Which made the God more eager to pursue.
The God was young, and was too hotly bent
To lose his time in empty compliment:
But led by love, and fir'd with such a sight,
Impetuously pursu'd his near delight.
As when th' impatient greyhound slipt from far,
Bounds o'er the glebe to course the fearful hare,
She in her speed does all her safety lay;
And he with double speed pursues the prey;
O'er-runs her at the sitting turn, and licks
His chaps in vain, and blows upon the flix:
She scapes, and for the neighb'ring covert strives,
And gaining shelter, doubts if yet she lives:
If little things with great we may compare,
Such was the God, and such the flying fair,
She urg'd by fear, her feet did swiftly move,
But he more swiftly, who was urg'd by love.
He gathers ground upon her in the chace:
Now breathes upon her hair, with nearer pace;
And just is fast'ning on the wish'd embrace.
The nymph grew pale, and in a mortal fright,
Spent with the labour of so long a flight;
And now despairing, cast a mournful look
Upon the streams of her paternal brook;
Oh help, she cry'd, in this extreamest need!
If water Gods are deities indeed:
Gape Earth, and this unhappy wretch intomb;
Or change my form, whence all my sorrows come.
Scarce had she finish'd, when her feet she found
Benumb'd with cold, and fasten'd to the ground:
A filmy rind about her body grows;
Her hair to leaves, her arms extend to boughs:
The nymph is all into a lawrel gone;
The smoothness of her skin remains alone.
Yet Phoebus loves her still, and casting round
Her bole, his arms, some little warmth he found.
The tree still panted in th' unfinish'd part:
Not wholly vegetive, and heav'd her heart.
He fixt his lips upon the trembling rind;
It swerv'd aside, and his embrace declin'd.
To whom the God, Because thou canst not be
My mistress, I espouse thee for my tree:
Be thou the prize of honour, and renown;
The deathless poet, and the poem, crown.
Thou shalt the Roman festivals adorn,
And, after poets, be by victors worn.
Thou shalt returning Caesar's triumph grace;
When pomps shall in a long procession pass.
Wreath'd on the posts before his palace wait;
And be the sacred guardian of the gate.
Secure from thunder, and unharm'd by Jove,
Unfading as th' immortal Pow'rs above:
And as the locks of Phoebus are unshorn,
So shall perpetual green thy boughs adorn.
The grateful tree was pleas'd with what he said;
And shook the shady honours of her head.
The Transformation of Io into a Heyfer
An ancient forest in Thessalia grows;
Which Tempe's pleasing valley does inclose:
Through this the rapid Peneus take his course;
From Pindus rolling with impetuous force;
Mists from the river's mighty fall arise:
And deadly damps inclose the cloudy skies:
Perpetual fogs are hanging o'er the wood;
And sounds of waters deaf the neighbourhood.
Deep, in a rocky cave, he makes abode
(A mansion proper for a mourning God).
Here he gives audience; issuing out decrees
To rivers, his dependant deities.
On this occasion hither they resort;
To pay their homage, and to make their court.
All doubtful, whether to congratulate
His daughter's honour, or lament her fate.
Sperchaeus, crown'd with poplar, first appears;
Then old Apidanus came crown'd with years:
Enipeus turbulent, Amphrysos tame;
And Aeas last with lagging waters came.
Then, of his kindred brooks, a num'rous throng
Condole his loss; and bring their urns along.
Not one was wanting of the wat'ry train,
That fill'd his flood, or mingled with the main:
But Inachus, who in his cave, alone,
Wept not another's losses, but his own,
For his dear Io, whether stray'd, or dead,
To him uncertain, doubtful tears he shed.
He sought her through the world; but sought in vain;
And no where finding, rather fear'd her slain.
Her, just returning from her father's brook,
Jove had beheld, with a desiring look:
And, Oh fair daughter of the flood, he said,
Worthy alone of Jove's imperial bed,
Happy whoever shall those charms possess;
The king of Gods (nor is thy lover less)
Invites thee to yon cooler shades; to shun
The scorching rays of the meridian sun.
Nor shalt thou tempt the dangers of the grove
Alone, without a guide; thy guide is Jove.
No puny Pow'r, but he whose high comm and
Is unconfin'd, who rules the seas and land;
And tempers thunder in his awful hand,
Oh fly not: for she fled from his embrace
O'er Lerna's pastures: he pursu'd the chace
Along the shades of the Lyrcaean plain;
At length the God, who never asks in vain,
Involv'd with vapours, imitating night,
Both Air, and Earth; and then suppress'd her flight,
And mingling force with love, enjoy'd the full delight.
Mean-time the jealous Juno, from on high,
Survey'd the fruitful fields of Arcady;
And wonder'd that the mist shou'd over-run
The face of day-light, and obscure the sun.
No nat'ral cause she found, from brooks, or bogs,
Or marshy lowlands, to produce the fogs;
Then round the skies she sought for Jupiter,
Her faithless husband; but no Jove was there:
Suspecting now the worst, Or I, she said,
Am much mistaken, or am much betray'd.
With fury she precipitates her flight:
Dispels the shadows of dissembled night;
And to the day restores his native light.
Th' Almighty Leacher, careful to prevent
The consequence, foreseeing her descent,
Transforms his mistress in a trice; and now
In Io's place appears a lovely cow.
So sleek her skin, so faultless was her make,
Ev'n Juno did unwilling pleasure take
To see so fair a rival of her love;
And what she was, and whence, enquir'd of Jove:
Of what fair herd, and from what pedigree?
The God, half caught, was forc'd upon a lye:
And said she sprung from Earth. She took the word,
And begg'd the beauteous heyfer of her lord.
What should he do? 'twas equal shame to Jove
Or to relinquish, or betray his love:
Yet to refuse so slight a gift, wou'd be
But more t' increase his consort's jealousie:
Thus fear, and love, by turns, his heart assail'd;
And stronger love had sure, at length, prevail'd:
But some faint hope remain'd, his jealous queen
Had not the mistress through the heyfer seen.
The cautious Goddess, of her gift possest,
Yet harbour'd anxious thoughts within her breast;
As she who knew the falshood of her Jove;
And justly fear'd some new relapse of love.
Which to prevent, and to secure her care,
To trusty Argus she commits the fair.
The head of Argus (as with stars the skies)
Was compass'd round, and wore an hundred eyes.
But two by turns their lids in slumber steep;
The rest on duty still their station keep;
Nor cou'd the total constellation sleep.
Thus, ever present, to his eyes, and mind,
His charge was still before him, tho' behind.
In fields he suffer'd her to feed by Day,
But when the setting sun to night gave way,
The captive cow he summon'd with a call;
And drove her back, and ty'd her to the stall.
On leaves of trees, and bitter herbs she fed,
Heav'n was her canopy, bare earth her bed:
So hardly lodg'd, and to digest her food,
She drank from troubled streams, defil'd with mud.
Her woeful story fain she wou'd have told,
With hands upheld, but had no hands to hold.
Her head to her ungentle keeper bow'd,
She strove to speak, she spoke not, but she low'd:
Affrighted with the noise, she look'd around,
And seem'd t' inquire the author of the sound.
Once on the banks where often she had play'd
(Her father's banks), she came, and there survey'd
Her alter'd visage, and her branching head;
And starting, from her self she wou'd have fled.
Her fellow nymphs, familiar to her eyes,
Beheld, but knew her not in this disguise.
Ev'n Inachus himself was ignorant;
And in his daughter, did his daughter want.
She follow'd where her fellows went, as she
Were still a partner of the company:
They stroak her neck; the gentle heyfer stands,
And her neck offers to their stroaking hands.
Her father gave her grass; the grass she took;
And lick'd his palms, and cast a piteous look;
And in the language of her eyes, she spoke.
She wou'd have told her name, and ask'd relief,
But wanting words, in tears she tells her grief.
Which, with her foot she makes him understand;
And prints the name of Io in the sand.
Ah wretched me! her mournful father cry'd;
She, with a sigh, to wretched me reply'd:
About her milk-white neck, his arms he threw;
And wept, and then these tender words ensue.
And art thou she, whom I have sought around
The world, and have at length so sadly found?
So found, is worse than lost: with mutual words
Thou answer'st not, no voice thy tongue affords:
But sighs are deeply drawn from out thy breast;
And speech deny'd, by lowing is express'd.
Unknowing, I prepar'd thy bridal bed;
With empty hopes of happy issue fed.
But now the husb and of a herd must be
Thy mate, and bell'wing sons thy progeny.
Oh, were I mortal, death might bring relief:
But now my God-head but extends my grief:
Prolongs my woes, of which no end I see,
And makes me curse my immortality!
More had he said, but fearful of her stay,
The starry guardian drove his charge away,
To some fresh pasture; on a hilly height
He sate himself, and kept her still in sight.
The Eyes of Argus transform'd into a Peacock's Train
Now Jove no longer cou'd her suff'rings bear;
But call'd in haste his airy messenger,
The son of Maia, with severe decree
To kill the keeper, and to set her free.
With all his harness soon the God was sped,
His flying hat was fastned on his head,
Wings on his heels were hung, and in his hand
He holds the vertue of the snaky wand.
The liquid air his moving pinions wound,
And, in the moment, shoot him on the ground.
Before he came in sight, the crafty God
His wings dismiss'd, but still retain'd his rod:
That sleep-procuring wand wise Hermes took,
But made it seem to sight a sherpherd's hook.
With this, he did a herd of goats controul;
Which by the way he met, and slily stole.
Clad like a country swain, he pip'd, and sung;
And playing, drove his jolly troop along.
With pleasure, Argus the musician heeds;
But wonders much at those new vocal reeds.
And whosoe'er thou art, my friend, said he,
Up hither drive thy goats, and play by me:
This hill has browz for them, and shade for thee.
The God, who was with ease induc'd to climb,
Began discourse to pass away the time;
And still betwixt, his tuneful pipe he plies;
And watch'd his hour, to close the keeper's eyes.
With much ado, he partly kept awake;
Not suff'ring all his eyes repose to take:
And ask'd the stranger, who did reeds invent,
And whence began so rare an instrument?
The Transformation of Syrinx into Reeds
Then Hermes thus: A nymph of late there was
Whose heav'nly form her fellows did surpass.
The pride and joy of fair Arcadia's plains,
Belov'd by deities, ador'd by swains:
Syrinx her name, by Sylvans oft pursu'd,
As oft she did the lustful Gods delude:
The rural, and the woodl and Pow'rs disdain'd;
With Cynthia hunted, and her rites maintain'd:
Like Phoebe clad, even Phoebe's self she seems,
So tall, so streight, such well-proportion'd limbs:
The nicest eye did no distinction know,
But that the goddess bore a golden bow:
Distinguish'd thus, the sight she cheated too.
Descending from Lycaeus, Pan admires
The matchless nymph, and burns with new desires.
A crown of pine upon his head he wore;
And thus began her pity to implore.
But e'er he thus began, she took her flight
So swift, she was already out of sight.
Nor stay'd to hear the courtship of the God;
But bent her course to Ladon's gentle flood:
There by the river stopt, and tir'd before;
Relief from water nymphs her pray'rs implore.
Now while the lustful God, with speedy pace,
Just thought to strain her in a strict embrace,
He fill'd his arms with reeds, new rising on the place.
And while he sighs, his ill success to find,
The tender canes were shaken by the wind;
And breath'd a mournful air, unheard before;
That much surprizing Pan, yet pleas'd him more.
Admiring this new musick, Thou, he said,
Who canst not be the partner of my bed,
At least shall be the confort of my mind:
And often, often to my lips be joyn'd.
He form'd the reeds, proportion'd as they are,
Unequal in their length, and wax'd with care,
They still retain the name of his ungrateful fair.
While Hermes pip'd, and sung, and told his tale,
The keeper's winking eyes began to fail,
And drowsie slumber on the lids to creep;
'Till all the watchman was at length asleep.
Then soon the God his voice, and song supprest;
And with his pow'rful rod confirm'd his rest:
Without delay his crooked faulchion drew,
And at one fatal stroke the keeper slew.
Down from the rock fell the dissever'd head,
Opening its eyes in death; and falling, bled;
And mark'd the passage with a crimson trail:
Thus Argus lies in pieces, cold, and pale;
And all his hundred eyes, with all their light,
Are clos'd at once, in one perpetual night.
These Juno takes, that they no more may fail,
And spreads them in her peacock's gaudy tail.
Impatient to revenge her injur'd bed,
She wreaks her anger on her rival's head;
With Furies frights her from her native home;
And drives her gadding, round the world to roam:
Nor ceas'd her madness, and her flight, before
She touch'd the limits of the Pharian shore.
At length, arriving on the banks of Nile,
Wearied with length of ways, and worn with toil,
She laid her down; and leaning on her knees,
Invok'd the cause of all her miseries:
And cast her languishing regards above,
For help from Heav'n, and her ungrateful Jove.
She sigh'd, she wept, she low'd; 'twas all she cou'd;
And with unkindness seem'd to tax the God.
Last, with an humble pray'r, she beg'd repose,
Or death at least, to finish all her woes.
Jove heard her vows, and with a flatt'ring look,
In her behalf to jealous Juno spoke,
He cast his arms about her neck, and said,
Dame, rest secure; no more thy nuptial bed
This nymph shall violate; by Styx I swear,
And every oath that binds the Thunderer.
The Goddess was appeas'd; and at the word
Was Io to her former shape restor'd.
The rugged hair began to fall away;
The sweetness of her eyes did only stay,
Tho' not so large; her crooked horns decrease;
The wideness of her jaws and nostrils cease:
Her hoofs to hands return, in little space:
The five long taper fingers take their place,
And nothing of the heyfer now is seen,
Beside the native whiteness of the skin.
Erected on her feet she walks again:
And two the duty of the four sustain.
She tries her tongue; her silence softly breaks,
And fears her former lowings when she speaks:
A Goddess now, through all th' Aegyptian State:
And serv'd by priests, who in white linnen wait.
Her son was Epaphus, at length believ'd
The son of Jove, and as a God receiv'd;
With sacrifice ador'd, and publick pray'rs,
He common temples with his mother shares.
Equal in years, and rival in renown
With Epaphus, the youthful Phaeton
Like honour claims; and boasts his sire the sun.
His haughty looks, and his assuming air,
The son of Isis could no longer bear:
Thou tak'st thy mother's word too far, said he,
And hast usurp'd thy boasted pedigree.
Go, base pretender to a borrow'd name.
Thus tax'd, he blush'd with anger, and with shame;
But shame repress'd his rage: the daunted youth
Soon seeks his mother, and enquires the truth:
Mother, said he, this infamy was thrown
By Epaphus on you, and me your son.
He spoke in publick, told it to my face;
Nor durst I vindicate the dire disgrace:
Even I, the bold, the sensible of wrong,
Restrain'd by shame, was forc'd to hold my tongue.
To hear an open slander, is a curse:
But not to find an answer, is a worse.
If I am Heav'n-begot, assert your son
By some sure sign; and make my father known,
To right my honour, and redeem your own.
He said, and saying cast his arms about
Her neck, and beg'd her to resolve the doubt.
'Tis hard to judge if Clymene were mov'd
More by his pray'r, whom she so dearly lov'd,
Or more with fury fir'd, to find her name
Traduc'd, and made the sport of common fame.
She stretch'd her arms to Heav'n, and fix'd her eyes
On that fair planet that adorns the skies;
Now by those beams, said she, whose holy fires
Consume my breast, and kindle my desires;
By him, who sees us both, and clears our sight,
By him, the publick minister of light,
I swear that Sun begot thee; if I lye,
Let him his chearful influence deny:
Let him no more this perjur'd creature see;
And shine on all the world but only me.
If still you doubt your mother's innocence,
His eastern mansion is not far from hence;
With little pains you to his Leve go,
And from himself your parentage may know.
With joy th' ambitious youth his mother heard,
And eager, for the journey soon prepar'd.
He longs the world beneath him to survey;
To guide the chariot; and to give the day:
From Meroe's burning sands he bends his course,
Nor less in India feels his father's force:
His travel urging, till he came in sight;
And saw the palace by the purple light.
----------------------------------------------------------------------
~ Ovid, BOOK THE FIRST
,#NFDB
520:The Libelle Of Englyshe Polycye
Here beginneth the Prologe of the processe of the Libelle of Englyshe polycye,
exhortynge alle Englande to kepe the see enviroun and namelye the narowe see,
shewynge whate profete commeth thereof and also whate worshype and
salvacione to Englande and to alle Englyshe menne.
The trewe processe of Englysh polycye
Of utterwarde to kepe thys regne in rest
Of oure England, that no man may denye
Ner say of soth but it is one the best,
Is thys, as who seith, south, north, est and west
Cheryshe marchandyse, kepe thamyralte,
That we bee maysteres of the narowe see.
For Sigesmonde the grete Emperoure,
Whyche yet regneth, whan he was in this londe
Wyth kynge Herry the vte, prince of honoure,
Here moche glorye, as hym thought, he founde,
A myghty londe, whyche hadde take on honde
To werre in Fraunce and make mortalite,
And ever well kept rounde aboute the see.
And to the kynge thus he seyde, 'My brothere',
Whan he perceyved too townes, Calys and Dovere,
'Of alle youre townes to chese of one and other
To kepe the see and sone for to come overe,
To werre oughtwardes and youre regne to recovere,
Kepe these too townes sure to youre mageste
As youre tweyne eyne to kepe the narowe see'.
For if this see be kepte in tyme of werre,
Who cane here passe withought daunger and woo?
Who may eschape, who may myschef dyfferre?
What marchaundy may forby be agoo?
For nedes hem muste take truse every foo,
Flaundres and Spayne and othere, trust to me,
Or ellis hyndered alle for thys narowe see.
949
Therfore I caste me by a lytell wrytinge
To shewe att eye thys conclusione,
For concyens and for myne acquytynge
Ayenst God, and ageyne abusyon
And cowardyse and to oure enmyes confusione;
For iiij. thynges oure noble sheueth to me,
Kyng, shype and swerde and pouer of the see.
Where bene oure shippes, where bene oure swerdes become?
Owre enmyes bid for the shippe sette a shepe.
Allas, oure reule halteth, hit is benome.
Who dare weel say that lordeshype shulde take kepe,
(I wolle asaye, thoughe myne herte gynne to wepe,
To do thys werke) yf we wole ever the,
For verry shame to kepe aboute the see?
Shall any prynce, what so be hys name,
Wheche hathe nobles moche lyche to oures,
Be lorde of see and Flemmynges to oure blame
Stoppe us, take us and so make fade the floures
Of Englysshe state and disteyne oure honnoures?
For cowardyse, allas, hit shulde so be;
Therfore I gynne to wryte now of the see.
Of the commodytees of Spayne and of Flaundres. The fyrste chapitle.
Knowe welle all men that profites in certayne
Commodytes called commynge oute of Spayne
And marchandy, who so wyll wete what that is,
Bene fygues, raysyns, wyne, bastarde and dates,
And lycorys, Syvyle oyle and also grayne,
Whyte Castell sope and wax is not in vayne,
Iren, wolle, wadmole, gotefel, kydefel also,
(For poyntmakers full nedefull be the ij.)
Saffron, quiksilver; wheche Spaynes marchandy
Is into Flaundres shypped full craftylye
Unto Bruges as to here staple fayre.
The havene of Sluse they have for here repayre,
950
Wheche is cleped the Swyne, thro shyppes gydynge,
Where many wessell and fayre arne abydynge.
But these merchandes wyth there shyppes greet,
And suche chaffare as they bye and gette
By the weyes, most nede take one honde
By the costes to passe of oure Englonde
Betwyxt Dover and Calys, thys is no doute.
Who can weell ellis suche matere bringe aboute?
And whenne these seyde marchauntz discharged be
Of marchaundy in Flaundres neere the see,
Than they be charged agayn wyth marchaundy
That to Flaundres longeth full rychelye,
Fyne clothe of Ipre, that named is better than oures,
Cloothe of Curtryke, fyne cloothe of all colours,
Moche fustyane and also lynen cloothe.
But ye Flemmyngis, yf ye be not wrothe,
The grete substaunce of youre cloothe at the fulle
Ye wot ye make hit of oure Englissh wolle.
Thanne may hit not synke in mannes brayne
But that hit most, this marchaundy of Spayne,
Bothe oute and inne by oure coostes passe?
He that seyth nay in wytte is lyche an asse.
Thus if thys see werre kepte, I dare well sayne,
Wee shulde have pease with tho growndes tweyne;
For Spayne and Flaundres is as yche othere brothere,
And nethere may well lyve wythowghten othere.
They may not lyven to mayntene there degrees
Wythoughten oure Englysshe commodytees,
Wolle and tynne, for the wolle of Englonde
Susteyneth the comons Flemmynges I understonde.
Thane, yf Englonde wolde hys wolle restreyne
Frome Flaundres, thys foloweth in certayne,
Flaundres of nede muste wyth us have pease
Or ellis he is distroyde wythowghten lees.
Also, yef Flaundres thus distroyed bee,
Some marchaundy of Spayne wolle nevere ithe.
For distroyed hit is, and as in cheffe
The wolle of Spayne hit cometh not to preffe
But if it be tosed and menged well
Amonges Englysshe wolle the gretter delle;
For Spayneshe wolle in Flaundres draped is
And evere hath be that mene have mynde of this.
951
And yet woll is one the cheffe marchaundy
That longeth to Spayne, who so woll aspye;
Hit is of lytell valeue, trust unto me,
Wyth Englysshe woll but if it menged be.
Thus, if the see be kepte, then herkene hedere,
Yf these ij. londes comene not togedere,
So that the flete of Flaundres passe nought,
That in the narowe see it be not brought
Into the Rochell to feche the fumose wyne,
Nere into Britounse bay for salt so fyne,
What is than Spayne, what is Flaundres also?
As who seyth, nought; there thryfte is alle ago.
For the lytell londe of Flaundres is
But a staple to other londes iwys,
And all that groweth in Flaundres, greyn and sede,
May not a moneth fynde hem mete of brede.
What hath thenne Flaundres, be Flemmynges leffe or lothe,
But a lytell madere and Flemmyshe cloothe?
By draperinge of oure wolle in substaunce
Lyvene here comons, this is here governaunce,
Wythoughten whyche they may not leve at ease;
Thus moste hem sterve or wyth us most have peasse.
Of the commoditees of Portingalle. The ij. capitle.
The marchaundy also of Portyngale
To dyverse londes torneth into sale.
Portyngalers wyth us have trought on hande,
Whose marchaundy cometh muche into Englande.
They bene oure frendes wyth there commoditez,
And wee Englysshe passen into there countrees.
Here londe hathe oyle, wyne, osey, wex and greyne,
Fygues, reysyns, hony and cordeweyne,
Dates and salt hydes and suche marchaundy.
And if they wolde to Flaundres passe forth bye,
They schulde not be suffrede ones ner twyes
For supportynge of oure cruell enmyes,
That is to saye Flemmynges wyth here gyle,
For chaungeable they are in lytel whyle.
Than I conclude by resons many moo,
Yf wee sufferede nethere frende nere foo,
What for enmyes and so supportynge,
952
To passe forby us in tyme of werrynge,
(Sethe oure frendys woll not bene in causse
Of oure hyndrenge, yf reason lede thys clausse)
Than nede frome Flaundres pease of us be sought,
And othere londes shulde seche pease, doute nought;
For Flaundres is staple, as men tell me,
To alle nacyons of Crystiante.
The commodytes of Pety Brytayne, wyth here revers on the see. The iij. capitle.
Forthermore to wryten I hame fayne
Somwhate spekynge of the Lytell Bretayne.
Commodite therof there is and was
Salt and wynes, crestclothe and canvasse;
And the londe of Flaunderes sekerly
Is the staple of there marchaundy,
Wheche marchaundy may not passe awey
But by the coste of Englonde, this is no nay.
And of thys Bretayn, who so trewth levys,
Are the gretteste rovers and the gretteste thevys
That have bene in the see many a yere;
And that oure marchauntes have bowght alle to dere.
For they have take notable gode of oures
On thys seyde see, these false coloured pelours,
Called of Seynt Malouse and elles where,
Wheche to there duke none obeysaunce woll bere.
Wyth suche colours we have bene hindred sore,
And fayned pease is called no werre herefore.
Thus they have bene in dyverse costes manye
Of oure England, mo than reherse can I,
In Northfolke coostes and othere places aboute,
And robbed and brente and slayne by many a routte;
And they have also raunsouned toune by toune,
That into the regnes of bost have ronne here soune,
Whyche hathe bene ruthe unto thys realme and shame.
They that the see shulde kepe are moche to blame;
For Brytayne is of easy reputasyone,
And Seynt Malouse turneth hem to reprobacione.
A storie of kynge Edwarde the iiide hys ordynaunce for Bretayne.
Here brynge I in a storye to me lente,
953
That a goode squyere in tyme of parlemente
Toke unto me well wrytene in a scrowe,
That I have comonde bothe wyth hygh and lowe;
Of whyche all mene accordene into one
That hit was done not monye yeris agone,
But whene that noble kyng Edwarde the thride
Regned in grace ryght thus hit betyde.
For he hadde a manere gelozye
To hys marchauntes and lowede hem hartelye.
He felt the weyes to reule well the see,
Whereby marchauntes myght have prosperite.
Therfore Harflewe and Houndflewe dyd he makene,
And grete werres that tyme were undertakene
Betwyx the kynge and the duke of Bretayne.
At laste to falle to pease bothe were they feyne,
Upon the whyche, made by convencione,
Oure marchaundys they made hem redy boune
Towarde Brytayne to lede here marchaundye,
Wenynge hem frendes, and wente forthe boldelye.
But sone anone oure marchaundes were itake,
And wee spede nevere the better for treuse sake;
They loste here goode, here navy and spendynge.
But when there compleynte come unto the kynge,
Then wex he wrothe and to the duke he sente
And compleyned that such harme was hente
By convencione and pease made so refused.
Whiche duke sent ageyne and hym excused,
Rehersynge that the Mount of Seynte Michell
And Seynt Malouse wolde nevere a dele
Be subject unto his governaunce
Ner be undere hys obë¹³aunce,
And so they did withowten hym that dede.
But whan the kynge anone had takene hede,
He in his herte set a jugemente,
Wythoute callynge of ony parlemente
Or grete tary to take longe avyse;
To fortefye anone he dyd devyse
Of Englysshe townes iij., that is to seye
Derthmouth, Plymmouth, the thyrde it is Foweye,
And gaffe hem helpe and notable puissaunce,
Wyth insistence set them in governaunce
Upon the Pety Bretayn for to werre.
954
Than gode seemenne wolde no more deferre,
But bete theme home and made they myght not route,
Tooke prysoners and lernyd hem for to loutte.
And efte the duke in semblable wyse
Wrote to the kynge as he fyrste dyd devyse,
Hym excusynge; bot oure meny wode
Wyth grete poure passed overe the floode
And werred forth into the dukes londe
And had neygh destrued free and bonde.
But whan the duke knewe that tho townes thre
Shulde have loste all hys natale cuntree,
He undertoke by sewrte trewe not false
For Mount Seynt Mychelle and Seinte Malouse als
And othere partees of the Lytell Bretaynne,
Whych to obeye, as seyde was, were nott fayne.
The duke hymselfe for all dyd undertake,
Wyth all hys herte a full pease dyd he make,
So that in all the lyffe tyme of the kynge
Marchaundes hadde pease wythowtene werrynge.
He made a statute for Lumbardes in thys londe,
That they shulde in no wysse take on honde
Here to enhabite, to charge and to dyscharge,
But xl. dayes, no more tyme had they large.
Thys goode kynge be wytt of suche appreffe
Kepte hys marchauntes and the see fro myscheffe.
Of the commodites of Scotelonde and drapynge of here woll in Flaundres. The iiij.
chapitle.
Moreover of Scotlonde the commoditees
Ar felles, hydes and of wolle the fleesse;
And alle these muste passe bye us aweye
Into Flaundres by Englonde, sothe to saye.
And all here woll was draped for to sell
In the townes of Poperynge and of Bell,
Whyche my lorde of Glowcestre wyth ire
For here falshede dyd sett upon a fyre.
And yett they of Bell and Poperynge
Cowde never draper her woll for any thynge
But if they hadde Englysshe woll wythall,
955
Oure godely woll that is so generall,
Nedeful to hem in Spayne and Scotlande als
And othere costis; this sentence is not fals.
Ye worthi marchauntes, I do it upon yow;
I have this lerned, ye wott well where and howe.
Ye wotte the staple of that marchaundye
Of this Scotlonde is Flaundres sekerlye.
And the Scottes bene chargede, knowene at the eye,
Out of Flaundres wyth lytyll mercerye
And grete plentee of haburdasshers ware;
And halfe here shippes wyth carte whelys bare
And wyth barowes ar laden as in substaunce.
Thus moste rude ware be in here chevesaunce;
So they may not forbere thys Flemyssh londe.
Therefor if we wolde manly take on honde
To kepe thys see fro Flaundres and fro Spayne
And fro Scotelonde lych as fro Pety Bretayne,
Wee schulde ryght sone have pease for all here bostes,
For they muste nede passe by oure Englysshe costes.
Of the commoditees of Pruse and Hyghe Duchemenne and Esterlynges. The v.
chapitle.
Now goo wee forthe to the commoditees
That cometh fro Pruse in too manere degrees;
For too manere peple have suche use,
This is to sayen Highe Duchmene of Pruse
And Esterlynges, whiche myghte not be forborne
Oute of Flaundres but it were verrely lorne.
For they bringe in the substaunce of the beere
That they drynken fele to goode chepe not dere.
Ye have herde that twoo Flemmynges togedere
Wol undertake, or they goo ony whethere
Or they rise onys, to drinke a barell fulle
Of gode berkyne; so sore they hale and pulle,
Undre the borde they pissen as they sitte.
This cometh of covenaunt of a worthy witte.
Wythoute Calise in ther buttere they cakked,
Whan they flede home and when they leysere lakked
To holde here sege; they wente lyke as a doo,
Wel was that Flemmynge that myght trusse and goo.
For fere they turned bake and hyede faste,
956
Milorde of Gloucestre made hem so agaste
Wyth his commynge and sought hem in here londe
And brente and slowe as he hadde take on honde,
So that oure enmyse durste not byde nor stere;
They flede to mewe, they durste no more appere.
[Thene his meyné ³eidene that he was dede.
Tille we were goo, ther was no bettir reede;
For cowardy knyghthode was aslepe,
As dede there duke in mewe they dide hym kepe,]
Rebukede sore for evere so shamefully
Unto here uttere everelastinge vylany.
After bere and bacone odre gode commodites ensuene.
Now bere and bacone bene fro Pruse ibroughte
Into Flaundres, as loved and fere isoughte,
Osmonde, coppre, bowstaffes, stile and wex,
Peltreware and grey, pych, terre, borde and flex,
And Coleyne threde, fustiane and canvase,
Carde, bokeram; of olde tyme thus it wase.
But the Flemmynges amonge these thinges dere
In comen lowen beste bacon and bere.
[Thus are they hoggishe and drynkyn wele ataunte.
Farewel, Flemmynges, hay haro, hay avaunt.]
Also Pruse mene maken here aventure
Of plate of sylvere, of wegges gode and sure
In grete plente, whiche they bringe and bye
Oute of the londes of B顬me and Hungrye;
Whiche is encrese ful grete unto thys londe.
And thei bene laden agayn, I understonde,
Wyth wollen clothe all manere of coloures
By dyers crafted ful dyverse that bene ours.
And they aventure ful gretly unto the baye
For salte, that is nedefull wythoute naye.
Thus, if they wolde not oure frendys bee,
Wee myght lyghtlye stope hem in the see.
They shulde not passe oure stremes wythoutene leve;
It wolde not be but if we shulde hem greve.
Of the commoditees of the Januays and here grette karekkys. The vi. chapitle.
The Janueys comyne in sondre wyses
957
Into this londe wyth dyverse marchaundyses
In grete karrekkis arrayde wythouten lake
Wyth clothes of golde; silke and pepir blake
They bringe wyth hem and of woad grete plente,
Woll-oyle, wood-aschen by vessell in the see,
Coton, roche-alum and gode golde of Jene.
And they be charged wyth woll ageyne, I wene,
And wollene clothe of owres of colours all.
And they aventure, as ofte it dothe byfall,
Into Flaundres wyth suche thynge as they bye;
That is here cheffe staple sykerlye.
And if they wold be oure full ennemyse,
They shulde not passe oure stremez with marchaundyse.
The commodites and nycetees of Venicyans and Florentynes with there galees.
The vij. capitle.
The grete galees of Venees and Florence
Be wel ladene wyth thynges of complacence,
All spicerye and other grocers ware,
Wyth swete wynes, all manere of chaffare,
Apes and japes and marmusettes taylede,
Nifles, trifles, that litell have availed,
And thynges wyth whiche they fetely blere oure eye,
Wyth thynges not endurynge that we bye.
For moche of thys chaffare that is wastable
Mighte be forborne for dere and dyssevable;
And that I wene as for infirmitees
In oure Englonde are suche comoditees
Wythowten helpe of any other londe,
Whych ben by wytte and prattike bothe ifounde,
That all ill humors myght be voyded sure,
Whych that we gadre wyth oure Englysh cure,
That wee shulde have no nede to skamonye,
Turbit, euforbe, correcte, diagredie,
Rubarbe, sené¬ and yet they bene to nedefulle.
But I knowe wele thynges also spedefull
That growene here as these thynges forseyde.
Lett of this matere no mane be dysmayde,
But that a man may voyde infirmytee
Wythoute drugges fet fro beyonde the see.
And yf there shulde excepte be ony thynge,
958
It were but sugre, truste to my seyinge;
And he that trustith not to my sentence
Lett hym better serche experience.
In this mater I woll not ferthere prese;
Who so not beleveth let hym leve and cease.
Thus these galeise for this lykynge ware
And etynge ware bere hens oure beste chaffare,
Clothe, woll and tynne, whiche, as I seyde beforne,
Oute of this londe werste myght be forborne;
For eche other londe of necessite
Have grete nede to by some of the thre.
And wee resseyve of hem into this coste
Ware and chaffare that lyghtlye wol be loste.
And wolde Ihesu that oure lordis wolde
Considre this wel, both the yonge and olde,
Namelye the olde that have experience,
That myghte the yonge exorten to prudence.
What harme, what hurte and what hinderaunce
Is done to us unto oure grete grevaunce
Of suche londes and of suche nacions,
As experte men knowe by probacions!
By wretynge ar discured oure counsayles
And false coloured alwey the countertayles
Of oure enmyes, that dothe us hinderinge
Unto oure goodes, oure realme and to the kynge,
As wysse men have shewed well at eye,
And alle this is colowred by marchaundye.
Ane emsampelle of deseytte.
Also they bere the golde oute of thys londe
And souke the thryfte awey oute of oure honde;
As the waffore soukethe honye fro the bee,
So myn? oure commodite.
Now woll ye here how they in Cotteswolde
Were wonte to borowe, or they schulde be solde,
Here wolles gode (as als fro yere to yere
Of clothe and tynne they did in lych manere),
And in her galeys schyppe this marchaundye;
Then sone at Venice of them men wol it bye.
959
They utterne ther the chaffare be the payse,
And lyghtlye also ther they make her reys.
And whan tho gode bene at Venice solde,
Than to carrye her chaunge they ben full bolde
Into Flaundres; whan they this money have,
They wyll it profre, ther sotelte to save,
To Englysshe marchaundis to yeve it oute by eschaunge.
To be paide agayne they make it nothing straunge
Here in Englonde, semynge for the better,
At the receyvyng and sighte of a letter,
By iiij. penyes losse in the noble rounde,
That is xij. penyes in the golden pounde.
And yf we woll have of paymente
A full monythe, than moste hym nedes assente
To viij. penyes losse, that is shellynges tweyne
In the Englysshe pounde; as efte sones agayne
For ij. monythes xij. penyes muste he paye.
In the Englysshe pounde what is that to seye
But iij. shyllinges? So that in pounde felle
For hurte and harme harde is wyth hem to delle.
And whene Englysshe marchaundys have contente
This eschaunge in Englonde of assente,
Than these seyde Venecians have in wone
And Florentynes to bere here golde sone
Overe the see into Flaundres ageyne;
And thus they lyve in Flaundres, sothe to sayne,
And in London wyth suche chevesaunce
That men call usure to oure losse and hinderaunce.
Anothere exemple of disceytte.
Now lestene welle how they made us a baleys,
Whan they borowed at the toune of Caleys,
As they were wonte, ther woll that was hem lente;
For yere and yere they schulde make paymente,
And sometyme als for too yere and too yere.
This was fayre lone; but yett woll ye here
How they to Bruges wolde her wolles carye
And for hem take paymente wythowten tarye
And sell it faste for redy money in honde
(For fifty pounde of losse thei wolde not wonde
In a thowsande pounde) and lyve therebye
960
Tyll the day of paymente easylye,
Some gayne ageyne in exchaunge makynge,
Full lyke usurie as men make undertakynge.
Than whan thys payment of a thowsande pounde
Was well contente, they shulde have chaffare sounde
Yff they wolde fro the staple at the full
Reseyve ageyne ther thousande pounde in woll.
[And thus they wolde, if ye will so beleve,
Wypen our nose with our owne sleve.
Thow this proverbe be homly and undew,
Yet be liklynesse it is for soth full trew.]
In Cotteswolde also they ryde aboute
And al Englonde and bien wythouten doute
What them liste wythe fredome and fraunchise,
More then we Englisshe may getyn in any wyse.
But wolde God that wythoute lenger delayse
These galeise were unfraught in xl. daies
And in tho xl. dayes were charged ageyne,
And that they myght be put to certeyne
To go to oste, as wee there wyth hem doo.
It were expediente that they did right soo,
As wee do there; for, if the kynge wolde itt,
A! what worschip wold fall to Englysshe witte!
What profite also to oure marchaundye,
Whiche wolde of nede be cherisshed hartelye!
For I wolde wete why nowe owre navey fayleth,
Whan many a foo us at oure dorre assayleth,
Now in these dayes that, if there come a nede,
What navey shulde wee have it is to drede.
In Denmarke were full noble conquerours
In tyme passed, full worthy werriours,
Whiche when they had here marchaundes destroyde,
To poverte they fell, thus were they noyede,
And so they stonde at myscheffe at this daye.
This lerned I late well wryten, this is no naye.
Therefore beware, I can no better wylle,
Yf grace it woll, of other mennys perylle.
For yef marchaundes were cherysshede to here spede,
We were not lykelye to fayle in ony nede;
Yff they bee riche, thane in prosperite
Schalbe oure londe, lordes and comonte.
And in worship nowe think I on the sonne
961
Of marchaundy Richarde of Whitingdone,
That loodes sterre and chefe chosen floure.
Whate hathe by hym oure England of honoure,
And whate profite hathe bene of his richesse,
And yet lasteth dayly in worthinesse,
That penne and papere may not me suffice
Him to describe, so high he was of prise,
Above marchaundis to sett him one the beste!
I can no more, but God have hym in reste.
Nowe the principalle matere.
What reason is it that wee schulde go to oste
In there cuntrees and in this Englisshe coste
They schulde not so, but have more liberte
Than wee oure selfe? Now, all so mot I the,
I wolde men shulde to geftes take no hede,
That lettith oure thinge publique for to spede.
For this wee see well every day at eye,
Geftes and festes stopene oure pollicye.
Now se that fooles bene eyther they or wee;
But evere wee have the warse in this contre.
Therefore lett hem unto ooste go wyth us here,
Or be wee free wyth hem in like manere
In there cuntres; and if it woll not bee,
Compelle them unto ooste and ye shall see
Moche avauntage and muche profite arise,
Moche more than I write can in any wyse.
Of oure charge and discharge at here martes.
Conseyve well here that Englyssh men at martes
Be discharged, for all her craftes and artes,
In the Braban of all here marchaundy
In xiiij. dayes and ageyne hastely
In the same dayes xiiij. are charged efte.
And yf they byde lengere, alle is berefte;
Anone they schulde forfet here godes all
Or marchaundy, it schulde no bettere fall.
And wee to martis of Braban charged bene
Wyth Englyssh clothe, full gode and feyre to seyne.
Wee bene ageyne charged wyth mercerye,
962
Haburdasshere ware and wyth grocerye.
To whyche martis, that Englissh men call feyres,
Iche nacion ofte maketh here repayeres.
Englysshe and Frensh, Lumbardes, Januayes,
Cathᬯnes, theder they take here wayes;
Scottes, Spaynardes, Iresshmen there abydes,
Whiche grete plente bringen of salte hydes.
And I here saye that wee in Braban bye
Flaundres and Seland more of marchaundy
In comon use then done all other nacions;
This have I herde of marchaundes relacions.
And yff the Englysshe be not in the martis,
They bene febell and as noughte bene here partes;
For they bye more and more fro purse put oute
For marchaundy than all the othere route.
Kepte than the see, shyppes schulde not bringe ne feche,
And than the carreys wolde not theder streche;
And so tho martes wolde full evel thee,
Yf wee manly kepte aboute the see.
Of the commoditees of Brabane and Selande and Henaulde and marchaundyses
caryed by londe to the martes. The viij. chapitle.
The marchaundy of Brabane and Selande
Be madre and woade, that dyers take one hande
To dyen wythe, garleke and onyons,
And saltfysche als for husbond and comons.
But they of Holonde at Caleyse byene oure felles
And oure wolles that Englysshe men hem selles,
And the chefare that Englysshe men do byene
In the martis, that no man may denyene,
It is not made in Brabane that cuntre.
It commeth frome oute of Henaulde, not be the see
But all by londe by carris and frome Fraunce,
Burgoyne, Coleyn, Camerete in substaunce.
Therfore at martis yf there be a restereynte,
Men seyne pleynly, that liste no fables peynte,
Yf Englysshe men be wythdrawene awey,
Is grete rebuke and losse to here affraye,
As thoughe wee sent into the londe of Fraunce
Tenne thousande peple, men of gode puissaunce,
To werre unto her hynderynge multiphary;
963
So bene oure Englysshe marchauntes necessary.
Yf it be thus assay and ye schall weten
Of men experte by whome I have this wryten.
For seyde is that this carted marchaundye
Drawethe in valew as moche verralye
As all the gode that commethe in shippes thedyre,
Whyche Englisshe men bye moste and bryng it hedire;
For here martis bene feble, shame to saye,
But if Englisshe men thedir dresse here waye.
Conclusione of this deppendinge of kepinge of the see.
Than I conclude, yff nevere so moche by londe
Werre by carres ibrought unto there honde,
Yff well the see were kepte in governaunce,
They shulde by see have no delyveraunce.
Wee shulde hem stoppe and wee shulde hem destroy,
As prysoners wee shulde hem brynge to noy.
And so wee shulde of oure cruell enmysse
Maken oure frendes for fere of marchaundysse,
Yff they were not suffred for to passe
Into Flaundres; but wee be frayle as glasse
And also bretyll, not tough, nevere abydynge.
But when grace shyneth sone are wee slydynge;
Wee woll it not reseyve in any wysse,
That maken luste, envye and covetysse.
Expoune me this and ye shall sothe it fynde;
Bere it aweye and kepe it in youre mynde.
The nayle of thys conclusione.
Than shulde worshyp unto oure noble be,
In feet and forme to lorde and mageste.
Liche as the seale, the grettest of thys londe,
On the one syde hathe, as I understonde,
A prince rydynge wyth hys swerde idrawe,
In the other syde sittynge, sothe is this sawe,
Betokenynge goode reule and ponesshynge
In verry dede of Englande by the kynge
(And hit is so, God blessyd mote he bee);
So one lychewysse I wolde were on the see.
By the noble that swerde schulde have powere
964
And the shippes one the see aboute us here.
What nedeth a garlande whyche is made of ivye
Shewe a taverne wynelesse? Nowe, also thryve I,
Yf men were wyse, the Frenshemen and Flemmynge
Shulde bere no state in the see by werrynge.
Of Hankyne Lyons.
Thane Hankyn Lyons shulde not be so bolde
To stoppe us and oure shippes for to holde
Unto oure shame; he hadde be betene thens.
Allas, allas, why dede wee this offence
Fully to shende the olde Englisshe fames
And the profittes of Englonde and there names?
Why is this powdre called of covetise
Wyth fals colours caste thus beforne oure eyes?
That, if goode men called werryours
Wolde take in hand for the comon socours
To purge the see unto oure grete avayle
And wynne hem gode, and to have up the sayle
And one oure enmyes there lives to juparte,
So that they myght there pryses well departe,
As reason wolde, justice and equite,
To make this lande have lordeshyp of the sea,
Than shall Lumbardes and other feyned frendes
Make her chalenges by coloure false of fendes
And sey ther chafare in the shippes is
And chalenge all. Loke yf this be amisse.
For thus may all that men have bought to sore
Ben sone excused and saved by false coloure.
Beware ye men that bere the grete on honde,
That they destroy the polycye of this londe
By gifte and goode and the fyne golden clothes
And silke and othere. Sey ye not this sothe is?
Bot if ye hadde verry experience
That they take mede wyth pryve violence,
Carpettis and thynges of price and of pleysaunce,
Whereby stopped shulde be gode governaunce,
And if it were as ye seye unto me,
Than wolde I seye, allas, cupidite,
That they that have here lyves put in drede
Schalbe sone oute of wynnynge al for mede,
965
And lese here costes and brought to poverte,
That they shall nevere have luste to go to see.
Sterynge to an ordinaunce ayens coloure of maynteners and excusers.
For thys colour, that muste be seyde alofte
And be declared of the grete fulle ofte,
That oure seemen woll by many wyse
Spoylle oure frendys in stede of oure enmyseFor thys coloure and Lumbardes mayntenaunce
The kynge it nedeth to make an ordinaunce
Wyth hys counsell, that may not fayle, I trowe,
That frendes shuld frome enmyes well be knowe,
Oure enmyes taken and oure frendes spared;
The remedy of hem muste be declared.
Thus may the see be kept now in no sele,
For, if ought be taken, wotte ye weel,
Wee have the strokes and enmyes have the wynnynge;
But maynteners ar parteners of the synnynge.
Wee lyve in luste and byde in covetyse;
This is oure reule to mayntene marchaundyse,
And polycye that we have on the see,
And, but God helpe, it woll none other bee.
Of the commoditees of Irelonde and policye and kepynge therof and conquerynge
of wylde Iryshe, wyth an incident of Walys. The ix. chapitle.
I caste to speke of Irelonde but a lytelle.
Commoditees of it I woll entitell
Hydes and fish, samon, hake and herynge;
Irish wollen and lynyn cloth, faldynge,
And marterns gode bene in here marchaundye;
Hertys hydes and other hydes of venerye,
Skynnes of oter, squerel and Irysh hare,
Of shepe, lambe and fox is here chaffare,
Felles of kydde and conyes grete plente.
So that yf Irelond halpe us to kepe the see,
Because the kynge clepid is rex Anglie
And is dominus also Hibernie,
Of old possessyd by progenitours,
The Yrichemen have cause lyke to oures
Oure londe and herres togedre to defende,
966
So that none enmye shulde hurte ne offende
Yrelonde ne us, but as one comonte
Shulde helpe to kepe well aboute the see.
For they have havenes grete and godely bayes,
Sure, wyde and depe and of ryght gode assayes
Att Waterforde and coostes monye one;
And, as men seyn, in England be there none
Better havenes for shyppes in to ryde,
Ne none more sure for enmyes to abyde.
Why speke I thus so muche of Yrelonde?
For also muche as I can understonde,
It is fertyle for thynge that there do growe
And multiplyen, loke who so lust to knowe,
So large, so gode and so comodyouse
That to declare is straunge and merveylouse.
For of sylvere and golde there is the oore
Amonge the wylde Yrishe, though they be pore,
For they ar rude and can thereone no skylle;
So that, if we had there pese and gode wylle
To myne and fyne and metall for to pure,
In wylde Yrishe myght we fynde the cure.
As in Londone seyth a juellere,
Whych brought from thens gold oore to us here,
Wherof was fyned metalle gode and clene,
That at the touche no bettere coude be sene.
Nowe here beware and hertly take entente,
As ye woll answere at the laste jugemente,
That, but for sloughe and for recheleshede,
Ye remembere and wyth all youre myghte take hede
To kepen Yrelond that it be not loste,
For it is a boterasse and a poste
Undre England, and Wales is another.
God forbede but eche were othere brothere,
Of one ligeaunce dewe unto the kynge.
But I have pite in gode feythe of thys thynge,
That I shall saye wythe gode avysemente
I ham aferde that Yrelonde wol be shente;
It muste awey, it woll be loste frome us,
But if thow helpe, thow Ihesu graciouse,
And yeve us grase all sloughte to leve bysyde.
967
For myche thynge in my harte is ihyde,
Whyche in another tretyse I caste to wrytte,
Made all onelye for that soyle and site
Of fertile Yerelonde, whiche myghte not be forborne
But if Englond were nyghe as gode as lorne.
God forebede that a wylde Yrishe wyrlynge
Shulde be chosene for to be there kynge
Aftere here conqueste of oure laste puisshaunce
And hyndere us by other londes allyaunce.
Wyse mene seyne, whyche folyne not ne dotyne,
That wylde Yrishe so muche of grounde have gotyne
There upon us, as lykelynesse may be,
Lyke as England to shires two or thre
Of thys oure londe is made comparable;
So wylde Yrishe have wonne on us unable
It to defenden and of none powere,
That oure grounde there is a lytell cornere
To all Yrelonde in treue comparisone.
It nedeth no more this matere to expone.
Which if it be loste, as Criste Ihesu forbede,
Farewell Wales; than Englond cometh to drede
For alliaunce of Scotlonde and of Spayne
And other moo, as the Pety Bretayne,
And so to have enmyes environ aboute.
I beseche God that some prayers devoute
Mutt lett the seyde apparaunce probable.
Thys is disposed wythought feyned fable,
But alle onely for parelle that I see
Thus ymynent as lykely for to be.
And well I wott that frome hens to Rome,
And, as men sey, in alle Cristendome,
There ys no grounde ne land to Yreland lyche,
So large, so gode, so plenteouse, so riche,
That to this worde Dominus dothe longe.
Than me semyth that ryght were and not wronge
To gete that lond, and it were piteouse
To us to lese thys hygh name Dominus;
And all this worde Dominus of name
Shulde have the grounde obeisaunte, wylde and tame,
That name and peple togedere myght accorde,
And all the grounde be subjecte to the lorde.
And that it is possible to be subjecte
968
Unto the kynge well shall it be detecte
In the lytell boke that I of spake;
I trowe reson all this woll undertake.
And I knowe well with Irland howe it stant.
Allas, fortune begynneth so to scant,
Or ellis grace, that dede is governaunce;
For so mynusshyth partyes of oure puissaunce
In that land that we lesen every yere
More grounde and more, as well as ye may here.
I herde a man speke unto me full late,
Whyche was a lorde and of ful grete astate,
That exspenses of one yere don in Fraunce,
Werred on men well wylled of puissaunce
Thys seyde grounde of Yrelonde to conquere,
(And yit because Englonde myght not forbere
These seyde exspenses gedred in one yere,
But in iij. yere or iiij. gadred up here)
Myght wynne Yrelonde to a fynall conquest
In one soole yere, to sett us all in reste.
And how sone wolde thys be payde ageyne,
What were it worthe yerely, yf wee not feyne,
I wylle declaren, who so luste to looke,
I trowe ful pleynly in my lytell boke.
But covetyse and singularite
Of owne profite, envye, carnalite
Hathe done us harme and doo us every daye,
And mustres made that shame it is to saye,
Oure money spente all to lytell avayle;
And oure enmyes so gretely done prevayle,
That what harme may falle and overthwerte
I may unneth wrytte more for sore of herte.
An exhortacione to the kepynge of Walys.
Beware of Walys, Criste Ihesu mutt us kepe,
That it make not oure childes childe to wepe,
Ne us also, if so it go his waye
By unwarenesse; sethen that many a day
Men have be ferde of here rebellione
By grete tokenes and ostentacione.
Seche the menys wyth a discrete avyse,
And helpe that they rudely not aryse
969
For to rebellen; that Criste it forbede
Loke well aboute, for God wote we have nede,
Unfayllyngly, unfeynynge and unfeynte,
That conscience for slought you not atteynte.
Kepe well that grounde for harme that may ben used,
Or afore God mutt ye bene accused.
Of the comodius stokfysshe of Yselonde and kepynge of the see, namely the
narowe see, wyth an incident of the kepynge of Calyse. The tenne chapitule.
Of Yseland to wryte is lytill nede
Save of stokfische; yit for sothe in dede
Out of Bristow and costis many one
Men have practised by nedle and by stone
Thiderwardes wythine a lytel whylle,
Wythine xij. yeres, and wythoute parille,
Gone and comen, as men were wonte of olde
Of Scarborowgh, unto the costes colde.
And now so fele shippes thys yere there were
That moche losse for unfraught they bare.
Yselond myght not make hem to be fraught
Unto the hawys; this moche harme they caught.
Thene here I ende of the comoditees
For whiche grete nede is well to kepe the sees.
Este and weste and sowthe and northe they be,
And chefely kepe sharply the narowe see
Betwene Dover and Caleise, and as thus
That foes passe not wythought godewyll of us,
And they abyde oure daunger in the lenghte,
What for oure costis and Caleise in oure strenghte.
An exortacion of the sure kepynge of Calise.
And for the love of God and of his blisse
Cherishe ye Caleise better than it is.
See well therto and here the grete compleynte
That trewe men tellen, that woll no lies peynte,
And as ye knowe that writynge commyth from thens.
Do not to England for sloughte so grete offens
But that redressed it be for ony thynge,
970
Leste a songe of sorow that wee synge.
For lytell wenythe the fole, who so myght chese,
What harme it were gode Caleise for to lese,
What woo it were for all this Englysshe grounde.
Whiche well conceyved the emperoure Sigesmounde,
That of all joyes made it one the moste
That Caleise was soget unto Englyssh coste.
Hym thought it was a jewel moste of alle,
And so the same in latyn did it calle.
And if ye woll more of Caleise here and knowe,
I caste to writte wythine a litell scrowe,
Lyke as I have done byforene by and bye
In othir parties of oure pollicie.
Loke well how harde it was at the firste to gete,
And by my counsell lyghtly be it not lete.
For, if wee leese it wyth shame of face,
Wylfully it is, it is for lake of grace.
Howe was Hareflewe cryed upon at Rone
That it were likely for slought to be gone!
How was it warened and cryed on in Englonde!
I make recorde wyth this penne in myne honde,
It was warened pleynly in Normandye
And in England, and I thereone dyd crye.
The worlde was deef, and it betid ryght soo.
Farewell Hareflewe, leudely it was agoo.
Now ware Caleise, for I can sey no bettere;
My soule discharge I by this presente lettere.
Aftere the chapitles of commoditees of dyuerse landes shewyth the conclusione
of kepynge of the see environ by a storye of kynge Edgare and ij. incidentes of
kynge Edwarde the iijde and kynge Herry the vth. The xi. chapitle.
Now see well thane that in this rounde see
To oure noble be paryformytee.
Within the shypp is shewyd there the sayle
And oure kynge of royall apparaylle,
Wyth swerde drawen, bryght, sharp and extente,
For to chastisen enmyes vyolente;
So shulde he be lorde of the see aboute,
To kepe enmyes fro wythine and wythoute,
And to be holde thorowgh Cristianyte
Master and lorde environ of the see,
971
For all lyvinge men suche a prince to drede,
Of suche a regne to be aferde indede.
Thus prove I well that it was thus of olde,
Whiche by a cronicle anone shalbe tolde,
Ryght curiouse (but I woll interprete
Hit into Englishe as I did it gete)
Of kynge Edgare, oo the moste merveyllouse
Prince lyvynge, wytty and moste chevalrouse,
So gode that none of his predecessours
Was to hym lyche in prudens and honours.
He was fort?and more gracious
Then other before and more glorious;
He was benethe no man in holinesse;
He passed alle in vertuuse swetenesse.
Of Englysshe kynges was none so commend᢬e
To Englysshe men, ne lasse memori᢬e
Than Cirus was to Perse by puissaunce;
And as grete Charlis was to them of Fraunce,
And as to Romains was grete Romulus,
So was to England this worthy Edgarus.
I may not write more of his worthynesse
For lake of tyme ne of his holynesse,
But to my mater I hym examplifie
Of condicions tweyne of his policie.
Wythine his land was one, this is no doute,
And anothere in the see wythoute,
That in the tyme of wynter and of vere,
Whan boistous wyndes put seemen into fere,
Wythine his lande aboute by all provinces
He passyd thorowghe, perceyvynge his princes,
Lordes and othir of the commontee,
Who was oppressoure, and who to poverte
Was drawe and broughte, and who was clene in lyffe,
And who was falle by myscheffe and by stryffe
Wyth overeledynge and extorcione;
And gode and bad of eche condicione
He aspied and his mynisters als,
Who did trought and whiche of hem was fals,
And how the ryght and lawes of his londe
Were execute, and who durste take on honde
To disobeye his statutes and decrees,
And yf they were well kepte in all cuntrees.
972
Of these he made subtile investigacione
By hys owyne espye and other mens relacione.
Amonge othyr was his grete besines
Well to bene ware that grete men of rycchesse
And men of myght in citee ner in toune
Shuld to the pore doo none oppressione.
Thus was he wonte as in this wynter tyde
One suche enserchise busily to abyde.
This was his laboure for the publique thinge;
This occupied a passynge holy kynge.
Now to the purpose, in the somer fayre
Of lusty season, whan clered was the eyre,
He had redy shippes made by him before,
Grete and huge, not fewe but manye a score,
Full thre thousande and sex hundred also,
Statelye inowgh on any see to goo.
The cronicle seyth these shippes were full boisteous;
Suche thinges longen to kynges victorious.
In somere tide wolde he have in wone
And in custome to be full redy sone
Wyth multitude of men of gode array
And instrumentis of werre of beste assay.
Who coude hem well in ony wyse descrive?
Hit were not lyght for ony man on lyve.
Thus he and his wolde entre shippes grete,
Habilementis havynge and the fete
Of see werres, that joyfull was to see
Suche a naveie and lord of mageste
There present in persone hem amonge,
To saile and rowe environ all alonge
So regaliche aboute the Englisshe yle,
To all straungeours a terroure and perille.
Whose soune wente oute in all the world aboute
Unto grete ferre of all that be wythoute,
And exercise to knyghtes and his meyné¼¢r> To hym longynge of his natall
contr鬼br> (For corage muste of nede have exercise)
Thus occupied for esshewynge of vise.
This knewe the kynge, that policie espied;
Wynter and somer he was thus occupied.
And thus conclude I by auctorite
973
Of cronicle that environ the see
Shulde bene oures subjecte unto the kynge,
And he be lorde therof for ony thynge,
For grete worship and for profite also,
And to defende his londe fro every foo.
That worthy kynge I leve, Edgar by name,
And all the cronique of his worthy fame;
Save onely this, I may not passe awey
A word of myghty strenght til that I seye,
That grauntyd hym God suche worship here
For his meritis he was wythouten pere,
That sumtyme at his grete festivite
Kynges and yerles of many a contre
And of provinces fele were there presente,
And mony lordes come thidere by assente
To his worship. But in a certayne daye
He bade shippes be redy of arraye,
For to visite seynte Jonys chyrche he lyste,
Rowynge unto the gode holy Baptiste.
He assyned to yerles, lordes, knyghtes
Many shippes ryght godely to syghtes;
And for hymselfe and for viij. kynges mo
Subdite to hym he made kepe one of tho,
A gode shipp, and entred into it
Wyth tho viij. kynges, and doune did they sit.
And eche of them an ore toke in honde
At the ore holes, as I understonde,
And he hymselfe satte in the shipp behynde
As sterisman; it hym becam of kynde.
Suche another rowynge, I dare well saye,
Was not sene of princes many a day.
Lo than how he on waters had the price,
In land, in see, that I may not suffice
To tell aright the magnanimite
That this kynge Edgar had upon the see.
An incident of the lorde of the see kynge Edwarde the thredde.
Of kynge Edwarde I passe and his prowesse;
On londe, on see ye knowe his worthynesse.
974
The siege of Caleise ye wote well all the mater,
Rounde aboute by londe and by the water
How it lasted not yeres many agoo,
After the bataille of Crecy was idoo
How it was closed environ aboute.
Olde men sawe it whiche lyven, this is no doute.
Olde knyghtis sey that the duke of Burgoyne,
Late rebuked for all his golden coyne,
Of shipp and see made no besegynge there.
For wante of shippes, that durste not come for fere,
It was no thynge beseged by the see;
Thus calle they it no seage for honeste.
Gonnes assayled, but assaute was there none,
No sege but fuge; well was he that myght gone.
This manere carpynge have knyghtes ferre in age,
Experte of olde in this manere langage.
But kynge Edwarde made a sege royall
And wanne the toune, and in especiall
The see was kepte and thereof he was lorde;
Thus made he nobles coigned of recorde.
In whose tyme was no navey in the see
That myght wythstonde the power of hys mageste.
The bataylle of Sluce ye may rede every day;
How it was done I leve and go my way.
Hit was so late done that ye it knowe,
In comparison wythine a lytel throwe.
For whiche to God yeve we honoure and glorye,
For lorde of see the kynge was wyth victó²¹¥.
Anothere incident of kepynge of the see in the tyme of the merveillouse werroure
and victorius prince kynge Herry the vth and of his grete shippes.
And yf I shulde conclude al by the kynge
Henry the fifte, what was hys purposynge
Whan at Hampton he made the grete dromons,
Which passed other grete shippes of all the comons,
The Trinite, the Grace Dieu, the Holy Goste
And other moo, whiche as now be loste?
What hope ye was the kynges grette entente
Of tho shippes and what in mynde he mente?
It was not ellis but that he caste to be
Lorde rounde aboute environ of the see.
975
And whan Harflew had his sege aboute,
There came carikkys orrible, grete and stoute,
In the narowe see wyllynge to abyde,
To stoppe us there wyth multitude of pride.
My lorde of Bedeforde came one and had the cure;
Destroyde they were by that discomfiture,
(This was after the kynge Hareflew had wonne,
Whane oure enmyes to besege had begonne)
That all was slayne or take by treue relacione
To his worship and of his Englisshe nacione.
Ther was presente the kynges chamburleyne
At bothe batayles, whiche knowethe this in certayne;
He can it tell other wyse than I.
Aske hym and witt; I passe forthe hastelye.
What had this kynge of high magnificens,
Of grete corage, of wysdome and prudence,
Provision, forewitte, audacite,
Of fortitude, justice, agilite,
Discrecion, subtile avisifenesse,
Atemperaunce, noblesse and worthynesse,
Science, proesce, devocion, equyte,
Of moste estately magnanimite,
Liche to Edgare and the seyd Edwarde,
A braunche of bothe, lyche hem as in regarde!
Where was on lyve man more victoriouse,
And in so shorte tyme prince so mervelouse?
By lande and see so well he hym acquite,
To speke of hym I stony in my witte.
Thus here I leve the kynge wyth his noblesse,
Henry the fifte, wyth whome all my processe
Of this trewe boke of the pure pollicie
Of see kepinge entendynge victorie
I leve endely, for aboute in the see
No better was prince of strenuite.
And if he had to this tyme lyved here,
He had bene prince named wythouten pere;
His grete shippes shulde have bene put in preffe
Unto the ende that he mente of in cheffe.
For doute it nat but that he wolde have be
Lorde and master aboute the rounde see,
976
And kepte it sure, to stoppe oure enmyes hens,
And wonne us gode and wysely brought it thens,
That no passage shulde be wythought daungere
And his licence on see to meve and stere.
Of unité ³hewynge of oure kepynge of the see, wyth ane endely processe of
pease by auctorite. The xij. chapitule.
Now than, for love of Cryste and of his joye,
Brynge yit Englande out of troble and noye;
Take herte and witte and set a governaunce,
Set many wittes wythouten variaunce
To one acorde and unanimite
Put to gode wylle for to kepe the see,
Furste for worshyp and for profite also,
And to rebuke of eche evyl-wylled foo.
Thus shall richesse and worship to us longe,
Than to the noble shall wee do no wronge,
To bere that coigne in figure and in dede,
To oure corage and to oure enmyes drede;
For whiche they muste dresse hem to pease in haste,
Or ellis there thrifte to standen and to waste,
As this processe hathe proved by and bye,
All by reason and experte policie,
And by stories whiche preved well this parte,
And elles I woll my lyffe put in jeparte.
But many landes wolde seche her peace for nede;
The see well kepte, it must be do for drede.
Thus muste Flaundres for nede have unite
And pease wyth us, it woll none other bee,
Wythine shorte while, and ambassiatours
Wolde bene here sone to trete for ther socours.
This unité ©s to Goddes plesaunce,
And pease after the werres variaunce;
The ende of bataile is pease sikerlye,
And power causeth pease finall verily.
Kepe than the see abought in speciall,
Whiche of England is the rounde wall,
As thoughe England were lykened to a cite
And the wall environ were the see.
977
Kepe than the see, that is the wall of Englond,
And than is Englond kepte by Goddes sonde;
That, as for ony thinge that is wythoute,
Englande were than at ease wythouten doute,
And thus shuld everi lande, one with another,
Entrecomon as brother wyth his brother,
And live togedre werreles in unite
Wythoute rancoure in verry charite,
In reste and pese to Cristis grete plesaunce,
Wythouten striffe, debate and variaunce.
Whiche pease men shulde enserche with besinesse
And knytt it sadely, holdyng in holynesse.
The apostil seyth, if that ye liste to see,
'Be ye busy for to kepe unite
Of the spirite in the bonde of pease,'
Whiche is nedefull to all wythouten lees.
The profete bideth us pease for to enquere;
To purseue it, this is holy desire.
Oure lord Ihesu seith 'Blessid mot they be
That maken pease', that is tranquillite;
For 'peasemakers', as Mathew writeth aryght,
'Shall be called the sonnes of God Allmight'.
God yeve us grace the weyes for to kepe
Of his preceptis and slugly not to slepe
In shame of synne, that oure verry foo
Mow be to us convers and torned too.
For in Proverbis a texte is to purpose
And pleyne inowgh wythouten ony glose,
'Whan mennes weyes please unto oure Lorde,
It shall converte and brynge to accorde
Mannes enmyes unto the pease verray',
In unité ´o live to Goddis pay.
Whiche unité¬ pease, reste and charite
He that was here cladde in humanite,
That came from hevyne and stiede with our nature
(Or he ascendid he yafe to oure cure
And lefte us pease ageyne striffe and debate),
Mote gefe us-pease so well iradicate
Here in this worlde that after att his feste
Wee mowe have pease in the londe of beheste,
Jerusalem, which of pease is the sight,
Wyth the bryghtnes of his eternall lighte,
978
There glorified in reste wyth his tuicione,
The Deite to see wyth full fruicione.
He secunde persone in divinenesse is;
He us assume and brynge us to his blisse.
Amen.
Here endithe the trewe processe of the libelle of Englysshe policie, exhortynge all
Englande to kepe the see environ and namely the narowe see, shewynge whate
worshipe, profite and salvacione commeth thereof to the reigne of Englonde, etc.
Go furthe, libelle, and mekely shewe thy face,
Apperynge ever wyth humble contynaunce,
And pray my lordes thee to take in grace
In opposaile and, cherishynge thee, avaunce
To hardynesse, if that not variaunce
Thow haste fro troughte by full experience,
Auctours and reasone; yif ought faile in substaunce,
Remitte to heme that yafe thee this science.
Sythen that it is sothe in verray feythe
That the wyse lorde baron of Hungerforde
Hathe thee oversene, and verrily he seithe
That thow arte trewe, and thus he dothe recorde,
Nexte the Gospell: God wotte it was his worde,
Whanne he thee redde all over in a nyghte.
Go forthe, trewe booke, and Criste defende thi ryghte.
Explicit libellus de policia conservativa maris.
~ Anonymous Olde English,#NFDB
521:The Court Of Love
With timerous hert and trembling hand of drede,
Of cunning naked, bare of eloquence,
Unto the flour of port in womanhede
I write, as he that non intelligence
Of metres hath, ne floures of sentence;
Sauf that me list my writing to convey,
In that I can to please her hygh nobley.
The blosmes fresshe of Tullius garden soote
Present thaim not, my mater for to borne:
Poemes of Virgil taken here no rote,
Ne crafte of Galfrid may not here sojorne:
Why nam I cunning? O well may I morne,
For lak of science that I can-not write
Unto the princes of my life a-right
No termes digne unto her excellence,
So is she sprong of noble stirpe and high:
A world of honour and of reverence
There is in her, this wil I testifie.
Calliope, thou sister wise and sly,
And thou, Minerva, guyde me with thy grace,
That langage rude my mater not deface.
Thy suger-dropes swete of Elicon
Distill in me, thou gentle Muse, I pray;
And thee, Melpomene, I calle anon,
Of ignoraunce the mist to chace away;
And give me grace so for to write and sey,
That she, my lady, of her worthinesse,
Accepte in gree this litel short tretesse,
That is entitled thus, 'The Court of Love.'
And ye that ben metriciens me excuse,
I you besech, for Venus sake above;
748
For what I mene in this ye need not muse:
And if so be my lady it refuse
For lak of ornat speche, I wold be wo,
That I presume to her to writen so.
But myn entent and all my besy cure
Is for to write this tretesse, as I can,
Unto my lady, stable, true, and sure,
Feithfull and kind, sith first that she began
Me to accept in service as her man:
To her be all the plesure of this boke,
That, whan her like, she may it rede and loke.
When I was yong, at eighteen yere of age,
Lusty and light, desirous of pleasaunce,
Approching on full sadde and ripe corage,
Love arted me to do myn observaunce
To his astate, and doon him obeysaunce,
Commaunding me the Court of Love to see,
A lite beside the mount of Citharee,
There Citherea goddesse was and quene
Honoured highly for her majestee;
And eke her sone, the mighty god, I wene,
Cupid the blind, that for his dignitee
A thousand lovers worship on their knee;
There was I bid, on pain of death, t'apere,
By Mercury, the winged messengere.
So than I went by straunge and fer contrees,
Enquiring ay what costes to it drew,
The Court of Love: and thiderward, as bees,
At last I sey the peple gan pursue:
Anon, me thought, som wight was there that knew
Where that the court was holden, ferre or ny,
And after thaim ful fast I gan me hy.
749
Anone as I theim overtook, I said,
'Hail, frendes! whider purpose ye to wend?'
'Forsooth,' quod oon that answered lich a maid,
'To Loves Court now go we, gentill frend.'
'Where is that place,' quod I, 'my felowe hend?'
'At Citheron, sir,' seid he, 'without dowte,
The King of Love, and all his noble rowte,
Dwelling within a castell ryally.'
So than apace I jorned forth among,
And as he seid, so fond I there truly.
For I beheld the towres high and strong,
And high pinácles, large of hight and long,
With plate of gold bespred on every side,
And presious stones, the stone-werk for to hide.
No saphir ind, no rubè riche of price,
There lakked than, nor emeraud so grene,
Baleis Turkeis, ne thing to my devise,
That may the castell maken for to shene:
All was as bright as sterres in winter been;
And Phebus shoon, to make his pees agayn,
For trespas doon to high estates tweyn,
Venus and Mars, the god and goddesse clere,
Whan he theim found in armes cheined fast:
Venus was then full sad of herte and chere.
But Phebus bemes, streight as is the mast,
Upon the castell ginneth he to cast,
To plese the lady, princesse of that place,
In signe he loketh aftir Loves grace.
For there nis god in heven or helle, y-wis,
But he hath ben right soget unto Love:
Jove, Pluto, or what-so-ever he is,
Ne creature in erth, or yet above;
Of thise the révers may no wight approve.
But furthermore, the castell to descry,
750
Yet saw I never non so large and high.
For unto heven it streccheth, I suppose,
Within and out depeynted wonderly,
With many a thousand daisy, rede as rose,
And white also, this saw I verily:
But what tho daises might do signify,
Can I not tell, sauf that the quenes flour
Alceste it was that kept there her sojour;
Which under Venus lady was and quene,
And Admete king and soverain of that place,
To whom obeyed the ladies gode ninetene,
With many a thowsand other, bright of face.
And yong men fele came forth with lusty pace,
And aged eke, their homage to dispose;
But what thay were, I could not well disclose.
Yet ner and ner furth in I gan me dresse
Into an halle of noble apparaile,
With arras spred and cloth of gold, I gesse,
And other silk of esier availe:
Under the cloth of their estate, saunz faile,
The king and quene ther sat, as I beheld:
It passed joye of Helisee the feld.
There saintes have their comming and resort,
To seen the king so ryally beseyn,
In purple clad, and eke the quene in sort:
And on their hedes saw I crownes tweyn,
With stones fret, so that it was no payn,
Withouten mete and drink, to stand and see
The kinges honour and the ryaltee.
And for to trete of states with the king,
That been of councell chief, and with the quene,
The king had Daunger ner to him standing,
751
The Quene of Love, Disdain, and that was seen:
For by the feith I shall to god, I wene,
Was never straunger [non] in her degree
Than was the quene in casting of her ee.
And as I stood perceiving her apart,
And eke the bemes shyning of her yen,
Me thought thay were shapen lich a dart,
Sherp and persing, smale, and streight as lyne.
And all her here, it shoon as gold so fyne,
Dishevel, crisp, down hinging at her bak
A yarde in length: and soothly than I spak:—
'O bright Regina, who made thee so fair?
Who made thy colour vermelet and white?
Where woneth that god? how fer above the eyr?
Greet was his craft, and greet was his delyt.
Now marvel I nothing that ye do hight
The Quene of Love, and occupy the place
Of Citharee: now, sweet lady, thy grace.'
In mewet spak I, so that nought astert,
By no condicion, word that might be herd;
B[ut] in myn inward thought I gan advert,
And oft I seid, 'My wit is dulle and hard:'
For with her bewtee, thus, god wot, I ferd
As doth the man y-ravisshed with sight,
When I beheld her cristall yen so bright,
No respect having what was best to doon;
Till right anon, beholding here and there,
I spied a frend of myne, and that full soon,
A gentilwoman, was the chamberer
Unto the quene, that hote, as ye shall here,
Philobone, that lovëd all her life:
Whan she me sey, she led me furth as blyfe;
752
And me demaunded how and in what wise
I thider com, and what myne erand was?
'To seen the court,' quod I, 'and all the guyse;
And eke to sue for pardon and for grace,
And mercy ask for all my greet trespace,
That I non erst com to the Court of Love:
Foryeve me this, ye goddes all above!'
'That is well seid,' quod Philobone, 'in-dede:
But were ye not assomoned to apere
By Mercury? For that is all my drede.'
'Yes, gentil fair,' quod I, 'now am I here;
Ye, yit what tho, though that be true, my dere?'
'Of your free will ye shuld have come unsent:
For ye did not, I deme ye will be shent.
For ye that reign in youth and lustinesse,
Pampired with ese, and jolif in your age,
Your dewtee is, as fer as I can gesse,
To Loves Court to dressen your viage,
As sone as Nature maketh you so sage,
That ye may know a woman from a swan,
Or whan your foot is growen half a span.
But sith that ye, by wilful necligence,
This eighteen yere have kept yourself at large,
The gretter is your trespace and offence,
And in your nek ye moot bere all the charge:
For better were ye ben withouten barge,
Amiddë see, in tempest and in rain,
Than byden here, receiving woo and pain,
That ordeined is for such as thaim absent
Fro Loves Court by yeres long and fele.
I ley my lyf ye shall full soon repent;
For Love will reyve your colour, lust, and hele:
Eke ye must bait on many an hevy mele:
No force, y-wis, I stired you long agoon
753
To draw to court,' quod litell Philobon.
'Ye shall well see how rough and angry face
The King of Love will shew, when ye him see;
By myn advyse kneel down and ask him grace,
Eschewing perell and adversitee;
For well I wot it wol non other be,
Comfort is non, ne counsel to your ese;
Why will ye than the King of Love displese?'
'O mercy, god,' quod ich, 'I me repent,
Caitif and wrecche in hert, in wille, and thought!
And aftir this shall be myne hole entent
To serve and plese, how dere that love be bought:
Yit, sith I have myn own penaunce y-sought,
With humble spirit shall I it receive,
Though that the King of Love my life bereyve.
And though that fervent loves qualitè
In me did never worch truly, yit I
With all obeisaunce and humilitè,
And benign hert, shall serve him til I dye:
And he that Lord of might is, grete and highe,
Right as him list me chastice and correct,
And punish me, with trespace thus enfect.'
Thise wordes seid, she caught me by the lap,
And led me furth intill a temple round,
Large and wyde: and, as my blessed hap
And good avénture was, right sone I found
A tabernacle reised from the ground,
Where Venus sat, and Cupid by her syde;
Yet half for drede I gan my visage hyde.
And eft again I loked and beheld,
Seeing full sundry peple in the place,
And mister folk, and som that might not weld
754
Their limmes well, me thought a wonder cas;
The temple shoon with windows all of glas,
Bright as the day, with many a fair image;
And there I sey the fresh quene of Cartage,
Dido, that brent her bewtee for the love
Of fals Eneas; and the weymenting
Of hir, Anelida, true as turtill-dove,
To Arcite fals: and there was in peinting
Of many a prince, and many a doughty king,
Whose marterdom was shewed about the walles;
And how that fele for love had suffered falles.
But sore I was abasshed and astonied
Of all tho folk that there were in that tyde;
And than I asked where thay had [y-]woned:
'In dyvers courtes,' quod she, 'here besyde.'
In sondry clothing, mantil-wyse full wyde,
They were arrayed, and did their sacrifice
Unto the god and goddesse in their guyse.
'Lo! yonder folk,' quod she, 'that knele in blew,
They were the colour ay, and ever shall,
In sign they were, and ever will be trew
Withouten chaunge: and sothly, yonder all
That ben in blak, with morning cry and call
Unto the goddes, for their loves been
Som fer, som dede, som all to sherpe and kene.'
'Ye, than,' quod I, 'what doon thise prestes here,
Nonnes and hermits, freres, and all thoo
That sit in white, in russet, and in grene?'
'For-soth,' quod she, 'they wailen of their wo.'
'O mercy, lord! may thay so come and go
Freely to court, and have such libertee?'
'Ye, men of ech condicion and degree,
755
And women eke: for truly, there is non
Excepcion mad, ne never was ne may:
This court is ope and free for everichon,
The King of Love he will nat say thaim nay:
He taketh all, in poore or riche array,
That meekly sewe unto his excellence
With all their herte and all their reverence.'
And, walking thus about with Philobone,
I sey where cam a messenger in hy
Streight from the king, which let commaund anon,
Through-out the court to make an ho and cry:
'A! new-come folk, abyde! and wot ye why?
The kinges lust is for to seen you soon:
Com ner, let see! his will mot need be doon.'
Than gan I me present to-fore the king,
Trembling for fere, with visage pale of hew,
And many a lover with me was kneling,
Abasshed sore, till unto tyme thay knew
The sentence yeve of his entent full trew:
And at the last the king hath me behold
With stern visage, and seid, 'What doth this old,
Thus fer y-stope in yeres, come so late
Unto the court?' 'For-soth, my liege,' quod I,
'An hundred tyme I have ben at the gate
Afore this tyme, yit coud I never espy
Of myn acqueyntaunce any with mine y;
And shamefastnes away me gan to chace;
But now I me submit unto your grace.'
'Well! all is perdoned, with condicion
That thou be trew from hensforth to thy might,
And serven Love in thyn entencion:
Swere this, and than, as fer as it is right,
Thou shalt have grace here in my quenes sight.'
'Yis, by the feith I ow your crown, I swere,
756
Though Deth therfore me thirlith with his spere!'
And whan the king had seen us everichoon,
He let commaunde an officer in hy
To take our feith, and shew us, oon by oon,
The statuts of the court full besily.
Anon the book was leid before their y,
To rede and see what thing we must observe
In Loves Court, till that we dye and sterve.
And, for that I was lettred, there I red
The statuts hole of Loves Court and hall:
The first statut that on the boke was spred,
Was, To be true in thought and dedes all
Unto the King of Love, the Lord ryall;
And to the Quene, as feithful and as kind,
As I coud think with herte, and will and mind.
The secund statut, Secretly to kepe
Councell of love, nat blowing every-where
All that I know, and let it sink or flete;
It may not sown in every wightes ere:
Exyling slaunder ay for dred and fere,
And to my lady, which I love and serve,
Be true and kind, her grace for to deserve.
The thrid statut was clerely write also,
Withouten chaunge to live and dye the same,
Non other love to take, for wele ne wo,
For brind delyt, for ernest nor for game:
Without repent, for laughing or for grame,
To byden still in full perseveraunce:
Al this was hole the kinges ordinaunce.
The fourth statut, To purchace ever to here,
And stiren folk to love, and beten fyr
On Venus awter, here about and there,
757
And preche to thaim of love and hot desyr,
And tell how love will quyten well their hire:
This must be kept; and loth me to displese:
If love be wroth, passe forby is an ese.
The fifth statut, Not to be daungerous,
If that a thought wold reyve me of my slepe:
Nor of a sight to be over squeymous;
And so, verily, this statut was to kepe,
To turne and walowe in my bed and wepe,
When that my lady, of her crueltè,
Wold from her herte exylen all pitè.
The sixt statut, it was for me to use,
Alone to wander, voide of company,
And on my ladys bewtee for to muse,
And to think [it] no force to live or dye;
And eft again to think the remedy,
How to her grace I might anon attain,
And tell my wo unto my souverain.
The seventh statut was, To be pacient,
Whether my lady joyfull were or wroth;
For wordes glad or hevy, diligent,
Wheder that she me helden lefe or loth:
And hereupon I put was to myn oth,
Her for to serve, and lowly to obey,
Shewing my chere, ye, twenty sith a-day.
The eighth statut, to my rememb[e]raunce,
Was, To speke, and pray my lady dere,
With hourly labour and gret attendaunce,
Me for to love with all her herte entere,
And me desyre, and make me joyfull chere,
Right as she is, surmounting every faire,
Of bewtie well, and gentill debonaire.
758
The ninth statut, with lettres writ of gold,
This was the sentence, How that I and all
Shuld ever dred to be to over-bold
Her to displese; and truly, so I shall;
But ben content for thing[es] that may falle,
And meekly take her chastisement and yerd,
And to offende her ever ben aferd.
The tenth statut was, Egally discern
By-twene thy lady and thyn abilitee,
And think, thy-self art never like to yern,
By right, her mercy, nor of equitee,
But of her grace and womanly pitee:
For though thy-self be noble in thy strene,
A thowsand-fold more nobill is thy quene,
Thy lyves lady, and thy souverayn,
That hath thyn herte all hole in governaunce.
Thou mayst no wyse hit taken to disdayn,
To put thee humbly at her ordinaunce,
And give her free the rein of her plesaunce;
For libertee is thing that women loke,
And truly, els the mater is a-croke.
The eleventh statut, Thy signes for to con
With y and finger, and with smyles soft,
And low to cough, and alway for to shon,
For dred of spyes, for to winken oft:
But secretly to bring a sigh a-loft,
And eke beware of over-moch resort;
For that, paraventure, spilleth al thy sport.
The twelfth statut remember to observe:
For al the pain thow hast for love and wo,
All is to lite her mercy to deserve,
Thow must then think, where-ever thou ryde or go;
And mortall woundes suffer thow also,
All for her sake, and thinke it well beset
759
Upon thy love, for it may be no bet.
The thirteenth statut, Whylom is to thinke,
What thing may best thy lady lyke and plese,
And in thyn hertes botom let it sinke:
Som thing devise, and take [it] for thyn ese,
And send it her, that may her herte apese:
Some hert, or ring, or lettre, or device,
Or precious stone; but spare not for no price.
The fourteenth statut eke thou shalt assay
Fermly to kepe the most part of thy lyfe:
Wish that thy lady in thyne armes lay,
And nightly dreme, thow hast thy hertes wyfe
Swetely in armes, straining her as blyfe:
And whan thou seest it is but fantasy,
See that thow sing not over merily,
For to moche joye hath oft a wofull end.
It longith eke, this statut for to hold,
To deme thy lady evermore thy frend,
And think thyself in no wyse a cocold.
In every thing she doth but as she shold:
Construe the best, beleve no tales newe,
For many a lie is told, that semeth full trewe.
But think that she, so bounteous and fair,
Coud not be fals: imagine this algate;
And think that tonges wikke wold her appair,
Slaundering her name and worshipfull estat,
And lovers true to setten at debat:
And though thow seest a faut right at thyne y,
Excuse it blyve, and glose it pretily.
The fifteenth statut, Use to swere and stare,
And counterfet a lesing hardely,
To save thy ladys honour every-where,
760
And put thyself to fight [for her] boldly:
Sey she is good, virtuous, and gostly,
Clere of entent, and herte, and thought and wille;
And argue not, for reson ne for skille,
Agayn thy ladys plesir ne entent,
For love wil not be countrepleted, indede:
Sey as she seith, than shalt thou not be shent,
The crow is whyte; ye, truly, so I rede:
And ay what thing that she thee will forbede,
Eschew all that, and give her sovereintee,
Her appetyt folow in all degree.
The sixteenth statut, kepe it if thow may:—
Seven sith at night thy lady for to plese,
And seven at midnight, seven at morow-day;
And drink a cawdell erly for thyn ese.
Do this, and kepe thyn hede from all disese,
And win the garland here of lovers all,
That ever come in court, or ever shall.
Ful few, think I, this statut hold and kepe;
But truly, this my reson giveth me fele,
That som lovers shuld rather fall aslepe,
Than take on hand to plese so oft and wele.
There lay non oth to this statut a-dele,
But kepe who might, as gave him his corage:
Now get this garland, lusty folk of age.
Now win who may, ye lusty folk of youth,
This garland fresh, of floures rede and whyte,
Purpill and blewe, and colours ful uncouth,
And I shal croune him king of all delyt!
In al the court there was not, to my sight,
A lover trew, that he ne was adred,
When he expresse hath herd the statut red.
761
The seventeenth statut, Whan age approchith on,
And lust is leid, and all the fire is queint,
As freshly than thou shalt begin to fon,
And dote in love, and all her image paint
In rémembraunce, til thou begin to faint,
As in the first seson thyn hert began:
And her desire, though thou ne may ne can
Perform thy living actuell, and lust;
Regester this in thy rememb[e]raunce:
Eke when thou mayst not kepe thy thing from rust,
Yit speke and talk of plesaunt daliaunce;
For that shall make thyn hert rejoise and daunce.
And when thou mayst no more the game assay,
The statut bit thee pray for hem that may.
The eighteenth statut, hoolly to commend,
To plese thy lady, is, That thou eschewe
With sluttishness thy-self for to offend;
Be jolif, fresh, and fete, with thinges newe,
Courtly with maner, this is all thy due,
Gentill of port, and loving clenlinesse;
This is the thing that lyketh thy maistresse.
And not to wander lich a dulled ass,
Ragged and torn, disgysed in array,
Ribaud in speche, or out of mesure pass,
Thy bound exceding; think on this alway:
For women been of tender hertes ay,
And lightly set their plesire in a place;
Whan they misthink, they lightly let it passe.
The nineteenth statut, Mete and drink forgete:
Ech other day, see that thou fast for love,
For in the court they live withouten mete,
Sauf such as cometh from Venus all above;
They take non heed, in pain of greet reprove,
Of mete and drink, for that is all in vain;
762
Only they live by sight of their soverain.
The twentieth statut, last of everichoon,
Enroll it in thyn hertes privitee;
To wring and wail, to turn, and sigh and grone,
When that thy lady absent is from thee;
And eke renew the wordes [all] that she
Bitween you twain hath seid, and all the chere
That thee hath mad thy lyves lady dere.
And see thyn herte in quiet ne in rest
Sojorn, to tyme thou seen thy lady eft;
But wher she won by south, or est, or west,
With all thy force, now see it be not left:
Be diligent, till tyme thy lyfe be reft,
In that thou mayst, thy lady for to see;
This statut was of old antiquitee.
An officer of high auctoritee,
Cleped Rigour, made us swere anon:
He nas corrupt with parcialitee,
Favour, prayer, ne gold that cherely shoon;
'Ye shall,' quod he, 'now sweren here echoon,
Yong and old, to kepe, in that ye may,
The statuts truly, all, aftir this day.'
O god, thought I, hard is to make this oth!
But to my pouer shall I thaim observe;
In all this world nas mater half so loth,
To swere for all; for though my body sterve,
I have no might the hole for to reserve.
But herkin now the cace how it befell:
After my oth was mad, the trouth to tell,
I turned leves, loking on this boke,
Where other statuts were of women shene;
And right furthwith Rigour on me gan loke
763
Full angrily, and seid unto the quene
I traitour was, and charged me let been:
'There may no man,' quod he, 'the statut[s] know,
That long to woman, hy degree ne low.
In secret wyse thay kepten been full close,
They sowne echon to libertie, my frend;
Plesaunt thay be, and to their own purpose;
There wot no wight of thaim, but god and fend,
Ne naught shall wit, unto the worldes end.
The quene hath yeve me charge, in pain to dye,
Never to rede ne seen thaim with myn ye.
For men shall not so nere of councell ben,
With womanhode, ne knowen of her gyse,
Ne what they think, ne of their wit th'engyn;
I me report to Salamon the wyse,
And mighty Sampson, which begyled thryes
With Dalida was: he wot that, in a throw,
There may no man statut of women knowe.
For it paravénture may right so befall,
That they be bound by nature to disceive,
And spinne, and wepe, and sugre strewe on gall,
The hert of man to ravissh and to reyve,
And whet their tong as sharp as swerd or gleyve:
It may betyde, this is their ordinaunce;
So must they lowly doon the observaunce,
And kepe the statut yeven thaim of kind,
Or such as love hath yeve hem in their lyfe.
Men may not wete why turneth every wind,
Nor waxen wyse, nor ben inquisityf
To know secret of maid, widow, or wyfe;
For they their statutes have to thaim reserved,
And never man to know thaim hath deserved.
764
Now dress you furth, the god of Love you gyde!'
Quod Rigour than, 'and seek the temple bright
Of Cither[e]a, goddess here besyde;
Beseche her, by [the] influence and might
Of al her vertue, you to teche a-right,
How for to serve your ladies, and to plese,
Ye that ben sped, and set your hert in ese.
And ye that ben unpurveyed, pray her eke
Comfort you soon with grace and destinee,
That ye may set your hert there ye may lyke,
In suche a place, that it to love may be
Honour and worship, and felicitee
To you for ay. Now goth, by one assent.'
'Graunt mercy, sir!' quod we, and furth we went
Devoutly, soft and esy pace, to see
Venus the goddes image, all of gold:
And there we founde a thousand on their knee,
Sum freshe and feire, som dedely to behold,
In sondry mantils new, and som were old,
Som painted were with flames rede as fire,
Outward to shew their inward hoot desire:
With dolefull chere, full fele in their complaint
Cried 'Lady Venus, rewe upon our sore!
Receive our billes, with teres all bedreint;
We may not wepe, there is no more in store;
But wo and pain us frettith more and more:
Thou blisful planet, lovers sterre so shene,
Have rowth on us, that sigh and carefull been;
And ponish, Lady, grevously, we pray,
The false untrew with counterfet plesaunce,
That made their oth, be trew to live or dey,
With chere assured, and with countenaunce;
And falsly now thay foten loves daunce,
Barein of rewth, untrue of that they seid,
765
Now that their lust and plesire is alleyd.'
Yet eft again, a thousand milion,
Rejoysing, love, leding their life in blis:
They seid:—'Venus, redresse of all division,
Goddes eterne, thy name y-heried is!
By loves bond is knit all thing, y-wis,
Best unto best, the erth to water wan,
Bird unto bird, and woman unto man;
This is the lyfe of joye that we ben in,
Resembling lyfe of hevenly paradyse;
Love is exyler ay of vice and sin;
Love maketh hertes lusty to devyse;
Honour and grace have thay, in every wyse,
That been to loves law obedient;
Love makith folk benigne and diligent;
Ay stering theim to drede[n] vice and shame:
In their degree it maketh thaim honorable;
And swete it is of love [to] bere the name,
So that his love be feithfull, true, and stable:
Love prunith him, to semen amiable;
Love hath no faut, there it is exercysed,
But sole with theim that have all love dispised.
Honour to thee, celestiall and clere
Goddes of love, and to thy celsitude,
That yevest us light so fer down from thy spere,
Persing our hertes with thy pulcritude!
Comparison non of similitude
May to thy grace be mad in no degree,
That hast us set with love in unitee.
Gret cause have we to praise thy name and thee,
For [that] through thee we live in joye and blisse.
Blessed be thou, most souverain to see!
766
Thy holy court of gladness may not misse:
A thousand sith we may rejoise in this,
That we ben thyn with harte and all y-fere,
Enflamed with thy grace, and hevinly fere.'
Musing of tho that spakin in this wyse,
I me bethought in my rememb[e]raunce
Myne orison right goodly to devyse,
And plesauntly, with hartes obeisaunce,
Beseech the goddes voiden my grevaunce;
For I loved eke, sauf that I wist nat where;
Yet down I set, and seid as ye shall here.
'Fairest of all that ever were or be!
Lucerne and light to pensif crëature!
Myn hole affiaunce, and my lady free,
My goddes bright, my fortune and my ure,
I yeve and yeld my hart to thee full sure,
Humbly beseching, lady, of thy grace
Me to bestowe into som blessed place.
And here I vow me feithfull, true, and kind,
Without offence of mutabilitee,
Humbly to serve, whyl I have wit and mind,
Myn hole affiaunce, and my lady free!
In thilkë place, there ye me sign to be:
And, sith this thing of newe is yeve me, ay
To love and serve, needly must I obey.
Be merciable with thy fire of grace,
And fix myne hert there bewtie is and routh,
For hote I love, determine in no place,
Sauf only this, by god and by my trouth,
Trowbled I was with slomber, slepe, and slouth
This other night, and in a visioun
I sey a woman romen up and down,
767
Of mene stature, and seemly to behold,
Lusty and fresh, demure of countynaunce,
Yong and wel shap, with here [that] shoon as gold,
With yen as cristall, farced with plesaunce;
And she gan stir myne harte a lite to daunce;
But sodenly she vanissh gan right there:
Thus I may sey, I love and wot not where.
For what she is, ne her dwelling I not,
And yet I fele that love distraineth me:
Might ich her know, that wold I fain, god wot,
Serve and obey with all benignitee.
And if that other be my destinee,
So that no wyse I shall her never see,
Than graunt me her that best may lyken me,
With glad rejoyse to live in parfit hele,
Devoide of wrath, repent, or variaunce;
And able me to do that may be wele
Unto my lady, with hertes hy plesaunce:
And, mighty goddes! through thy purviaunce
My wit, my thought, my lust and love so gyde,
That to thyne honour I may me provyde
To set myne herte in place there I may lyke,
And gladly serve with all affeccioun.
Gret is the pain which at myn hert doth stik,
Till I be sped by thyn eleccioun:
Help, lady goddes! that possessioun
I might of her have, that in all my lyfe
I clepen shall my quene and hertes wife.
And in the Court of Love to dwell for ay
My wille it is, and don thee sacrifice:
Daily with Diane eke to fight and fray,
And holden werre, as might well me suffice:
That goddes chaste I kepen in no wyse
To serve; a fig for all her chastitee!
768
Her lawe is for religiositee.'
And thus gan finish preyer, lawde, and preise,
Which that I yove to Venus on my knee,
And in myne hert to ponder and to peise,
I gave anon hir image fressh bewtie;
'Heil to that figure sweet! and heil to thee,
Cupide,' quod I, and rose and yede my way;
And in the temple as I yede I sey
A shryne sormownting all in stones riche,
Of which the force was plesaunce to myn y,
With diamant or saphire; never liche
I have non seyn, ne wrought so wonderly.
So whan I met with Philobone, in hy
I gan demaund, 'Who[s] is this sepulture?'
'Forsoth,' quod she, 'a tender creature
Is shryned there, and Pitè is her name.
She saw an egle wreke him on a fly,
And pluk his wing, and eke him, in his game,
And tender herte of that hath made her dy:
Eke she wold wepe, and morn right pitously
To seen a lover suffre gret destresse.
In all the court nas non that, as I gesse,
That coude a lover half so well availe,
Ne of his wo the torment or the rage
Aslaken, for he was sure, withouten faile,
That of his grief she coud the hete aswage.
In sted of Pitè, spedeth hot corage
The maters all of court, now she is dede;
I me report in this to womanhede.
For weile and wepe, and crye, and speke, and pray,—
Women wold not have pitè on thy plaint;
Ne by that mene to ese thyn hart convey,
769
But thee receiven for their own talent:
And sey, that Pitè causith thee, in consent
Of rewth, to take thy service and thy pain
In that thow mayst, to plese thy souverain.
But this is councell, keep it secretly;'
Quod she, 'I nold, for all the world abowt,
The Quene of Love it wist; and wit ye why?
For if by me this matter springen out,
In court no lenger shuld I, owt of dowt,
Dwellen, but shame in all my life endry:
Now kepe it close,' quod she, 'this hardely.
Well, all is well! Now shall ye seen,' she seid,
'The feirest lady under son that is:
Come on with me, demene you liche a maid,
With shamefast dred, for ye shall spede, y-wis,
With her that is the mir[th] and joy and blis:
But sumwhat straunge and sad of her demene
She is, be ware your countenaunce be sene,
Nor over light, ne recheless, ne to bold,
Ne malapert, ne rinning with your tong;
For she will you abeisen and behold,
And you demaund, why ye were hens so long
Out of this court, without resort among:
And Rosiall her name is hote aright,
Whose harte as yet [is] yeven to no wight.
And ye also ben, as I understond,
With love but light avaunced, by your word;
Might ye, by hap, your fredom maken bond,
And fall in grace with her, and wele accord,
Well might ye thank the god of Love and lord;
For she that ye sawe in your dreme appere,
To love suche one, what are ye than the nere?
770
Yit wot ye what? as my rememb[e]raunce
Me yevith now, ye fayn, where that ye sey
That ye with love had never acqueintaunce,
Sauf in your dreme right late this other day:
Why, yis, parde! my life, that durst I lay,
That ye were caught upon an heth, when I
Saw you complain, and sigh full pitously;
Within an erber, and a garden fair
With floures growe, and herbes vertuous,
Of which the savour swete was and the eyr,
There were your-self full hoot and amorous:
Y-wis, ye ben to nice and daungerous;
A! wold ye now repent, and love som new?'—
'Nay, by my trouth,' I seid, 'I never knew
The goodly wight, whos I shall be for ay:
Guyde me the lord that love hath made and me.'
But furth we went in-till a chambre gay,
There was Rosiall, womanly to see,
Whose stremes sotell-persing of her ee
Myn hart gan thrill for bewtie in the stound:
'Alas,' quod I, 'who hath me yeve this wound?'
And than I dred to speke, till at the last
I gret the lady reverently and wele,
Whan that my sigh was gon and over-past;
And down on knees full humbly gan I knele,
Beseching her my fervent wo to kele,
For there I took full purpose in my mind,
Unto her grace my painfull hart to bind.
For if I shall all fully her discryve,
Her hede was round, by compace of nature,
Her here as gold,—she passed all on-lyve,—
And lily forhede had this crëature,
With lovelich browes, flawe, of colour pure,
Bytwene the which was mene disseveraunce
771
From every brow, to shewe[n] a distaunce.
Her nose directed streight, and even as lyne,
With fourm and shap therto convenient,
In which the goddes milk-whyt path doth shine;
And eke her yen ben bright and orient
As is the smaragde, unto my juggement,
Or yet thise sterres hevenly, smale and bright;
Her visage is of lovely rede and whyte.
Her mouth is short, and shit in litell space,
Flaming somdele, not over-rede, I mene,
With pregnant lippes, and thik to kiss, percas;
(For lippes thin, not fat, but ever lene,
They serve of naught, they be not worth a bene;
For if the basse ben full, there is delyt,
Maximian truly thus doth he wryte.)
But to my purpose:—I sey, whyte as snow
Ben all her teeth, and in order thay stond
Of oon stature; and eke hir breth, I trow,
Surmounteth alle odours that ever I fond
In sweetnes; and her body, face, and hond
Ben sharply slender, so that from the hede
Unto the fote, all is but womanhede.
I hold my pees of other thinges hid:—
Here shall my soul, and not my tong, bewray:—
But how she was arrayed, if ye me bid,
That shall I well discover you and say:
A bend of gold and silk, full fressh and gay;
With here in tresse[s], browdered full well,
Right smothly kept, and shyning every-del.
About her nek a flour of fressh devyse
With rubies set, that lusty were to sene;
And she in gown was, light and somer-wyse,
772
Shapen full wele, the colour was of grene,
With aureat seint about her sydes clene,
With dyvers stones, precious and riche:—
Thus was she rayed, yet saugh I never her liche.
For if that Jove had [but] this lady seyn,
Tho Calixto ne [yet] Alcmenia,
Thay never hadden in his armes leyn;
Ne he had loved the faire Europa;
Ye, ne yet Dane ne Antiopa!
For al their bewtie stood in Rosiall;
She semed lich a thing celestiall
In bowntè, favor, port, and semliness,
Plesaunt of figure, mirrour of delyt,
Gracious to sene, and rote of gentilness,
With angel visage, lusty rede and white:
There was not lak, sauf daunger had a lite
This goodly fressh in rule and governaunce;
And somdel straunge she was, for her plesaunce.
And truly sone I took my leve and went,
Whan she had me enquyred what I was;
For more and more impressen gan the dent
Of Loves dart, whyl I beheld her face;
And eft again I com to seken grace,
And up I put my bill, with sentence clere
That folwith aftir; rede and ye shall here.
'O ye [the] fressh, of [all] bewtie the rote,
That nature hath fourmed so wele and made
Princesse and Quene! and ye that may do bote
Of all my langour with your wordes glad!
Ye wounded me, ye made me wo-bestad;
Of grace redress my mortall grief, as ye
Of all myne harm the verrey causer be.
773
Now am I caught, and unwar sodenly,
With persant stremes of your yën clere,
Subject to ben, and serven you meekly,
And all your man, y-wis, my lady dere,
Abiding grace, of which I you requere,
That merciles ye cause me not to sterve;
But guerdon me, liche as I may deserve.
For, by my troth, the dayes of my breth
I am and will be youre in wille and hert,
Pacient and meek, for you to suffre deth
If it require; now rewe upon my smert;
And this I swere, I never shall out-stert
From Loves Court for none adversitee,
So ye wold rewe on my distresse and me.
My destinee, my fate, and ure I bliss,
That have me set to ben obedient
Only to you, the flour of all, y-wis:
I trust to Venus never to repent;
For ever redy, glad, and diligent
Ye shall me finde in service to your grace,
Till deth my lyfe out of my body race.
Humble unto your excellence so digne,
Enforcing ay my wittes and delyt
To serve and plese with glad herte and benigne,
And ben as Troilus, [old] Troyes knight,
Or Antony for Cleopatre bright,
And never you me thinkes to reney:
This shall I kepe unto myne ending-day.
Enprent my speche in your memorial
Sadly, my princess, salve of all my sore!
And think that, for I wold becomen thrall,
And ben your own, as I have seyd before,
Ye must of pity cherissh more and more
Your man, and tender aftir his desert,
774
And yive him corage for to ben expert.
For where that oon hath set his herte on fire,
And findeth nether refut ne plesaunce,
Ne word of comfort, deth will quyte his hire.
Allas! that there is none allegeaunce
Of all their wo! allas, the gret grevaunce
To love unloved! But ye, my Lady dere,
In other wyse may govern this matere.'
'Truly, gramercy, frend, of your good will,
And of your profer in your humble wyse!
But for your service, take and kepe it still.
And where ye say, I ought you well cheryse,
And of your gref the remedy devyse,
I know not why: I nam acqueinted well
With you, ne wot not sothly where ye dwell.'
'In art of love I wryte, and songes make,
That may be song in honour of the King
And Quene of Love; and than I undertake,
He that is sad shall than full mery sing.
And daunger[o]us not ben in every thing
Beseche I you, but seen my will and rede,
And let your aunswer put me out of drede.'
'What is your name? reherse it here, I pray,
Of whens and where, of what condicion
That ye ben of? Let see, com of and say!
Fain wold I know your disposicion:—
Ye have put on your old entencion;
But what ye mene to servë me I noot,
Sauf that ye say ye love me wonder hoot.'
'My name? alas, my hert, why [make it straunge?]
Philogenet I cald am fer and nere,
Of Cambrige clerk, that never think to chaunge
775
Fro you that with your hevenly stremes clere
Ravissh myne herte and gost and all in-fere:
This is the first, I write my bill for grace,
Me think, I see som mercy in your face.
And what I mene, by god that al hath wrought,
My bill, that maketh finall mencion,
That ye ben, lady, in myne inward thought
Of all myne hert without offencion,
That I best love, and have, sith I begon
To draw to court. Lo, than! what might I say?
I yeld me here, [lo!] unto your nobley.
And if that I offend, or wilfully
By pompe of hart your precept disobey,
Or doon again your will unskillfully,
Or greven you, for ernest or for play,
Correct ye me right sharply than, I pray,
As it is sene unto your womanhede,
And rewe on me, or ellis I nam but dede.'
'Nay, god forbede to feffe you so with grace,
And for a worde of sugred eloquence,
To have compassion in so litell space!
Than were it tyme that som of us were hens!
Ye shall not find in me suche insolence.
Ay? what is this? may ye not suffer sight?
How may ye loke upon the candill-light,
That clere[r] is and hotter than myn y?
And yet ye seid, the bemes perse and frete:—
How shall ye than the candel-[l]ight endry?
For wel wot ye, that hath the sharper hete.
And there ye bid me you correct and bete,
If ye offend,—nay, that may not be doon:
There come but few that speden here so soon.
776
Withdraw your y, withdraw from presens eke:
Hurt not yourself, through foly, with a loke;
I wold be sory so to make you seke:
A woman shuld be ware eke whom she toke:
Ye beth a clark:—go serchen [in] my boke,
If any women ben so light to win:
Nay, byde a whyl, though ye were all my kin.
So soon ye may not win myne harte, in trouth
The gyse of court will seen your stedfastness,
And as ye don, to have upon you rewth.
Your own desert, and lowly gentilness,
That will reward you joy for heviness;
And though ye waxen pale, and grene and dede,
Ye must it use a while, withouten drede,
And it accept, and grucchen in no wyse;
But where as ye me hastily desyre
To been to love, me think, ye be not wyse.
Cese of your language! cese, I you requyre!
For he that hath this twenty yere ben here
May not obtayn; than marveile I that ye
Be now so bold, of love to trete with me.'
'Ah! mercy, hart, my lady and my love,
My rightwyse princesse and my lyves guyde!
Now may I playn to Venus all above,
That rewthles ye me give these woundes wyde!
What have I don? why may it not betyde,
That for my trouth I may received be?
Alas! your daunger and your crueltè!
In wofull hour I got was, welaway!
In wofull hour [y-]fostred and y-fed,
In wofull hour y-born, that I ne may
My supplicacion swetely have y-sped!
The frosty grave and cold must be my bedde,
Without ye list your grace and mercy shewe,
777
Deth with his axe so faste on me doth hewe.
So greet disese and in so litell whyle,
So litell joy, that felte I never yet;
And at my wo Fortune ginneth to smyle,
That never erst I felt so harde a fit:
Confounded ben my spirits and my wit,
Till that my lady take me to her cure,
Which I love best of erthely crëature.
But that I lyke, that may I not com by;
Of that I playn, that have I habondaunce;
Sorrow and thought, thay sit me wounder ny;
Me is withhold that might be my plesaunce:
Yet turne again, my worldly suffisaunce!
O lady bright! and save your feithfull true,
And, er I die, yet on[e]s upon me rewe.'
With that I fell in sounde, and dede as stone,
With colour slain, and wan as assh[es] pale;
And by the hand she caught me up anon,
'Aryse,' quod she, 'what? have ye dronken dwale?
Why slepen ye? it is no nightertale.'
'Now mercy, swete,' quod I, y-wis affrayed:
'What thing,' quod she, 'hath mad you so dismayed?
Now wot I well that ye a lover be,
Your hewe is witnesse in this thing,' she seid:
'If ye were secret, [ye] might know,' quod she,
'Curteise and kind, all this shuld be allayed:
And now, myn herte! all that I have misseid,
I shall amend, and set your harte in ese.'
'That word it is,' quod I, 'that doth me plese.'
'But this I charge, that ye the statuts kepe,
And breke thaim not for sloth nor ignoraunce.'
With that she gan to smyle and laughen depe.
778
'Y-wis,' quod I, 'I will do your plesaunce;
The sixteenth statut doth me grete grevaunce,
But ye must that relesse or modifie.'
'I graunt,' quod she, 'and so I will truly.'
And softly than her colour gan appeare,
As rose so rede, through-out her visage all,
Wherefore me think it is according here,
That she of right be cleped Rosiall.
Thus have I won, with wordes grete and small,
Some goodly word of hir that I love best,
And trust she shall yit set myne harte in rest.
'Goth on,' she seid to Philobone, 'and take
This man with you, and lede him all abowt
Within the court, and shew him, for my sake,
What lovers dwell withinne, and all the rowte
Of officers; for he is, out of dowte,
A straunger yit:'—'Come on,' quod Philobone,
'Philogenet, with me now must ye gon.'
And stalking soft with esy pace, I saw
About the king [ther] stonden environ,
Attendaunce, Diligence, and their felaw
Fortherer, Esperaunce, and many oon;
Dred-to-offend there stood, and not aloon;
For there was eke the cruell adversair,
The lovers fo, that cleped is Dispair,
Which unto me spak angrely and fell,
And said, my lady me deceiven shall:
'Trowest thow,' quod she, 'that all that she did tell,
Is true? Nay, nay, but under hony gall!
Thy birth and hers, [they] be nothing egall:
Cast of thyn hart, for all her wordes whyte,
For in good faith she lovith thee but a lyte.
779
And eek remember, thyn habilite
May not compare with hir, this well thow wot.'
Ye, than cam Hope and said, 'My frend, let be!
Beleve him not: Dispair, he ginneth dote.'
'Alas,' quod I, 'here is both cold and hot:
The tone me biddeth love, the toder nay;
Thus wot I not what me is best to say.
But well wot I, my lady graunted me,
Truly to be my woundes remedy;
Her gentilness may not infected be
With dobleness, thus trust I till I dy.'
So cast I void Dispaires company,
And taken Hope to councell and to frend.
'Ye, kepe that wele,' quod Philobone, 'in mind.'
And there besyde, within a bay-window,
Stood oon in grene, full large of brede and length,
His berd as blak as fethers of the crow;
His name was Lust, of wounder might and strength;
And with Delyt to argue there he thenkth,
For this was all his [hool] opinion,
That love was sin! and so he hath begon
To reson fast, and legge auctoritè:
'Nay,' quod Delyt, 'love is a vertue clere,
And from the soule his progress holdeth he:
Blind appetyt of lust doth often stere,
And that is sin: for reson lakketh there,
For thow [dost] think thy neigbours wyfe to win:
Yit think it well that love may not be sin;
For god and seint, they love right verely,
Void of all sin and vice: this knowe I wele,
Affeccion of flessh is sin, truly;
But verray love is vertue, as I fele,
For love may not thy freil desire akele:
For [verray] love is love withouten sin.'
780
'Now stint,' quoth Lust, 'thow spekest not worth a pin.'
And there I left thaim in their arguing,
Roming ferther in the castell wyde,
And in a corner Lier stood talking
Of lesings fast, with Flatery there besyde;
He seid that women were attire of pryde,
And men were founde of nature variaunt,
And coud be false, and shewen beau semblaunt.
Than Flatery bespake and seid, y-wis:
'See, so she goth on patens faire and fete,
Hit doth right wele: what prety man is this
That rometh here? Now truly, drink ne mete
Nede I not have; myne hart for joye doth bete
Him to behold, so is he goodly fressh:
It semeth for love his harte is tender nessh.'
This is the court of lusty folk and glad,
And wel becometh their habit and array:
O why be som so sorry and so sad,
Complaining thus in blak and whyte and gray?
Freres they ben, and monkes, in good fay:
Alas, for rewth! greet dole it is to seen,
To see thaim thus bewaile and sory been.
See how they cry and wring their handes whyte,
For they so sone went to religion!
And eke the nonnes, with vaile and wimple plight,
There thought that they ben in confusion:
'Alas,' thay sayn, 'we fayn perfeccion,
In clothes wide, and lak our libertè;
But all the sin mote on our frendes be.
For, Venus wot, we wold as fayn as ye,
That ben attired here and wel besene,
Desiren man, and love in our degree,
781
Ferme and feithfull, right as wold the quene:
Our frendes wikke, in tender youth and grene,
Ayenst our will made us religious;
That is the cause we morne and wailen thus.'
Than seid the monks and freres in the tyde,
'Wel may we curse our abbeys and our place,
Our statuts sharp, to sing in copes wyde,
Chastly to kepe us out of loves grace,
And never to fele comfort ne solace;
Yet suffre we the hete of loves fire,
And after than other haply we desire.
O Fortune cursed, why now and wherefore
Hast thow,' they seid, 'beraft us libertè,
Sith nature yave us instrument in store,
And appetyt to love and lovers be?
Why mot we suffer suche adversitè,
Diane to serve, and Venus to refuse?
Ful often sith this matier doth us muse.
We serve and honour, sore ayenst our will,
Of chastitè the goddes and the quene;
Us leffer were with Venus byden still,
And have reward for love, and soget been
Unto thise women courtly, fressh, and shene.
Fortune, we curse thy whele of variaunce!
There we were wele, thou revest our plesaunce.'
Thus leve I thaim, with voice of pleint and care,
In raging wo crying ful pitously;
And as I yede, full naked and full bare
Some I behold, looking dispitously,
On povertè that dedely cast their y;
And 'Welaway!' they cried, and were not fain,
For they ne might their glad desire attain.
782
For lak of richesse worldely and of gode,
They banne and curse, and wepe, and sein, 'Alas,
That poverte hath us hent that whylom stode
At hartis ese, and free and in good case!
But now we dar not shew our-self in place,
Ne us embolde to duelle in company,
There-as our hart wold love right faithfully.'
And yet againward shryked every nonne,
The prang of love so straineth thaim to cry:
'Now wo the tyme,' quod thay, 'that we be boun!
This hateful ordre nyse will don us dy!
We sigh and sobbe, and bleden inwardly,
Freting our-self with thought and hard complaint,
That ney for love we waxen wode and faint.'
And as I stood beholding here and there,
I was war of a sort full languisshing,
Savage and wild of loking and of chere,
Their mantels and their clothës ay tering;
And oft thay were of nature complaining,
For they their members lakked, fote and hand,
With visage wry and blind, I understand.
They lakked shap, and beautie to preferre
Theim-self in love: and seid, that god and kind
Hath forged thaim to worshippen the sterre,
Venus the bright, and leften all behind
His other werkes clene and out of mind:
'For other have their full shape and bewtee,
And we,' quod they, 'ben in deformitè.'
And nye to thaim there was a company,
That have the susters waried and misseid;
I mene, the three of fatall destinè,
That be our werdes; and sone, in a brayd,
Out gan they cry as they had been affrayd,
'We curse,' quod thay, 'that ever hath nature
783
Y-formed us, this wofull lyfe t'endure!'
And there he was contrite, and gan repent,
Confessing hole the wound that Citherè
Hath with the dart of hot desire him sent,
And how that he to love must subjet be:
Than held he all his skornes vanitè,
And seid, that lovers lede a blisful lyfe,
Yong men and old, and widow, maid and wyfe.
'Bereve me, goddesse,' quod he, '[of] thy might,
My skornes all and skoffes, that I have
No power forth, to mokken any wight,
That in thy service dwell: for I did rave:
This know I well right now, so god me save,
And I shal be the chief post of thy feith,
And love uphold, the révers who-so seith.'
Dissemble stood not fer from him in trouth,
With party mantill, party hood and hose;
And said, he had upon his lady rowth,
And thus he wound him in, and gan to glose
Of his entent full doble, I suppose:
And al the world, he seid, he loved it wele;
But ay, me thoughte, he loved her nere a dele.
Eek Shamefastness was there, as I took hede,
That blusshed rede, and durst nat ben a-knowe
She lover was, for thereof had she drede;
She stood and hing her visage down alowe;
But suche a sight it was to sene, I trow,
As of these roses rody on their stalk:
There cowd no wight her spy to speke or talk
In loves art, so gan she to abasshe,
Ne durst not utter all her privitè:
Many a stripe and many a grevous lasshe
784
She gave to thaim that wolden loveres be,
And hindered sore the simpill comonaltè,
That in no wyse durst grace and mercy crave;
For were not she, they need but ask and have;
Where if they now approchin for to speke,
Than Shamefastness returnith thaim again:
Thay think, if we our secret councell breke,
Our ladies will have scorn on us, certain,
And [per]aventure thinken greet disdain:
Thus Shamefastness may bringin in Dispeir,
Whan she is dede, the toder will be heir.
Com forth, Avaunter! now I ring thy bell!
I spyed him sone; to god I make a-vowe,
He loked blak as fendes doth in hell:—
'The first,' quod he, 'that ever [I] did wowe,
Within a word she com, I wot not how,
So that in armes was my lady free;
And so hath ben a thousand mo than she.
In Englond, Bretain, Spain, and Pycardie,
Arteys, and Fraunce, and up in hy Holand,
In Burgoyne, Naples, and [in] Italy,
Naverne, and Grece, and up in hethen land,
Was never woman yit that wold withstand
To ben at myn commaundement, whan I wold:
I lakked neither silver, coin, ne gold.
And there I met with this estate and that;
And here I broched her, and here, I trow:
Lo! there goth oon of myne; and wot ye what?
Yon fressh attired have I leyd full low;
And such oon yonder eke right well I know:
I kept the statut whan we lay y-fere;
And yet yon same hath made me right good chere.'
785
Thus hath Avaunter blowen every-where
Al that he knowith, and more, a thousand-fold;
His auncetrye of kin was to Lière,
For firste he makith promise for to hold
His ladies councell, and it not unfold;
Wherfore, the secret when he doth unshit,
Than lyeth he, that all the world may wit.
For falsing so his promise and behest,
I wounder sore he hath such fantasie;
He lakketh wit, I trowe, or is a best,
That can no bet him-self with reson gy.
By myn advice, Love shal be contrarie
To his availe, and him eke dishonoure,
So that in court he shall no more sojoure.
'Take hede,' quod she, this litell Philobone,
'Where Envy rokketh in the corner yond,
And sitteth dirk; and ye shall see anone
His lenë bodie, fading face and hond;
Him-self he fretteth, as I understond;
Witnesse of Ovid Methamorphosose;
The lovers fo he is, I wil not glose.
For where a lover thinketh him promote,
Envy will grucch, repyning at his wele;
Hit swelleth sore about his hartes rote,
That in no wyse he can not live in hele;
And if the feithfull to his lady stele,
Envy will noise and ring it round aboute,
And sey moche worse than don is, out of dowte.'
And Prevy Thought, rejoysing of him-self,
Stood not fer thens in habit mervelous;
'Yon is,' thought [I], 'som spirit or some elf,
His sotill image is so curious:
How is,' quod I, 'that he is shaded thus
With yonder cloth, I not of what colour?'
786
And nere I went, and gan to lere and pore,
And frayned him [a] question full hard.
'What is,' quod I, 'the thing thou lovest best?
Or what is boot unto thy paines hard?
Me think, thow livest here in grete unrest;
Thow wandrest ay from south to est and west,
And est to north; as fer as I can see,
There is no place in court may holden thee.
Whom folowest thow? where is thy harte y-set?
But my demaunde asoile, I thee require.'
'Me thought,' quod he, 'no crëature may let
Me to ben here, and where-as I desire:
For where-as absence hath don out the fire,
My mery thought it kindleth yet again,
That bodily, me think, with my souverain
I stand and speke, and laugh, and kisse, and halse,
So that my thought comforteth me full oft:
I think, god wot, though all the world be false,
I will be trewe; I think also how soft
My lady is in speche, and this on-loft
Bringeth myn hart to joye and [greet] gladnesse;
This prevey thought alayeth myne hevinesse.
And what I thinke, or where to be, no man
In all this erth can tell, y-wis, but I:
And eke there nis no swallow swift, ne swan
So wight of wing, ne half [so] yern can fly;
For I can been, and that right sodenly,
In heven, in helle, in paradise, and here,
And with my lady, whan I will desire.
I am of councell ferre and wyde, I wot,
With lord and lady, and their previtè
I wot it all; but be it cold or hot,
787
They shall not speke without licence of me,
I mene, in suche as sesonable be;
For first the thing is thought within the hert,
Ere any word out from the mouth astert.'
And with that word Thought bad farewell and yede:
Eke furth went I to seen the courtes gyse:
And at the dore cam in, so god me spede,
Twey courteours of age and of assyse
Liche high, and brode, and, as I me advyse,
The Golden Love, and Leden Love thay hight:
The ton was sad, the toder glad and light.
...
'Yis! draw your hart, with all your force and might,
To lustiness, and been as ye have seid;
And think that I no drop of favour hight,
Ne never had to your desire obeyd,
Till sodenly, me thought, me was affrayed,
To seen you wax so dede of countenaunce;
And Pitè bad me don you some plasaunce.
Out of her shryne she roos from deth to lyve,
And in myne ere full prevely she spak,
'Doth not your servaunt hens away to dryve,
Rosiall,' quod she; and than myn harte [it] brak,
For tender reuth: and where I found moch lak
In your persoune, than I my-self bethought;
And seid, 'This is the man myne harte hath sought.''
'Gramercy, Pitè! might I but suffice
To yeve the lawde unto thy shryne of gold,
God wot, I wold; for sith that thou did rise
From deth to lyve for me, I am behold
To thanken you a thousand tymes told,
And eke my lady Rosiall the shene,
Which hath in comfort set myn harte, I wene.
788
And here I make myn protestacion,
And depely swere, as [to] myn power, to been
Feithfull, devoid of variacion,
And her forbere in anger or in tene,
And serviceable to my worldes quene,
With al my reson and intelligence,
To don her honour high and reverence.'
I had not spoke so sone the word, but she,
My souverain, did thank me hartily,
And seid, 'Abyde, ye shall dwell still with me
Till seson come of May; for than, truly,
The King of Love and all his company
Shall hold his fest full ryally and well:'
And there I bode till that the seson fell.
On May-day, whan the lark began to ryse,
To matens went the lusty nightingale
Within a temple shapen hawthorn-wise;
He might not slepe in all the nightertale,
But 'Domine labia,' gan he crye and gale,
'My lippes open, Lord of Love, I crye,
And let my mouth thy preising now bewrye.'
The eagle sang 'Venite, bodies all,
And let us joye to love that is our helth.'
And to the deske anon they gan to fall,
And who come late, he pressed in by stelth:
Than seid the fawcon, our own hartis welth,
'Domine, Dominus noster, I wot,
Ye be the god that don us bren thus hot.'
'Celi enarrant,' said the popingay,
'Your might is told in heven and firmament.'
And than came in the goldfinch fresh and gay,
And said this psalm with hertly glad intent,
789
'Domini est terra; this Laten intent,
The god of Love hath erth in governaunce:'
And than the wren gan skippen and to daunce.
'Jube, Domine, Lord of Love, I pray
Commaund me well this lesson for to rede;
This legend is of all that wolden dey
Marters for love; god yive the sowles spede!
And to thee, Venus, sing we, out of drede,
By influence of all thy vertue grete,
Beseching thee to kepe us in our hete.'
The second lesson robin redebrest sang,
'Hail to the god and goddess of our lay!'
And to the lectorn amorously he sprang:—
'Hail,' quod [he] eke, 'O fresh seson of May,
Our moneth glad that singen on the spray!
Hail to the floures, rede, and whyte, and blewe,
Which by their vertue make our lustes newe!'
The thrid lesson the turtill-dove took up,
And therat lough the mavis [as] in scorn:
He said, 'O god, as mot I dyne or sup,
This folissh dove will give us all an horn!
There been right here a thousand better born,
To rede this lesson, which, as well as he,
And eke as hot, can love in all degree.'
The turtill-dove said, 'Welcom, welcom, May,
Gladsom and light to loveres that ben trewe!
I thank thee, Lord of Love, that doth purvey
For me to rede this lesson all of dewe;
For, in gode sooth, of corage I pursue
To serve my make till deth us must depart:'
And than 'Tu autem' sang he all apart.
'Te deum amoris,' sang the thrustell-cok:
790
Tuball him-self, the first musician,
With key of armony coude not unlok
So swete [a] tewne as that the thrustill can:
'The Lord of Love we praisen,' quod he than,
'And so don all the fowles, grete and lyte;
Honour we May, in fals lovers dispyte.'
'Dominus regnavit,' seid the pecok there,
'The Lord of Love, that mighty prince, y-wis,
He hath received her[e] and every-where:
Now Jubilate sing:'—'What meneth this?'
Seid than the linet; 'welcom, Lord of blisse!'
Out-stert the owl with 'Benedicite,'
What meneth al this mery fare?' quod he.
'Laudate,' sang the lark with voice full shrill;
And eke the kite, 'O admirabile;
This quere will throgh myne eris pers and thrill;
But what? welcom this May seson,' quod he;
'And honour to the Lord of Love mot be,
That hath this feest so solemn and so high:'
'Amen,' seid all; and so seid eke the pye.
And furth the cokkow gan procede anon,
With 'Benedictus' thanking god in hast,
That in this May wold visite thaim echon,
And gladden thaim all whyl the fest shall last:
And therewithall a-loughter out he brast,
'I thank it god that I shuld end the song,
And all the service which hath been so long.'
Thus sang thay all the service of the fest,
And that was don right erly, to my dome;
And furth goth all the Court, both most and lest,
To feche the floures fressh, and braunche and blome;
And namly, hawthorn brought both page and grome.
With fressh garlandës, partie blewe and whyte,
And thaim rejoysen in their greet delyt.
791
Eke eche at other threw the floures bright,
The prymerose, the violet, the gold;
So than, as I beheld the ryall sight,
My lady gan me sodenly behold,
And with a trew-love, plited many-fold,
She smoot me through the [very] hert as blyve;
And Venus yet I thanke I am alyve.
~ Anonymous Olde English,#NFDB
522:Knyghthode And Bataile
A XVth Century Verse Paraphrase of Flavius Vegetius Renatus' Treatise 'DE RE
MILITARI'
Proemium.
Salue, festa dies
i martis,
Mauortis! auete
Kalende. Qua Deus
ad celum subleuat
ire Dauid.
Hail, halyday deuout! Alhail Kalende
Of Marche, wheryn Dauid the Confessour
Commaunded is his kyngis court ascende;
Emanuel, Jhesus the Conquerour,
This same day as a Tryumphatour,
Sette in a Chaire & Throne of Maiestee,
To London is comyn. O Saviour,
Welcome a thousand fold to thi Citee!
And she, thi modir Blessed mot she be
That cometh eke, and angelys an ende,
Wel wynged and wel horsed, hidir fle,
Thousendys on this goode approche attende;
And ordir aftir ordir thei commende,
As Seraphin, as Cherubyn, as Throne,
As Domynaunce, and Princys hidir sende;
And, at o woord, right welcom euerychone!
But Kyng Herry the Sexte, as Goddes Sone
Or themperour or kyng Emanuel,
To London, welcomer be noo persone;
O souuerayn Lord, welcom! Now wel, Now wel!
Te Deum to be songen, wil do wel,
And Benedicta Sancta Trinitas!
364
Now prosperaunce and peax perpetuel
Shal growe,-and why? ffor here is Vnitas.
Therof to the Vnitee 'Deo gracias'
In Trinitee! The Clergys and Knyghthode
And Comynaltee better accorded nas
Neuer then now; Now nys ther noon abode,
But out on hem that fordoon Goddes forbode,
Periurous ar, Rebellovs and atteynte,
So forfaytinge her lyif and lyvelode,
Although Ypocrisie her faytys peynte.
Now, person of Caleys, pray euery Seynte
In hevenys & in erth of help Thavaile.
It is, That in this werk nothing ne feynte,
But that beforn good wynde it go ful sayle;
And that not oonly prayer But travaile
Heron be sette, Enserche & faste inquere.
Thi litil book of knyghthode & bataile,
What Chiualer is best, on it bewere.
Whil Te Deum Laudamus vp goth there
At Paulis, vp to Westmynster go thee;
The Kyng comyng, Honor, Virtus the Quene,
So glad goth vp that blisse it is to see.
Thi bille vnto the Kyng is red, and He
Content withal, and wil it not foryete.
What seith my lord Beaumont? 'Preste, vnto me
Welcom.' (here is tassay, entre to gete).
'Of knyghthode & Bataile, my lord, as trete
The bookys olde, a werk is made now late,
And if it please you, it may be gete.'
'What werk is it?' 'Vegetius translate
Into Balade.' 'O preste, I pray the, late
Me se that werk.' 'Therto wil I you wise.
Lo, here it is!' Anon he gan therate
To rede, thus: 'Sumtyme it was the gise'-
365
And red therof a part. 'For my seruyse
Heer wil I rede (he seith) as o psaultier.'
'It pleaseth you right wel; wil your aduyse
Suppose that the kyng heryn pleasier
May haue?' 'I wil considir the matier;
I fynde it is right good and pertynente
Vnto the kyng; his Celsitude is hier;
I halde it wel doon, hym therwith presente.
Almyghti Maker of the firmament,
O mervailous in euery creature,
So singuler in this most excellent
Persone, our Souuerayn Lord! Of what stature
Is he, what visagynge, how fair feture,
How myghti mad, and how strong in travaile!
In oonly God & hym it is tassure
As in a might, that noo wight dar assaile.
Lo, Souuerayn Lord, of Knyghthode & bataile
This litil werk your humble oratour,
Ye, therwithal your Chiualers, travaile,
Inwith your hert to Crist the Conquerour
Offreth for ye. Ther, yeueth him thonour;
His true thought, accepte it, he besecheth,
Accepte; it is to this Tryumphatour,
That myghti werre exemplifying techeth.
He redeth, and fro poynt to poynt he secheth,
How hath be doon, and what is now to done;
His prouidence on aftirward he strecheth,
By see & lond; he wil provide sone
To chace his aduersaryes euerychone;
Thei hem by lond, thei hem by see asseyle;The Kyng his Oratoure, God graunt his bone,
Ay to prevaile in knyghthode & bataile.
366
Amen.
I.
Sumtyme it was the gise among the wise
To rede and write goode and myghti thingis,
And have therof the dede in exercise;
Pleasaunce heryn hadde Emperour and Kingis.
O Jesse flour, whos swete odour our Kinge is,
Do me to write of knyghthode and bataile
To thin honour and Chiualers tavaile.
Mankyndys lyfe is mylitatioun,
And she, thi wife, is named Militaunce,
Ecclesia; Jhesu, Saluatioun,
My poore witte in thi richesse avaunce,
Cast out therof the cloude of ignoraunce,
Sette vp theryn thi self, the verrey light,
Therby to se thi Militaunce aright.
O Lady myn, Maria, Lode sterre,
Condite it out of myst & nyght, that dark is,
To write of al by see & lond the werre.
Help, Angelys, of knyghthode ye Ierarkys
In heven & here; o puissaunt Patriarkys,
Your valiaunce and werre in see & londe
Remembering, to this werk putte your honde.
Apostolys, ye, with thalmyghti swoorde
Of Goddis woord, that were Conquerourys
Of al the world, and with the same woorde
Ye Martirys that putte of sharpe shourys,
Ye Virgynys pleasaunt and Confessourys
That with the same sworde haue had victory,
Help heer to make of werre a good memory.
And euery werreour wil I beseche,
Impropurly where of myn ignoraunce
367
Of werre I write, as putte in propre speche
And mende me, prayinge herof pleasaunce
To God be first, by Harry Kyng of Fraunce
And Englond, and thenne ereither londe,
Peasibilly that God putte in his honde.
Thus seide an humble Inuocatioun
To Criste, his Modir, and his Sayntis alle,
With confidence of illustratioun,
Criste me to spede, and prayer me to walle,
Myn inwit on this werk wil I let falle,
And sey what is kynyghthode, and in bataile,
By lond & see, what feat may best prevaile.
Knyghthode an ordir is, the premynent;
Obeysaunt in God, and rather deye
Then disobeye; and as magnificent
As can be thought; exiled al envye;
As confident the right to magnifie
As wil the lawe of Goddis mandement,
And as perseueraunt and patient.
The premynent is first thalmyghti Lord,
Emanuel, that euery lord is vndir
And good lyver; but bataile and discord
With him hath Sathanas; thei are asondir
As day & nyght, and as fier wasteth tundir,
So Sathanas his flok; and Cristis oste
In gemmy gold goth ardent, euery cooste.
Themanuel, this Lord of Sabaoth,
Hath ostis angelik that multitude,
That noon of hem, nor persone erthly, woote
Their numbir or vertue or pulcritude;
Our chiualers of hem similitude
Take as thei may, but truely ? fer is,
As gemmys are ymagyned to sterrys.
368
Folk angelik, knyghthode archangelike,
And the terrible tourmys pryncipaunt,
The Potestates myght, ho may be like,The vigoroux vertue so valyaunt,
The Regalye of thordir domynaunt,
The Thronys celsitude of Cherubyn?
Who hath the light or flamme of Seraphyn?
Yit true it is, Man shal ben angelike;
Forthi their hosteyinye the Lord hath shewed
Ofte vnto man, the crafte therof to pike,
In knyghthode aftir hem man to be thewed:
By Lucyfer falling, rebate and fewed
Her numbir was, and it is Goddis wille,
That myghti men her numbir shal fulfille.
Of myghty men first is thelectioun
To make, & hem to lerne, & exercise
An ooste of hem for his perfectioun,
Be numbred thenne; and aftir se the gise
Of strong bataile, fighting in dyuers wise;
In craft to bilde, and art to make engyne
For see & lond, this tretys I wil fyne.
Thelectioun of werreours is good
In euery londe; and southward ay the more,
The more wit thei haue & lesse blood,
Forthi to blede thei drede it, and therfore
Reserue theim to labour & to lore,
And northeward hath more blood and lesse
Wit, and to fight & blede an hardinesse.
But werreours to worthe wise & bolde,
Is good to take in mene atwix hem twayne,
Where is not ouer hote nor ouer colde;
And to travaile & swete in snow & rayne,
In colde & hete, in wode & feeldys playne,
369
With rude fode & short, thei that beth vsed,
To chere it is the Citesens seclused.
And of necessitee, if thei be take
To that honour as to be werreourys,
In grete travaile her sleuth is of to shake,
And tolleraunce of sonne & dust & shourys,
To bere & drawe, & dayes delve and hourys
First vse thei, and reste hem in a cave,
And throute among, and fode a smal to haue.
In soden case emergent hem elonge
Fro their Cite, streyt out of that pleasaunce;
So shal thei worthe, ye, bothe bolde & stronge;
But feithfully the feld may most avaunce
A myghti ooste; of deth is his doubtaunce
Ful smal, that hath had smal felicite.
To lyve, and lande-men such lyuers be.
Of yonge folk is best electioun,
In puberte thing lightlier is lerned,
Of tendre age vp goth perfectioun
Of chiualers, as it is wel gouerned;
Alacrite to lepe & renne vnwerned,
Not oonly be, but therto sette hem stronge
And chere theim therwith, whil thei beth yonge.
For better is ?ge men compleyne
On yerys yet commyng and nat fulfilled,
Then olde men dolorouxly disdeyne,
That thei here yougthe in negligence haspilde.
The yonge may seen alle his daies filde
In disciplyne of were and exercise,
That age may not haue in eny wise.
Not litil is the discipline of werre,
O fote, on hors, with sword or shild or spere,
370
The place & poort to kepe and not to erre,
Ne truble make, and his shot wel bewere,
To dike and voyde a dike, and entir there,
As is to do; lerned this gouernaunce,
No fere is it to fight, but pleasaunce.
The semelyest, sixe foote or litil lesse,
The first arayes of the legyoun,
Or wyngys horsyd, it is in to dresse;
Yet is it founde in euery regioun,
That smale men have had myght & renoun:
Lo, Tideus, as telleth swete Homere,
That litil man in vigour had no pere.
And him, that is to chese, it is to se
The look, the visagynge, the lymys stronge,
That thei be sette to force & firmytee;
For bellatours, men, horsis, hondis yonge,
As thei be wel fetured, is to fonge,
As in his book seith of the bee Virgile,
Too kyndis are, a gentil and a vile.
The gentil is smal, rutilaunt, glad-chered,
That other horribil, elenge and sloggy,
Drawinge his wombe abrede, and vgly-hered,
To grete the bolk, and tremulent and droggy,
The lymes hery, scabious & ruggy;
That be wil litil do, but slepe & ete,
And al deuoure, as gentil bees gete.
So for bataile adolescentys yonge
Of grym visage and look pervigilaunt,
Vpright-necked, brod-brested, boned stronge.
Brawny, bigge armes, fyngeres elongaunt,
Kne deep, smal wombe, and leggys valiaunt,
To renne & lepe: of these and suche signys
Thelectioun to make ascribed digne is.
371
For better is, of myghti werryourys
To haue ynogh, then ouer mych of grete.What crafty men tabide on werrys shourys,
It is to se; fisshers, foulers, forlete
Hem alle, and pigmentaryes be foryete,
And alle they that are of idil craftys,
Their insolence & feet to be forlafte is.
The ferrour and the smyth, the carpenter,
The huntere of the hert & of the boor,
The bocher & his man, bed hem com nere,
For alle tho may do and kepe stoor.
An old prouerbe is it: Stoor is not soor,
And commyn wele it is, a werreour
To have aswel good crafte as grete vigour.
The reaumys myght, the famys fundament,
Stont in the first examynatioun
Or choys, wheryn is good be diligent.
Of the provynce that is defensioun;
A wysdom and a just intensioun
Is him to have, an ost that is to chese,
Wheryn is al to wynne or al to lese.
If chiualers, a land that shal defende,
Be noble born, and have lond & fee,
With thewys goode, as can noman amende,
Thei wil remembir ay their honeste,
And shame wil refreyne hem not to fle;
Laude & honour, hem sporynge on victory,
To make fame eternal in memory.
What helpeth it, if ignobilitee
Have exercise in werre and wagys large;
A traitour or a coward if he be,
Thenne his abode is a disceypt & charge;
If cowardise hym bere away by barge
372
Or ship or hors, alway he wil entende
To marre tho that wolde make or mende.
Ciuilians or officers to make
Of hem that have habilite to werre,
Is not the worship of a lond tawake,
Sumtyme also lest noughti shuld com nerre,
Thei sette hym to bataile, & theryn erre;
Therfore it is by good discretioun
And grete men to make electioun.
And not anoon to knyghthode is to lyft
A bacheler elect; let first appare
And preve it wel that he be stronge & swift
And wil the discipline of werrys lere,
With confidence in conflict as he were.
Ful oftyn he that is right personabil,
Is aftir pref reported right vnabil.
He putte apart, putte in his place an other;
Conflicte is not so sure in multitude,
As in the myght. Thus proved oon & other
Of werre an entre or similitude,
In hem to shewe. But this crafte dissuetude
Hath take away; here is noon exercise
Of disciplyne, as whilom was the gise.
How may I lerne of hym that is vnlerned,
How may a thing informal fourme me?
Thus I suppose is best to be gouerned:
Rede vp thistories of auctoritee,
And how thei faught, in theym it is to se,
Or better thus: Celsus Cornelius
Be red, or Caton, or Vegetius.
Vegetius it is, that I entende
Aftir to goon in lore of exercise,
373
Besechinge hem that fynde a faut, amende
It to the best, or me tamende it wise;
As redy wil I be with my seruyce
Tamende that, as ferther to procede.
Now wel to go, the good angel vs lede.
First is to lerne a chiualerys pace,
That is to serue in journey & bataile;
Gret peril is, if they theryn difface,
That seyn: our enemye wil our oste assaile
And jumpe light; to goon is gret availe,
And pace in howrys fyve
Wel may they goon, and not goon ouer blyve.
And wightly may thei go moo,
But faster and they passe, it is to renne;
In rennyng exercise is good also,
To smyte first in fight, and also whenne
To take a place our foomen wil, forrenne,
And take it erst; also to serche or sture,
Lightly to come & go, rennynge is sure.
Rennynge is also right good at the chace,
And forto lepe a dike, is also good,
To renne & lepe and ley vppon the face,
That it suppose a myghti man go wood
And lose his hert withoute sheding blood;
For myghtily what man may renne & lepe,
May wel devicte and saf his party kepe.
To swymme is eek to lerne in somer season;
Men fynde not a brigge as ofte as flood,
Swymmyng to voide and chace an oste wil eson;
Eeke aftir rayn the ryueres goth wood;
That euery man in thoost can swymme, is good.
Knyght, squyer, footman, cook & cosynere
And grome & page in swymmyng is to lere.
374
Of fight the disciplyne and exercise
Was this: to haue a pale or pile vpright
Of mannys hight, thus writeth olde wyse;
Therwith a bacheler or a yong knyght
Shal first be taught to stonde & lerne fight;
A fanne of doubil wight tak him his shelde,
Of doubil wight a mace of tre to welde.
This fanne & mace, which either doubil wight is
Of shelde & sword in conflicte or bataile,
Shal exercise as wel swordmen as knyghtys,
And noo man (as thei seyn) is seyn prevaile
In felde or in gravel though he assaile,
That with the pile nath first gret exercise;
Thus writeth werreourys olde & wise.
Have vche his pile or pale vpfixed faste,
And, as in werre vppon his mortal foo,
With wightynesse & wepon most he caste
To fighte stronge, that he ne shape him fro,On him with shild & sword avised so,
That thou be cloos, and prest thi foo to smyte,
Lest of thin owne deth thou be to wite.
Empeche his hed, his face, have at his gorge,
Bere at the breste, or serue him on the side
With myghti knyghtly poort, eue as Seynt George,
Lepe o thi foo, loke if he dar abide;
Wil he nat fle, wounde him; mak woundis wide,
Hew of his honde, his legge, his thegh, his armys;
It is the Turk: though he be sleyn, noon harm is.
And forto foyne is better then to smyte;
The smyter is deluded mony oonys,
The sword may nat throgh steel & bonys bite,
Thentrailys ar couert in steel & bonys,
But with a foyn anoon thi foo fordoon is;
375
Tweyne vnchys entirfoyned hurteth more
Then kerf or ege, although it wounde sore.
Eek in the kerf, thi right arm is disclosed,
Also thi side; and in the foyn, couert
Is side & arm, and er thou be supposed
Redy to fight, the foyn is at his hert
Or ellys where, a foyn is euer smert;
Thus better is to foyne then to kerve;
In tyme & place ereither is tobserue.
This fanne & mace ar ay of doubil wight,
That when the Bacheler hath exercise
Of hevy gere, and aftir taketh light
Herneys, as sheeld & sword of just assise,
His hert avaunceth, hardynes tarise.
My borthon is delyuered, thinketh he,
And on he goth, as glad as he may be.
And ouer this al, exercise in armys
The doctour is to teche and discipline,
For double wage a wurthi man of armys
Was wont to take, if he wer proved digne
Aforn his prince, ye, tymes VIII or IX;
And whete he had, and barly had the knyght
That couthe nat as he in armys fight.
Res publica right commendabil is,
If chiualers and armys there abounde,
For, they present, may nothing fare amys,
And ther thei are absent, al goth to grounde;
In gemme, in gold, in silk be thei fecounde,
It fereth not; but myghti men in armys,
They fereth with the drede of deth & harmys.
Caton the Wise seith: where as men erre
In other thinge, it may be wel amended;
376
But emendatioun is noon in werre;
The cryme doon, forthwith the grace is spended,
Or slayn anoon is he that there offended,
Or putte to flight, and euer aftir he
Is lesse worth then they that made him fle.
But turne ageyn, Inwit, to thi preceptys!
With sword & sheld the lerned chiualer
At pale or pile, in artilaunce excepte is;
A dart of more wight then is mester,
Tak him in honde, and teche hym it to ster,
And caste it at that pile, as at his foo,
So that it route, and right vppon hym go.
Of armys is the doctour heer tattende,
That myghtily this dart be take & shake,
And shot as myghtily, forthright on ende,
And smyte sore, or nygh, this pile or stake;
Herof vigour in tharmys wil awake
And craft to caste & smyte shal encrece;
The werreours thus taught, shal make peax.
But bachilers, the thridde or firthe part,
Applied ar to shote in bowes longe
With arowys; heryn is doctryne & art,
The stringys vp to breke in bowes stronge,
And swift and craftily the taclis fonge,
Starkly the lifte arm holde with the bowe,
Drawe with the right, and smyte, and ouerthrowe.
Set hert & eye vppon that pile or pale,
Shoot nygh or on, and if so be thou ride
On hors, is eek the bowys bigge vp hale;
Smyte in the face or breste or bak or side,
Compelle fle, or falle, if that he bide.
Cotidian be mad this exercise,
On fote & hors, as writeth olde wise.
377
That archery is grete vtilitee,
It nedeth not to telle eny that here is;
Caton, therof in bookys writeth he,
Among the discipline of chiualerys,
And Claudius, that werred mony yeres,
Wel seide, and Affricanus Scipio
With archerys confounded ofte his foo.
Vse eek the cast of stoon with slynge or honde;
It falleth ofte, if other shot ther noon is,
Men herneysed in steel may not withstonde
The multitude & myghti caste of stonys;
It breketh ofte & breseth flesh & bonys,
And stonys in effecte are euerywhere,
And slyngys ar not noyous forto bere.
And otherwhile in stony stede is fight,
A mountayn otherwhile is to defende,
An hil, a toun, a tour, and euery knyght
And other wight may caste stoon on ende.
The stonys axe, if other shot be spende,
Or ellys thus: save other shot with stonys,
Or vse hem, as requireth, both atonys.
The barbulys that named ar plumbatys,
Set in the sheld is good to take fyve,
That vsed hem of old, wer grete estatys;
As archerys, they wolde shote and dryve
Her foo to flight, or leve him not alyve;
This shot commended Dioclisian
And his Coemperour Maxymyan.
The Chiualers and werreourys alle,
Quicly to lepe on hors, and so descende
Vppon the right or lyft side, if it falle,
That exercise is forto kepe an ende;
Vnarmed first, and armed thenne ascende,
378
And aftir with a spere or sword & shelde,
This feet is good, when troubled is the felde.
And LX pounde of weght it hade to bere
And go therwith a chiualerys pace,
Vitaile & herneysing and sword & spere,
Frely to bere; al this is but solace;
Thinge exercised ofte in tyme & space,
Hard if it be, with vse it wil ben eased,
The yonge men herwith beth best appesed.
And exercise him vche in his armure,
As is the gise adayes now to were,
And se that euery peece herneys be sure,
Go quycly in, and quyk out of the gere,
And kepe it cler, as gold or gemme it were;
Corraged is that hath his herneys bright,
And he that is wel armed, dar wel fight.
To warde & wacche an oste it is to lerne
Both holsom is that fvlly and necessary,
Withinne a pale an oste is to gouerne,
That day & nyght saftly theryn they tary
And take reste, and neuer oon myscary;
For faute of wacch, ha worthi not myscheved
Now late, and al to rathe? Is this nat preved?
To make a fortresse, if the foon be nygh,
Assure a grounde, and se that ther be fode
For man & beest, and watir deep mydthigh,
Not fer; and se there wode or grovys goode.
Now signe it, lyne it out by yerde or rode,
An hil if ther be nygh, wherby the foo
May hurte, anoon set of the ground therfro.
Ther flood is wont the felde to ouer flete,
Mak ther noo strength; and as is necessary
379
Vnto thyn oste, as mych is out to mete,
And cariage also theryn most tary;
Men dissipat, here enemy may myscary,
And combred is an oste that is compressed;
Tak eue ynough, and hoom have vch man dressed.
Trianguler, or square, or dymyrounde
The strength it is to make of hosteyinge;
Thavis therof is taken at the grounde;And estward, or vppon thi foo comynge,
The yatys principal have vssuynge,
To welcom him; and if an ost journey,
The yatis ar to sette vppon his wey.
The centenaryes thervppon shal picche
Her pavilons, and dragonys and signys
Shal vp be set, and Gorgona the wicche
Vpsette they; to juste batail condigne is
Vch helply thing; another yate & signe is,
Ther trespassers shal go to their juesse,
That oponeth north, or westward, as I gesse.
In maneer a strengthe is to be walled,
If ther oppresse noo necessitee:
Delve vp the torf, have it togedir malled,
Therof the wal be mad high footys
Above grounde; the dike withouten be
IX foote brode, and deep dounright;
Thus dike & wal is wel fote in hight.
This werk they calle a dike tumultuary;
To stynte a rore, and if the foo be kene,
Legytymat dykinge is necessary;
XII foote brod that dike is to demene,
And nyne deep; his sidys to sustene,
And hege it as is best on either side,
That diked erth vpheged stonde & bide.
380
Above grounde arise it foure foote;
Thus hath the dike in brede footys XII,
And XIII is it high fro crop to roote,
That stake of pith which euery man him selve
Hath born, on oneward is it forto delve.
And this to do, pikens, mattok and spade
And tole ynough ther most be redy made.
But and the foo lene on forwith to fight,
The hors men alle, and half the folk ofoote
Embataile hem, to showve away their myght,
That other half, to dike foot by foote,
Be sette, and an heraude expert by roote,
The Centrions other the Centenaryis
In ordre forth hem calle, as necessary is.
And ay among the centrions enserch,
The werk, if it be wrought, kept the mesure,
In brede & deep & high, perch aftir perch,
And chastise him, that hath nat doon his cure.
An hoste thus exercised may ensure
In prevalence, whos debellatioun
Shal not be straught by perturbatioun.
Wel knowen is, nothinge is more in fight
Then exercise and daily frequentaunce;
Vch werreour therfore do his myght
To knowe it wel and kepe his ordynaunce;
An ooste to thicke, I sette, is encombraunce,
And also perilous is ouer thynne,
Thei sone fle that be to fer atwynne.
We werreours, forthi go we to feelde;
And as our name in ordir in the rolle is,
Our ordynaunt, so sette vs, dart & sheelde
And bowe & axe, and calle vs first by pollys;
Triangulys, quadrangulys, and rollys,
381
We may be made; and thus vs embataile,
Gouerned, vndir grate to prevaile.
A sengil ege is first to strecch in longe,
Withoute bosomynge or curuature,
With dowbeling forwith let make it stronge,
That also fele assiste, in like mesure,
And with a woord turne hem to quadrature,
And efte trianguler, and then hem rounde,
And raunge hem efte, and keep euerych his grounde.
This ordynaunce of right is to prevaile;
Doctryne hem eek, whenne it is best to square,
And when a triangul may more availe,
And orbys, how they necessary are;
How may be to condense, and how to rare;
The werreours that ha this exercise,
Be preste with hardynesse, & stronge & wise.
And ouer this, an olde vsage it was
To make walk thryes in euery mone,
And tho they wente a chiualerys paas
X myle outward, the men of armys, none
Vnharneysed; the footmen euerychone
Bowed, tacled, darted, jacked, saladed;
Vitaile eke born withal, her hertis gladed.
In hom comynge, among thei wente faste
And ranne among. Eek tourmys of ryderys
Sumtyme journeyed on foote in haste,
Shelded & herneysed with myghti sperys;
Not oonly in the playn, but also where is
A mountayn or a clif or streyt passagys.
Thus hadde thei both exercise and wagys.
Ereithre ege in this wise exercised
Was by & by, so that no chaunce of newe
382
Nas to be thought, that thei nere of avised,
And hadde way the daungerys teschewe
Vndaungered; and this wisdom thei knewe
By discipline of their doctour of armys,
To wynne honour withouten hate or harmys.
Thelectioun and exercise anended,
An ooste is now to numbre & dyvide,
And seen vch officer his part commended,
And how to sette a feeld to fight & bide.
Goode Angelys and Sayntys, ye me gide
And lighte me, o Lady Saynte Mary!
To write wel this werk & not to tary.-
II.
Electrix ita Milicie pars prima recedit,
Et pars partitrix ecce secunda subit.
The firste parte of IIII is here at ende;
Now to the part secounde! er we procede
To knowe this, His grace God vs sende!
Myn auctour ofte aduiseth vs to rede
And to the sense of it to taken hede;
To rede a thinge withoute intelligence,
As seith Cato the Wise, is negligence.
But this I leve vnto the sapience
Of chiualers, and to my werk retorne,
Theryn to do my feithful diligence
For their pleasaunce, out of this prosis storne
The resonaunce of metris wolde I borne.
As myghti herte in ryngynge herneysinge,
So gentil wit wil in good metris springe.
And for thonour of theuerlastyng kynge,
Our saviour Jhesus and his Ierarkys,
383
His Angelys, and for that swete thinge,
His Modre, patronesse of al my warkys,
For His prophetys love and patriarkys,
And for thapostolis that made our Crede,
As do me fauour, ye that wil me rede.
Virgile seith (an high poete is he)
That werre in armys stont and mannys myght,
The man on hors, o fote, or on the see;
Riders be wyngis clept, for swift & light,
On either half of thege eke ar thei dight;
But now that ege is called the banere
Or banerye, hauyng his banereer.
Also ther are riders legyonaryis;
Thei are annexed to the legioun.
In too maner of shippes men to cary is,
Their namys ar couth in this regioun;
Orthwart go they the flood, and vp & doun;
Riders in playn, footmen goth euery where,
By theyme the commyn wele is to conquere;
Riders a fewe, and haue o foote fele,
Thei spende smal, and horsmen spende fre.
Footmen o tweyne is to dyuide & dele:
Or legiaunt or aydaunt for to be.
Confederat men aydaunt is to se,
That is to say, by trewce or toleraunce,
As Frensh ar suffred here, and we in Fraunce.
Aydaunt be they, but in the legioun
Lith thordinaunce in werre to prevaile.
A legioun out of electioun
Hath take his name, as elect to bataile.
Her diligence and feith is not to faile;
Thi legyaunt forthi to multiplie
Is right, but aydauntys a fewe applie.
384
Thousant werreours was a phalange
In dayis olde, and of men
Was a caterve, but this diagalange
Is, as to this, not worth a pulled hen.
The legioun, departed into X,
Is vs to lerne, and legions how fele
It is to haue, and how asondir dele.
The consules legiounys ladden,
Al aldermeest; but thei hadde exercise,
Wherof the felde victoriously thei hadden;
To chose a legioun, this was the gise,
In bookys as they seyn, these olde wise:
Wyis, hardy, strong, doctryned, high statured,
In feet of werre ofte vsed & wel vred.
That was the man, he was mad mylitaunt,
When al the world to the Romayn Empire
Was made obey, by knyghthod valiaunt;A sacramental oth doth it requyre,
To write pleyn this matere I desire,
By God & Criste and Holy Goost swar he,
And by that Emperourys maiestee.
Next God is hym to drede and hym to honour is;
Right as to God ther bodily present,
To themperour, when he mad Emperour is,
Devotioun; vch loyal ympendent
Is to be vigilaunt, his seruyent;
God serueth he, both knyght & comynere,
That loueth him, to God that regneth here.
God, Criste Jhesus, and Holy Goste; was sworn
By theim, and themperourys maiestee,
That his commaundementys shuld be born
And strenuously be doon, be what thei be;
Fro mylitaunce that thei shal neuer fle
385
Ner voyde deth, but rather deth desire
For themperour, and wele of his Empire.
Thus sworn, vch knyght is of the legioun.
The legioun stont in cohortys;
Cohors the Latyn is, this regioun
Tenglish it fore, help vs, good Lord! Amen.
The dignite and number of the men
Hath in the firste cohors an excellence
Of noble blood, manhode and sapience.
This feleshepe, most worshipful, most digne,
Bar thegil and thymage of themperour;
As God present was holden either signe,
Thei hadde both attendaunce & honour;
Of chiualers heryn was doon the flour,
A an and footmen,
And of wight horsmen.
The military cohors, or the choors,
Thus named it the wise, and the secounde
Cohors, like as the bonet to his coors
Is set, thei sette it footmen stronge & sounde,
And an half, and abounde
In hit, with sixe & sixti hors, and it
The Quyngentary called men of wit.
As fele & myghty choys putte in the thridde is,
For in their honde espeyre is al to thryve;
Her place in ordynaunce is in the myddys,
And for the firth choors is to discrive
Footmen and an half,
With sixe & sixti hors, and eue as fele,
With better hors, vnto the fifthe dele.
For as the first cohors is the right horn,
So in the lift horn is the fifthe choors;
386
For V choors stonde in the frounte aforn,
Or the vawarde; of termys is noo foors,
So the conceyt be had. The sixt cohors
Hath, as the fifthe, yet lusty men & yonge;
To thegil next to stonde it is to fonge,
That is the right horn; in the myddil warde
The nexte choors hath eue as mony as she,
The nexte as fele, and therto is tawarde
The myghti men, amyddis forto be;
The nynth is of the same quantitie,
The tenth is eue as is the choors beforn,
But make it strong, for it is the lift horn.
The legioun in ten is thus cohorted,
And an see men on foote,
Hors, and therty therto soorted,
Of fewer hors is not to speke or moote
In eny legioun; yet, crop & roote
To seyn, of hors ther may be take moo,
Commaundement if ther be so to do.
Exployed heer thusage and ordynaunce
Of legyoun, vnto the principal
Of chiualers retourne our remembraunce;
The dignitie and name in special
Of euery prince enrolled, and who shal
Do what, and whenne, and where, it is to write;
Good angel, help vs al this werk tendite.
The grete Trybune is mad by Themperour,
And by patent, and send by jugement;
Thundir Trybune is hent of his labour.An Ordyner for fighters forth present
Is forto sette; eek Themperour content
Is ofte to sende and make secoundaryis;
What name is heer for hem? Coordinaryis.
387
An Egiller bar thegil, and thymage
Of themperour bar an Ymaginary;
And moo then oon ther were of those in wage;
A Banereer, tho clept a Draconary,
A Kyng Heralde, tho clept a Tesserary,The baner he, he bar commaundement,
Al thoost tobeye her princys hole entent.
Campigeners made exercise in feeldys,
Campymeters mesured out the grounde,
To picche pavilons, tentys and teeldys,
The forteresse triangeler or rounde
Or square to be made or dymyrounde,
His part hit was; and he that was Library,
Thaccomptys wrot, that rekenyng ne vary.
The Clarioner, Trompet, and Hornycler,
With horn, & trompe of bras, and clarioun,
In terribil batailis bloweth cleer,
That hors & man reioyceth at the soun;
The firmament therto making resoun
Or resonaunce; thus joyneth thei bataile;
God stonde with the right, that it prevaile!
A Mesurer, that is our Herbagere,
For paviloun & tent assigneth he
The grounde, and seith: 'Be ye ther, be ye here!'
Vch hostel eek, in castel and citee,
Assigneth he, vch aftir his degre.
A wreth o golde is signe of grete estate;
That wered it, was called a Torquate.
Sengil ther were of these, and duplicate
And triplicate, and so to for and fiv,
That hadde wage, vche aftir his estate.
Tho namys goon, such personys alyve,
It may be thought, therof wil I not scryve.
388
Ther were eek worthymen clept Candidate,
And last, the souldeours, vch othrys mate.
The principal prince of the legioun,
Sumtyme it was, and yet is a like gise,
To make a Primypile, a centurioun;
A Lieutenaunt men calle him in our wise;
And him beforn is Thegil forto arise;
Four hudred knyghtis eek of valiaunce
This prymypile hadde in his gouernaunce.
He in the frounte of al the legioun
Was as a vicaptayn, a gouernour,
And took availe at vch partitioun.
The First Spere was next, a lusty flour;
Two hundred to gouerne is his honour,
Wherof thei named him a Ducennary,
The name fro the numbir not to vary.
The Prince an hundred and an half gouerned,
Eek he gouerned al the legioun
In ordynaunce; oueral he went vnwerned.
The nexte spere, of name and of renoun,
As mony hadde in his directioun;
The First Triari hadde an hundred men;
A Chevetayn was eke of euery ten
Thus hath the first cohors fyve Ordinayris,
And euery ten an hed, a Cheveteyne,
To rewle theim; and so it necessayr is,
An hundred and fyve on this choors to reigne:
Four Ordinayris and the cheef Captayne,
That is their Ordinary General,
And seyde is ofte of him: He rewleth al.
So high honour, so gret vtilitee
Hath euerych estate of this renoun
389
Prouided hem by sage Antiquitee,
That euery persone in the legioun
With al labour, with al deuotioun
To that honour attended to ascende,
And that avail to wynne, her bodyis bende.
The nexte choors, named the Quyngentary,
Hath Centurions or Centenerys fyve;
Thridde choors as fele hath necessary;
The firthe fyve, and, forto spede vs blyve,
In euery choors the Centyners oo fyve
In numbir make, and so the legioun
Of hem hath fyvty-fyve vp & doun.
Not fyvty-fyve Whi? For fyve thordinayrys
In their Estate and stede of fyve stonde;
To graunte this, me semeth, noo contrary is;
Though in my book so wryton I ne fonde,
Of LV, wel I vndirstonde
And fynde cleer, so that it most appere,
That vndir Ordynayrys V were.
The consulys, for themperour Legatys
Sende vnto the oste; to thaim obtemperaunt
Was al the legioun, and al the statys;
They were of al the werres ordynaunt;
To theim obeyed euerych aydaunt;
In stede of whom illustres Lordes, Peerys,
Be substitute, Maistrys of Chiualerys;
By whom not oonly legiounys twayn,
But grete numbrys hadde gouernaunce.
The propre juge is the Provost, certayn,
With worthinesse of the first ordynaunce;
The vilegate is he by mynystraunce
Of his power, to hym the Centeners
Obey, and the Trybune and Chiualers.
390
Of him the rolle of wacch and of progresse
Thei crave and haue, and if a knyght offende,
At his precepte he was put to juesse
By the trybune, in payne or deth tanende.
Hors, herneys, wage & cloth, vitail to spende,
His cure it was tordeyn, and disciplyne
Vnto euery man, seuerous or benygne.
His justising, with sobre diligence,
And pite doon vppon his legioun,
Assured hem to longh obedience
And reuerence, and high deuotioun;
Good gouernaunce at his promotioun
Kept euery man; and his honour, him thoughte
It was, when euery man dede as him oughte.
The Maister or Provost of Ordynaunce,
Although he were of lower dignitie,
His estimatioun & gouernaunce,
The bastilys, dich, & pale is to se;
And wher the tabernaculys shal be
And tent & teelde & case & paviloun
And cariage of al the legioun.
For seeke men the leche and medycyne
Procureth he, for larderye and toolys;
Of euery werk cartyng he most assigne,
For bastile or engyne or myne. And fole is
He noon, that is expert in these scolys;
This was a wise, appreved chiualere,
That, as he dede himself, couth other lere.
And ouer this, the ferrour & the smyth,
The tymbre men, hewer & carpenter,
The peyntour, and vch other craft goth with,
To make a frame or engyne euerywhere,
Hem to defense and her foomen to fere;
391
Tormentys olde and carrys to repare
And make newe, as they to broken are.
Foregys and artelryis, armeryis,
To make tole, horshoon, shot & armurre;
And euery thing that nede myght aspie, is
In thooste; and eek mynours that can go sure
Vndir the dich, and al the wal demure
Or brynge in thoost; herof the Maister Smyth
Had al the rule, and euer went he with.
The legioun is seide haue choorsis X.
The military first, or miliary,
The best and gentilest and wisest men
And myghtiest, therto be necessary;
Eek letterure is good & light to cary.
Her gouernour was a Trybune of Armys,
Wise & honest, that body strong & arm is.
The choorsys aftir that, Trybunys cured
Or Maysterys, as it the prince pleased;
Vch chiualeer in exercise assured
So was, that God & man therwith was pleased;
And first to se the prince do, mych eased
The hertys alle. Fresh herneys, armur bright,
Wit, hardinesse & myght had euery knyght.
The firste signe of al the legioun
An Egil is, born by an Egeler,
And thenne in euery Choors is a Dragoun,
Born by a Draconair or Banereer;
A baner eek had euery Centener
Other a signe, inscrived so by rowe,
His Chevetayn that euery man may knowe.
The Centeners had also werreourys,
Hardy, wel harneysed, in their salet
392
That had a creste of fetherys or lik flourys,
That noon errour were in the batail set,
To his Cristate and to his Baneret
And to his Decanair euerych his sight
May caste, and in his place anoon be pight.
Right as the footmen haue a Centurion,
That hath in rewle an C men & X,
So haue the riders a Decurion,
That hath in rewle XXXII horsmen.
By his banere him knoweth alle his men,
And ouer that, right as it is to chese
A myghti man for thaym, so is for these.
For theim a stronge & wel fetured man,
That can a spere, a dart, a sword wel caste,
And also fight, and rounde a sheld wel can,
And spende his wepon wel withoute waste,
Redier to fight then flite, and ner agaste,
That can be sobre, sadde, & quyk & quyver,
And with his foo com of and him delyuer;
Obeyssaunt his premynentys wille,
And rather do the feat then of it crake,
Impatient that day or tyme spille
In armys exercise and art to wake,
And of himself a sampeler to make
Among his men, wel shod, honestly dight,
And make hem fourbe her armure euer bright.
Right so it is, for these men to chese
A Decurioun, thorugh lik to him in fourme,
Impatient that thei the tyme lese,
Wel herneysed, and euerych of hys tourme
In euery poynt of armys wil enfourme,
And armed wil his hors so sone ascende,
That mervaile is, and course hym stronge anende,
393
And vse wel a dart, a shaft, a spere,
And teche chiualers vndir his cure,
Right as himself to torne hem in her gere,
The brigandyn, helmet, and al procure,
It oftyn wipe clene,-and knowe sure,
With herneysing and myghti poort affrayed
Is ofte a foo, and forto fight dismayed.
Is it to sey: 'he is a werrely knyght,'
Whos herneys is horribil & beduste,
Not onys vsed in a fourte nyght,
And al that iron is or steel, beruste;
Vnkept his hors, how may he fight or juste?
The knyghtis and her horsys in his tourme
This Capitayn shal procure & refourme.
III.
Tercia bellatrix pars est et pacificatrix,
In qua quosque bonos concomitatur honos.
Comprised is in smal this part secounde,
An ooste to numbir, and a legioun;
In foylis is it fewe, in fruyt fecounde;
The saluature of al religioun
Is founde heryn for euery regioun.
Wel to digeste this God graunte vs grace,
And by the werre his reste to purchace.
O gracious our Kyng! Thei fleth his face.
Where ar they now? Summe are in Irelonde,
In Walys other are, in myghti place,
And other han Caleys with hem to stonde,
Thei robbeth & they reveth see & londe;
The kyng, or his ligeaunce or amytee,
Thei robbe anende, and sle withoute pitee.
394
The golden Eagle and his briddys III,
Her bellys ha they broke, and jessys lorne;
The siluer Bere his lynkys al to fle,
And bare is he behinde & eke beforne;
The lily whit lyoun, alas! forsworne
Is his colour & myght; and yet detrude
Entende thei the lond, and it conclude.
Of bestialite, lo, ye so rude,
The Noblis alle attende on the Antilope;
Your self & youris, ye yourself exclude,
And lose soule & lyif. Aftir your coope
Axe humble grace, and sette yourself in hope,
For and ye wiste, hou hard lyif is in helle,
No lenger wolde ye with the murthre melle.
Ye se at eye, it nedeth not you telle,
Hou that the beestis and the foulys alle,
That gentil are, ar sworn your wrong to quelle;
Ypocrisie of oothis wil not walle
You fro the sword, but rather make it falle
On your auarous evel gouernaunce,
That may be called pride & arrogaunce.
This yeve I theim to kepe in remembraunce;
Goode Antilop, that eny blood shal spille,
Is not thi wille; exiled is vengeaunce
From al thi thought; hemself, alas, thei kille.
O noble pantere! of thi breth the smylle,
Swete and pleasaunt to beest & briddis alle,
It oonly fleth the dragon fild with galle.
What helpeth it, lo, thangelis wil falle
On him with al our werreours attonys;
Thei muste nede his membris al to malle.Of this matere I stynte vntil eftsonys,
And fast I hast to write as it to doone is,
395
That myght in right vppon the wrong prevaile
In londe & see, by knyghthode & bataile.
Lo, thus thelectioun with exercise
And ordynaunce, as for a legioun,
Exployed is, as writeth olde wise.
What ha we next? Belligeratioun.
O Jesse flour! Jhesu, Saluatioun
And Savyour, commaunde that my penne
To thin honour go right heryn & renne.
An oste of exercise 'exercitus'
Hath holde of olde his name; a legioun
As an electioun is named thus,
And a choors of cohortatioun.
The princys of her mynystratioun
Her namys have, and aftir her degre
The Chevetaynys vndir named be.
Exercitus, that is to seyn an Ooste,
Is legiounys, or a legioun;
Tweyne is ynough, and IIII is with the moste,
And oon suffiseth in sum regioun;
Therof, with ayde and horsmen of renoun,
As needful is, groweth good gouernaunce
In euery londe, and parfit prosperaunce.
What is an ayde? It is stipendiaryis
Or souldiours conduct of straunge londe,
To such a numbir as it necessary is,
Aftir the legioun thei for to stonde
In ordynaunce, to make a myghti honde;
Heryn who wil be parfit and not erre,
Tak Maysterys of armys and of werre.
This was the wit of Princys wel appreved,
And ofte it hath be seid and is conclude,
396
That oostis ouer grete be myscheved
More of her owne excessif multitude
Then of her foon, that thenne wil delude
Her ignoraunce, that can not modifie
The suffisaunce, an ooste to geder & gye.
To gret an oost is hurt in mony cace:
First, slough it is in journeyinge & longe;
Forthi mysaventure it may difface,
Passagis hard, and floodis hye amonge;
Expense eek of vitaile is ouer stronge,
And if thei turne bak and onys fle,
They that escape, aferd ay aftir be.
Therfore it was the gise amonge the wise,
That of ?es had experience,
Oonly to take an oost as wil suffice,
Of preved & acheved sapience,
In chiualerys that han done diligence
In exercise of werre; a lerned ooste
Is sure, an vnlerned is cost for loste.
In light bataile, oon legioun with ayde,
That is, X Ml. men o fote, and too
Thousand on hors, sufficed as thei saide;
They with a lord no grete estat to goo,
And with a gret Estate as mony mo;
And for an infinit rebellioun
Twey dukys and tweyn oostys went adoun.
Prouisioun be mad for sanytee
In watre, place & tyme & medycyne
And exercise. In place ?h be
The pestilence, his place anoon resigne,
To weet marice and feeld to hard declyne;
To high, to lough, to light, to derk, to colde,
To hoot, is ille; attemperaunce be holde.
397
In snow & hail & frost & wintir shouris,
An ooste beyng, most nedes kacche colde;
For wyntir colde affrayeth somer flourys,
And mareys watir is vnholsom holde;
Good drinke and holsom mete away wil folde
Infirmytee; and fer is he fro wele,
That with his foon & sekenesse shal dele.
Cotidian at honde ha medycyne,
First for the prince; as needful is his helth
To thooste, as to the world the sonne shyne;
His prosperaunce procureth euery welth;
But let not exercise goon o stelthe;
Holde euer it. Ful seelde be thei seek
That euer vppon exercise seeke.
In ouer colde & hoot, kepe the couert,
And exercise in tymes temperate;
Footmen in high & lough, feeld & desert;
An hors to lepe a dich, an hege, a yate.
Tranquillite with peax & no debate
Be sadly kept, exiled al envie;
Grace in this gouernaunce wil multiplie.
Ha purviaunce of forage & vitaile
For man & hors; for iron smyteth not
So sore as honger doth, if foode faile.
The colde fyer of indigence is hoote,
And wood theron goth euery man, God woot;
For other wepen is ther remedie,
But on the dart of hongir is to deye.
Or have ynough, or make a litil werre,
And do the stuf in placys stronge & sure;
In more then ynough, me may not erre;
The moneyles by chevishaunce procure,
As lauful is, I mene, nat vsure;
398
But tak aforn the day of payment;
It loseth not, that to the prince is lent.
What man is hool in his possessioun,
If he ha no defense of men of armys?
Beseged if me be, progressioun
That ther be noon, and noo vitail in arm is,
O woful wight, ful careful thin alarm is!
Honger within, and enmytee abowte,
A warse foo withinn is then withoute.
And though thi foo withoute an honger be,
He wil abide on honger thee to sle;
Forthi comynge a foo, vitaile the,
And leve hym noght, or lite, vnworth a stre;
Whete and forage and flesh, fissh of ?
Wyn, salt & oyle, fewel and euery thinge
That helpeth man or beest to his lyvinge:
Tak al, thi foo comyng, and mak an oye
That euery man to strengthes ha ther goodis,
As thei of good & lyves wil ha joye,
And negligentys to compelle it good is.
The feriage be take away fro flodis,
The briggis on the ryverys to breke,
And passagis with falling tymbour steke.
The yatis and the wallys to repare,
The gunnys and engynys & tormente,
And forge newe, ynowe if that ther nare;
Ful late is it, if thi foo be presente,
And fere ingoth, if hardinesse absente.
Be war of this, and euery thing prouide,
That fere fle, and good corage abide.
Golde it is good to kepe, and make stoor
Of other thing, and spende in moderaunce;
399
More and ynough to haue, it is not soor,
And spare wel, whil ther is aboundaunce;
To spare of litil thing may lite avaunce.
By pollys dele, and not by dignitee,
So was the rewle in sage antiquytee.
And best be war, when that thin aduersary
Wil swere grete, ye by the Sacrament,
And vse that, ye and by seint Mary,
And al that is vndir the firmament:
Beleve nat his othe, his false entent
Is this: thi trewe entent for to begile.
The pref herof nys passed but a while.
Wel ofter hath fals simulatioun
Desceyved vs, then opon werre; and where
Me swereth ofte, it is deceptioun.
Judas, away from vs! cum thou no nere:
Thou gretest, Goddis child as thaugh thou were;
But into the is entred Sathanas,
And thou thi self wilt hange! an hevy cas.
Sumtyme amonge an ooste ariseth roore.
Of berth, of age, of contre, of corage
Dyuers thei are, and hoom thei longe sore,
And to bataile thei wil, or out of wage.
What salue may this bolnyng best aswage?
Wherof ariseth it? Of ydilnesse.
What may aswage it best? Good bisinesse.
With drede in oost to fight thei are anoyed,
And speke of fight, when theim wer leuer fle,
And with the fode and wacch thei are acloyed.
'Where is this felde? Shal we no batail see?
Wil we goon hoom? What say ye, sirs?' 'Ye, ye!'
And with her hed to fighting are thei ripe
Al esily, but he the swellinge wipe.
400
A remedie is, when thei are asonder,
The graunt Tribune, or els his lieutenaunt,
With discipline of armys holde hem vndir
Seuerously, tech hem be moderaunte,
To God deuout, and fait of werrys haunte,
The dart, baliste, and bowe, and cast of stoon,
And swymme & renne & leep, tech euerychoon.
Armure to bere, and barrys like a sworde,
To bere on with the foyn, and not to shere,
And smyte thorgh a plank other a boorde,
And myghtily to shake and caste a spere,
And loke grym, a Ml. men to fere,
And course a myghti hors with spere & shelde,
And daily se ho is flour of the feelde.
To falle a grove or wode, and make a gate
Thorgh it, and make a dike, and hewe a doun
A cragge, or thurl an hil, other rebate
A clyf, to make an even regioun,
Or dowbil efte the dike abowte a toun;
To bere stoon, a boolewerk forto make,
Other sum other gret werk vndirtake.
The chiualer, be he legionary,
As seide it is beforn, on hors or foote,
Or aydaunt, that is auxiliary,
On hors or foote,-if that thei talk or mote
Of werre, and reyse roore, vp by the roote
Hit shal be pulde with myghti exercise
Of werreourys, gouerned in this wise.
Commende, and exercise, and holde hem inne,
For when thei ha the verrey craft to fight,
Thei wil desire it, wel this for to wynne.
He dar go to, that hath both art & myght.
And if a tale is tolde that eny knyght
401
Is turbulent other sedicious,
Examyne it the duke, proceding thus:
The envious man, voide his suggestioun,
And knowe the trowth of worthi & prudent
Personys, that withouten questioun
Wil say the soth, of feith and trewe entent,
And if the duke so fynde him turbulent,
Disseuer him, and sende hym ellys where,
Sum myghti feet to doon as thaugh it were:
To kepe a castel, make a providence,
Or warde a place, and do this by thaduyce
Of counsel, and commende his sapience,
That he suppose hym self heryn so wise,
That therof hath he this honour & price;
So wittily do this, that he, reiecte,
Suppose that to honour he is electe.
For verreily, the hole multitude
Of oon assent entendeth not rebelle,
But egged ar of theim that be to rude,
And charge not of heven or of helle,
With mony folk myght thei her synnys melle;
Thei were at ease her synnys forto wynne,
Suppose thei, if mony be ther inne.
But vse not the medycyne extreme
Save in thin vtterest necessitee,
That is, the crymynous to deth to deme,
The principals; by hem that other be
Aferd to roore, yet better is to se
An oost of exercise in temperaunce
Obeysaunt, then for feere of vengeaunce.
The werriours ha myche thing to lerne;
And grace is noon, to graunte negligence,
402
Wher mannys helth is taken to gouerne;
To lose that, it is a gret offense;
And sikerly, the best diligence
Vnto thonour of victory tascende,
The seygnys is or tokenys tattende.
For in bataile, when al is on a roore,
The kynge or princys precept who may here
In such a multitude? And euermore
Is thinge of weght in hond, & gret matere,
And how to doon, right nedful is to lere;
Therfore in euery oste antiquitee
Hath ordeyned III signys forto be.
Vocal is oon, and that is mannys voys,
Semyvocal is trompe & clarioun
And pipe or horn; the thridde macth no noys,
And mute it hight or dombe, as is dragoun
Or thegil or thimage or the penoun,
Baner, pensel, pleasaunce or tufte or creste
Or lyuereys on shildir, arm or breste.
Signys vocal in wacch and in bataile
Be made, as wacch woordis: 'Feith, hope & grace,'
Or 'Help vs God,' or 'Shipman, mast & saile,'
Or other such, aftir the tyme and place;
Noo ryme or geeste in hem be, ner oon trace,
Ne go thei not amonge vs, lest espyes
With wepon of our owne out putte our eyis.
Semyvocals, as Trumpe and Clarioun
And pipe or horn, an hornepipe thoo
It myghte be; the trumpe, of gretter soun,
Toward batail blewe vp 'Go to, go to!';
The clarions techeth the knyghtys do,
And signys, hornys move; and when thei fight,
Attonys vp the soun goth al on hight.
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To wacch or worch or go to felde, a trumpe
Hem meved out, and to retourne; and signys
Were moved, how to do, by hornys crompe,
First to remeve, and fixe ayeyn ther digne is.
Oonly the clarioun the knyghtis signe is;
Fight & retrayt and chace or feer or neer,
The clarion his voys declareth cleer.
What so the duke commaundeth to be doon
In werk or wacch or feeld, or frith or werre,
At voys of these it was fulfild anoon.The signys mute, in aventure a sterre,
A portcolys, a sonne, it wil not erre,
In hors, in armature, and in array
They signifie, and make fresh & gay.
Al this in exercise and longe vsage
Is to be knowe; and if a dust arise,
Theere is an oost, or sum maner outrage;
With fiyr a signe is mad in dyuers wise
Or with a beem, vche in his contre gise
His signys hath; and daily is to lerne,
That aftir hem men gide hem & gouerne.
Tho that of werre have had experience,
Afferme that ther is in journeyinge
Gretter peril, then is in resistence
Of fers batail; for in the counterynge
Men armed are oonly for yeynstondinge
And expugnatioun of hem present
In fight; theron oonly ther bowe hath bent.
Their sword & hert al preste ereither fight,
In journeyinge ereither lesse attente is;
Assault sodeyne a day other by nyght,
For vnavised men ful turbulent is.
Wherfore avised wel and diligent is
404
The duke to be purveyed for vnwist,
And redy is the forseyn to resiste.
A journal is in euery regioun
First to be had, wheryn he thinketh fight,
Wheryn haue he a pleyn descriptioun
Of euery place, and passage a forsight,
The maner, wey, both turnyng & forthright,
The dale & hil, the mountayn & the flood;
Purtreyed al to have is holdon good.
This journal is to shewe dukys wise
Of that province, or as nygh as may be,
The purtreyture & writing forto advise;
And of the contrey men a serch secre
Himself he make, and lerne in veritee
Of hem, that on her lyf wil vndirtake,
That thus it is, and vnder warde hem make.
Tak gidis out of hem, beheste hem grete,
As to be trewe, her lyif and grete rewarde,
And other if thei be, with deth hem threte,
And sette a wayt secret on hem, frowarde
Whethor thei thinke be other towarde;
Thei, this seynge, wil wel condite & lede,
Of grete rewarde & deth for hope & drede.
Tak wise and vsed men, and not to fewe;
Good is it not to sette on II or III
The doubte of al, though thei be parfit trewe;
The simpil man supposeth ofte he be
Weywiser then he is, and forthi he
Behesteth that he can not bringe aboute;
And such simpilnesse is forto doubte.
And good it is, that whidirward goth thooste,
Secret it be. The Mynotaurys mase
405
Doctryned hem to sey: 'Whidir thou gooste,
Kepe it secret; whil thi foomen go gase
Aboute her bekenys, to tende her blase,
Go thou the way that thei suppose leeste
Thou woldest go; for whi? it is sureste.'
Espyis are, of hem be war! also
The proditours that fle from oost to ooste,
Be war of hem; for swere thei neuer so,
They wil betray, and make of it their booste.
Escurynge is to haue of euery cooste;
Men wittiest on wightiest hors by nyght
May do it best, but se the hors be wight.
In a maner himself betrayeth he,
Whos taken is by negligence thespie;
Forthi be war, and quicly charge hem se
On euery side, and fast ayeyn hem hye;
Horsmen beforn eke euer haue an eye;
On vch an half footmen, and cariage
Amyddis is to kepe in the viage.
Footmen it is to haue & of the beste
Horsmen behinde; vppon the tail a foo
Wil sette among, and sumtyme on the breste,
And on the sidis wil he sette also.
With promptitude it is to putte him fro;
Light herneysed, and myghtiest that ride,
Doubte if ther is, putte hem vppon that side.
And archery withal is good to take;
And if the foo falle on on euery side,
Good wacch on euery side it is to make;
Charge euery man in herneys fast abide,
And wepynys in hondys to prouide.
Selde hurteth it, that is wel seyn beforn,
And whos is taken sleping, hath a scorn.
406
Antiquitee prouided eek, that roore
Arise not in thoost, for trowbelinge
The chiualers behinde other before,
As when the folk that cariage bringe,
Ar hurt, or are aferd of on comynge,
And make noyse; herfore helmettis wight
A fewe vppon the cariours were dight.
A baner hadde thei togedre to,
Alway CC vndir oon banere;
The forfighters a-sondred so ther-fro,
That no turbatioun amonge hem were,
If that ther felle a conflicte enywhere.
And as the journeyinge hadde variaunce,
So the defense had diuers ordynaunce.
In open felde horsmen wold rather falle
On then footmen; in hil, mareys & woodis,
Footmen rather. In feeld & frith to walle
An oost with myght, as wil the place, it good is,
And to be war that slough viage or floodis
Asondre not the chiualerys; for thynne
If that me be, ther wil the foo bygynne.
Therfore amonge it is to sette wyse
Doctours, as of the feelde, or other grete;
The forgoer to sette vnto his sise,
And hem that beth to slough, forthward to gete.
To fer aforn, and sole, a foo may bete;
He may be clipped of, that goth behinde;
And to goon hole as o man, that is kynde.
In placys as him semeth necessary,
And aduersaunt wil sette his busshement,
Not in apert, but in couert to tary,
And falle vppon; the duke heer diligent
It is to be, to haue his foomen shent;
407
But euery place it is the duke to knowe,
So that his witte her wylis ouerthrowe.
If thei dispose in mountayn oponly
Tassaulte, anoon ha prevely men sent
To an herre hil, that be therto neer by,
And so sette on, that of the busshement
Aboue her hed, and of thi self present
Thei be aferd, and sech away to fle,
When ouer hede and in the frount thei se.
And if the way be streyt and therwith sure,
Let hewe adoun aboute, and make it large;
In large way, peril is noo good vre;
Also this is tattende as thinge of charge,
Ye rather then gouerne ship or barge,
That wher the foo by nyght other by day
Is vsed oon to falle and make affray.
And, voyde that, it is to seen also,
What is his vse, on hors outher o foote,
With fele or fewe his feetys for to doo,
That sapience his werkys alle vnroote.
Of balys also grete is this the boote,
Dayly to gynne go in such an hour
As may be sure both oost & gouernour:
And yet bewar of simulatioun;
To festeyng call in sum fugitif
And here him wel with comendatioun,
And lerne first, hou fellen thei in strif,
And him beheste an honorabil lif;
Lerne of him al, and thenne aday or nyght,
When thei suppose leest, mak hem afright.
Agreved ofte are oostis negligent,
When it is hard passage ouer the floodys,
408
For if the cours be ouer violent
Or ouer deep, gret peril in that flood is.
A remedy to fynde heryn right good is,
For hevy men, pagis and cariage
Ar drowned oftyn tyme in such a rage.
The depth assay, and make of horsys hye
Tweyne eggys; oon be sette ayenst the streem,
The myght therof to breke; another plye
Benethe that, tawayte vppon the fleem
And charge theim, that thei attende on hem
That faile foote, and brynge theim alonde,
And thus til thooste be ouer, shal they stonde.
The flood is ouer deep in playn cuntre,
Departe it ofte, and make it transmeabil:
That most be doon with dykis gret plente,
And wil it not be so, sette ore a gabil,
On empti vesselling ley mony a tabil
Fro lond to lond a brigge is made anoon,
And sure ynough it is for hors & mon.
Horsmen haue had of reed or seggis shevys,
Theron carying their armure as thei swymme,
But better is, to voiden al myschevys,
Ha skafys smale, and hem togedir trymme
With coorde alonge, atteynynge either brymme,
And anchore it and tabil it at large,
And sure it is as arch or shippe or barge.
Yet war the foo; for vppon this passage
He leyt awayt; anoon thin ooste dyuide
And stakys picch, encounter their viage,
And in that stede, if good is thought tabide,
Mak vp a strong bastel on eyther side,
And there, as axeth chaunce, it is to stonde
And ha vitaile out of ereither londe.
409
Now castellinge in journey is to write.
Not euerywhere is founden a citee,
An ooste to loge, and vilagis to lite
For it ther ar, and siker thei ne be,
As, to be sure, it is necessitee
To take a grounde as good as may be fonde,
And thervppon to make our castel stonde.
Leve not the better grounde vnto thi foo,
Be war of that; se, watir, ayer & londe
Holsom be there, and foode ynough ther to
For man & hors, and woode ynough at honde.
No force if rounde or anguler it stonde,
But feyrest is the place and moost of strengthe,
When twey in brede is thryis in the lengthe.
Mesure a grounde, as wil thin ooste suffice;
To wide it is: thin ooste therin is rare;
To streyt: thei be to thicke; a myddil sise
Is beste.-Now make it vp, no labour spare;
It mot be doon, theryn is our welfare;
As for a nyght, mak vp of turf a wale
And stake it on our foo, the poyntis tavale.
A turf it is, when gras & herbe is grave
Vp with the grounde, with irons mad therfore;
A foote brode, a foote & half it haue
In lengthe, and half a foote thick, no more.
But if the lond solute be, not herfore
Turf like a brik to make of necessary,
Thenne is to make a dike tumultuary.
Make it III foote deep, and V obrede,
And stake it as beforn, vtward to stonde;
O nyght to dwelle heryn it is no drede.
And if thi foo be nygh, him to yeynstonde,
A gretter werk it is to take on honde.
410
Sette vp in ordir euery man his sheeld,
Whil princys and prudentys parte a feeld.
Vch centyner take vp the werk footmel,
With sword igord, anoon caste vp the dich,
And IX foote obrede wil do wel,
XI is as good; but poore and rich
Most on this werk, & even worch ilich,
XIII foote obrede or XVII
Is best of alle a werre to sustene.
The numbir odde is euer to obserue,
And hege it other stake it vp to stonde,
Therto ramayle and bowys ar to kerve,
Areyse it to his hegth aboue londe,
And make it castellike with myghti honde,
With loupis, archeturis, and with tourys.
O Chiualers! in this werk your honour is.
X footemel the centeneris take
This werk to doon, and ther vppon attende,
That euery company his cant vp make
And stynte not, vntil a parfit ende
Of al be mad; and who doth mys, is shende.
Forwhi? the prince himself goth al aboute
And by & by behaldeth euery rowte.
But lest assault felle on hem labouringe,
The hors, and thei on foote of dignitee,
That shal not worch, in circuyte a rynge
Shal make, and kepe of al hostilitie;
And first, as for the signys maiestie
Assigne place; for more venerabil
Then thei, ther is nothing, this is notabil.
And aftir that, the Duke & Erlys have
The pretory, a grounde out set therfore,
411
And for Trybunys out a grounde thei grave,
Her tabernaclis thei theryn tenstore
For legions & aydis, lesse & more,
On hors other o foote; a regioun
And place is had to picch her paviloun.
And IIII on hors and IIII o foote anyght
In euery centeyn hadde wacch to kepe,
And it departed was, to make it light,
That reasonabil tymys myght thei slepe;
For right as houris aftir houris crepe,
So went the wach, and kept his cours aboute,
Footmen withinne, & horsed men withoute.
Thei go to wacch by warnyng of the trumpe,
And there abide vntil their houris ende;
Away thei go by voys of hornys crumpe.
A wacch of serch also ther was tattende
That wel the tyme of wacchinge were spende;
Trybunys made of theim thelectioun,
That hadde of al the wacch directioun.
And twye a day the contrey was escured
By horsmen, in the morn and aftir noon;
Not by the same alway, for that endured
Shuld not ha been. This feleship hath doon:
They most reste, and other wynne her shoon;
Thus bothe man & hors may be releved,
Ye, ofte ynough, and not but litil greved.
And on the duk hangeth the gouernaunce,
That in this castellinge he ha vitaile
For euery wight withoutyn variaunce,
Clooth, wepon, herneysing, that nothing faile;
And in fortressis nygh it is availe
Footmen to haue & hors; ferde is thi foo,
If thou on euery side vppon him goo.
412
Mortal bataile in hourys II or III
Termyned is, and hope on that oon side
Is al agoon; but a good prince is he,
That can him & his ooste so wisely gide,
With litil slaught to putte his foo fro pride;
Pluck him vnwar and fray his folk to renne
Away, and myghtily sette aftir thenne.
On this behalve it is ful necessary,
That olde & exercised sapience
The duke to counsel have, and with hem tary,
As wil the tyme, and here their sentence
Of vinqueshinge couertly by prudence
Or by apert conflict, that is, bataile;
The surer way to take and moost availe.
Here hem heryn, and what folk hath thi foo,
And charge that thei glose not, for it
Doth oftyn harm; and here theim also
Speke of her exercise, her strength & wit,
And to their aduersayrys how thei quyt
Hemself aforn, and whether his horsmen
Be myghtier in fight, or his footmen.
Also the place of conflicte is to lerne,
And what thi foo himself is, what his frendis;
Wher he be wys a werre to gouerne,
And whar thei lyue as angelis or fendis;
Wher variaunt, or vchon others frend is,
And wher thei vse fight in ordynaunce
Or foliously, withoute gouernaunce.
And euery poynt forseyd, and other moo,
Considir in thin oost, and tak avis
Of hem, what is the beste to be do;
And peyse al in balaunce, and ay be wys;
And if thin ooste is ace, and his is syis,
413
What so thei sey, couertly by prudence
Dispose the to make resistence.
Dischere nat thi folk in eny wise;
The ferde anoon is redy for to fle;
Be vigilaunt and holde inne exercise,
And se thin hour; ful oftyn tyme hath he
The herre hand, that kepeth him secre;
Avaunte not for colde nor for hete,
For smale dooth that speketh ouer grete.
Certeyn it is, that knyghthode & bataile
So stronge is it, that therby libertee
Receyued is with encreste and availe;
Therby the Croune is hol in Maiestee
And vche persone in his dignitee,
Chastised is therby rebellioun,
Rewarded and defensed is renoun.
Forthi the duke, that hath the gouernaunce,
Therof may thinke he is a Potestate,
To whom betakyn is the prosperaunce
Of al a lond and euerych Estate.
The Chiualers, if I be fortunate,
The Citesens, and alle men shal be
If I gouerne wel, in libertee.
And if a faut is founden in my dede,
Not oonly me, but al the commyn wele
So hurteth it, that gretly is to drede
Dampnatioun, though noman with me dele;
And forthi, negligence I wil repele
And do my cure in feithful diligence
With fauoraunce of Goddis excellence.
If al is out of vse and exercise,
As forto fight in euery legioun
414
Chese out the myghtiest, the wight & wise
And aydis with, of like condicioun;
With their avice vnto correctioun
Reduce it al by his auctorite
The duke, & vse a grete seueritee.
Amended al as sone as semeth the,
Make out of hem a stronge electioun;
Disparpiled lerne if thi foomen bee,
And when thei lest suppose in their reasoun,
Fal on, and putte hem to confusioun.
Therof thi folk shal take an hardinesse
And daily be desirous on prowesse.
At brigge or hard passage, or hillis browe,
Is good to falle vppon; or if ther be
Mire or mareys or woode or grovis rowe
Or aggravaunt other difficultee,
To falle vppon is thenne vtilitee;
The hors to sech vnarmed or aslepe
To falle vppon is good to take kepe.
Thus hardy hem; for whos is vnexpert
Of werre, and woundis seeth, and summe slayn,
He weneth euery strok go to his hert,
And wiste he how, he wolde fle ful fayn.
But and he fle, retourne him fast agayn.
Thus with seueritee and good vsage
Ther wil revive in theim a fyne corage.
Dissensioun among foomen to meve,
Be thei rebellious or myscreaunt,
It is to do, theim selven thei myscheve.
The traditour Judas was desperaunt,
Him self he hynge: so wulle thei that haunt
Rebellioun or ellis heresie.
Alas! to fele thus wil lyve & deye.
415
Oon thinge heryn is wisely to be seyn,
Of this matier that ther noman dispayre;
As hath be doon, it may be doon ayeyn;
A desolat Castel man may repayre.
In wynter colde, in somer dayis fayre
Is good to se. So fareth exercise
Of knyghthode & of werre, as seyn the wise.
In Engelond til now was ther no werre
This LX yere, savynge at Seynt Albane,
And oon bataile aftir the blasing sterre,
And longe on hem that whirleth as the fane.
Is not their owne cryme her owne bane?
Ther leve I that, and sey that exercise
Of werre may in peax revyue & rise.
Seyde ofte it is: the wepon bodeth peax,
And in the londe is mony a chiualere,
That ha grete exercise doubtlesse
And think I wil that daily wil thei lere,
And of antiquitee the bokys here,
And that thei here, putte it in deuoyre,
That desperaunce shal fle comynge espoyre.
More esily a thing is al mad newe
In many cas, then is an olde repared;
The plauntys growe, as olde tren vp grewe,
And otherwhile a riche thing is spared.
It nedeth not to crave this declared,
But go we se, what helpeth to prevaile
Vppon the feelde in sette apert bataile.
Here is the day of conflict vncerteyn,
Here is to se deth, lif, honour & shame.
Glade vs, o Lord, this day & make vs fayn,
And make vs of this grete ernest a game!
Lord, make in vs magnificent thi name,
416
Thin angelis commaunde in vs tattende,
And she, thi modir, have vs recommende.
Now is the Duke the rather diligent,
That forth he goth bytwene espoyre & drede;
Now glorious the Prince is sapient,
Now thignoraunt shal deye or harde spede.
In this moment manhode & knyghtly dede
With Goddis honde is oonly to prevaile;
Now let se first, how wil our foon assaile.
The chiualers set forth first at the yate,
Whether ye dwelle in Castell or Citee,
And sette a frount or eny foo come ate,
Til thooste come out vndir securitee.
Go not to fer ne faste, for ye se,
A wery wyght hath spended half his myght,
And with the fresh is hard for him to fight.
And if thi foo the yatis ha forsette,
Delay it and attende what thei mene;
Let hem revile and gnaste & gomys whette,
And breke her ordynaunce, and when thei wene
Ye be aslepe, and they foryeton clene,
Breke on hem vnavised day or nyght;
This wisdom is to do, manhode & myght.
It is to frayne also with diligence,
Wher chiualerys think it be to fight,
Her countynaunce of fere or confidence
Wil be the juge, and truste not the knyght
That is aferd, ner hym ?his myght
Presumeth, inexpert what is bataile,
Conforte hem yet, telle hem thei shal prevaile.
And reasounynge reherce rebellioun
Or myscreaunce, and how thei be forsake
417
Of alle goode, a Prynce as a lyoun
May telle that aforn thei ha be shake;
And if he may with reasounynge awake
An hardinesse in hem he may procede
And ellys vttirly he stont in drede.
The first sight is ferdfullest for tho
That neuer were in fight; and remedie
Is in beholdinge ofte vppon her foo
Out of a siker place or placys heye;
Confort therof comyng, dispayr wil deye,
Eke issuynge on hem with a prevaile
Is hardyinge to falle to bataile.
Part of the victory is for to chese
The herre grounde, and ay the herre it be,
The more myght thou hast thi foo to ceese,
And more sharp dounward the taclys fle,
Thi foon her fight is with the grounde & the;
Yet footmen hors, and hors footmen tassaile,
Theire is the cleef, the playn is hem tavaile.
And if thou may ha with the sonne & wynde,
Ereither on the bak is grete availe,
Ereither also wil thi foomen blynde;
Ayeinst the wynde to fight, it is travaile,
A cloude of dust wil therwithal assaile
Thi foomen in the frount, and stony hem so
That they her wit shal seke what to do.
Forthi the Prince it is be prouident
And haue a sight to wynde & dust & sonne,
And on the turnyng take avisement,
Remembering hou certeyn hourys ronne.
It wil not stonde, as stood when thei begonne;
West wil the sonne and happely the wynde,
But seen he wil that thei come ay behinde,
418
And euer smyte his foomen in the face;
And there an ende of that. Now wil we se,
This ooste embateled vch in his place,
That noon errour in eny parti be;
Therof wel ordeyned vtilitee
Wil nede arise, and his inordynaunce
May brynge (as God defende) vs to myschaunce.
First is to sette a frounte, an Ege his name
Is. Whi? The foon it shal behalde & bite;
Ther chiualers, the worthiest of fame,
That wil with wisdom & with wepon smyte,
Noo knyght apostata, noon ypocrite,
Feers, feithful, ofte appreved, olde & wise
Knyghtys be thei, none other in no wise.
This ege in dayis olde a principaunt
Of wurthi men, as princys, had his name;
In thordre next personys valiaunt,
Such as ha sought honour and voyded shame
That vre haue had, to make her foomen tame,
Sette hem theryn, armure and shot & spere
That myghtily can vse and wel bewere.
Next to the firste frount this is secounde,
And as of old thei called hem hastate
By cause of vse of spere & shaftis rounde,
Of armure is noon of hem desolate.
III foote atwene had euery man his state,
So in a Ml. pace olength stood fixe
A Ml CC LX and VI
Footmen were alle these, and stode in kynde
In duble raunge, and euerych hadde III
Foote, as byforn is seide, and VI behinde
The raungis hadde a sondir, so that he
That stood beforn, vnlatted shulde be
419
To drawe & welde his wepon, and to take
His veer to lepe or renne, assaut to make.
In tho tweyn orderys wer ripe & olde
Appreved werryours of confidence,
That worthi men of armys had ben holde,
With wighti herneysing for to defense;
These as a wal to make resistence
Ay stille stode, hem may noo man constreyne
Tavaunce forth or reere o foote ayeyne.
Thei trouble not, lest other troubled were,
But fixe abide, and welcom thaduersary
With sword & axe, with shot & cast of spere,
Vntil thei yeve her coors to seyntewary,
Or fle; for whi? thei dar no lenger tary.
Thenne aftir hem that ar to go for al,
For these stille abide as doth a wal.
Tho tweyne eggys ar clept 'the grete armure,'
And aftir hem the thridde cours is sette
Of wighte & yonge and light herneysed sure,
With dartys and with taclis sharpply whette,
In dayis olde thei ferentayris hette;
The firthe cours was called the scutate,
Spedy to renne and glad to go therate.
Wight archery with hem to shote stronge,
The yongest and the best and lustyeste
Archers with crankelons & bowys longe;
The ferenters and thei to gedir keste
Named the light armure, as for the beste
Thorgh shulde passe and first with shot prouoke
The aduerse part, and on hem reyse a smoke.
If foomen fle, thei and horsmen the chase
Go swift vppon, and ellis thei retrete
420
And thorgh the frount indresse hem to their place.
The grete armure, if thei com on an hete,
Is hem to yeve of sword and axis grete,
On hem the feeld is now for to defende.
Thei gynne wel, God graunte hem a good ende!
The fifthe cours was the carrobaliste,
Manubalistys and fundibulary
And funditours; but now it is vnwiste,
Al this aray, and bumbardys thei cary,
And gunne & serpentyn that wil not vary,
Fouler, covey, crappaude and colueryne
And other soortis moo then VIII or IXne.
Heer faughte thei, that hadde as yet no sheelde,
As bachelers, with shot of dart or spere.
The sixte cours, and last of al the feelde
Wer sheeldys, of the myghtiest that were,
The bellatourys beste in euery gere;
Antiquytee denamed hem Triayrys,
In theym, as in the thridde, al to repayre is.
Thei to be sadde in strength and requyete,
More feruently to make inuasioun,
To take her ease in ordir alwey seete,
And if aforn wer desolatioun,
In theym therof was reparatioun;
In eny part if ther wer desperaunce,
Thei turned it anoon to prosperaunce.
Now the podisme, as whos wil sey, the space
Of grounde, vpon to fight; it to se,
Aforn is seide, hou in a Ml. pace
XVI C LX and VI may be,
So chiualers euerych ha footis III
To stonde vpon a foote and VI abacke
That for his veer and leep no rowme hym lacke.
421
VI eggys heer sette in a Ml. pace
Shal holde II and XLti. feet in brede,
And so X Ml. wil this grounde embrace;
Thus tembataile is sure, and fer fro drede;
And to II Ml. pas III cours for nede
In long goth out, so that the latitute
In XXI foote it self enclude.
As here is taught, X Ml. men may stonde
In oon or ellys in II Ml. pace,
And XXti. Ml. in the double londe,
And XXXti. Ml. in the threfolde space,
And XL Ml IIII folde is tembrace;
And this mesure is named the Pidisme,
Vntaught in doctrinal or in Grecisme.
A prince heryn expert, and hath to fight
His feelde and of his folk the multitude,
Shal seen anoon how thei shal stonde aright,
And if the feeld is short & brod, conclude
On rangis IX, and by this similitude,
Be short and huge in brede, or longe & rare,
But myghtier is brede, and mo may spare.
And rare, an ooste if thaduersary seeth,
He breketh on with hurt peraventure,
Wher thicke outholdeth him ayenst his teeth;
And ther an ende of that; but hoo shal cure
Ereither, horn and myddis, to be sure,
Ordeyne that, or aftir dignitee
Or aftir thaduersayris qualitee.
The feelde ofoote ordeyned in this gise,
To sette it is these hors at eyther horn,
As writeth in her werkys olde wise,
That herneysed sperys be sette aforn,
Vnharneysed abak, that of be born
422
The storm fro theym, whil myghti hors defende
Stronge archerye o foote to shote on ende.
For to defende haue horsis myghtieste,
Tho hornys in attempting is to sende
Out hors the swiftest & the wightieste,
To trouble theym sette on a pace on ende.
The duke it is to knowe & comprehende,
What hors ayenst what throngys ar to goon,
And whar he have hors as goode as his foon.
Their hors ar ouer vs; theryn is boote:
Tak wight and yonge men with sheeldis light,
With twene on hors, sette one of theim o foote;
With hem resiste our aduersayrys myght.
But this to take effecte and spede aright,
These yonge men herof grete exercise
Moste have, as telleth werreourys wise.
And aftir al his ooste, a duke shal haue
A myghti choyce of men on hors & foote,
Ereither horn and breste for to save,
That if the boorys hed in wolde wrote,
A sharre shere his groyn of by the roote.
(The boorys hed is a triangulere
Of men, a boorys hed as thaugh it were).
If that come on, with tuskys forto breke
The breste or egge or wynge or outher horn,
A sharre clippe hem of, right by the cheke,
And with the same his wrot away be shorn;
And set it al in ordir as beforn,
And if a place feynte, anoon a yawe
Of myghti men aforn it is to drawe.
Tribunys, Erlis or their lieutenauntys,
Of these, myghtiest to renne & ride
423
Wer mad the Capitayns & gouernauntys,
And werriours hem named the subside;
For thei releved thoost on euery side,
So that noman remeued from his place,
For so to doon, myght al an oost difface.
Eek out herof thei make a Boorys hed
And Cuneus thei name it, or a wege;
As thondirynge with leyting flammys red
It russheth on our aduersayrys egge
And shaketh of, ye mony a myghti segge,
And if it falle on either of the hornys,
It cracketh hem, as fier tocracketh thornys.
This stood behinde al other ordynaunce.
Now is to se the place of vche estate:
On the right honde, withoute variaunce
The principal Captayn or potestate,
That al the gouernaunce is taken ate,
There as the footmen and the hors dyuide,
He hath his place, al to gouerne & gide.
Footmen and hors to rewle heer stondeth he,
The potestate and al this oost to gide,
By premynence of his auctorite,
To chere theim that myghtily shal ride,
And theim o foote, as myghtily tabide.
A wynge is him to bringe aboute the horn
Him counteringe and on comynge beforn,
That is the lift horn of our aduersary,
Aboute a wynge, and on the backe hem clappe,
And thei of their comyng the tyme wary;
And if (as God defende) amys it happe,
Anoon the subside is to stoppe a gappe;
For soueraynly on hym that is tattende,
And, as the cas requyreth, come on ende.
424
The Duke secounde, and next in gouernaunce,
Amydde the frounte or forfrount is to stonde
And sustene it tabide in ordinaunce;
The boorys hed his part is to withstonde,
A sharre out of the subside is at honde,
Clappe it theron, and if ther nede a yawe,
Out of the same anoon it is to drawe.
The thridde Duke, right wys & vigorous,
His part it is to stonde on the lift horn
And myghti men with hym, for dangerous
Is that to kepe, as writon is beforn.
His wynge he muste extende, and hadde thei sworn
It, let hem not her wynge aboute hym clappe,
Subside at him be sone, if ought mys happe.
A clamour, clept an harrow or a shout,
Vntil the fight begynne, noon is to rere;
No werreour that wise is, out of doubt,
Wil shoute afer, therwith his foo to fere;
But when the shoute & shaftys fille his ere,
Then voyce yfere is so fel & horribil,
That for to fere, it is not incredibil.
Be redy first, and first to sette vppon,
And first to shote & shoute & make affray,
With myghti countynaunce, that is the mon,
That mornynge is to haue a ful fayr day.
This promptitude & wit & stronge aray
Thi foo seynge, is trembeling to fle,
The palme of victory goynge with the.
And ay bewar, lest his right wynge clappe
Aboute thi lift horn; this is remedie:
To rech it out; and if that wil not happe,
The wynge aboute thyn horn bacward replie
And fende hem of; now fight for the maistrye,
425
And if a bosh come on on eny side,
A better bosh on hem from our subside.
Here angelike valiaunce, here is puissaunce
Archangelik in ooste and legioun,
And it gouerneth Dukys principaunce
With myght, power, and dominatioun.
Omnipotens, this is his champioun;
God loueth this, his throne & sapience
Is sette heron, justice to dispence.
What is this oost, aduerse, rebelliouns
Presumptuous, periurious, mischevous,
Heresious with circumcelliouns?
A legioun attaynte, vntaken thevous,
That, as thei ar myscheved, wold myscheve vs.
Her lord is Lucifer, the kyng of pride,
In euery feeld with him doun goth his side.
Thei ha no breste, here hornys & her wyngis
Ful febil are and out of ordynaunce;
Subside is goon, no socour in their kynge is,
And moost amonge hem self is variaunce.
They wil away, now fle they to myschaunce;
Goon is their herte, and if the body dwelle,
Their hope is aftir deth and aftir helle.
Here is .o. breste, here hornys are & wyngys
And myghtieste in raunge & ordynaunce;
Subside is here, and socour in our kynge is,
Amonge vs is ther noo contrariaunce.
We wil abide vndir our gouernaunce,
Here is noo drede of deth or peyne of helle;
Here or with angelys is vs to dwelle.
Therfore our eye is to the kyngis signe,
We here his voys, as trumpe & clarioun,
426
His eyes are obeyed, we enclyne
Attonys vnto hym, his legioun
We are, and aftir God, his regioun.
His capitayn and his vicapitaynys
Tobey euerych of vs right glad & fayn is.
This champioun, this ooste & Goddis knyght
With fele and also fewe may prevaile,
Miraclis here & there God sheweth myght;
But first (as seide is erste) is hem tassaile.
The gretter ooste is this; now moste availe
Is ordinat bataile, as is beforn
Seide, and with wyngys clappe in eyther horn.
With wyngis wight hem vmbego, ley on
Behinde and holde hem streyt on euery side,
And cleche hem vp; whi wolde they be foon?
Tech hem obeyssaunce; sey: 'Fy! o pride!
Com on your way, we wil our self you gide.'
This way is good, so that this bestes ride
Be not a gret horribil multitude.
With multitude we myght been vmbegoon,
War that perile; holde of on other side
With wyngis wight, and strengthe hem faste anoon;
With myghtiest elect of the subside
Prevaile on hem; yet more is to prouide,
That if the boorys hed com in, a sharre
Be made for him, his tuskys forto marre.
But wurthi men are in this ooste afewe,
Sette hem in wise and myghti gouernaunce;
For heer the Lord wil his myracle shewe,
Their multitude or myght be noo turbaunce;
Truste in thi Lord and mak good ordynaunce;
Ordeyned wel, in fewe is to prevaile,
So that theryn no poynt or poyntis faile.
427
Do thus when thegys are at the congresse;
Thi lift hond, hold it from thin aduersary,
That of his shot it have noo distresse
And thi ryght wynge vppon hem wightly cary.
Theer to begynne it is most necessary;
Sette on in circuyte, and bringe abowte,
And to prevaile it nedeth nat to doubte.
But do this with thin horsmen myghtyeste
And footmen of the beste, and ha noo drede,
Thi foomen vndir foote to be keste;
And if thi foo to the the same bede,
A myghtiest subside vppon hym lede
Of horsmen and footmen, and thus delude
Hir arte with arte, and thervppon conclude.
Or otherwise, if men be myghtieste
On the lift hond, the right is to retrete
And fal on her right horn with wightieste
Footmen & hors; and til thei yelde hem, bete
Hem on the bak and breeste, and ouergete
Hem myghtily; but the right honde elonge,
That of thi foo noo forfeture it fonge.
War heer the boorys hed and euerywhere,
Or otherwise al putte in ordynaunce
CCCC or D pace yfere
Aforn the counteringe it is tavaunce
Our wyngis wight vppon their ignoraunce.
Prudence it is on hem to make affray,
Whil thei beth out of reule and of aray.
If hors be myghtiest, this wey is best
And doon anoon, and ellis is grete drede;
A remedy therfore is to be keste,
That al the light armure wightly procede,
And archerye, as sparkil out of glede.
428
And embataile anoon the frounte aforn,
The breste to defende, and either horn.
If this be doon, the frounte alonge is sure,
Vnlabored with fight, or otherwise,
Like as beforn is seyde, it is to cure,
That thi right wynge vppon his lift horn rise;
But myghtiest and wittiest dyuise
Vnto that feat, and archers with hem fonge
Of wighte men, ofoote that be stronge.
And this doyng, retrete thi lifte horn
Fer, al abak, and raunge it like a spere,
Dyuers heryn vnto the way beforn,
So that the foo noo strook theron bewere.
This wil devicte anoon withoute fere.
In this manere a smal & myghti ooste
Shal ouerthrowe a multitude of booste;
Or finally, this ooste is but of fewe
And not so myghti men as hath the foo:
Heer hath the werreour his craft to shewe,
And embataile hym nygh a flood that goo
On outher half; a cragge is good also,
Lake or marice or castel or citee,
A side to defende is good to se.
There embataile and putte ereither wynge
On oon side, and herwith pul of his horn,
But fro behinde aboute is beste it brynge,
And with the boorys hede route in beforn.
The myghtiest to this be not forborn,
Ner they, theryn that haue had exercise,
Thus hath be seyde of werryourys wise.
The foo peraventure is ferde and fled
Into sum holde, and ferther wolde he fle
429
Fayn, wiste he how. What is the beste reed
That he go forth, or heer beseged be?
To lete hem goon is moste vtilitee
And no perile is it that foo to chace
That turneth vs the bak & nat the face.
Yet heer be wys and sende a fewe aforn,
Right aftir hem, and with a myghty honde
Another way on even or amorn
Caste to come in and in their light to stonde.
When thei that aftir go, wynne on hem londe,
Her part it is tattempte hem esily
And so departe, aferd to bide therby.
This seyn, thei wil, suppose a wayt be goon,
And disolute anoon be negligent,
Thenne is the wit, that myghti honde come on
And take hem vp aslepe or vynolent;
Thus easily we haue our owne entent,
Therof to God the commendatioun
Be madde, and doon sacrificatioun.
If part of thooste be fled, & part prevaile,
Heryn the Prince exploye his valiaunce,
Hem myghtily retournyng to bataile.
Forwhi? the foon be fled vnto myschaunce.
Arere anoon vnto your ordynaunce;
The feelde is youre, and trumpe & clarioun
And scryis make of victory resoun.
Of knyghthode and bataile in special
Thus seide thelectioun & ordynaunce,
Here is to sette vp rewlys general,
As this: The gracious good gouernaunce
Obserueth euerywhere; al suffisaunce
Hath he that is content; al may be born
Saue wele; and: scorned is that vseth scorn;
430
Thi disavaile availe is to thi foo,
His hurt availeth the; voide his advice,
Do thin availe; do not as he hath do;
In thin electioun se thou be wys,
War negligence, do euery man justice,
Be vigilaunt, attende thin honour,
Thi prouidence be to thin oost socour.
Ha not to fight a knyght vnexercised;
Ha confidence in preved thing; secre
Thi counsel have; lerne of thi self disgised;
The fugitif herd and vntrested be;
Be gided wel by folk of that contre,
That thou wilt ouer ride; haue in writynge
Euery passage, and eke in purtreyinge.
Better is brede in oost to fight then lengthe;
Good is in stoor to haue a grete subside;
With sapience socoure a feebil strength,
Sende of thi foo; Let not thin oost diuide;
Whette vp thin ege; bidde horsmen wightly ride;
Fight in a raunge aforn with multitude
Ayenst a fewe, and hem anoon detrude.
A fewer oost falle on with the right horn,
And crokyng of the lift horn is telonge,
So that the myghtiest be sette beforn;
And if the lift horn be both wyce and stronge,
Sette it beforn, and bak the right be wronge;
Or on thin vnaduised foo with wight
And myghti wyngis go beforn & fight.
The light armure and euery ferentary
Aforn thi frount in nede anoon procede
With subside on the wyngys for to tary;
And he that hath a litil ooste, hath nede
Of mych wit, and myghti men in dede,
431
And on his honde a flood or place of strengthe,
And either wynge on his oon horn tenlengthe.
Ye truste in hors: the playn is beste; ye truste
Vppon footmen: the cleef is good. Espie
Amongis vs to be ther is distruste:
That euery man go hoom, anoon do crye,
And which is he, forwith me shal espie.
But sodenly this most be doon be day,
The yatis shitte, lest he go stele away.
What is to doon, with mony take advice;
What shalbe doon, tak fewe or be alone;
Tak his advice that is secret & wyce,
Be juste, indifferent to euerychone;
For idelnesse haue ay sumwhat to doone;
To straunge not, not to familier,
Make of a lord; chere a good Chiualeer.
And here anende I thus the thridde part
In this Tretice of knyghthode & bataile.
What ha we next ? Forsothe, a subtil art
To bilde a stronge Citee, and for tassaile
It and defense; and aftir, fight Navayle,
That is bataile in ship, I here entende
For chiualers to write, and make an ende.
IV.
Vltima pars vrbes parat, obsidet atque tuetur,
Bello nauali finit & ornat opus.
This IIIde part, as long as othre tweyne,
Halt prouidence of myghtiest bataile,
The morthereer to bringe vndir the cheyne.
There al his olde craft shal nought availe,
But hate of ire and angush of travaile
To fynde; and aftir al that to descende
432
To theuerlasting deth, if he namende.
In Brutis Albion is not to spende
This myghti knyghthode & bataile alone;
To Normandie and Fraunce it is tassende,
Til Cristis & the kyngis foos vchone
Be dryven out or chastised, and noone
Alyve ylefte, that wil not wel beleve
And vttirly the myscreaunt myscheve.
Here ende I that, and to my werk releve
The laste part, anoon to bringe an ende,
And aftir in correctioun it preve;
Criste truste I, that the kyng it wil attende
And werreours to knowe it condescende;
That leve I there, and write as is thavaile
To bilde and sette assege, and see bataile.
Nature or art assureth a Citee,
A dongeoun, a castel, or a tour,
In lake or in mareys or in the see
Sette it, that element is thi socour;
And if the lond shalbe propugnatour,
A mountayne or a clyef, a cragge, a rok
Sette it vppon, and saf it is fro strok.
And in foreste, in feelde or in champayne,
With craft or art it is tomake a strengthe,
And if nature assiste, it is tattayne
Effect anoon, as when the brede or lenghe
A rok, ryuer, mareys or see wil strengthe;
But art alone if noon herof availe,
Shal make it stronge with wisdam & travaile.
Mak bosumy and angulous the wal,
And so sette out therof the fundament
With touris and turrettis oueral,
433
That scale, engyne or rammer therto sent
Be ouer sette, and faile of his entent,
When he is vnbegon and al to donge
With al that may be kest fro wallis stronge.
In this manere a wal it is to make,
To stonde an infallibil thing for euer:
An interualle of XXti feet be take,
A wal on either side herof dissevre,
Caste in the moolde, sadde it with mal & lever,
Out of the dich caste it bitwix the wallys,
And ramme it doun with punchonys & mallis.
Mak the inner wal wel lower then withoute,
That esily, as by the clif, ascende
Me may vnto the loupis al aboute,
Or by an esi grice hem to defende;
Thus mad a wal, the ram may nat offende;
For thaugh he fronte awey this vttir cruste,
The grounde is stronge ynough with him to juste.
For firing of the yatis make obstacle,
Couer hem with hidys and with iron plate,
And make aforn a myghti propugnacle,
A portcolys to plumpe adoun therate,
Aftir thi foon atwixte it and the yate
Thei checked ar. The machcoling may thenne
Chastise hem that thei shal nat sle ner brenne.
The dichis ar to make brode at al
And deep at al, so that me may not fille
Hem in no wise, and renne vppon the wal;
The myner is his labour heer to spille,
And rathest if the watir hem fulfille;
For now hath he twey grete Impedymentys;
Depnesse is oon, another thelement is.
434
The multitude of shot is to repelle
With sheeld, pavice an here and duble say;
Shot perceth not ther thorgh; eek wittis felle
Han cratys fild with stoon at euery bay,
And if thassault come vp, adoun go they
Out of the crate, at euery loup is oon
Of these. It quelleth ordynaunce & mon.
In mony wise assault is and defense;
And on manere is by enfameyinge.
Hoolde foode away, and watir, kepe it thens,
And hem to honde anoon shal honger bringe.
But if we wite a seege on vs comynge,
Anoon gete al the foode within our wonys
And faste haue in the multitude of stonys.
Corn euerydel, larder, fisch, foul, forage,
And that may not be brought in, is to brenne,
Wyn, aysel, herbe, & fruyt and cariage,
Logyng, let brenne it vp, or cary it thenne;
So bare it for our foon that whenne thei renne,
Thei fynde nought; and vse we vitaile
With such attemperaunce, that it ne faile.
Glew, tar & picch and oyle incendiary,
And sulphour herwithal to brenne engyne,
Charcole & cole, and al that necessary
Is forto make armure and arowys fyne
And shelde & spere, hundirdys VIII or IX,
And coggys, cogulys & pibblis rounde,
Fil vp the wal with hem by roof & grounde.
Stoon of the flood is saddest and so best,
For fourneysinge a wal & euery loupe,
And outher with engynys to be kest
On hegh, adoun to falle on hed or croupe,
Or fro the scalyng forto make hem stoupe
And have of grene tymbour grete rollys
435
And loggys leyd to route vppon her pollys.
And beemys is to haue of euery sise
And boord of euery soort, and also nayl.
Ayenst engyne, engyne is to devise,
And that the stuf be prest, is thin availe.
High if it be, pulle ouer their top sail,
And if thei come in touris ambulary,
Hem myghtily to mete is necessary.
Nerf is to haue or senewis aboundaunce,
The crosbowyng to stringe and bowe of brake;
Hors her of mane & tail, if suffisaunce
Therof ther is, therto good is to take;
Of wymmen here tho stryngis eke thei make:
With stryngys of their her Romaynys wyvis
Saved her owne & her husbondis lyvis.
Raw hidis ar to kepe, and euery horn
The portcolis to couere, eek sheeld & targe
And mony a thing, it may not be forborn;
And if so be your watir be not large,
To synke a welle anoon it is to charge,
For lak therof; theym that the water brynge,
With shot defende outward & hoom comynge.
And if the welle is out of our shotinge,
Make vp a tour and putte archerys there,
For to defende tho that watir brynge;
Cisternys who can make, it is tenquere;
Make vp of theym in placis euerywhere,
Rayn watir kepe in hem; when wellys faile,
Rayn watir in cisternys may availe.
A See Citee this is, and salt is geson:
Kest watre salt in vesselling that sprede,
Salt wil the sonne it make in litil season;
436
But thus we dar not fette it in for drede,
The see gravel, gete it vp in this nede,
Fresh watir it, and let it drie in sonne,
And salt withoute doubte herof is wonne.
They that the wal assaulteth, bith terribil
A multitude, and trumpis proudly rynge;
The Citee nys but simpil and paisibil,
And ferde thei are at this first counteringe,
And in goth they; but if the spritis springe
And putte hem of, in comth an hardinesse,
And egal is fro now forth the congresse.
The tortoys or the snayl, the rammys grete,
The sekel or the sithe, and vyneyerd,
The cagys pluteal it is to gete
And tourys ambulary nere aferd;
The musculys eke with the pety berde,
Lo alle these wil this Citee assaile
With crafte, and yet with craft shal it prevaile.
Of tymbir and of boord it is to make
A tortoys or a shelled snail, and so
They name it; whi? for when hem liste awake
It, out therof the hed & hornys go
And in and out ayein; oon horn or too,
Croked or streght, hath it, right as a snaile,
Right as it semeth hem their moost availe.
The bak of this tortoys, snail or testude,
Wherof it hath figure and also name,
With felt & heere & hidis rawe or crude,
Lest theron fier doun cast, brenne vp the frame.
Wel couered is, the sidis beth the same;
Pendaunt theryn, ther goth a beem alonge,
Therof the hed is iron steeled stronge.
437
Tweyne hornys if it have, it is a snaile;
Streght may thei stonde, or the lifte horn may croke
Outher the right, as may be moost availe,
The wal to breke & stonys out to Rooke;
And if it haue but oon horn, & it hooke
A croche, it is a sikel or a sithe,
It breketh and out bringeth stonys swithe.
And when the frount is mad to breke & brese,
It is a ram for that similitude,
To rush vppon the wal and al to crese
The stuf in it; yet wil thei this delude,
And with oo crafte thoo craftis III conclude:
Of quylt & felt a trusse thei depende,
Ther as the ram entendeth for toffende.
Or by the hed they kecch it with a gnare
And hale it vp, or by the wal endlonge,
Or turne it vpsodoun thei wil not spare;
Hem semeth it to hurte it is no wronge;
And other haue a wulf, this ram to fonge:
That wulf is as a payre of smythis tongys,
Toothed, that in a wayt alway to honge is.
That wulf gooth on the ram, and by the hed
Or necke anoon pulde is he vp so doun,
Or so suspended that his myght is deed,
And other fro the wallis of the town
Or out of tourys hye or of dongeoun
Wil caste an huge ston or a pilere
Of marbil, and so breke it al yfere.
And if the wal be thorled therwithal,
As happeth ofte, or doun it gooth anoon:
Awey with euery hous, and mak a wal
Withinne that of planke or lyme & ston;
And if thin aduersayris come vppon,
Conclude theym bitwixt the wallis tweyne,
438
And so be quyte of this perile & peyne.
The vyneyerde is lighter tymburynge,
VIII foote brode, VI footys high, XVI
Footys in length, and dubil couertinge
Hath it of boord & fleyk; of twyggis grene
The sidis are, and fier for to sustene,
With felt & hidis grene it couere they,
So that to brenne or breke it, is no wey.
And made ynowe of these, ar sette yfere
Vnto the wal, as summe sette a vyne,
And tre pilers vpsetting heer & there,
To make it falle, vndir the wal thei myne,
That, puld away the stulpis VIII or IXne,
Doun go the wal, this vyneyerd remeved,
Lest it and al ther vndir be myscheved.
The cage pluteal of twiggis plat,
Of heerys hath couert and hidis grene;
Not ouer high the roof ner ouer flatte,
That shot & fier suffice it to sustene.
On whelis III to go thei thise demene,
As goth a cart; and fele herof thei make
With mony a wit the wallis forto awake.
The muscle shelle is but a smal engyne,
Mightily mad on whelis for to go,
And bere away the wallis when thei myne;
Thei bringe stuf the dich to fille also;
And on the werk it may go to & fro
And sadde it vp, that tourys ambulary
May men ynowe vppon the wallis cary.
The muscul eke is good, the way to mende,
For eny thing, of tourys ambulary.
To se the crafte is now to condescende,
439
Thartificeer it nedeth not to vary;
Make hem like other housing necessary,
A XXXti foote or XL foote square,
And otherwhile of Lti feet thei are.
Of bemys and of boord be thei compacte,
And competent the brede hath altitude,
With hidis, grene or felt sadly coacte
The robinge & the sidis are enclude.
Their apparaile ashameth wallys rude,
At euery lyme herof ar huge whelys
And brood withal the sole of euery whel is.
Present perile is, if this tour ammoeve
Vnto the wal, the place is in a doubte;
And impossibil is it of to shove.
Of myghtieste theryn is mony a route,
And briggis in, to renne on from withoute,
And scalis of al maner farsioun,
From eny part to renne on vp & doun.
The rammys are alongh as first engyne,
And not a fewe, a wal to ouerthrowe,
And vndir as a vyneyerd they myne
And briggis in the myddis are a rowe,
And fro the toppe they shote & stonys throwe;
Thus vndir and above and euerywhere
The wall besette; who dar abide there?
Yet here ayenst is diuers medycyne:
First, if the Chiualers with confidence
Go myghti out, and fire this engyne,
First pulde away the firys resistence,
And if thei ha not this magnificence,
Shote at hem molliols, also fallayrys;
But what thei ar, to knowe it necessayir is.
440
A malliol, a bolt of wilde fier is,
A fallary, a shafte is of the same;
Thorgh felt & hide hem shoote: al on a fier is;
But shoote hem thorgh into the tymber frame;
With myghti alblastris go to this game,
Brymston, rosyn, glewe, oyle incendiary
With flax doon on this shafte is necessary.
Or preuely with fier out of the toun
Ouer the wal, whil this tour is asclepe,
A feleship of fewe is let adoun,
That fiere it, as noo watir may it kepe;
And triced vp at hoom thei skippe & lepe
To se this ambulary touris brenne;
This hath be doon, & yet ful seelde whenne.
And otherwise is doun, the wal tarise,
And ouer go the touris altitude;
Yet ther ayenst is vsed to deuise
A subtiltee, tho wallis to delude;
In the vtter tour, an inner tour tenclude,
And when thei sette vppon this wallis blynde
With gabils & polifs hem ouerwynde.
And beemys otherwhile, ye ouerlonge,
Ordeyne thei, and sette on iron hornys,
And as a rammys hed thei make hem honge;
This tour with hem forbeton and throgh born is,
And sette ofiere, and vtturly for lorn is;
Yet otherwise, out of the toun a myne,
Vndir the way therof, sleth this engyne.
When this engyne on that concavitee
Goth with his wight vppon his myghti whelis,
Doun goth it, into helle as it wold fle;
And this to se, the toun in joy & wele is.
But thooste withoute al in dolour & deel is,
Al desperate of help by their engyne,
441
And al by witty makyng of a myne.
But if this tour sauf sette vppon the wallis
With euery shot of dart, of shaft, of spere,
And dynt of axe, of swoord, billys & mallys,
And caste of stoon thei ley on euerywhere,
That fro the wal awey they fle for fere,
Now to the wal, the briggis forto avale is,
And mony oon goth doun anoon by scalys.
Thei trice in other with the Tollenon:
The tollenon a tymbir pece on ende
Is sette, another twye as long theron,
The lighter ende of it adoun thei bende;
A cageful of men therwith thei sende
Vppon the wal, when they with cordis drawe
Adoun that other ende, as is the lawe.
Sumtyme ayen this werk, the bowe of brake,
Carribalistys and Arcubalistis,
Onagris and fustibulis wer take,
And mony a dart that vncouth & vnwiste is
Amonge vs heer. The taberinge of the fistis
Vppon the bowe, and trumpyng of the gunne
Hath famed vs as fer as shyneth sonne.
Thei trumpe adoun the tourys ambulary,
Thei ouerthrowe as wel ram as tortoys,
The cage and vyneyerd therby myscary,
The muscul may not with his dynt & voys;
And countir as it goth, ther is noo choys,
But deed or quyt; for and it onys touche,
It goth for al that hangeth in the pouche.
A conynger, that now they calle a myne,
Goth vndir erth vnwist; by that cauerne
Come in tatoun, ye, tourmys VIII or IXne,
442
And prevely they rise in sum tauerne
Or desolat hous, so noo wight hem werne;
And sodenly by nyght vppon the yate
They hewe, and leet their frendis in therate.
And ther ayenst, if that the dwellers be
In touris, on the wal, or housys hye,
Vppon the strete,-is ther yit comfort? Ye,
So stonys out of numbir on hem flye,
As thaugh the buldir hailed from the skye;
They wil anoon retrete out at the yatis,
Now steke hem out; and stynted this debate is.
And if thei do not thus, anoon their foo
Of prouidence her yatis may lete stonde,
Vntil as fele as fle, wil been ago,
And thenne in ease have hous & toun & londe;
But God defende vs that we be not fonde
Aslepe so that foon lede vs away
Withoute strook, or seide hem onys nay!
Lo, man, womman and childe may keste stoon
Vppon his foo from euery place o lofte,
And ther to redy sone are euerychon
By day & nyght; this holpen hath full ofte.
Ha stonys out of flood or feeld or crofte,
Store hem on high, that in a sodeyn fere
Fynde hem ye may, and on your foo bewere.
This conynger hath eek another gise,
Vndir the wal to crepe pryvely,
And sette vp postis heer, & ther by sise
And pike away the fundament wightly,
Ramayle it wel. the postis by & by,
And when their ooste was redy, make it brenne;
Doun goth the wall; in and vppon hem thenne!
443
Peraventure ther is a countir myne,
So that thei faile, and feyneth a dispayre,
And hem remeveth mylys VIII or IXne;
Now best be war, at market or at fayre,
Or day or nyght, thei thinketh to repayre,
If there appere among hem negligence;
Therfore now do grettest diligence.
Now se the wacch abide vppon the wall,
And houndis wise & grete is good to kepe;
Eek gees is good to haue in special,
For thei wil wake folke that ar aslepe,
The foo comynge her welth away to repe;
The mavlard in the dich and in the wallis,
The martilet at scaling wont to calle is.
The toun eke on thassege sodenly
Is wont to falle, if it be negligent;
Therfore a dich thei make vp myghtily,
Without shot of euerych instrument,
And stake it, pale it, toure it to thentent,
Ther to be sure hem self and holde hem inne;
Thus wayteth vch an other for to wynne.
The craft tassaulte a citee and defende
By myght and wit of knyghthode & bataile,
Honour to God, therof is mad an ende.
Now go we forth vnto this fight navaile,
That is fight on the see, no light travaile,
And not o londe; as there is so grete drede,
Therfore of gouernaunce hath it gret nede.
To make an hous, good stuf it is to take
Good farsioun, and good stuf is the hous;
But rather he that shippis is to make,
Se that his stuffe ne be nat vicious;
A feebil hous nys not so perilous
As is a feebil ship, other a barge,
444
Forthy therof the more it is to charge.
Fir and cipresse and the pynappul tre
Therfore is good, as seyn the bookys olde,
And ook is holden good in this cuntre;
The nayles are of bras wel better holde
Then iron. Whi? For ruste thei wil & olde
And kanker and consume, there as bras,
Consumed al the ship, is as it was.
Fro Juyl Kalendis vnto the Kalende
Of Janyveer, that is by monthis sixe
The seson is, tymbur to falle an ende;
Thumour dryinge in treen, now sad & fixe
Is euery pith; but fallinge is bitwixe
XV and XXIIti, when the mone
Is wanyng, dayis VII is this to done.
In other tyme or seson if me falle,
Wormeton wil it ben, eek it wil rote;
The tymbourmen of craft this knoweth alle;
Of rynde or bark is rende away the cote
And dryed thorgh, er it be put to note,
For tymbir weet, so wroght, wil aftir shrynke
And ryve and with right grete disconfort drynke.
For if the shippe vnto the maryner
Drynke of the see, sone aftir of the same
Thei drinketh al, and are of hevy cher;
Forthi, the carpenter is wurthi blame
That into shippis wil weet tymbour frame,
And wurthi thonk is he, that frameth drye,
So that in his defaulte no men deye.
The namys of the shippis as for werre
Myn auctour writeth not, save a liburne
He writeth of as mightier & herre
445
Of boord, and wight of foote, and light to turne.
As to the wastom of this shippis storne,
Thei hadde V or IIII ordris of ooris,
Or fewer, as the vessel lesse or more is.
And euery grete liburne a balynger
Hath had, and that a scafe exploratory
Was named, for to aspie fer & neer;
Of oorys hadde thei not but oon story.
But wight it was to go for a victory;
The seyl, the maste, and euery marynere
With see colour wer clad for to vnnapere.
A navey and an oost that wil gouerne
Vppon the see, him nedeth forto knowe
The wyndis, and the wedir to discerne;
He moste ha wit, leste he be ouerthrowe;
And first the foure cardinals arowe
Be knowe, as Est & West & North & South,
How thei amonge hem self discorde, is couth.
Theest cardinal is called subsolan,
And on his lifte hond hath he Sir Vulturne,
And Colchyas is on his right hond tan,
Septentrion, that cardinal so storne
Out of the North the see wil ouer torne,
Thocastias his right, and his lift side
Halt Aquylo, what se may theim abide.
Auster is cardinal meridian,
Nothus ful grymly goth on his right side,
And Chorus on the lift hond forth thei han,
And Zephirus that cardinal, abide
Wil in the west, and when him list to ride,
Grete Affricus shal ride on his right honde,
And Duk Fauonius on his lift honde.
446
If III or oon or tweyne of these vp blowe,
Tethis, of hir nater that is tranquylle,
Thei lene vppon, oppresse and ouerthrowe,
And causeth al crye out that wold be stille;
Thei ror ayeyn, of her thei haue her wille;
The shippe that this conflict seeth & hereth
(Heryn beleve me) his hert it fereth.
Sum varyaunce of tyme will refreyne
Her cruelous & feers rebellioun,
A nothir helpith hem to shake her cheyne
As all the firmament shuld falle adoun
And Occian lepe ouer Caleys Toun;
And after in a while it is tranquylle
And playne & calme, as whos seith 'husht, be stille!'
Therfore a storme is whisedom to preuyde,
And good it is forse serenyte,
And fro the storme abide or stopp atide,
And with meanabil wynd sette on the see;
Ful hard it is in peril hym to se,
That of the wyndes had inspeccioun,
Is raysonabil in direccioun.
Thenne is to se the monthis & the dayes
Of Nauygaunce, forwhy? not al the yere
The wyndis on the shippis make affrayes,
Sum monthis euer are of mery cheer,
And summe loure a while, & after cleer
Ynough they loke, & summe ar intractabil
And ragy wood, ancour to breke & gabil.
The VIth kalende of Juyn, when Pliades
Appereth: what is that? the sterrys VII;The wyndes alle ar bounden to the pees,
So that ther nys no truble vndir heuen,
Vntil the berth of Arcture al is even,
That is of Octobir the XVIIIth kalende,
447
Seecraft plesaunt hath at this day an ende.
Tho dayis euer are of mery cheer,
And thenne vnto the IIIde Ide of Nouembre
The dayis wil now loure and now be cleer;
For vnto now, as bookys me remembre,
Arcture, as from the first Ide of Septembre,
His reigne he hath, and in this meane while
The firmament wil loure amonge & smyle.
Nouembir in tempest is al to shake,
And aftir vnto Marchis Idus VI,
Viage thenne on see nys noon to take,
But in the woose it is tabide fixe;
Also by londe vnvsed is betwixe
Alhaleweday & March to goon or ride,
But if a grete necessitee betide.
Short is the day, the nyght is ouerlonge,
Thicke is the myst, and thestir is the mone,
And aftir in ther comth of wynde a thronge,
That forto stonde he hath ynough to done,
That is o londe; a strom is aftir sone
Of leyt, of wynd, of rayn, of hail, of thondir,
That woful is the wight that goth thervndir.
And, ovir this, in Marche, Aprile & May,
Antiquytee of Navigatioun
Dyuers sollemnytee and grete aray
Was vsed have in high deuotioun,
And eke of arte exercitatioun
To kepe in honde, and as for feat of werre,
Thei bood vntil the sonne ascended herre.
And tokenys of tranquille and tempeste,
Of wynde and rayn, thei hadden in the moone;
Of tokenys this was surest & best:
448
Reed is the mone, it wil be wynde right sone,
To take see theryn is good to shone;
The pale mone is lyke to haue a rayn,
The pale rede is wynde & storm, thei sayn
And when the mone ariseth glad & bright,
And namely the day that is the pryme,
Withoute humour, in hornys sharpe & light,
To take a grete viage is right good tyme.
But if the sonne telle of eny cryme,
As is if he arise vndir a cloude,
That day in rayn & wynd is wont to croude.
His bright aristh is like a mery day,
His rede aristh is like a breef to blowe,
And maculous, is shour or cloudis ay,
And pale aristh wil reyn or ellis snowe;
A tokyn eke of rayn is the raynbowe.
In wynde and ayer, in fish & foule, Virgile
The signys seyth that may noman begile.
The maryners, thei sayn, haue al this art
Of wydiringe, and thei be wedir wise,
By discipline of it ha thei no part,
But of a longe vsage or exercise.
Wel knowe thei, the Reume if it arise,
An aker is it clept, I vndirstonde,
Whos myght ther may no ship or wynd withstonde.
This Reume in Thoccian of propur kynde
Withoute wynde hath his commotioun,
The maryner therof may not be blinde,
But whenne & where in euery regioun
It regneth, he moste haue inspectioun;
For in viage it may both hast & tary
And vnaduised therof al mys cary.
449
The marinere, er he come at congresse
Or counturinge, vppon the see bataile,
Wil his Navey so for the Reume adresse,
As may been his aduerser dissavaile
And hindiraunce, and also his availe.
This may be doon anoon, for a liburne
With wynde or oorys, as me wil, may turne.
The Maister Marynere, the gouernour,
He knoweth euery cooste in his viage
And port saluz; and forthi grete honour
He hath, as worthi is, and therto wage.
The depper see, the gladder he; for rage
Of wynde or of bataile if ther abounde,
The surer he, the ferre he be fro grounde.
He knoweth euery rok and euery race,
The swolewys & the starrys, sonde & sholde,
And where is deep ynough his foo to chace;
And chese a feeld he can, bataile to holde,
And myghtily sette on liburnys bolde,
First with the frounte al vndir see to route,
And as a thought, anoon be brought aboute.
The maister of the shippe, he muste be wyis;
The mariners most be ful diligent,
And myghti rowing vp at point device
Is to been had at his commaundement,
That storne and ooris go by oon assent
Forth right to sette vppon, and light to turne,
Ful gret avauntage haldeth this liburne.
And as o londe an oost may be prevent
And leyde awayt vppon, right so by see
At ilis or in streytys pertynent
A bushement to falle vppon may be
Rathest; out of aray is good to se
When that thei be; the reume & strem & wynde
450
With you & countour hem is good to fynde.
Or wayte on hem, for wery or aslepe,
Or when thei leest of thi comynge suppose,
Or in a rode as is no wey to crepe
Away, but that ye must been in their nose.
Al that is you to wynne, is hem to lose,
And if thei can avoyde alle your cautelis,
Thenne vch his right, the feeld & fight to dele is.
Thenne in a feelde a frounte of this liburnys
It is to sette, and not as on the londe
An oost; and whi? for inward it to turne is,
The hornys as a sharp cressaunt to stonde,
A bosomynge amyddis to be founde,
That vmbego ye may your aduersary
And close hem enviroun, and with you cary.
But on the hornys be liburnys sturne
With myghtiest & booldest men of werre,
Aboute our foon of myscreaunce to turne,
With confidence hem for to seyn: 'Ye erre;
Com vndir vs, and knowe your ouer herre
Moost gracioux, knowe him your souuerayne;
And wil ye not? At youre perile & peyne!'
The beemys, vp thei goth out of the trumpe
And euery brayn astonyeth their reson;
The firmament, lo! clariounys crumpe
To crye vppon, and lo! it comth adoun
With angelis, ye, mony a legioun,
To countour periurie & myscreaunce
And surquydrye and disobeyssaunce.
In euery man thei setteth fortitude
And high magnificence and confidence,
Perseueraunt for trouth to conclude
451
With adiuuaunce of myghti patience,
And on the part aduerse, an impotence
With couwardise & diffident dispayre
Wil ferdfully with trembelyng repayre.
The canonys, the bumbard & the gunne,
Thei bloweth out the voys & stonys grete,
Thorgh maste & side & other be thei runne,
In goth the serpentyne aftir his mete;
The colueryne is besy for to gete
An hole into the top, and the crappaude
Wil in; the fouler eek wil haue his laude.
The covey fleeth as foulis thorgh the sayle,
The pavice are accombred with coventys,
Yet on thei come, and vs thei wil assaile;
The bowe vnnumerabil redy bent is,
The shaft fro there an ende it goth. Apprentys
Thonagir is and the carribaliste,
The fundubal and the manubaliste.
The catafract, plumbate & scorpioun,
The dart and arpagoun in dayis olde
Were had, and are amonge vs leyde adoun;
Crosbowys yet and crankelons ar bolde
With wilde fier to brenne al in the folde,
The malliol goth out with the fallary,
The wildefier to bere our aduersary.
Yet on they come: awaite vppon the toppe
Good archery; the storm of shot as hail
So rayketh on, thei dar not shewe her croppe
Ner in the mastys topp, ner vndir sail,
Yet haile hem in a myghti voys: 'hail, hail!
Come vndir your Kyng Harry! fy! o pride!'
Thei wil not throf attonys on hem ride.
452
Bende vp, breke euerych oore in the mytside
That hath a rash; help hem, lo, thei goth vndir;
To this mysaventure hemself thei gide;
Lo, how thei cracke on euery side a sondir,
What tempest is on hem, what leyt & thondir!
On grapesinge anoon let se their fleete,
What hertys are in hem with vs to mete!
Armure & axe & spere of ouer wight
Is ouer light; as sparkelys in rede,
So sparkel they on helm & herneys bright
The rammys and twibil the side out shrede
Of ship & mast; doun goth the sail in dede,
Vp goth our hook, now it is on their gabil;
Lo, ther it lyeth; this batail is notabil.
Summe into se go, fisshes forto fede,
Summe vndir hacch ar falde adoun for fere,
And summe above, her hert blood to bleede,
And summe seke, hem self they wote ner where;
And summe crye 'alas, that we come there!
Myschefe vpon mysgouernaunce betide!
Lo, pride hath vs betrapped! Fy, o pride!'
'Com on! with vs ye shal go se the kyng,
The gracious,-have of anoon this gere!
Ye muste have on another herneysing:
A gyngeling of jessis shal ye were.
Ye shal no lenger stondyn in this fere.
O siluer bere, o lilial lioun,
O goldon Eagle! where is your renoun!'
Thus may be doon, if that it be forseyn
Of our meryte in souuerayn providence;
Forthi forwith do euery wight his peyne,
Sleuth out to holde, and haue in diligence,
Sette vp the werk, and spare noon expense;
Of Goddis honde although ye have victory,
453
Yet in the knotte is al thonour & glory.
Knytte vp the werk, and say: 'Hail haliday!'
The werre intraneous of al this londe
Is at an ende, here nys no more affray;
Justice is heer peasibilly to stonde,
And al the world shal telle of Engelonde
And of the kyngis high magnificence,
And been adred tattempte it with offense.
But forto knytte a knotte vppon this book,
That is to sey, therof to make an ende,
What is the ram, this twibil & this hook,
That helpeth vs this shippis thus to shende?
The ram, a beem is, by the mast suspende,
That as a saylis yerde is smal & longe,
On either ende an iron hed to fonge.
A rammys or a snailis hed theron
Ther may be sette, with streght or caumber horn,
On either side it may sette on our foon,
With myghti hand adoun that thei be born.
Ther nys nothing may stonde ther beforn;
For of the shippe it breketh out the side,
Vnnethe may the mast his myght abide.
The hook of iron kene is & of strengthe,
And like a sithe vppon a myghti sperre,
And not to gret, but of an huge lengthe,
And polissed to bace & make it herre;
The gabelis that in a ship of werre
Bere vp the sail, herwith may be fordone,
So may the stay & shroudis euerychone.
The twibil is an axe with double bite,
And therwithal in myddis of the maste;
What maryneris dede, is hard to wite,
454
But fele it hurte, and fele it made agaste.Now faste vntil and ende I wil me haste,
Yet first thonagir and carribaliste,
What thing it was, it were good we wiste.
Thonagir was an huge & myghti bowe,
Strynged with nerf, therwith the stonys grete,
In maner of a thonderynge were throwe,
And for defaute of nerf, hors heer was gete
To strynge hem with, and rather then forlete
The help therof, their heer Romaynys wyvis
Kitte of, to strynge hem with, and saue her lyvys.
Theim leuer was to haue her goode husbandis
With honestee, & with their hedis bare,
Then dishonest be led to straunge londys,
Dispareged, her mariage forfare.
O, mony oon of yon goode wyvys are,
That charge more vertue and honestee
Then worldly good or bodily beautee.
In carris had for hem, carribalistis
Wer sette; thei were, as bowis are, of brake;
Oon more of hem then X manubalistis;
Of nerf or heer stringes for hem wer take.
Their myghti shot made herte & herneys quake;
They and thonagre bowys myghtieste,
Tymbir that oon, stonys that other keste.
Of tholde world the brightest herneysinge,
Best ordinaunce and myghtieste mad were;
O Chiualers, to you this is to bringe;
The beste ye chese, and yet a point go nerre.
O Lady myn, Maria, lode sterre,
Licence me toward the lond; beholde,
See seke am I, fulfayn o lande I wolde!
455
Hail, porte saluz! with thi pleasaunt accesse,
Alhail Caleis! ther wolde I faynest londe;
That may not I - oo, whi so? for thei distresse
Alle, or to deye or with her wrong to stonde.
That wil I not, to wynne al Engelonde!
What myght availe, a litil heer to dwelle,
And world withouten ende abide in helle.
O litil case, o pouere hous, my poort
Saluz thou be, vntil that ayer amende,
That is to sey, vntil an other soort
Gouerne there, that by the kyng be sende.
Yit let me se, what way my wit is wende:
In this tretys, first is thelectioun
Of werreours, as for the legioun,
Yonge, and statured wel, of vp o londe
And laborers be taught to pace & renne
And lepe and shote and with a dart in honde
Shakyng vppon the Sarrasins that grenne,
To shote quyk, and to swymme ouer, whenne
The ryuer is to deep, there euery gise
Of hosteyinge & fight hath exercise.
The part secounde hath the diuisioun
Of al an oost, wheryn is tolde of thaide,
That subsequent is to the legioun,
Wherin teuerych office his part is leyde;
Theer of a feeld al ordinaunce is seyde,
With evitatioun of al perile;
Who redeth it, therate among wil smyle.
The IIIde part prouideth and vitaileth
And paeseth thooste, and voydeth al myschaunce,
And al that in the journeyinge availeth,
Is here to rede, and what feeld may avaunce
An ooste to fighte, and euery ordinaunce
How is to sette, and in conflicte how VII
456
Weyis ther ar the quyckest vndir heven.
The firthe part in crafte & in nature
Strengtheth a place and techeth it tassaile,
Engynys eek to make & putte in vre,
And to resiste hemself to disavaile;
And on the see to make a stronge bataile,
Where euery feat of werre it is to spende,
And of this werk theryn is mad an ende.
Go, litil book, and humbilly beseche
The werriourys, and hem that wil the rede,
That where a fault is or impropir speche,
Thei vouchesafe amende my mysdede.
Thi writer eek, pray him to taken hede
Of thi cadence and kepe Ortographie,
That neither he take of ner multiplye.
Finis
~ Anonymous Olde English,#NFDB
1982 Integral Yoga
739 Poetry
256 Occultism
177 Christianity
175 Philosophy
165 Fiction
129 Yoga
87 Psychology
48 Philsophy
36 Science
34 Mysticism
25 Hinduism
20 Mythology
20 Education
18 Theosophy
16 Integral Theory
11 Kabbalah
11 Buddhism
9 Sufism
8 Cybernetics
6 Baha i Faith
2 Zen
1 Thelema
1 Taoism
1 Alchemy
1101 The Mother
964 Sri Aurobindo
659 Satprem
428 Nolini Kanta Gupta
164 William Wordsworth
113 Aleister Crowley
101 H P Lovecraft
87 Carl Jung
81 Percy Bysshe Shelley
76 Walt Whitman
66 James George Frazer
63 Plotinus
59 Pierre Teilhard de Chardin
56 Sri Ramakrishna
51 Friedrich Schiller
48 Ralph Waldo Emerson
41 John Keats
36 Swami Krishnananda
35 Swami Vivekananda
34 Saint Augustine of Hippo
34 Robert Browning
33 Lucretius
28 William Butler Yeats
28 Aldous Huxley
28 A B Purani
25 Rudolf Steiner
19 Saint John of Climacus
17 Johann Wolfgang von Goethe
17 Friedrich Nietzsche
16 Jorge Luis Borges
15 Saint Teresa of Avila
14 Vyasa
14 Nirodbaran
14 Anonymous
13 Ovid
12 Plato
12 Franz Bardon
12 Aristotle
11 Rabbi Moses Luzzatto
11 George Van Vrekhem
11 Edgar Allan Poe
9 Paul Richard
8 Sri Ramana Maharshi
8 Norbert Wiener
8 Hsuan Chueh of Yung Chia
7 Peter J Carroll
7 Joseph Campbell
7 Jordan Peterson
7 Henry David Thoreau
6 Thubten Chodron
6 Swami Sivananda Saraswati
6 Baha u llah
6 Al-Ghazali
5 Rabindranath Tagore
5 Patanjali
5 Bokar Rinpoche
5 Alice Bailey
4 Ramprasad
4 Jetsun Milarepa
4 Boethius
3 R Buckminster Fuller
3 Rainer Maria Rilke
3 Mechthild of Magdeburg
3 Li Bai
3 Ken Wilber
3 Ibn Arabi
3 Hakim Sanai
2 Naropa
2 Mahendranath Gupta
2 Jorge Luis Borges
2 Jean Gebser
2 Jalaluddin Rumi
2 Italo Calvino
2 H. P. Lovecraft
2 Genpo Roshi
206 Record of Yoga
164 Wordsworth - Poems
144 The Synthesis Of Yoga
101 Lovecraft - Poems
89 Collected Works of Nolini Kanta Gupta - Vol 03
87 On Thoughts And Aphorisms
87 Collected Works of Nolini Kanta Gupta - Vol 04
81 Shelley - Poems
80 Questions And Answers 1957-1958
75 Collected Works of Nolini Kanta Gupta - Vol 01
74 Whitman - Poems
71 Magick Without Tears
68 Agenda Vol 08
66 The Golden Bough
61 Letters On Yoga III
60 Collected Works of Nolini Kanta Gupta - Vol 07
58 Essays In Philosophy And Yoga
57 Collected Works of Nolini Kanta Gupta - Vol 02
57 Agenda Vol 01
56 The Life Divine
54 The Gospel of Sri Ramakrishna
54 Agenda Vol 10
54 Agenda Vol 04
51 Schiller - Poems
51 Questions And Answers 1950-1951
49 Agenda Vol 11
48 Letters On Yoga IV
48 Emerson - Poems
47 Savitri
47 Agenda Vol 07
47 Agenda Vol 06
46 Questions And Answers 1956
46 Letters On Yoga II
46 Agenda Vol 03
43 Agenda Vol 02
42 Agenda Vol 13
42 Agenda Vol 09
41 Keats - Poems
41 Agenda Vol 05
39 Questions And Answers 1953
39 Liber ABA
38 Agenda Vol 12
36 The Study and Practice of Yoga
36 Questions And Answers 1955
35 Mysterium Coniunctionis
34 Questions And Answers 1954
34 Collected Poems
34 Browning - Poems
33 Of The Nature Of Things
30 Essays On The Gita
29 Prayers And Meditations
28 Yeats - Poems
28 The Perennial Philosophy
28 Questions And Answers 1929-1931
28 Evening Talks With Sri Aurobindo
28 Essays Divine And Human
27 Collected Works of Nolini Kanta Gupta - Vol 05
24 The Human Cycle
24 Letters On Yoga I
23 The Practice of Psycho therapy
22 Words Of Long Ago
22 The Future of Man
22 City of God
21 Plotinus - Complete Works Vol 01
20 The Bible
20 On Education
19 The Ladder of Divine Ascent
19 Plotinus - Complete Works Vol 04
18 Words Of The Mother II
18 Letters On Poetry And Art
18 Bhakti-Yoga
17 Sri Aurobindo or the Adventure of Consciousness
16 Collected Works of Nolini Kanta Gupta - Vol 08
15 The Archetypes and the Collective Unconscious
15 Labyrinths
15 Collected Works of Nolini Kanta Gupta - Vol 06
14 Vishnu Purana
14 Twelve Years With Sri Aurobindo
14 The Phenomenon of Man
14 On the Way to Supermanhood
14 Let Me Explain
14 Isha Upanishad
14 Aion
13 The Secret Of The Veda
13 Theosophy
13 The Mother With Letters On The Mother
13 The Confessions of Saint Augustine
13 Metamorphoses
13 Faust
12 Twilight of the Idols
12 Talks
12 Some Answers From The Mother
12 Poetics
12 Plotinus - Complete Works Vol 02
11 The Divine Comedy
11 Raja-Yoga
11 Preparing for the Miraculous
11 Plotinus - Complete Works Vol 03
11 General Principles of Kabbalah
10 Vedic and Philological Studies
10 Poe - Poems
10 Knowledge of the Higher Worlds
9 The Integral Yoga
9 Hymn of the Universe
9 A Garden of Pomegranates - An Outline of the Qabalah
9 5.1.01 - Ilion
8 The Problems of Philosophy
8 The Interior Castle or The Mansions
8 Dark Night of the Soul
8 Cybernetics
7 Words Of The Mother III
7 Walden
7 The Way of Perfection
7 The Hero with a Thousand Faces
7 Maps of Meaning
7 Liber Null
6 The Secret Doctrine
6 The Practice of Magical Evocation
6 The Blue Cliff Records
6 The Alchemy of Happiness
6 Initiation Into Hermetics
6 Hymns to the Mystic Fire
6 How to Free Your Mind - Tara the Liberator
5 Thus Spoke Zarathustra
5 Tara - The Feminine Divine
5 Tagore - Poems
5 Patanjali Yoga Sutras
5 Crowley - Poems
5 A Treatise on Cosmic Fire
4 The Red Book Liber Novus
4 The 7 Habits of Highly Effective People
4 Milarepa - Poems
4 Kena and Other Upanishads
4 Goethe - Poems
4 Amrita Gita
3 Words Of The Mother I
3 The Zen Teaching of Bodhidharma
3 The Tibetan Yogas of Dream and Sleep
3 The Book of Certitude
3 Synergetics - Explorations in the Geometry of Thinking
3 Sex Ecology Spirituality
3 Rilke - Poems
3 Li Bai - Poems
2 Writings In Bengali and Sanskrit
2 The Lotus Sutra
2 The Ever-Present Origin
2 The Essentials of Education
2 The Castle of Crossed Destinies
2 Symposium
2 Song of Myself
2 Selected Fictions
2 Naropa - Poems
2 God Exists
2 Beating the Cloth Drum Letters of Zen Master Hakuin
2 Arabi - Poems
2 Agenda Vol 1
2 Advanced Dungeons and Dragons 2E
0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
Day after day, for seventeen years, She sat with us to tell us of her impossible odyssey. Ah, how well we now understand why She needed such an 'outlaw' and an incorrigible heretic like us to comprehend a little bit of her impossible odyssey into 'nothing.' And how well we now understand her infinite patience with us, despite all our revolts, which ultimately were only the revolts of the old species against itself. The final revolt. 'It is not a revolt against the British government which any one can easily do. It is, in fact, a revolt against the whole universal nature!' Sri Aurobindo had proclaimed fifty years earlier. She listened to our grievances, we went away and we returned. We wanted no more of it and we wanted still more. It was infernal and sublime, impossible and the sole possibility in this old, asphyxiating world. It was the only place one could go to in this barbedwired, mechanized world, where Cincin nati is just as crowded and polluted as Hong Kong. The new species is the last free place in the general Prison. It is the last hope for the earth. How we listened to her little faltering voice that seemed to return from afar, afar, after having crossed spaces and seas of the mind to let its little drops of pure, crystalline words fall upon us, words that make you see. We listened to the future, we touched the other thing. It was incomprehensible and yet filled with another comprehension. It eluded us on all sides, and yet it was dazzlingly obvious. The 'other species' was really radically other, and yet it was vibrating within, absolutely recognizable, as if it were THAT we had been seeking from age to age, THAT we had been invoking through all our illumi nations, one after another, in Thebes as in Eleusis as everywhere we have toiled and grieved in the skin of a man. It was for THAT we were here, for that supreme Possible in the skin of a man at last. And then her voice grew more and more frail, her breath began gasping as though She had to traverse greater and greater distances to meet us. She was so alone to beat against the walls of the old prison. Many claws were out all around. Oh, we would so quickly have cut ourself free from all this fiasco to fly away with Her into the world's future. She was so tiny, stooped over, as if crushed beneath the 'spiritual' burden that all the old surrounding species kept heaping upon her. They didn't believe, no. For them, She was ninety-five years old + so many days. Can someone become a new species all alone? They even grumbled at Her: they had had enough of this unbearable Ray that was bringing their sordid affairs into the daylight. The Ashram was slowly closing over Her. The old world wanted to make a new, golden little Church, nice and quiet. No, no one wanted TO
BECOME. To worship was so much easier. And then they bury you, solemnly, and the matter is settled - the case is closed: now, no one need bother any more except to print some photographic haloes for the pilgrims to this brisk little business. But they are mistaken. The real business will take place without them, the new species will fly up in their faces - it is already flying in the face of the earth, despite all its isms in black and white; it is exploding through all the pores of this battered old earth, which has had enough of shams - whether illusory little heavens or barbarous little machines.
00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The warning seems to have fallen, in the modern age, on unheeding ears. For the modern mind, being pre-eminently and uncompromisingly scientific, can entertain no doubt as to the perfect competency of science and the scientific method to seize and unveil any secret of nature. If, it is argued, mysticism is a secret, if there is at all a truth and reality in it, then it is and must be amenable to the rules and regulations of science; for science is the revealer of nature's secrecies.
But what is not recognised in this view of things is that there are secrecies and secrecies. The material secrecies of nature are of one category, the mystic secrecies are of another. The two are not only disparate but incommensurable. Any man with a mind and understanding of average culture can see and handle the 'scientific' forces, but not the mystic forces.
A scientist once thought that he had clinched the issue and cut the Gordian knot when he declared triumphantly with reference to spirit sances: "Very significant is the fact that spirits appear only in closed chambers, in half obscurity, to somnolent minds; they are nowhere in the open air, in broad daylight to the wide awake and vigilant intellect!" Well, if the fact is as it is stated, what does it prove? Night alone reveals the stars, during the day they vanish, but that is no proof that stars are not existent. Rather the true scientific spirit should seek to know why (or how) it is so, if it is so, and such a fact would exactly serve as a pointer, a significant starting ground. The attitude of the jesting Pilate is not helpful even to scientific inquiry. This matter of the Spirits we have taken only as an illustration and it must not be understood that this is a domain of high mysticism; rather the contrary. The spiritualists' approach to Mysticism is not the right one and is fraught with not only errors but dangers. For the spiritualists approach their subject with the entire scientific apparatus the only difference being that the scientist does not believe while the spiritualist believes.
--
The mystic forces are not only of immense potency but of a definite moral disposition and character, that is to say, they are of immense potency either for good or for evil. They are not mechanical and amoral forces like those that physical sciences deal with; they are forces of consciousness and they are conscious forces, they act with an aim and a purpose. The mystic forces are forces either of light or of darkness, either Divine or Titanic. And it is most often the powers of darkness that the naturally ignorant consciousness of man contacts when it seeks to cross the borderline without training or guidance, by the sheer arrogant self-sufficiency of mental scientific reason.
Ignorance, certainly, is not man's ideal conditionit leads to death and dissolution. But knowledge also can be equally disastrous if it is not of the right kind. The knowledge that is born of spiritual disobedience, inspired by the Dark ones, leads to the soul's fall and its calvary through pain and suffering on earth. The seeker of true enlightenment has got to make a distinction, learn to separate the true and the right from the false and the wrong, unmask the luring Mra say clearly and unfalteringly to the dark light of Luciferapage Satana, if he is to come out into the true light and comm and the right forces. The search for knowledge alone, knowledge for the sake of knowledge, the path of pure scientific inquiry and inquisitiveness, in relation to the mystic world, is a dangerous thing. For such a spirit serves only to encourage and enhance man's arrogance and in the end not only limits but warps and falsifies the knowledge itself. A knowledge based on and secured exclusively through the reason and mental light can go only so far as that faculty can be reasonably stretched and not infinitelyto stretch it to infinity means to snap it. This is the warning that Yajnavalkya gave to Gargi when the latter started renewing her question ad infinitum Yajnavalkya said, "If you do not stop, your head will fall off."
--
For true knowledge comes of, and means, identity of being. All other knowledge may be an apprehension of things but not comprehension. In the former, the knower stands apart from the object and so can envisage only the outskirts, the contour, the surface nature; the mind is capable of this alone. But comprehension means an embracing and penetration which is possible when the knower identifies himself with the object. And when we are so identified we not merely know the object, but becoming it in our consciousness, we love it and live it.
The mystic's knowledge is a part and a formation of his life. That is why it is a knowledge not abstract and remote but living and intimate and concrete. It is a knowledge that pulsates with delight: indeed it is the radiance that is shed by the purest and intensest joy. For this reason it may be that in approaching through the heart there is a chance of one's getting arrested there and not caring for the still higher, the solar lights; but this need not be so. In the heart there is a golden door leading to the deepest delights, but there is also a diamond door opening up into the skies of the brightest luminosities.
For it must be understood that the heart, the mystic heart, is not the external thing which is the seat of emotion or passion; it is the secret heart that is behind, the inner heartantarhdaya of the Upanishadwhich is the centre of the individual consciousness, where all the divergent lines of that consciousness meet and from where they take their rise. That is what the Upanishad means when it says that the heart has a hundred channels which feed the human vehicle. That is the source, the fount and origin, the very substance of the true personality. Mystic knowledge the true mystic knowledge which saves and fulfilsbegins with the awakening or the entrance into this real being. This being is pure and luminous and blissful and sovereignly real, because it is a portion, a spark of the Divine Consciousness and nature: a contact and communion with it brings automatically into play the light and the truth that are its substance. At the same time it is an uprising flame that reaches out naturally to higher domains of consciousness and manifests them through its translucid dynamism.
The knowledge that is obtained without the heart's instrumentation or co-operation is liable to be what the Gita describes as Asuric. First of all, from the point of view of knowledge itself, it would be, as I have already said, egocentric, a product and agent of one's limited and isolated self, easily put at the service of desire and passion. This knowledge, whether rationalistic or occult, is, as it were, hard and dry in its constitution, and oftener than not, negative and destructivewi thering and blasting in its career like the desert simoom.
00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Integral Yoga
My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.
All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.
00.02 - Mystic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The Mystics all over the world and in all ages have clothed their sayings in proverbs and parables, in figures and symbols. To speak in symbols seems to be in their very nature; it is their characteristic manner, their inevitable style. Let us see what is the reason behind it. But first who are the Mystics? They are those who are in touch with supra-sensual things, whose experiences are of a world different from the common physical world, the world of the mind and the senses.
These other worlds are constituted in other ways than ours. Their contents are different and the laws that obtain there are also different. It would be a gross blunder to attempt a chart of any of these other systems, to use an Einsteinian term, with the measures and conventions of the system to which our external waking consciousness belongs. For, there "the sun shines not, nor the moon, nor the stars, neither these lightnings nor this fire." The difficulty is further enhanced by the fact that there are very many unseen worlds and they all differ from the seen and from one another in manner and degree. Thus, for example, the Upanishads speak of the swapna, the suupta, and the turya, domains beyond the jgrat which is that where the rational being with its mind and senses lives and moves. And there are other systems and other ways in which systems exist, and they are practically innumerable.
--
We can make a distinction here between two types of expression which we have put together indiscrimi nately, figures and symbols. Figures, we may say, are those that are constructed by the rational mind, the intellect; they are mere metaphors and similes and are not organically related to the thing experienced, but put round it as a robe that can be dropped or changed without affecting the experience itself. Thus, for example, when the Upanishad says, tmnam rathinam viddhi (Know that the soul is the master of the chariot who sits within it) or indriyi haynhu (The senses, they say, are the horses), we have here only a comparison or analogy that is common and natural to the poetic manner. The particular figure or simile used is not inevitable to the idea or experience that it seeks to express, its part and parcel. On the other hand, take this Upanishadic perception: hirayamayena patrea satyasyphitam mukham (The face of the Truth lies hidden under the golden orb). Here the symbol is not mere analogy or comparison, a figure; it is one with the very substance of the experience the two cannot be separated. Or when the Vedas speak of the kindling of the Fire, the rushing of the waters or the rise of the Dawn, the images though taken from the material world, are not used for the sake of mere comparison, but they are the embodiments, the living forms of truths experienced in another world.
When a Mystic refers to the Solar Light or to the Fire the light, for example, that struck down Saul and transformed him into Saint Paul or the burning bush that visited Moses, it is not the physical or material object that he means and yet it is that in a way. It is the materialization of something that is fundamentally not material: some movement in an inner consciousness precipitates itself into the region of the senses and takes from out of the material the form commensurable with its nature that it finds there.
And there is such a commensurability or parallelism between the various levels of consciousness, in and through all the differences that separate them from one another. Thus an object or a movement apprehended on the physical plane has a sort of line of re-echoing images extended in a series along the whole gradation of the inner planes; otherwise viewed, an object or movement in the innermost consciousness translates itself in varying modes from plane to plane down to the most material, where it appears in its grossest form as a concrete three-dimensional object or a mechanical movement. This parallelism or commensurability by virtue of which the different and divergent states of consciousness can portray or represent each other is the source of all symbolism.
--
Man being an embodied soul, his external consciousness (what the Upanishad calls jgrat) is the milieu in which his soul-experiences naturally manifest and find their play. It is the forms and movements of that consciousness which clo the and give a concrete habitation and name to perceptions on the subtler ranges of the inner existence. If the experiences on these planes are to be presented to the conscious memory and to the brain-mind and made communicable to others through speech, this is the inevitable and natural process. Symbols are a translation in mental and sensual (and vocal) terms of experiences that are beyond the mind and the sense and the speech and yet throw a kind of echoing vibrations upon these lesser levels.
***
0 0.02 - Topographical Note, #Agenda Vol 1, #The Mother, #Integral Yoga
Only gradually did we become aware of the true nature of these meetings. Furthermore, we were constantly on the road, so much so that there are sizable gaps in the text. In fact, for seven years,
Mother was patiently preparing the instrument that would be able to traverse the adventure without breaking along the way.
00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Now, before any expla nation is attempted it is important to bear in mind that the Upanishads speak of things experiencednot merely thought, reasoned or argued and that these experiences belong to a world and consciousness other than that of the mind and the senses. One should naturally expect here a different language and mode of expression than that which is appropriate to mental and physical things. For example, the world of dreams was once supposed to be a sheer chaos, a mass of meaningless confusion; but now it is held to be quite otherwise. Psychological scientists have discovered a methodeven a very well-defined and strict methodin the madness of that domain. It is an ordered, organised, significant world; but its terminology has to be understood, its code deciphered. It is not a jargon, but a foreign language that must be learnt and mastered.
In the same way, the world of spiritual experiences is also something methodical, well-organized, significant. It may not be and is not the rational world of the mind and the sense; but it need not, for that reason, be devoid of meaning, mere fancifulness or a child's imagi nation running riot. Here also the right key has to be found, the grammar and vocabulary of that language mastered. And as the best way to have complete mastery of a language is to live among the people who speak it, so, in the matter of spiritual language, the best and the only way to learn it is to go and live in its native country.
Now, as regards the interpretation of the story cited, should not a suspicion arise naturally at the very outset that the dog of the story is not a dog but represents something else? First, a significant epithet is given to itwhite; secondly, although it asks for food, it says that Om is its food and Om is its drink. In the Vedas we have some references to dogs. Yama has twin dogs that "guard the path and have powerful vision." They are his messengers, "they move widely and delight in power and possess the vast strength." The Vedic Rishis pray to them for Power and Bliss and for the vision of the Sun1. There is also the Hound of Heaven, Sarama, who comes down and discovers the luminous cows stolen and hidden by the Panis in their dark caves; she is the path-finder for Indra, the deliverer.
My suggestion is that the dog is a symbol of the keen sight of Intuition, the unfailing perception of direct knowledge. With this clue the Upanishadic story becomes quite sensible and clear and not mere abracadabra. To the aspirant for Knowledge came first a purified power of direct understanding, an Intuition of fundamental value, and this brought others of the same species in its train. They were all linked together organically that is the significance of the circle, and formed a rhythmic utterance and expression of the supreme truth (Om). It is also to be noted that they came and met at dawn to chant, the Truth. Dawn is the opening and awakening of the consciousness to truths that come from above and beyond.
--
Finally, once the Truth is reached, it is to be held fast, firmly established, embodied and fixed in its inherent nature here in life and the waking consciousness. This is Svadh.
The Gods feed upon Svdh and Vaa, as these represent the ascending movement of human consciousness: it is man's self-giving and aspiration and the upward urge of his heart and soul that reach to the Gods, and it is that which the immortals take into themselves and are, as it were, nourished by, since it is something that appertains to their own nature.
And in response they descend and approach and enter into the aspiring human soulthis descent and revelation and near and concrete presence of Divinity, this Hanta is man's food, for by it his consciousness is nourished.
--
Man has two aspects or natures; he dwells in two worlds. The first is the manifest world the world of the body, the life and the mind. The body has flowered into the mind through the life. The body gives the basis or the material, the life gives power and energy and the mind the directing knowledge. This triune world forms the humanity of man. But there is another aspect hidden behind this apparent nature, there is another world where man dwells in his submerged, larger and higher consciousness. To that his soul the Purusha in his heart only has access. It is the world where man's nature is transmuted into another triune realitySat, Chit and Ananda.
The one, however, is not completely divorced from the other. The apparent, the inferior nature is only a preparation for the real, the superior nature. The Path of the Fathers concerns itself with man as a mental being and seeks so to ordain and accomplish its duties and ideals as to lead him on to the Path of the Gods; the mind, the life, and the body consciousness should be so disciplined, educated, purified, they should develop along such a line and gradually rise to such a stage as to make them fit to receive the light which belongs to the higher level, so allowing the human soul imbedded in them to extricate itself and pass on to the Immortal Life.
And they who are thus lifted up into the Higher Orbit are freed from the bondage to the cycle of rebirth. They enjoy the supreme Liberation that is of the Spirit; and even when they descend into the Inferior Path, it is to work out as free agents, as vehicles of the Divine, a special purpose, to bring down something of the substance and nature of the Solar reality into the lower world, enlighten and elevate the lower, as far as it is allowed, into the higher.
IV. The Triple Agni
--
The three fires are named elsewhere Garhapatya, Dakshina, and Ahavaniya.9 They are the three tongues of the one central Agni, that dwells secreted in the hearth of the soul. They manifest as aspirations that flame up from the three fundamental levels of our being, the body, the life and the mind. For although the spiritual consciousness is the natural element of the soul and is gained in and through the soul, yet, in order that man may take possession of it and dwell in it consciously, in order that the soul's empire may be established, the external being too must respond to the soul's impact and yearn for its truth in the Spirit. The mind, the life and the body which are usually obstructions in the path, must discover the secret flame that is in them tooeach has his own portion of the Soul's Fireand mount on its ardent tongue towards the heights of the Spirit.
Garhapatya is the Fire in the body-consciousness, the fire of Earth, as it is sometimes called; Dakshina is the Fire of the moon or mind, and Ahavaniya that of life.10 The earthly fire is also the fire of the sun; the sun is the source of all earth's heat and symbolises at the same time the spiritual light manifested in the physical consciousness. The lunar fire is also the fire of the stars, the stars, mythologically, being the consorts or powers of the moon and they symbolise, in Yogic experience, the intuitive thoughts. The fire of the life-force has its symbol in lightning, electric energy being its vehicle.
--
The five elements of the ancientsearth, water, fire, air and ether or spaceare symbols taken from the physical world to represent other worlds that are in it and behind it. Each one is a principle that constitutes the fundamental nature of a particular plane of existence.
Earth represents the material world itself, Matter or existence in its most concrete, its grossest form. It is the basis of existence, the world that supports other worlds (dhar, dharitri),the first or the lowest of the several ranges of creation. In man it is his body. The principle here is that of stability, substantiality, firmness, consistency.
--
Air is Mind, the world of thought, of conscious formation; it is where life-movements are taken up and given a shape or articulate formula for an organised expression. The forms here have not, however, the concrete rigidity of Matter, but are pliant and variable and fluidin fact, they are more in the nature of possibilities, rather than actualities. The Vedic Maruts are thought-gods, and lndra (the Luminous Mind), their king, is called the Fashioner of perfect forms.
Ether or Space is the infinitude of the Spirit, the limitless Presence that dwells in and yet transcends the body, the life the heart and the mind.
--
The Science of the Five Agnis (Fires), as propounded by Pravahan, explains and illustrates the process of the birth of the body, the passage of the soul into earth existence. It describes the advent of the child, the building of the physical form of the human being. The process is conceived of as a sacrifice, the usual symbol with the Vedic Rishis for the expression of their vision and perception of universal processes of nature, physical and psychological. Here, the child IS said to be the final fruit of the sacrifice, the different stages in the process being: (i) Soma, (ii) Rain, (iii) Food, (iv) Semen, (v) Child. Soma means Rasaphysically the principle of water, psychologically the 'principle of delightand symbolises and constitutes the very soul and substance of life. Now it is said that these five principles the fundamental and constituent elementsare born out of the sacrifice, through the oblation or offering to the five Agnis. The first Agni is Heaven or the Sky-God, and by offering to it one's faith and one's ardent desire, one calls into manifestation Soma or Rasa or Water, the basic principle of life. This water is next offered to the second Agni, the Rain-God, who sends down Rain. Rain, again, is offered to the third Agni, the Earth, who brings forth Food. Food is, in its turn, offered to the fourth Agni, the Father or Male, who elaborates in himself the generating fluid.
Finally, this fluid is offered to the fifth Agni, the Mother or the Female, who delivers the Child.
--
We have, in modern times, a movement towards a more conscious and courageous, knowledge of things that were taboo to puritan ages. Not to shut one's eyes to the lower, darker and hidden strands of our nature, but to bring them out into the light of day and to face them is the best way of dealing with such elements, which otherwise, if they are repressed, exert an unhealthy influence on the mind and nature. The Upanishadic view runs on the same lines, but, with the unveiling and the natural and not merely naturalisticdelineation of these under-worlds (concerning sex and food), it endows them with a perspective sub specie aeternitatis. The sexual function, for example, is easily equated to the double movement of ascent and descent that is secreted in nature, or to the combined action of Purusha and Prakriti in the cosmic Play, or again to the hidden fount of Delight that holds and moves the universe. In this view there is nothing merely secular and profane, but all is woven into the cosmic spiritual whole; and man is taught to consider and to mould all his movementsof soul and mind and bodyin the light and rhythm of that integral Reality.11
The central secret of the transfigured consciousness lies, as we have already indicated, in the mystic rite or law of Sacrifice. It is the one basic, fundamental, universal Law that upholds and explains the cosmic movement, conformity to which brings to the thrice-bound human being release and freedom. Sacrifice consists essentially of two elements or processes: (i) The offering or self giving of the lower reality to the higher, and, as a consequence, an answering movement of (ii) the descent of the higher into the lower. The lower offered to the higher means the lower sublimated and integrated into the higher; and the descent of the higher into the lower means the incar nation of the former and the fulfilment of the latter. The Gita elaborates the same idea when it says that by Sacrifice men increase the gods and the gods increase men and by so increasing each other they attain the supreme Good. Nothing is, nothing is done, for its own sake, for an egocentric satisfaction; all, even movements relating to food and to sex should be dedicated to the Cosmic BeingVisva Purusha and that alone received which comes from Him.
--
Some Western and Westernised scholars have tried to show that the phenomenon described here is an exclusively natural phenomenon, actually visible in the polar region where the sun never sets for six months and moves in a circle whose plane is parallel to the plane of the horizon on the summer solstice and is gradually inclined as the sun regresses towards the equinox (on which day just half the solar disc is visible above the horizon). The sun may be said there to move in the direction East-South-West-North and again East. Indeed the Upanishad mentions the positions of the sun in that order and gives a character to each successive station. The Ray from the East is red, symbolising the Rik, the Southern Ray is white, symbolising the Yajur, the Western Ray is black symbolising the Atharva. The natural phenomenon, however, might have been or might not have been before the mind's eye of the Rishi, but the symbolism, the esotericism of it is clear enough in the way the Rishi speaks of it. Also, apart from the first four movements (which it is already sufficiently difficult to identify completely with what is visible), the fifth movement, as a separate descending movement from above appears to be a foreign element in the context. And although, with regard to the sixth movement or status, the sun is visible as such exactly from the point of the North Pole for a while, the ring of the Rishi's utterance is unmistakably spiritual, it cannot but refer to a fact of inner consciousness that is at least what the physical fact conveys to the Rishi and what he seeks to convey and express primarily.
Now this is what is sought to be conveyed and expressed. The five movements of the sun here also are nothing but the five smas and they refer to the cycle of the Cosmic or Universal Brahman. The sixth status where all movements cease, where there is no rising and setting, no ebb and flow, no waxing and waning, where there is the immutable, the ever-same unity, is very evidently the Transcendental Brahman. It is That to which the Vedic Rishi refers when he prays for a constant and fixed vision of the eternal Sunjyok ca sryam drie.
--
Now, each one of them in its turn has its own ema nations the eleven Rudriyas are familiar. These are secondary and there are tertiary and other graded ema nations 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.
Man, however, is an epitome of creation. He embraces and incar nates the entire gamut of consciousness and comprises in him all beings from the highest Divinity to the lowest jinn or elf. And yet each human being in his true personality is a lineal descendant of one or other typal aspect or original Personality of the one supreme Reality; and his individual character is all the more pronounced and well-defined the more organised and developed is the being. The psychic being in man is thus a direct descent, an immediate ema nation along a definite line of devolution of the supreme consciousness. We may now understand and explain easily why one chooses a particular Ishta, an ideal god, what is the drive that pushes one to become a worshipper of Siva or Vishnu or any other deity. It is not any rational understanding, a weighing of pros and cons and then a resultant conclusion that leads one to choose a path of religion or spirituality. It is the soul's natural call to the God, the type of being and consciousness of which it is a spark, from which it has descended, it is the secret affinity the spiritual blood-relation as it were that determines the choice and adherence. And it is this that we name Faith. And the exclusiveness and violence and bitterness which attend such adherence and which go "by the "name of partisanship, sectarianism, fa naticism etc., a;e a deformation in the ignorance on the physico-vital plane of the secret loyalty to one's source and origin. Of course, the pattern or law is not so simple and rigid, but it gives a token or typal pattern. For it must not be forgotten that the supreme source or the original is one and indivisible and in the highest integration consciousness is global and not exclusive. And the human being that attains such a status is not bound or wholly limited to one particular formation: its personality is based on the truth of impersonality. And yet the two can go together: an individual can be impersonal in consciousness and yet personal in becoming and true to type.
The number of gods depends on the level of consciousness on which we stand. On this material plane there are as many gods as there are bodies or individual forms (adhar). And on the supreme height there is only one God without a second. In between there are gradations of types and sub-types whose number and function vary according to the aspect of consciousness that reveals itself.
--
The third boon is the secret of secrets, for it is the knowledge and realisation of Transcendence that is sought here. Beyond the individual lies the universal; is there anything beyond the universal? The release of the individual into the cosmic existence gives him the griefless life eternal: can the cosmos be rolled up and flung into something beyond? What would be the nature of that thing? What is there outside creation, outside manifestation, outside Maya, to use a latter day term? Is there existence or non-existence (utter dissolution or extinctionDeath in his supreme and absolute status)? King Yama did not choose to answer immediately and even endeavoured to dissuade Nachiketas from pursuing the question over which people were confounded, as he said. Evidently it was a much discussed problem in those days. Buddha was asked the same question and he evaded it, saying that the pragmatic man should attend to practical and immediate realities and not, waste time and energy in discussing things ultimate and beyond that have hardly any relation to the present and the actual.
But Yama did answer and unveil the mystery and impart the supreme secret knowledge the knowledge of the Transcendent Brahman: it is out of the transcendent reality that the immanent deity takes his birth. Hence the Divine Fire, the Lord of creation and the Inner Mastersarvabhtntartm, antarymis called brahmajam, born of the Brahman. Yama teaches the process of transcendence. Apart from the knowledge and experience first of the individual and then of the cosmic Brahman, there is a definite line along which the human consciousness (or unconsciousness, as it is at present) is to ascend and evolve. The first step is to learn to distinguish between the Good and the Pleasurable (reya and preya). The line of pleasure leads to the external, the superficial, the false: while the other path leads towards the inner and the higher truth. So the second step is the gradual withdrawal of the consciousness from the physical and the sensual and even the mental preoccupation and focussing it upon what is certain and permanent. In the midst of the death-ridden consciousness in the heart of all that is unstable and fleetingone has to look for Agni, the eternal godhead, the Immortal in mortality, the Timeless in time through whom lies the passage to Immortality beyond Time.
00.04 - The Beautiful in the Upanishads, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The form of a thing can be beautiful; but the formless too has its beauty. Indeed, the beauty of the formless, that is to say, the very sum and substance, the ultimate essence, the soul of beauty that is what suffuses, with in-gathered colour and enthusiasm, the realisation and poetic creation of the Upanishadic seer. All the forms that are scattered abroad in their myriad manifest beauty hold within themselves a secret Beauty and are reflected or projected out of it. This veiled Name of Beauty can be compared to nothing on the phenomenal hemisphere of nature; it has no adequate image or representation below:
na tasya pratimsti
it cannot be defined or figured in the terms of the phenomenal consciousness. In speaking of it, however, the Upanishads invariably and repeatedly refer to two attri butes that characterise its fundamental nature. These two aspects have made such an impression upon the consciousness of the Upanishadic seer that his enthusiasm almost wholly plays about them and is centred on them. When he contemplates or communes with the Supreme Object, these seem to him to be the mark of its au thenticity, the seal of its high status and the reason of all the charm and magic it possesses. The first aspect or attri bute is that of light the brilliance, the solar effulgenceravituly-arpa the bright, clear, shadow less Light of lightsvirajam ubhram jyotim jyoti The second aspect is that of delight, the bliss, the immortality inherent in that wide effulgencenandarpam amtam yad vibhti.
And what else is the true character, the soul of beauty than light and delight? "A thing of beauty is a joy for ever." And a thing of joy is a thing of light. Joy is the radiance rippling over a thing of beauty. Beauty is always radiant: the charm, the loveliness of an object is but the glow of light that it ema nates. And it would not be a very incorrect mensuration to measure the degree of beauty by the degree of light radiated. The diamond is not only a thing of value, but a thing of beauty also, because of the concentrated and undimmed light that it enshrines within itself. A dark, dull and dismal thing, devoid of interest and attraction becomes aesthetically precious and significant as soon as the artist presents it in terms of the values of light. The entire art of painting is nothing but the expression of beauty, in and through the modalities of light.
And where there is light, there is cheer and joy. Rasamaya and jyotirmayaare thus the two conjoint characteristics fundamental to the nature of the ultimate reality. Sometimes these two are named as the 'solar and the lunar aspect. The solar aspect refers obviously to the Light, that is to say, to the Truth; the lunar aspect refers to the rasa (Soma), to Immortality, to Beauty proper,
yatte suamam hdayam adhi candramasi ritam
00.05 - A Vedic Conception of the Poet, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
'Kavi' is an invariable epithet of the gods. The Vedas mean by this attri bute to bring out a most fundamental character, an inalienable dharma of the heavenly host. All the gods are poets; and a human being can become a poet only in so far as he attains to the nature and status of a god. Who is then a kavi? The Poet is he who by his poetic power raises forms of beauty in heavenkavi kavitv divi rpam sajat.1Thus the essence of poetic power is to fashion divine Beauty, to reveal heavenly forms. What is this Heaven whose forms the Poet discovers and embodies? HeavenDyaushas a very definite connotation in the Veda. It means the luminous or divine Mind 2the mind purified of its obscurity and limitations, due to subjection to the external senses, thus opening to the higher Light, receiving and recording faithfully the deeper and vaster movements and vibrations of the Truth, giving them a form, a perfect body of the right thought and the right word. Indra is the lord of this world and he can be approached only with an enkindled intelligence, ddhay man,3a faultless understanding, sumedh. He is the supreme Artisan of the poetic power,Tash, the maker of perfect forms, surpa ktnum.4 All the gods turn towards Indra and become gods and poets, attain their Great Names of Supreme Beauty.5 Indra is also the master of the senses, indriyas, who are his hosts. It is through this mind and the senses that the poetic creation has to be manifested. The mind spreads out wide the Poet's weaving;6 the poet is the priest who calls down and works out the right thinking in the sacrificial labour of creation.7 But that creation is made in and through the inner mind and the inner senses that are alive to the subtle formation of a vaster knowledge.8 The poet envisages the golden forms fashioned out of the very profundity of the consciousness.9 For the substance, the material on which the Poet works, is Truth. The seat of the Truth the poets guard, they uphold the supreme secret Names.10 The poet has the expressive utterance, the creative word; the poet is a poet by his poetic creation-the shape faultlessly wrought out that unveils and holds the Truth.11The form of beauty is the body of the Truth.
The poet is a trinity in himself. A triune consciousness forms his personality. First of all, he is the Knower-the Seer of the Truth, kavaya satyadrara. He has the direct vision, the luminous intelligence, the immediate perception.12 A subtle and profound and penetrating consciousness is his,nigam, pracetas; his is the eye of the Sun,srya caku.13 He secures an increased being through his effulgent understanding.14 In the second place, the Poet is not only Seer but Doer; he is knower as well as creator. He has a dynamic knowledge and his vision itself is power, ncak;15 he is the Seer-Will,kavikratu.16 He has the blazing radiance of the Sun and is supremely potent in his self-Iuminousness.17 The Sun is the light and the energy of the Truth. Even like the Sun the Poet gives birth to the Truth, srya satyasava, satyya satyaprasavya. But the Poet as Power is not only the revealer or creator,savit, he is also the builder or fashioner,ta, and he is the organiser,vedh is personality. First of all, he is the Knower-the Seer of the Truth, kavaya satyadrara, of the Truth.18 As Savita he manifests the Truth, as Tashta he gives a perfected body and form to the Truth, and as Vedha he maintains the Truth in its dynamic working. The effective marshalling and organisation of the Truth is what is called Ritam, the Right; it is also called Dharma,19 the Law or the Rhythm, the ordered movement and invincible execution of the Truth. The Poet pursues the Path of the Right;20 it is he who lays out the Path for the march of the Truth, the progress of the Sacrifice.21 He is like a fast steed well-yoked, pressing forward;22 he is the charger that moves straight and unswerving and carries us beyond 23into the world of felicity.
0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
The Qabalah reveals the nature of certain physical and psychological phenomena. Once these are apprehended, understood and correlated, the student can use the principles of Magic to exercise control over life's conditions and circumstances not otherwise possible. In short. Magic provides the practical application of the theories supplied by the Qabalah.
It serves yet another vital function. In addition to the advantages to be gained from its philosophical application, the ancients discovered a very practical use for the literal Qabalah.
--
Some modern nature-worshippers and members of the newly-washed and redeemed witch-cult have complimented me on this closing chapter which I entitled 'The Ladder." I am pleased about this. For a very long time I was not at all familiar with the topic of witchcraft. I had avoided it entirely, not being attracted to its literature in any way. In fact, I only became slightly conversant with its theme and literature just a few years ago, after reading "The A natomy of Eve" written by Dr. Leopold Stein, a Jungian analyst. In the middle of his study of four cases, he included a most informative chapter on the subject. This served to stimulate me to wider reading in that area.
In 1932, at the suggestion of Thomas Burke, the novelist, I submitted my manuscript to one of his publishers, Messrs. Constable in London. They were unable to use it, but made some encouraging comments and advised me to submit it to Riders. To my delight and surprise, Riders published it, and throughout the years the reaction it has had indicated other students found it also fulfilled their need for a condensed and simplified survey of such a vast subject as the Qabalah.
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In his profound investigation into the origins and basic nature of man, Robert Ardrey in African Genesis recently made a shocking statement. Although man has begun the conquest of outer space, the ignorance of his own nature, says Ardrey, "has become institutionalized, universalized and sanctified." He further states that were a brotherhood of man to be formed today, "its only possible common bond would be ignorance of what man is."
Such a condition is both deplorable and appalling when the means are readily available for man to acquire a thorough understanding of himself-and in so doing, an understanding of his neighbor and the world in which he lives as well as the greater Universe of which each is a part.
000 - Humans in Universe, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
schemers, monarchs, nations, and pirate enterprisers. No others could afford to buy
great ships. With more powerfully engineered ships, humans emerged westward
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150 national preserves-the people have become educationally divided into
"specialists" for exploitation by the supra national powers who divide to conquer
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water. But nature had invented low-weight wood of high self-cohering tensile
strength (averaging approximately 10,000 p.s.i.) and of relatively low compression-
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000.125 The fact that 99 percent of humanity does not understand nature is the
prime reason for humanity's failure to exercise its option to attain universally
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discovery and comprehension of nature is the obscurity of the mathematical
language of science. Fortu nately, however, nature is not using the strictly
imaginary, awkward, and unrealistic coordi nate system adopted by and taught by
--
000.126 nature's continuous self-regeneration is 100 percent efficient, neither
gaining nor losing any energy. nature is not employing the three dimensional,
omniinterperpendicular, parallel frame of the XYZ axial coordi nates of academic
science, nor is nature employing science's subsequently adopted
gram/centimeter/second weight/area/time exponents. nature does not operate in
parallel. She operates in radiational divergence and gravitational convergence. She
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000.127 nature is inherently eight-dimensional, and the first four of these
dimensions are the four planes of symmetry of the minimum structure of Universe-
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000.128 nature is using this completely conceptual eight-dimensional coordi nate
system that can be comprehended by anyone. Fortu nately television, is
spontaneously attractive and can be used to teach all the world's people nature's
coordi nating system-and can do so in time to make it possible for all humanity to
--
000.129 nature's coordi nate system is called Synergetics-synergy means behavior
of whole systems unpredicted by any part of the system as considered only
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necessary for universal comprehension and individual use of nature's synergetic
geometrical intertransformings.
0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
Gadadhar was now permitted to worship Raghuvir. Thus began his first training in meditation. He so gave his heart and soul to the worship that the stone image very soon appeared to him as the living Lord of the Universe. His tendency to lose himself in contemplation was first noticed at this time. Behind his boyish light-heartedness was seen a deepening of his spiritual nature.
About this time, on the Sivaratri night, consecrated to the worship of Siva, a dramatic performance was arranged. The principal actor, who was to play the part of Siva, suddenly fell ill, and Gadadhar was persuaded to act in his place. While friends were dressing him for the role of Siva — smearing his body with ashes, matting his locks, placing a trident in his hand and a string of rudraksha beads around his neck — the boy appeared to become absent-minded. He approached the stage with slow and measured step, supported by his friends. He looked the living image of Siva. The audience loudly applauded what it took to be his skill as an actor, but it was soon discovered that he was really lost in meditation. His countenance was radiant and tears flowed from his eyes. He was lost to the outer world. The effect of this scene on the audience was tremendous. The people felt blessed as by a vision of Siva Himself. The performance had to be stopped, and the boy's mood lasted till the following morning.
Gadadhar himself now organized a dramatic company with his young friends. The stage was set in the mango orchard. The themes were selected from the stories of the Ramayana and the Mahabharata. Gadadhar knew by heart almost all the roles, having heard them from professional actors. His favourite theme was the Vrindavan episode of Krishna's life, depicting those exquisite love-stories of Krishna and the milkmaids and the cowherd boys. Gadadhar would play the parts of Radha or Krishna and would often lose himself in the character he was portraying. His natural feminine grace heightened the dramatic effect. The mango orchard would ring with the loud kirtan of the boys. Lost in song and merry-making, Gadadhar became indifferent to the routine of school.
In 1849 Ramkumar, the eldest son, went to Calcutta to improve the financial condition of the family.
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When Ramkumar reprimanded Gadadhar for neglecting a "bread-winning education", the inner voice of the boy reminded him that the legacy of his ancestors — the legacy of Rama, Krishna, Buddha, Sankara, Ramanuja, Chaitanya — was not worldly security but the Knowledge of God. And these noble sages were the true representatives of Hindu society. Each of them was seated, as it were, on the crest of the wave that followed each successive trough in the tumultuous course of Indian national life. All demonstrated that the life current of India is spirituality. This truth was revealed to Gadadhar through that inner vision which scans past and future in one sweep, unobstructed by the barriers of time and space. But he was unaware of the history of the profound change that had taken place in the land of his birth during the previous one hundred years.
Hindu society during the eighteenth century had been passing through a period of decadence. It was the twilight of the Mussalman rule. There were anarchy and confusion in all spheres. Superstitious practices domi nated the religious life of the people. Rites and rituals passed for the essence of spirituality. Greedy priests became the custodians of heaven. True philosophy was supplanted by dogmatic opinions. The pundits took delight in vain polemics.
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The first effect of the draught on the educated Hindus was a complete effacement from their minds of the time-honoured beliefs and traditions of Hindu society. They came to believe that there was no transcendental Truth; The world perceived by the senses was all that existed. God and religion were illusions of the untutored mind. True knowledge could be derived only from the analysis of nature. So atheism and agnosticism became the fashion of the day. The youth of India, taught in English schools, took malicious delight in openly breaking the customs and traditions of their society. They would do away with the caste-system and remove the discrimi natory laws about food. Social reform, the spread of secular education, widow remarriage, abolition of early marriage — they considered these the panacea for the degenerate condition of Hindu society.
The Christian missionaries gave the finishing touch to the process of transformation. They ridiculed as relics of a barbarous age the images and rituals of the Hindu religion. They tried to persuade India that the teachings of her saints and seers were the cause of her downfall, that her Vedas, Puranas, and other scriptures were filled with superstition. Christianity, they maintained, had given the white races position and power in this world and assurance of happiness in the next; therefore Christianity was the best of all religions. Many intelligent young Hindus became converted. The man in the street was confused. The majority of the educated grew materialistic in their mental outlook. Everyone living near Calcutta or the other strong-holds of Western culture, even those who attempted to cling to the orthodox traditions of Hindu society, became infected by the new uncertainties and the new beliefs.
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The temple garden stands directly on the east bank of the Ganges. The northern section of the land and a portion to the east contain an orchard, flower gardens, and two small reservoirs. The southern section is paved with brick and mortar. The visitor arriving by boat ascends the steps of an imposing bathing-ghat which leads to the chandni, a roofed terrace, on either side of which stand in a row six temples of Siva. East of the terrace and the Siva temples is a large court, paved, rectangular in shape, and running north and south. Two temples stand in the centre of this court, the larger one, to the south and facing south, being dedicated to Kali, and the smaller one, facing the Ganges, to Radhakanta, that is, Krishna, the Consort of Radha. Nine domes with spires surmount the temple of Kali, and before it stands the spacious natmandir, or music hall, the terrace of which is sup- ported by stately pillars. At the northwest and southwest
corners of the temple compound are two nahabats, or music towers, from which music flows at different times of day, especially at sunup, noon, and sundown, when the worship is performed in the temples. Three sides of the paved courtyard — all except the west — are lined with rooms set apart for kitchens, store-rooms, dining-rooms, and quarters for the temple staff and guests. The chamber in the northwest angle, just beyond the last of the Siva temples, is of special interest to us; for here Sri Ramakrishna was to spend a considerable part of his life. To the west of this chamber is a semicircular porch overlooking the river. In front of the porch runs a foot-path, north and south, and beyond the path is a large garden and, below the garden, the Ganges. The orchard to the north of the buildings contains the Panchavati, the banyan, and the bel-tree, associated with Sri Ramakrishna's spiritual practices. Outside and to the north of the temple compound proper is the kuthi, or bungalow, used by members of Rani Rasmani's family visiting the garden. And north of the temple garden, separated from it by a high wall, is a powder-magazine belonging to the British Government.
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The whole symbolic world is represented in the temple garden — the Trinity of the nature Mother (Kali), the Absolute (Siva), and Love (Radhakanta), the Arch spanning heaven and earth. The terrific Goddess of the Tantra, the soul-enthralling Flute-Player of the Bhagavata, and the Self-absorbed Absolute of the Vedas live together, creating the greatest synthesis of religions. All aspects of Reality are represented there. But of this divine household, Kali is the pivot, the sovereign Mistress. She is Prakriti, the Procreatrix, nature, the Destroyer, the Creator. Nay, She is something greater and deeper still for those who have eyes to see. She is the Universal Mother, "my Mother" as Ramakrishna would say, the All-powerful, who reveals Herself to Her children under different aspects and Divine Incar nations, the Visible God, who leads the elect to the Invisible Reality; and if it so pleases Her, She takes away the last trace of ego from created beings and merges it in the consciousness of the Absolute, the undifferentiated God. Through Her grace "the finite ego loses itself in the illimitable Ego — Atman — Brahman". (Romain Holland, Prophets of the New India, p. 11.)
Rani Rasmani spent a fortune for the construction of the temple garden and another fortune for its dedication ceremony, which took place on May 31, 1855.
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In 1856 Ramkumar breathed his last. Sri Ramakrishna had already witnessed more than one death in the family. He had come to realize how impermanent is life on earth. The more he was convinced of the transitory nature of worldly things, the more eager he became to realize God, the Fountain of Immortality.
--- THE FIRST VISION OF KALI
And, indeed, he soon discovered what a strange Goddess he had chosen to serve. He became gradually enmeshed in the web of Her all-pervading presence. To the ignorant She is, to be sure, the image of destruction; but he found in Her the benign, all-loving Mother. Her neck is encircled with a garland of heads, and Her waist with a girdle of human arms, and two of Her hands hold weapons of death, and Her eyes dart a glance of fire; but, strangely enough, Ramakrishna felt in Her breath the soothing touch of tender love and saw in Her the Seed of Immortality. She stands on the bosom of Her Consort, Siva; it is because She is the Sakti, the Power, inseparable from the Absolute. She is surrounded by jackals and other unholy creatures, the denizens of the cremation ground. But is not the Ultimate Reality above holiness and unholiness? She appears to be reeling under the spell of wine. But who would create this mad world unless under the influence of a divine drunkenness? She is the highest symbol of all the forces of nature, the synthesis of their antinomies, the Ultimate Divine in the form of woman. She now became to Sri Ramakrishna the only Reality, and the world became an unsubstantial shadow. Into Her worship he poured his soul. Before him She stood as the transparent portal to the shrine of Ineffable Reality.
The worship in the temple intensified Sri Ramakrishna's yearning for a living vision of the Mother of the Universe. He began to spend in meditation the time not actually employed in the temple service; and for this purpose he selected an extremely solitary place. A deep jungle, thick with underbrush and prickly plants, lay to the north of the temples. Used at one time as a burial ground, it was shunned by people even during the day-time for fear of ghosts. There Sri Ramakrishna began to spend the whole night in meditation, returning to his room only in the morning with eyes swollen as though from much weeping. While meditating, he would lay aside his cloth and his brahminical thread. Explaining this strange conduct, he once said to Hriday: "Don't you know that when one thinks of God one should be freed from all ties? From our very birth we have the eight fetters of hatred, shame, lineage, pride of good conduct, fear, secretiveness, caste, and grief. The sacred thread reminds me that I am a brahmin and therefore superior to all. When calling on the Mother one has to set aside all such ideas." Hriday thought his uncle was becoming insane.
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naturally the temple officials took him for an insane person. His worldly well-wishers brought him to skilled physicians; but no-medicine could cure his malady. Many a time he doubted his sanity himself. For he had been sailing across an uncharted sea, with no earthly guide to direct him. His only haven of security was the Divine Mother Herself. To Her he would pray: "I do not know what these things are. I am ignorant of mantras and the scriptures. Teach me, Mother, how to realize Thee. Who else can help me? Art Thou not my only refuge and guide?" And the sustaining presence of the Mother never failed him in his distress or doubt. Even those who criticized his conduct were greatly impressed with his purity, guilelessness, truthfulness, integrity, and holiness. They felt an uplifting influence in his presence.
It is said that samadhi, or trance, no more than opens the portal of the spiritual realm. Sri Ramakrishna felt an unquenchable desire to enjoy God in various ways. For his meditation he built a place in the northern wooded section of the temple garden. With Hriday's help he planted there five sacred trees. The spot, known as the Panchavati, became the scene of many of his visions.
--
Mathur and Rani Rasmani began to ascribe the mental ailment of Sri Ramakrishna in part, at least, to his observance of rigid continence. Thinking that a natural life would relax the tension of his nerves, they engineered a plan with two women of ill fame. But as soon as the women entered his room, Sri Ramakrishna beheld in them the manifestation of the Divine Mother of the Universe and went into samadhi uttering Her name.
--- HALADHARI
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But in a few months his health showed improvement, and he recovered to some extent his natural buoyancy of spirit. His happy mother was encouraged to think it might be a good time to arrange his marriage. The boy was now twenty-three years old. A wife would bring him back to earth. And she was delighted when her son welcomed her suggestion. Perhaps he saw in it the finger of God.
Saradamani, a little girl of five, lived in the neighbouring village of Jayrambati. Even at this age she had been praying to God to make her character as stainless and fragrant as the white tuberose. Looking at the full moon, she would say: "O God, there are dark spots even on the moon. But make my character spotless." It was she who was selected as the bride for Sri Ramakrishna.
The marriage ceremony was duly performed. Such early marriage in India is in the nature of a betrothal, the marriage being consummated when the girl attains puberty. But in this case the marriage remained for ever unconsummated. Sri Ramakrishna lived at Kamarpukur about a year and a half and then returned to Dakshineswar.
Hardly had he crossed the threshold of the Kali temple when he found himself again in the whirlwind. His madness reappeared tenfold. The same meditation and prayer, the same ecstatic moods, the same burning sensation, the same weeping, the same sleeplessness, the same indifference to the body and the outside world, the same divine delirium. He subjected himself to fresh disciplines in order to eradicate greed and lust, the two great impediments to spiritual progress. With a rupee in one hand and some earth in the other, he would reflect on the comparative value of these two for the realization of God, and finding them equally worthless he would toss them, with equal indifference, into the Ganges. Women he regarded as the manifestations of the Divine Mother. Never even in a dream did he feel the impulses of lust. And to root out of his mind the idea of caste superiority, he cleaned a pariahs house with his long and neglected hair. When he would sit in meditation, birds would perch on his head and peck in his hair for grains of food. Snakes would crawl over his body, and neither would be aware of the other. Sleep left him altogether. Day and night, visions flitted before him. He saw the sannyasi who had previously killed the "sinner" in him again coming out of his body, threatening him with the trident, and ordering him to concentrate on God. Or the same sannyasi would visit distant places, following a luminous path, and bring him reports of what was happening there. Sri Ramakrishna used to say later that in the case of an advanced devotee the mind itself becomes the guru, living and moving like an embodied being.
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When Sri Ramakrishna told Mathur what the Brahmani had said about him, Mathur shook his head in doubt. He was reluctant to accept him as an Incar nation of God, an Avatar comparable to Rama, Krishna, Buddha, and Chaitanya, though he admitted Sri Ramakrishna's extraordinary spirituality. Whereupon the Brahmani asked Mathur to arrange a conference of scholars who should discuss the matter with her. He agreed to the proposal and the meeting was arranged. It was to be held in the natmandir in front of the Kali temple.
Two famous pundits of the time were invited: Vaishnavcharan, the leader of the Vaishnava society, and Gauri. The first to arrive was Vaishnavcharan, with a distinguished company of scholars and devotees. The Brahmani, like a proud mother, proclaimed her view before him and supported it with quotations from the scriptures. As the pundits discussed the deep theological question, Sri Ramakrishna, perfectly indifferent to everything happening around him, sat in their midst like a child, immersed in his own thoughts, sometimes smiling, sometimes chewing a pinch of spices from a pouch, or again saying to Vaishnavcharan with a nudge: "Look here. Sometimes I feel like this, too." Presently Vaishnavcharan arose to declare himself in total agreement with the view of the Brahmani. He declared that Sri Ramakrishna had undoubtedly experienced mahabhava and that this was the certain sign of the rare manifestation of God in a man. The people assembled
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According to the Tantra, the Ultimate Reality is Chit, or Consciousness, which is identical with Sat, or Being, and with Ananda, or Bliss. This Ultimate Reality, Satchidananda, Existence-Knowledge-Bliss Absolute, is identical with the Reality preached in the Vedas. And man is identical with this Reality; but under the influence of maya, or illusion, he has forgotten his true nature. He takes to be real a merely apparent world of subject and object, and this error is the cause of his bondage and suffering. The goal of spiritual discipline is the rediscovery of his true identity with the divine Reality.
For the achievement of this goal the Vedanta prescribes an austere negative method of discrimi nation and renunciation, which can be followed by only a few individuals endowed with sharp intelligence and unshakable will-power. But Tantra takes into consideration the natural weakness of human beings, their lower appetites, and their love for the concrete. It combines philosophy with rituals, meditation with ceremonies, renunciation with enjoyment. The underlying purpose is gradually to train the aspirant to meditate on his identity with the Ultimate.
The average man wishes to enjoy the material objects of the world. Tantra bids him enjoy these, but at the same time discover in them the presence of God. Mystical rites are prescribed by which, slowly, the sense-objects become spiritualized and sense attraction is transformed into a love of God. So the very "bonds" of man are turned into "releasers". The very poison that kills is transmuted into the elixir of life. Outward renunciation is not necessary. Thus the aim of Tantra is to sublimate bhoga, or enjoyment into yoga, or union with Consciousness. For, according to this philosophy, the world with all its manifestations is nothing but the sport of Siva and Sakti, the Absolute and Its inscrutable Power.
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Vaishnavism is exclusively a religion of bhakti. Bhakti is intense love of God, attachment to Him alone; it is of the nature of bliss and bestows upon the lover immortality and liberation. God, according to Vaishnavism, cannot be realized through logic or reason; and, without bhakti, all penances, austerities and rites are futile. Man cannot realize God by self-exertion alone. For the vision of God His grace is absolutely necessary, and this grace is felt by the pure of heart. The mind is to be purified through bhakti. The pure mind then remains for ever immersed in the ecstasy of God-vision. It is the cultivation of this divine love that is the chief concern of the Vaishnava religion.
There are three kinds of formal devotion: tamasic, rajasic, and sattvic. If a person, while showing devotion, to God, is actuated by malevolence, arrogance, jealousy, or anger, then his devotion is tamasic, since it is influenced by tamas, the quality of inertia. If he worships God from a desire for fame or wealth, or from any other worldly ambition, then his devotion is rajasic, since it is influenced by rajas, the quality of activity. But if a person loves God without any thought of material gain, if he performs his duties to please God alone and maintains toward all created beings the attitude of friendship, then his devotion is called sattvic, since it is influenced by sattva, the quality of harmony. But the highest devotion transcends the three gunas, or qualities, being a spontaneous, uninterrupted incli nation of the mind toward God, the Inner Soul of all beings; and it wells up in the heart of a true devotee as soon as he hears the name of God or mention of God's attributes. A devotee possessed of this love would not accept the happiness of heaven if it were offered him. His one desire is to love God under all conditions — in pleasure and pain, life and death, honour and dishonour, prosperity and adversity.
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While practising the discipline of the madhur bhava, the male devotee often regards himself as a woman, in order to develop the most intense form of love for Sri Krishna, the only purusha, or man, in the universe. This assumption of the attitude of the opposite sex has a deep psychological significance. It is a matter of common experience that an idea may be cultivated to such an intense degree that every idea alien to it is driven from the mind. This peculiarity of the mind may be utilized for the subjugation of the lower desires and the development of the spiritual nature. Now, the idea which is the basis of all desires and passions in a man is the conviction of his indissoluble association with a male body. If he can inoculate himself thoroughly with the idea that he is a woman, he can get rid of the desires peculiar to his male body. Again, the idea that he is a woman may in turn be made to give way to another higher idea, namely, that he is neither man nor woman, but the Impersonal Spirit. The Impersonal Spirit alone can enjoy real communion with the Impersonal God. Hence the highest est realization of the Vaishnava draws close to the transcendental experience of the Vedantist.
A beautiful expression of the Vaishnava worship of God through love is to be found in the Vrindavan episode of the Bhagavata. The gopis, or milk-maids, of Vrindavan regarded the six-year-old Krishna as their Beloved. They sought no personal gain or happiness from this love. They surrendered to Krishna their bodies, minds, and souls. Of all the gopis, Radhika, or Radha, because of her intense love for Him, was the closest to Krishna. She manifested mahabhava and was united with her Beloved. This union represents, through sensuous language, a supersensuous experience.
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Keshab was the leader of the Brahmo Samaj, one of the two great movements that, during the latter part of the nineteenth century, played an important part in shaping the course of the renascence of India. The founder of the Brahmo movement had been the great Raja Rammohan Roy (1774-1833). Though born in an orthodox brahmin family, Rammohan Roy had shown great sympathy for Islam and Christianity. He had gone to Tibet in search of the Buddhist mysteries. He had extracted from Christianity its ethical system, but had rejected the divinity of Christ as he had denied the Hindu Incar nations. The religion of Islam influenced him, to a great extent, in the formulation of his monotheistic doctrines. But he always went back to the Vedas for his spiritual inspiration. The Brahmo Samaj, which he founded in 1828, was dedicated to the "worship and adoration of the Eternal, the Unsearchable, the Immutable Being, who is the Author and Preserver of the Universe". The Samaj was open to all without distinction of colour, creed, caste, nation, or religion.
The real organizer of the Samaj was Devendra nath Tagore (1817-1905), the father of the poet Rabindra nath. His physical and spiritual beauty, aristocratic aloofness, penetrating intellect, and poetic sensibility made him the foremost leader of the educated Bengalis. These addressed him by the respectful epithet of Maharshi, the "Great Seer". The Maharshi was a Sanskrit scholar and, unlike Raja Rammohan Roy, drew his inspiration entirely from the Upanishads. He was an implacable enemy of image worship ship and also fought to stop the infiltration of Christian ideas into the Samaj. He gave the movement its faith and ritual. Under his influence the Brahmo Samaj professed One Self-existent Supreme Being who had created the universe out of nothing, the God of Truth, Infinite Wisdom, Goodness, and Power, the Eternal and Omnipotent, the One without a Second. Man should love Him and do His will, believe in Him and worship Him, and thus merit salvation in the world to come.
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Keshab possessed a complex nature. When passing through a great moral crisis, he spent much of his time in solitude and felt that he heard the voice of God, When a devotional form of worship was introduced into the Brahmo Samaj, he spent hours in singing kirtan with his followers. He visited England land in 1870 and impressed the English people with his musical voice, his simple English, and his spiritual fervour. He was entertained by Queen Victoria. Returning to India, he founded centres of the Brahmo Samaj in various parts of the country. Not unlike a professor of comparative religion in a European university, he began to discover, about the time of his first contact with Sri Ramakrishna, the harmony of religions. He became sympathetic toward the Hindu gods and goddesses, explaining them in a liberal fashion. Further, he believed that he was called by God to dictate to the world God's newly revealed law, the New Dispensation, the Navavidhan.
In 1878 a schism divided Keshab's Samaj. Some of his influential followers accused him of infringing the Brahmo principles by marrying his daughter to a wealthy man before she had attained the marriageable age approved by the Samaj. This group seceded and established the Sadharan Brahmo Samaj, Keshab remaining the leader of the Navavidhan. Keshab now began to be drawn more and more toward the Christ ideal, though under the influence of Sri Ramakrishna his devotion to the Divine Mother also deepened. His mental oscillation between Christ and the Divine Mother of Hinduism found no position of rest. In Bengal and some other parts of India the Brahmo movement took the form of unitarian Christianity, scoffed at Hindu rituals, and preached a crusade against image worship. Influenced by Western culture, it declared the supremacy of reason, advocated the ideals of the French Revolution, abolished the caste-system among its own members, stood for the emancipation of women, agitated for the abolition of early marriage, sanctioned the remarriage of widows, and encouraged various educational and social-reform movements. The immediate effect of the Brahmo movement in Bengal was the checking of the proselytizing activities of the Christian missionaries. It also raised Indian culture in the estimation of its English masters. But it was an intellectual and eclectic religious ferment born of the necessity of the time. Unlike Hinduism, it was not founded on the deep inner experiences of sages and prophets. Its influence was confined to a comparatively few educated men and women of the country, and the vast masses of the Hindus remained outside it. It sounded monotonously only one of the notes in the rich gamut of the Eternal Religion of the Hindus.
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Pratap Chandra Mazumdar, the right-hand man of Keshab and an accomplished Brahmo preacher in Europe and America, bitterly criticized Sri Ramakrishna's use of uncultured language and also his austere attitude toward his wife. But he could not escape the spell of the Master's personality. In the course of an article about Sri Ramakrishna, Pratap wrote in the "Theistic Quarterly Review": "What is there in common between him and me? I, a Europeanized, civilized, self-centred, semi-sceptical, so-called educated reasoner, and he, a poor, illiterate, unpolished, half-idolatrous, friendless Hindu devotee? Why should I sit long hours to attend to him, I, who have listened to Disraeli and Fawcett, Stanley and Max Muller, and a whole host of European scholars and divines? . . . And it is not I only, but dozens like me, who do the same. . . . He worships Siva, he worships Kali, he worships Rama, he worships Krishna, and is a confirmed advocate of Vedantic doctrines. . . . He is an idolater, yet is a faithful and most devoted meditator on the perfections of the One Formless, Absolute, Infinite Deity. . . . His religion is ecstasy, his worship means transcendental insight, his whole nature burns day and night with a permanent fire and fever of a strange faith and feeling. . . . So long as he is spared to us, gladly shall we sit at his feet to learn from him the sublime precepts of purity, unworldliness, spirituality, and inebriation in the love of God. . . . He, by his childlike bhakti, by his strong conceptions of an ever-ready Motherhood, helped to unfold it [God as our Mother] in our minds wonderfully. . . . By associating with him we learnt to realize better the divine attributes as scattered over the three hundred and thirty millions of deities of mythological India, the gods of the Puranas."
The Brahmo leaders received much inspiration from their contact with Sri Ramakrishna. It broadened their religious views and kindled in their hearts the yearning for God-realization; it made them understand and appreciate the rituals and symbols of Hindu religion, convinced them of the manifestation of God in diverse forms, and deepened their thoughts about the harmony of religions. The Master, too, was impressed by the sincerity of many of the Brahmo devotees. He told them about his own realizations and explained to them the essence of his teachings, such as the necessity of renunciation, sincerity in the pursuit of one's own course of discipline, faith in God, the performance of one's duties without thought of results, and discrimi nation between the Real and the unreal.
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Harish, a young man in affluent circumstances, renounced his family and took shelter with the Master, who loved him for his sincerity, singleness of purpose, and quiet nature. He spent his leisure time in prayer and meditation, turning a deaf ear to the entreaties and threats of his relatives. Referring to his undisturbed peace of mind, the Master would say: "Real men are dead to the world though living. Look at Harish. He is an example." When one day the Master asked him to be a little kind to his wife, Harish said: "You must excuse me on this point. This is not the place to show kindness. If I try to be sympathetic to her, there is a possibility of my forgetting the ideal and becoming entangled in the world."
--- BHAVA natH
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Girish Chandra Ghosh was a born rebel against God, a sceptic, a Bohemian, a drunkard. He was the greatest Bengali dramatist of his time, the father of the modem Bengali stage. Like other young men he had imbibed all the vices of the West. He had plunged into a life of dissipation and had become convinced that religion was only a fraud. Materialistic philosophy he justified as enabling one to get at least a little fun out of life. But a series of reverses shocked him and he became eager to solve the riddle of life. He had heard people say that in spiritual life the help of a guru was imperative and that the guru was to be regarded as God Himself. But Girish was too well acquainted with human nature to see perfection in a man. His first meeting with Sri Ramakrishna did not impress him at all. He returned home feeling as if he had seen a freak at a circus; for the Master, in a semi-conscious mood, had inquired whether it was evening, though the lamps were burning in the room. But their paths often crossed, and Girish could not avoid further encounters. The Master attended a performance in Girish's Star Theatre. On this occasion, too, Girish found nothing impressive about him. One day, however, Girish happened to see the Master dancing and singing with the devotees. He felt the contagion and wanted to join them, but restrained himself for fear of ridicule. Another day Sri Ramakrishna was about to give him spiritual instruction, when Girish said: "I don't want to listen to instructions. I have myself written many instructions. They are of no use to me. Please help me in a more tangible way If you can." This pleased the Master and he asked Girish to cultivate faith.
As time passed, Girish began to learn that the guru is the one who silently unfolds the disciple's inner life. He became a steadfast devotee of the Master. He often loaded the Master with insults, drank in his presence, and took liberties which astounded the other devotees. But the Master knew that at heart Girish was tender, faithful, and sincere. He would not allow Girish to give up the theatre. And when a devotee asked him to tell Girish to give up drinking, he sternly replied: "That is none of your business. He who has taken charge of him will look after him. Girish is a devotee of heroic type. I tell you, drinking will not affect him." The Master knew that mere words could not induce a man to break deep-rooted habits, but that the silent influence of love worked miracles. Therefore he never asked him to give up alcohol, with the result that Girish himself eventually broke the habit. Sri Ramakrishna had strengthened Girish's resolution by allowing him to feel that he was absolutely free.
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Sri Ramakrishna also became acquainted with a number of people whose scholarship or wealth entitled them everywhere to respect. He had met, a few years before, Devendra nath Tagore, famous all over Bengal for his wealth, scholarship, saintly character, and social position. But the Master found him disappointing; for, whereas Sri Ramakrishna expected of a saint complete renunciation of the world, Devendra nath combined with his saintliness a life of enjoyment. Sri Ramakrishna met the great poet Michael Madhusudan, who had embraced Christianity "for the sake of his stomach". To him the Master could not impart instruction, for the Divine Mother "pressed his tongue". In addition he met Maharaja Jatindra Mohan Tagore, a titled aristocrat of Bengal; Kristodas Pal, the editor, social reformer, and patriot; Iswar Vidyasagar, the noted philanthropist and educator; Pundit Shashadhar, a great champion of Hindu orthodoxy; Aswini Kumar Dutta, a headmaster, moralist, and leader of Indian nationalism; and Bankim Chatterji, a deputy magistrate, novelist, and essayist, and one of the fashioners of modern Bengali prose. Sri Ramakrishna was not the man to be dazzled by outward show, glory, or eloquence. A pundit without discrimi nation he regarded as a mere straw. He would search people's hearts for the light of God, and if that was missing he would have nothing to do with them.
--- KRISTODAS PAL
The Europeanized Kristodas Pal did not approve of the Master's emphasis on renunciation and said; "Sir, this cant of renunciation has almost ruined the country. It is for this reason that the Indians are a subject nation today. Doing good to others, bringing education to the door of the ignorant, and above all, improving the material conditions of the country — these should be our duty now. The cry of religion and renunciation would, on the contrary, only weaken us. You should advise the young men of Bengal to resort only to such acts as will uplift the country." Sri Ramakrishna gave him a searching look and found no divine light within, "You man of poor understanding!" Sri Ramakrishna said sharply. "You dare to slight in these terms renunciation and piety, which our scriptures describe as the greatest of all virtues! After reading two pages of English you think you have come to know the world! You appear to think you are omniscient. Well, have you seen those tiny crabs that are born in the Ganges just when the rains set in? In this big universe you are even less significant than one of those small creatures. How dare you talk of helping the world? The Lord will look to that. You haven't the power in you to do it." After a pause the Master continued: "Can you explain to me how you can work for others? I know what you mean by helping them. To feed a number of persons, to treat them when they are sick, to construct a road or dig a well — isn't that all? These, are good deeds, no doubt, but how trifling in comparison with the vastness of the universe! How far can a man advance in this line? How many people can you save from famine? Malaria has ruined a whole province; what could you do to stop its onslaught? God alone looks after the world. Let a man first realize Him. Let a man get the authority from God and be endowed with His power; then, and then alone, may he think of doing good to others. A man should first be purged of all egotism. Then alone will the Blissful Mother ask him to work for the world." Sri Ramakrishna mistrusted philanthropy that presumed to pose as charity. He warned people against it. He saw in most acts of philanthropy nothing but egotism, vanity, a desire for glory, a barren excitement to kill the boredom of life, or an attempt to soothe a guilty conscience. True charity, he taught, is the result of love of God — service to man in a spirit of worship.
--- MONASTIC DISCIPLES
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As he read in college the rationalistic Western philosophers of the nineteenth century, his boyhood faith in God and religion was unsettled. He would not accept religion on mere faith; he wanted demonstration of God. But very soon his passio nate nature discovered that mere Universal Reason was cold and bloodless. His emotional nature, dissatisfied with a mere abstraction, required a concrete support to help him in the hours of temptation. He wanted an external power, a guru, who by embodying perfection in the flesh would still the commotion of his soul. Attracted by the magnetic personality of Keshab, he joined the Brahmo Samaj and became a singer in its choir. But in the Samaj he did not find the guru who could say that he had seen God.
In a state of mental conflict and torture of soul, Narendra came to Sri Ramakrishna at Dakshineswar. He was then eighteen years of age and had been in college two years. He entered the Master's room accompanied by some light-hearted friends. At Sri Ramakrishna's request he sang a few songs, pouring his whole soul into them, and the Master went into samadhi. A few minutes later Sri Ramakrishna suddenly left his seat, took Narendra by the hand, and led him to the screened verandah north of his room. They were alone. Addressing Narendra most tenderly, as if he were a friend of long acquaintance, the Master said: "Ah! You have come very late. Why have you been so unkind as to make me wait all these days? My ears are tired of hearing the futile words of worldly men. Oh, how I have longed to pour my spirit into the heart of someone fitted to receive my message!" He talked thus, sobbing all the time. Then, standing before Narendra with folded hands, he addressed him as Narayana, born on earth to remove the misery of humanity. Grasping Narendra's hand, he asked him to come again, alone, and very soon. Narendra was startled. "What is this I have come to see?" he said to himself. "He must be stark mad. Why, I am the son of Viswa nath Dutta. How dare he speak this way to me?"
When they returned to the room and Narendra heard the Master speaking to others, he was surprised to find in his words an inner logic, a striking sincerity, and a convincing proof of his spiritual nature. In answer to Narendra's question, "Sir, have you seen God?" the Master said: "Yes, I have seen God. I have seen Him more tangibly than I see you. I have talked to Him more intimately than I am talking to you." Continuing, the Master said: "But, my child, who wants to see God? People shed jugs of tears for money, wife, and children. But if they would weep for God for only one day they would surely see Him." Narendra was amazed. These words he could not doubt. This was the first time he had ever heard a man saying that he had seen God. But he could not reconcile these words of the Master with the scene that had taken place on the verandah only a few minutes before. He concluded that Sri Ramakrishna was a monomaniac, and returned home rather puzzled in mind.
During his second visit, about a month later, suddenly, at the touch of the Master, Narendra felt overwhelmed and saw the walls of the room and everything around him whirling and vanishing. "What are you doing to me?" he cried in terror. "I have my father and mother at home." He saw his own ego and the whole universe almost swallowed in a nameless void. With a laugh the Master easily restored him. Narendra thought he might have been hypnotized, but he could not understand how a monomaniac could cast a spell over the mind of a strong person like himself. He returned home more confused than ever, resolved to be henceforth on his guard before this strange man.
But during his third visit Narendra fared no better. This time, at the Master's touch, he lost consciousness entirely. While he was still in that state, Sri Ramakrishna questioned him concerning his spiritual antecedents and whereabouts, his mission in this world, and the duration of his mortal life. The answers confirmed what the Master himself had known and inferred. Among other things, he came to know that Narendra was a sage who had already attained perfection, and that the day he learnt his real nature he would give up his body in yoga, by an act of will.
A few more meetings completely removed from Narendra's mind the last traces of the notion that Sri Ramakrishna might be a monomaniac or wily hypnotist. His integrity, purity, renunciation, and unselfishness were beyond question. But Narendra could not accept a man, an imperfect mortal, as his guru. As a member of the Brahmo Samaj, he could not believe that a human intermediary was necessary between man and God. Moreover, he openly laughed at Sri Ramakrishna's visions as halluci nations. Yet in the secret chamber of his heart he bore a great love for the Master.
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In 1881 Hriday was dismissed from service in the Kali temple, for an act of indiscretion, and was ordered by the authorities never again to enter the garden. In a way the hand of the Divine Mother may be seen even in this. Having taken care of Sri Ramakrishna during the stormy days of his spiritual discipline, Hriday had come naturally to consider himself the sole guardian of his uncle. None could approach the Master without his knowledge. And he would be extremely jealous if Sri Ramakrishna paid attention to anyone else. Hriday's removal made it possible for the real devotees of the Master to approach him freely and live with him in the temple garden.
During the week-ends the householders, enjoying a respite from their office duties, visited the Master. The meetings on Sunday afternoons were of the nature of little festivals. Refreshments were often served. Professional musicians now and then sang devotional songs. The Master and the devotees sang and danced, Sri Ramakrishna frequently going into ecstatic moods. The happy memory of such a Sunday would linger long in the minds of the devotees. Those whom the Master wanted for special instruction he would ask to visit him on Tuesdays and Saturdays. These days were particularly auspicious for the worship of Kali.
The young disciples destined to be monks, Sri Ramakrishna invited on week-days, when the householders were not present. The training of the householders and of the future monks had to proceed along entirely different lines. Since M. generally visited the Master on week-ends, the Gospel of Sri Ramakrishna does not contain much mention of the future monastic disciples.
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One day, in January 1884, the Master was going toward the pine-grove when he went into a trance. He was alone. There was no one to support him or guide his footsteps. He fell to the ground and dislocated a bone in his left arm. This accident had a significant influence on his mind, the natural incli nation of which was to soar above the consciousness of the body. The acute pain in the arm forced his mind to dwell on the body and on the world outside. But he saw even in this a divine purpose; for, with his mind compelled to dwell on the physical plane, he realized more than ever that he was an instrument in the hand of the Divine Mother, who had a mission to fulfil through his human body and mind. He also distinctly found that in the phenomenal world God manifests Himself, in an inscrutable way, through diverse human beings, both good and evil. Thus he would speak of God in the guise of the wicked, God in the guise of the pious. God in the guise of the hypocrite, God in the guise of the lewd. He began to take a special delight in watching the divine play in the relative world. Sometimes the sweet human relationship with God would appear to him more appealing than the all-effacing Knowledge of Brahman. Many a time he would pray: "Mother, don't make me unconscious through the Knowledge of Brahman. Don't give me Brahmajnana, Mother. Am I not Your child, and naturally timid? I must have my Mother. A million salutations to the Knowledge of Brahman! Give it to those who want it." Again he prayed: "O Mother let me remain in contact with men! Don't make me a dried-up ascetic. I want to enjoy Your sport in the world." He was able to taste this very rich divine experience and enjoy the love of God and the company of His devotees because his mind, on account of the injury to his arm, was forced to come down to the consciousness of the body. Again, he would make fun of people who proclaimed him as a Divine Incar nation, by pointing to his broken arm. He would say, "Have you ever heard of God breaking His arm?" It took the arm about five months to heal.
--- BEGINNING OF HIS ILLNESS
--
super natural cause to a natural phenomenon. They believed that the Master's body, a material thing, was subject, like all other material things, to physical laws. Growth, development, decay, and death were laws of nature to which the Master's body could not but respond. But though holding differing views, they all believed that it was to him alone that they must look for the attainment of their spiritual goal.
In spite of the physician's efforts and the prayers and nursing of the devotees, the illness rapidly progressed. The pain sometimes appeared to be unbearable. The Master lived only on liquid food, and his frail body was becoming a mere skeleton. Yet his face always radiated joy, and he continued to welcome the visitors pouring in to receive his blessing. When certain zealous devotees tried to keep the visitors away, they were told by Girish, "You cannot succeed in it; he has been born for this very purpose — to sacrifice himself for the redemption of others."
0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
GOD is concealed in the whirling energy of nature.
GOD is manifest in gathering: harmony: considera-
--
which is the ultimate nature of things.
NOTE
--
Triad by virtue of its Phallic nature; for not only is
Amoun a Phallic God, and Jupiter the Father of All,
--
because Lao-tzu counts as nought, owing to the nature
of his doctrine. The reference to their "living not" is
--
subtle reference to the nature of that light.
Eleven is the great number of Magick, and this
--
because of the author's observation as a naturalist.
Paragraph 1 mere repeats Chapter 4 in quintessence;
--
the last paragraph a reference to the nature of Samadhi.
As man loses his personality in physical love, so
--
all nations of Men call The First, is a lie grafted
upon a lie, a lie multiplied by a lie.
--
course his nature is fourfold. This Four is conceived
of as the Dyad multiplied by the Dyad; falsehood con-
--
(15) In nature the Tortoise has 6 members at angels
of 60 Degrees.
--
All that we know of Man, nature, God, is just that
which they are not; it is that which they throw off
--
It is useless to enquire into His nature; to do so leads
to certain disaster. Authority from him is exhibited,
--
The mind is called "wind", because of its nature; as has been
frequently explained, the ideas and words are identical.
--
The road winds uphill: all law, all nature must be
overcome.
--
law and nature are but shadows.
[102]
--
hungry from a meal, always to violate on's own nature.
Keep on acquiring a taste for what is naturally
repugnant; this is an unfailing source of pleasure, and
--
dithyrambic nature of the chapter.
In paragraph 3 NO MAN is of course NEMO, the
--
stag of a mystical or sacred nature.
The Stag-beetle must not be identified with the one
--
nature presents the bill, and all must pay.
If, as I am not, I were free to choose,
--
and sinners; because his nature is ascetic.
O if everyman did No Matter What, provided that it
--
This idea, "I must give up", I owe, is naturally completed by I pay, and the
sound of the word "pay" suggest the Hebrew letter Pe (see Liber XVI), which
--
MAGICK Light to replace the sun of natura light.
He prays unto, and give homage to, Ro-Hoor_khuit;
--
to all nations who employ Arabic figures, the latter
only to experts in deciphering English puns.
--
In the ordinary Hexagram, the Hexagram of nature,
the red triangle is upwards, like fire, and the blue
--
Paragraph 3 is a comment in the same tone of rough good nature. The word
Zelator is used because the Zelator of the A.'.A.'. has to pass an exami nation
--
nature is wasteful; but how well She can afford it!
nature is false; but I'm a bit of a liar myself.
nature is useless; but then how beautiful she is!
nature is cruel; but I too am a Sadist.
The game goes on; it y have been too rough for
--
The elements are taken rather as in nature; N is easily Fire,
since Mars is the ruler of Scorpio: the virginity of I suits Air
--
and that my natural forces fail, therefore do I rise
up i my throne and call upon THE END.
--
But its general nature is that of a certain minute
whiteness, appearing at the extreme end of great
0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
"M", as the author modestly styles himself, was peculiarly qualified for his task. To a reverent love for his master, to a deep and experiential knowledge of that master's teaching, he added a prodigious memory for the small happenings of each day and a happy gift for recording them in an interesting and realistic way. Making good use of his natural gifts and of the circumstances in which he found himself, "M" produced a book unique, so far as my knowledge goes, in the literature of hagiography. No other saint has had so able and indefatigable a Boswell. Never have the small events of a contemplative's daily life been described with such a wealth of intimate detail. Never have the casual and unstudied utterances of a great religious teacher been set down with so minute a fidelity. To Western readers, it is true, this fidelity and this wealth of detail are sometimes a trifle disconcerting; for the social, religious and intellectual frames of reference within which Sri Ramakrishna did his thinking and expressed his feelings were entirely Indian. But after the first few surprises and bewilderments, we begin to find something peculiarly stimulating and instructive about the very strangeness and, to our eyes, the eccentricity of the man revealed to us in "M's" narrative. What a scholastic philosopher would call the "accidents" of Ramakrishna's life were intensely Hindu and therefore, so far as we in the West are concerned, unfamiliar and hard to understand; its "essence", however, was intensely mystical and therefore universal. To read through these conversations in which mystical doctrine alter nates with an unfamiliar kind of humour, and where discussions of the oddest aspects of Hindu mythology give place to the most profound and subtle utterances about the nature of Ultimate Reality, is in itself a liberal, education in humility, tolerance and suspense of judgment. We must be grateful to the translator for his excellent version of a book so curious and delightful as a biographical document, so precious, at the same time, for what it teaches us of the life of the spirit.
--------------------
--
I have made a literal translation, omitting only a few pages of no particular interest to English-speaking readers. Often literary grace has been sacrificed for the sake of literal translation. No translation can do full justice to the original. This difficulty is all the more felt in the present work, whose contents are of a deep mystical nature and describe the inner experiences of a great seer. Human language is an altogether inadequate vehicle to express supersensuous perception. Sri Ramakrishna was almost illiterate. He never clothed his thoughts in formal language. His words sought to convey his direct realization of Truth. His conversation was in a village patois. Therein lies its charm. In order to explain to his listeners an abstruse philosophy, he, like Christ before him, used with telling effect homely parables and illustrations, culled from his observation of the daily life around him.
The reader will find mentioned in this work many visions and experiences that fall outside the ken of physical science and even psychology. With the development of modern knowledge the border line between the natural and the super natural is ever shifting its position. Genuine mystical experiences are not as suspect now as they were half a century ago. The words of Sri Ramakrishna have already exerted a tremendous influence in the land of his birth. Savants of Europe have found in his words the ring of universal truth.
But these words were not the product of intellectual cogitation; they were rooted in direct experience. Hence, to students of religion, psychology, and physical science, these experiences of the Master are of immense value for the understanding of religious phenomena in general. No doubt Sri Ramakrishna was a Hindu of the Hindus; yet his experiences transcended the limits of the dogmas and creeds of Hinduism. Mystics of religions other than Hinduism will find in Sri Ramakrishna's experiences a corroboration of the experiences of their own prophets and seers. And this is very important today for the resuscitation of religious values. The sceptical reader may pass by the super natural experiences; he will yet find in the book enough material to provoke his serious thought and solve many of his spiritual problems.
There are repetitions of teachings and parables in the book. I have kept them purposely. They have their charm and usefulness, repeated as they were in different settings. Repetition is unavoidable in a work of this kind. In the first place, different seekers come to a religious teacher with questions of more or less identical nature; hence the answers will be of more or less identical pattern. Besides, religious teachers of all times and climes have tried, by means of repetition, to hammer truths into the stony soil of the recalcitrant human mind. Finally, repetition does not seem tedious if the ideas repeated are dear to a man's heart.
I have thought it necessary to write a rather lengthy Introduction to the book. In it I have given the biography of the Master, descriptions of people who came in contact with him, short expla nations of several systems of Indian religious thought intimately connected with Sri Ramakrishna's life, and other relevant matters which, I hope, will enable the reader better to understand and appreciate the unusual contents of this book. It is particularly important that the Western reader, unacquainted with Hindu religious thought, should first read carefully the introductory chapter, in order that he may fully enjoy these conversations. Many Indian terms and names have been retained in the book for want of suitable English equivalents. Their meaning is given either in the Glossary or in the foot-notes. The Glossary also gives expla nations of a number of expressions unfamiliar to Western readers. The diacritical marks are explained under Notes on Pronunciation.
--
Sri Mahendra nath Gupta, familiary known to the readers of the Gospel by his pen name M., and to the devotees as Master Mahashay, was born on the 14th of July, 1854 as the son of Madhusudan Gupta, an officer of the Calcutta High Court, and his wife, Swarnamayi Devi. He had a brilliant scholastic career at Hare School and the Presidency College at Calcutta. The range of his studies included the best that both occidental and oriental learning had to offer. English literature, history, economics, western philosophy and law on the one hand, and Sanskrit literature and grammar, Darsanas, Puranas, Smritis, Jainism, Buddhism, astrology and Ayurveda on the other were the subjects in which he attained considerable proficiency.
He was an educationist all his life both in a spiritual and in a secular sense. After he passed out of College, he took up work as headmaster in a number of schools in succession Narail High School, City School, Ripon College School, Metropolitan School, Aryan School, Oriental School, Oriental Seminary and Model School. The causes of his migration from school to school were that he could not get on with some of the managements on grounds of principles and that often his spiritual mood drew him away to places of pilgrimage for long periods. He worked with some of the most noted public men of the time like Iswar Chandra Vidysgar and Surendra nath Banerjee. The latter appointed him as a professor in the City and Ripon Colleges where he taught subjects like English, philosophy, history and economics. In his later days he took over the Morton School, and he spent his time in the staircase room of the third floor of it, administering the school and preaching the message of the Master. He was much respected in educational circles where he was usually referred to as Rector Mahashay. A teacher who had worked under him writes thus in warm appreciation of his teaching methods: "Only when I worked with him in school could I appreciate what a great educationist he was. He would come down to the level of his students when teaching, though he himself was so learned, so talented. Ordinarily teachers confine their instruction to what is given in books without much thought as to whether the student can accept it or not. But M., would first of all gauge how much the student could take in and by what means. He would employ aids to teaching like maps, pictures and diagrams, so that his students could learn by seeing. Thirty years ago (from 1953) when the question of imparting education through the medium of the mother tongue was being discussed, M. had already employed Bengali as the medium of instruction in the Morton School." (M The Apostle and the Evangelist by Swami Nityatmananda Part I. P. 15.)
Imparting secular education was, however, only his profession ; his main concern was with the spiritual regeneration of man a calling for which Destiny seems to have chosen him. From his childhood he was deeply pious, and he used to be moved very much by Sdhus, temples and Durga Puja celebrations. The piety and eloquence of the great Brahmo leader of the times, Keshab Chander Sen, elicited a powerful response from the impressionable mind of Mahendra nath, as it did in the case of many an idealistic young man of Calcutta, and prepared him to receive the great Light that was to dawn on him with the coming of Sri Ramakrishna into his life.
This epoch-making event of his life came about in a very strange way. M. belonged to a joint family with several collateral members. Some ten years after he began his career as an educationist, bitter quarrels broke out among the members of the family, driving the sensitive M. to despair and utter despondency. He lost all interest in life and left home one night to go into the wide world with the idea of ending his life. At dead of night he took rest in his sister's house at Baranagar, and in the morning, accompanied by a nephew Siddheswar, he wandered from one garden to another in Calcutta until Siddheswar brought him to the Temple Garden of Dakshineswar where Sri Ramakrishna was then living. After spending some time in the beautiful rose gardens there, he was directed to the room of the Paramahamsa, where the eventful meeting of the Master and the disciple took place on a blessed evening (the exact date is not on record) on a Sunday in March 1882. As regards what took place on the occasion, the reader is referred to the opening section of the first chapter of the Gospel.
--
Sri Ramakrishna was a teacher for both the Orders of mankind, Sannysins and householders. His own life offered an ideal example for both, and he left behind disciples who followed the highest traditions he had set in respect of both these ways of life. M., along with Nag Mahashay, exemplified how a householder can rise to the highest level of sagehood. M. was married to Nikunja Devi, a distant relative of Keshab Chander Sen, even when he was reading at College, and he had four children, two sons and two daughters. The responsibility of the family, no doubt, made him dependent on his professional income, but the great devotee that he was, he never compromised with ideals and principles for this reason. Once when he was working as the headmaster in a school managed by the great Vidysgar, the results of the school at the public exami nation happened to be rather poor, and Vidysgar attri buted it to M's preoccupation with the Master and his consequent failure to attend adequately to the school work. M. at once resigned his post without any thought of the morrow. Within a fortnight the family was in poverty, and M. was one day pacing up and down the verandah of his house, musing how he would feed his children the next day. Just then a man came with a letter addressed to 'Mahendra Babu', and on opening it, M. found that it was a letter from his friend Sri Surendra nath Banerjee, asking whether he would like to take up a professorship in the Ripon College. In this way three or four times he gave up the job that gave him the wherewithal to support the family, either for upholding principles or for practising spiritual Sadhanas in holy places, without any consideration of the possible dire worldly consequences; but he was always able to get over these difficulties somehow, and the interests of his family never suffered. In spite of his disregard for worldly goods, he was, towards the latter part of his life, in a fairly flourishing condition as the proprietor of the Morton School which he developed into a noted educational institution in the city. The Lord has said in the Bhagavad Git that in the case of those who think of nothing except Him, He Himself would take up all their material and spiritual responsibilities. M. was an example of the truth of the Lord's promise.
Though his children received proper attention from him, his real family, both during the Master's lifetime and after, consisted of saints, devotees, Sannysins and spiritual aspirants. His life exemplifies the Master's teaching that an ideal householder must be like a good maidservant of a family, loving and caring properly for the children of the house, but knowing always that her real home and children are elsewhere. During the Master's lifetime he spent all his Sundays and other holidays with him and his devotees, and besides listening to the holy talks and devotional music, practised meditation both on the Personal and the Impersonal aspects of God under the direct guidance of the Master. In the pages of the Gospel the reader gets a picture of M.'s spiritual relationship with the Master how from a hazy belief in the Impersonal God of the Brahmos, he was step by step brought to accept both Personality and Impersonality as the two aspects of the same Non-dual Being, how he was convinced of the manifestation of that Being as Gods, Goddesses and as Incar nations, and how he was established in a life that was both of a Jnni and of a Bhakta. This Jnni-Bhakta outlook and way of living became so dominant a feature of his life that Swami Raghavananda, who was very closely associated with him during his last six years, remarks: "Among those who lived with M. in latter days, some felt that he always lived in this constant and conscious union with God even with open eyes (i.e., even in waking consciousness)." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXXVII. P. 442.)
0.00 - The Wellspring of Reality, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
We are in an age that assumes the narrowing trends of specialization to be logical, natural, and desirable. Consequently, society expects all earnestly responsible communication to be crisply brief. Advancing science has now discovered that all the known cases of biological extinction have been caused by overspecialization, whose concentration of only selected genes sacrifices general adaptability. Thus the specialist's brief for pinpointing brevity is dubious. In the meantime, humanity has been deprived of comprehensive understanding. Specialization has bred feelings of isolation, futility, and confusion in individuals. It has also resulted in the individual's leaving responsibility for thinking and social action to others.
Specialization breeds biases that ultimately aggregate as inter national and ideological discord, which, in turn, leads to war.
--
We must start with scientific fundamentals, and that means with the data of experiments and not with assumed axioms predicated only upon the misleading nature of that which only superficially seems to be obvious. It is the consensus of great scientists that science is the attempt to set in order the facts of experience.
Holding within their definition, we define Universe as the aggregate of allhumanity's consciously apprehended and communicated, nonsimultaneous, and only partially overlapping experiences. An aggregate of finites is finite. Universe is a finite but nonsimultaneously conceptual scenario.
--
Anticipating, cooperating with, and employing the forces of nature can be accomplished only by the mind. The wisdom manifest in the omni-interorderliness of the family of generalized principles operative in Universe can be employed only by the highest integrity of engagement of the mind's metaphysical intuiting and formulating capabilities.
We are able to assert that this rationally coordi nating system bridge has been established between science and the humanities because we have made adequate experimental testing of it in a computerized world-resource-use-exploration system, which by virtue of the proper inclusion of all the parameters-as guaranteed by the synergetic start with Universe and the progressive differentiation out of all the parts-has demonstrated a number of alter nate ways in which it is eminently feasible not only to provide full life support for all humans but also to permit all humans' individual enjoyment of all the Earth without anyone profiting at the expense of another and without any individuals interfering with others.
While it takes but meager search to discover that many well-known concepts are false, it takes considerable search and even more careful exami nation of one's own personal experiences and inadvertently spontaneous reflexing to discover that there are many popularly and even professionally unknown, yet nonetheless fundamental, concepts to hold true in all cases and that already have been discovered by other as yet obscure individuals. That is to say that many scientific generalizations have been discovered but have not come to the attention of what we call the educated world at large, thereafter to be incorporated tardily within the formal education processes, and even more tardily, in the ongoing political-economic affairs of everyday life. Knowledge of the existence and comprehensive significance of these as yet popularly unrecognized natural laws often is requisite to the solution of many of the as yet unsolved problems now confronting society. Lack of knowledge of the solution's existence often leaves humanity confounded when it need not be.
Intellectually advantaged with no more than the child's facile, lucid eagerness to understand constructively and usefully the major transformational events of our own times, it probably is synergetically advantageous to review swiftly the most comprehensive inventory of the most powerful human environment transforming events of our totally known and reasonably extended history. This is especially useful in winnowing out and understanding the most significant of the metaphysical revolutions now recognized as swiftly tending to reconstitute history. By such a comprehensively schematic review, we might identify also the unprecedented and possibly heretofore overlooked pivotal revolutionary events not only of today but also of those trending to be central to tomorrow's most cataclysmic changes.
--
Today's news consists of aggregates of fragments. Anyone who has taken part in any event that has subsequently appeared in the news is aware of the gross disparity between the actual and the reported events. The insistence by reporters upon having advance "releases" of what, for instance, convocation speakers are supposedly going to say but in fact have not yet said, automatically discredits the value of the largely prefabricated news. We also learn frequently of prefabricated and prevaricated events of a complex nature purportedly undertaken for purposes either of suppressing or rigging the news, which in turn perverts humanity's tactical information resources. All history becomes suspect. Probably our most polluted resource is the tactical information to which humanity spontaneously reflexes.
Furthermore, today's hyperspecialization in socioeconomic functioning has come to preclude important popular philosophic considerations of the synergetic significance of, for instance, such historically important events as the discovery within the general region of experimental inquiry known as virology that the as-yet popularly assumed validity of the concepts of animate and inanimate phenomena have been experimentally invalidated. Atoms and crystal complexes of atoms were held to be obviously inanimate; the protoplasmic cells of biological phenomena were held to be obviously animate. It was deemed to be common sense that warm- blooded, moist, and soft-skinned humans were clearly not to be confused with hard, cold granite or steel objects. A clear-cut threshold between animate and inanimate was therefore assumed to exist as a fundamental dichotomy of all physical phenomena. This seemingly placed life exclusively within the bounds of the physical.
The supposed location of the threshold between animate and inanimate was methodically narrowed down by experimental science until it was confined specifically within the domain of virology. Virologists have been too busy, for instance, with their DNA-RNA genetic code isolatings, to find time to see the synergetic significance to society of the fact that they have found that no physical threshold does in fact exist between animate and inanimate. The possibility of its existence vanished because the supposedly unique physical qualities of both animate and inanimate have persisted right across yesterday's supposed threshold in both directions to permeate one another's-previously perceived to be exclusive- domains. Subsequently, what was animate has become foggier and foggier, and what is inanimate clearer and clearer. All organisms consist physically and in entirety of inherently inanimate atoms. The inanimate alone is not only omnipresent but is alone experimentally demonstrable. Belated news of the elimi nation of this threshold must be interpreted to mean that whatever life may be, it has not been isolated and thereby identified as residual in the biological cell, as had been supposed by the false assumption that there was a separate physical phenomenoncalled animate within which life existed. No life per se has been isolated. The threshold between animate and inanimate has vanished. Those chemists who are preoccupied in synthesizing the particular atomically structured molecules identified as the prime constituents of humanly employed organisms will, even if they are chemically successful, be as remote from creating life as are automobile manufacturers from creating the human drivers of their automobiles. Only the physical connections and development complexes of distinctly "nonlife" atoms into molecules, into cells, into animals, has been and will be discovered. The genetic coding of the design controls of organic systems offers no more expla nation of life than did the specifications of the designs of the telephone system's apparatus and operation explain the nature of the life that communicates weightlessly to life over the only physically ponderable telephone system. Whatever else life may be, we know it is weightless. At the moment of death, no weight is lost. All the chemicals, including the chemist's life ingredients, are present, but life has vanished. The physical is inherently entropic, giving off energy in ever more disorderly ways. The metaphysical is antientropic, methodically marshalling energy. Life is antientropic.
It is spontaneously inquisitive. It sorts out and endeavors to understand.
0.01f - FOREWARD, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
absence. Instinctively physicists and naturalists went to work as
though they could look down from a great height upon a world
--
First to assert that man, in nature, is a genuine fact falling (at
least partially) within the scope of the requirements and methods
0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities- Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Integral Yoga
The question which Arjuna asks Sri Krishna in the Gita (second chapter) occurs pertinently to many about all spiritual personalities: "What is the language of one whose understanding is poised? How does he speak, how sit, how walk?" Men want to know the outer signs of the inner attainment, the way in which a spiritual person differs outwardly from other men. But all the tests which the Gita enumerates are inner and therefore invisible to the outer view. It is true also that the inner or the spiritual is the essential and the outer derives its value and form from the inner. But the transformation about which Sri Aurobindo writes in his books has to take place in nature, because according to him the divine Reality has to manifest itself in nature. So, all the parts of nature including the physical and the external are to be transformed. In his own case the very physical became the transparent mould of the Spirit as a result of his intense Sadhana. This is borne out by the impression created on the minds of sensitive outsiders like Sj. K. M. Munshi who was deeply impressed by his radiating presence when he met him after nearly forty years.
The Evening Talks collected here may afford to the outside world a glimpse of his external personality and give the seeker some idea of its richness, its many-sidedness, its uniqueness. One can also form some notion of Sri Aurobindo's personality from the books in which the height, the universal sweep and clear vision of his integral ideal and thought can be seen. His writings are, in a sense, the best representative of his mental personality. The versatile nature of his genius, the penetrating power of his intellect, his extraordinary power of expression, his intense sincerity, his utter singleness of purpose all these can be easily felt by any earnest student of his works. He may discover even in the realm of mind that Sri Aurobindo brings the unlimited into the limited. Another side of his dynamic personality is represented by the Ashram as an institution. But the outer, if one may use the phrase, the human side of his personality, is unknown to the outside world because from 1910 to 1950 a span of forty years he led a life of outer retirement. No doubt, many knew about his staying at Pondicherry and practising some kind of very special Yoga to the mystery of which they had no access. To some, perhaps, he was living a life of enviable solitude enjoying the luxury of a spiritual endeavour. Many regretted his retirement as a great loss to the world because they could not see any external activity on his part which could be regarded as 'public', 'altruistic' or 'beneficial'. Even some of his admirers thought that he was after some kind of personal salvation which would have very little significance for mankind in general. His outward non-participation in public life was construed by many as lack of love for humanity.
But those who knew him during the days of the national awakening from 1900 to 1910 could not have these doubts. And even these initial misunderstandings and false notions of others began to evaporate with the growth of the Sri Aurobindo Ashram from 1927 onwards. The large number of books published by the Ashram also tended to remove the idea of the other-worldliness of his Yoga and the absence of any good by it to mankind.
This period of outer retirement was one of intense Sadhana and of intellectual activity it was also one during which he acted on external events, though he was not dedicated outwardly to a public cause. About his own retirement he writes: "But this did not mean, as most people supposed, that he [Sri Aurobindo] had retired into some height of spiritual experience devoid of any further interest in the world or in the fate of India. It could not mean that, for the very principle of his Yoga was not only to realise the Divine and attain to a complete spiritual consciousness, but also to take all life and all world activity into the scope of this spiritual consciousness and action and to base life on the Spirit and give it a spiritual meaning. In his retirement Sri Aurobindo kept a close watch on all that was happening in the world and in India and actively intervened, whenever necessary, but solely with a spiritual force and silent spiritual action; for it is part of the experience of those who have advanced in yoga that besides the ordinary forces and activities of the mind and life and body in Matter, there are other forces and powers that can and do act from behind and from above; there is also a spiritual dynamic power which can be possessed by those who are advanced in spiritual consciousness, though all do not care to possess or, possessing, to use it and this power is greater than any other and more effective. It was this force which, as soon as he attained to it, he used at first only in a limited field of personal work, but afterwards in a constant action upon the world forces."[1]
--
Over and above Sadhana, writing work and rendering spiritual help to the world during his apparent retirement there were plenty of other activities of which the outside world has no knowledge. Many prominent as well as less known persons sought and obtained interviews with him during these years. Thus, among well-known persons may be mentioned C.R. Das, Lala Lajpat Rai, Sarala Devi, Dr. Munje, Khasirao Jadhav, Tagore, Sylvain Levy. The great national poet of Tamil Nadu, S. Subramanya Bharati, was in contact with Sri Aurobindo for some years during his stay at Pondicherry; so was V.V.S. Aiyar. The famous V. Ramaswamy Aiyangar Va Ra of Tamil literature[3] stayed with Sri Aurobindo for nearly three years and was influenced by him. Some of these facts have been already mentioned in The Life of Sri Aurobindo.
Jung has admitted that there is an element of mystery, something that baffles the reason, in human personality. One finds that the greater the personality the greater is the complexity. And this is especially so with regard to spiritual personalities whom the Gita calls Vibhutis and Avatars.
Sri Aurobindo has explained the mystery of personality in some of his writings. Ordinarily by personality we mean something which can be described as "a pattern of being marked out by a settled combi nation of fixed qualities, a determined character.... In one view personality is regarded as a fixed structure of recognisable qualities expressing a power of being"; another idea regards "personality as a flux of self-expressive or sensitive and responsive being.... But flux of nature and fixity of nature" which some call character "are two aspects of being neither of which, nor indeed both together, can be a definition of personality.... But besides this flux and this fixity there is also a third and occult element, the Person behind of whom the personality is a self-expression; the Person puts forward the personality as his role, character, persona, in the present act of his long drama of manifested existence. But the Person is larger than his personality, and it may happen that this inner largeness overflows into the surface formation; the result is a self-expression of being which can no longer be described by fixed qualities, normalities of mood, exact lineaments, or marked out by structural limits."[4]
The gospel of the Supermind which Sri Aurobindo brought to man envisages a new level of consciousness beyond Mind. When this level is attained it imposes a complete and radical reintegration of the human personality. Sri Aurobindo was not merely the exponent but the embodiment of the new, dynamic truth of the Supermind. While exploring and sounding the tremendous possibilities of human personality in his intense spiritual Sadhana, he has shown us that practically there are no limits to its expansion and ascent. It can reach in its growth what appears to man at present as a 'divine' status. It goes without saying that this attainment is not an easy task; there are conditions to be fulfilled for the transformation from the human to the divine.
The Gita in its chapters on the Vibhuti and the Avatar takes in general the same position. It shows that the present formula of our nature, and therefore the mental personality of man, is not final. A Vibhuti embodies in a human manifestation a certain divine quality and thus demonstrates the possibility of overcoming the limits of ordinary human personality. The Vibhuti the embodiment of a divine quality or power, and the Avatar the divine incar nation, are not to be looked upon as supraphysical miracles thrown at humanity without regard to the process of evolution; they are, in fact, indications of human possibility, a sign that points to the goal of evolution.
In his Essays on the Gita, Sri Aurobindo says about the Avatar: "He may, on the other hand, descend as an incar nation of divine life, the divine personality and power in its characteristic action, for a mission ostensibly social, ethical and political, as is represented in the story of Rama or Krishna; but always then this descent becomes in the soul of the race a permanent power for the inner living and the spiritual rebirth."[5]
--
"The Avatar comes to reveal the divine nature in man above this lower nature and to show what are the divine works, free, unegoistic, disinterested, impersonal, universal, full of the divine light, the divine power and the divine love. He comes as the divine personality which shall fill the consciousness of the human being and replace the limited egoistic personality, so that it shall be liberated out of ego into infinity and universality, out of birth into immortality."[7]
It is clear that Sri Aurobindo interpreted the traditional idea of the Vibhuti and the Avatar in terms of the evolutionary possibilities of man. But more directly he has worked out the idea of the 'gnostic individual' in his masterpiece The Life Divine. He says: "A supramental gnostic individual will be a spiritual Person, but not a personality in the sense of a pattern of being marked out by a settled combi nation of fixed qualities, a determined character; he cannot be that since he is a conscious expression of the universal and the transcendent." Describing the gnostic individual he says: "We feel ourselves in the presence of a light of consciousness, a potency, a sea of energy, can distinguish and describe its free waves of action and quality, but not fix itself; and yet there is an impression of personality, the presence of a powerful being, a strong, high or beautiful recognisable Someone, a Person, not a limited creature of nature but a Self or Soul, a Purusha."[8]
One feels that he was describing the feeling of some of us, his disciples, with regard to him in his inimitable way.
0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
the rule here, but a simplicity full of variety - a variety of occupations, of activities, of tastes, tendencies, natures; each one
is free to organise his life as he pleases, the discipline is reduced
0.01 - Life and Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
HERE are two necessities of nature's workings which seem always to intervene in the greater forms of human activity, whether these belong to our ordinary fields of movement or seek those exceptional spheres and fulfilments which appear to us high and divine. Every such form tends towards a harmonised complexity and totality which again breaks apart into various channels of special effort and tendency, only to unite once more in a larger and more puissant synthesis. Secondly, development into forms is an imperative rule of effective manifestation; yet all truth and practice too strictly formulated becomes old and loses much, if not all, of its virtue; it must be constantly renovated by fresh streams of the spirit revivifying the dead or dying vehicle and changing it, if it is to acquire a new life. To be perpetually reborn is the condition of a material immortality. We are in an age, full of the throes of travail, when all forms of thought and activity that have in themselves any strong power of utility or any secret virtue of persistence are being subjected to a supreme test and given their opportunity of rebirth. The world today presents the aspect of a huge cauldron of Medea in which all things are being cast, shredded into pieces, experimented on, combined and recombined either to perish and provide the scattered material of new forms or to emerge rejuve nated and changed for a fresh term of existence. Indian Yoga, in its essence a special action or formulation of certain great powers of nature, itself specialised, divided and variously formulated, is potentially one of these dynamic elements of the future life of humanity. The child of immemorial ages, preserved by its vitality and truth into our modern times, it is now emerging from the secret schools and ascetic retreats in which it had taken refuge and is seeking its place in the future sum of living human powers and utilities. But it has first to rediscover itself, bring to the surface
The Conditions of the Synthesis
the profoundest reason of its being in that general truth and that unceasing aim of nature which it represents, and find by virtue of this new self-knowledge and self-appreciation its own recovered and larger synthesis. Reorganising itself, it will enter more easily and powerfully into the reorganised life of the race which its processes claim to lead within into the most secret penetralia and upward to the highest altitudes of existence and personality.
In the right view both of life and of Yoga all life is either consciously or subconsciously a Yoga. For we mean by this term a methodised effort towards self-perfection by the expression of the secret potentialities latent in the being and - highest condition of victory in that effort - a union of the human individual with the universal and transcendent Existence we see partially expressed in man and in the Cosmos. But all life, when we look behind its appearances, is a vast Yoga of nature who attempts in the conscious and the subconscious to realise her perfection in an ever-increasing expression of her yet unrealised potentialities and to unite herself with her own divine reality. In man, her thinker, she for the first time upon this Earth devises selfconscious means and willed arrangements of activity by which this great purpose may be more swiftly and puissantly attained.
Yoga, as Swami Vivekananda has said, may be regarded as a means of compressing one's evolution into a single life or a few years or even a few months of bodily existence. A given system of Yoga, then, can be no more than a selection or a compression, into narrower but more energetic forms of intensity, of the general methods which are already being used loosely, largely, in a leisurely movement, with a profuser apparent waste of material and energy but with a more complete combi nation by the great
--
Yogic methods have something of the same relation to the customary psychological workings of man as has the scientific handling of the force of electricity or of steam to their normal operations in nature. And they, too, like the operations of Science, are formed upon a knowledge developed and confirmed by regular experiment, practical analysis and constant result. All
Rajayoga, for instance, depends on this perception and experience that our inner elements, combi nations, functions, forces, can be separated or dissolved, can be new-combined and set to novel and formerly impossible workings or can be transformed and resolved into a new general synthesis by fixed internal processes. Hathayoga similarly depends on this perception and experience that the vital forces and functions to which our life is normally subjected and whose ordinary operations seem set and indispensable, can be mastered and the operations changed or suspended with results that would otherwise be impossible and that seem miraculous to those who have not seized the rationale of their process. And if in some other of its forms this character of Yoga is less apparent, because they are more intuitive and less mechanical, nearer, like the Yoga of Devotion, to a supernal ecstasy or, like the Yoga of Knowledge, to a supernal infinity of consciousness and being, yet they too start from the use of some principal faculty in us by ways and for ends not contemplated in its everyday spontaneous workings. All methods grouped under the common name of Yoga are special psychological processes founded on a fixed truth of nature and developing, out of normal functions, powers and results which were always latent but which her ordinary movements do not easily or do not often manifest.
But as in physical knowledge the multiplication of scientific processes has its disadvantages, as that tends, for instance, to develop a victorious artificiality which overwhelms our natural human life under a load of machinery and to purchase certain forms of freedom and mastery at the price of an increased servitude, so the preoccupation with Yogic processes and their exceptional results may have its disadvantages and losses. The
The Conditions of the Synthesis
--
God. Therefore we see in India that a sharp incompatibility has been created between life in the world and spiritual growth and perfection, and although the tradition and ideal of a victorious harmony between the inner attraction and the outer demand remains, it is little or else very imperfectly exemplified. In fact, when a man turns his vision and energy inward and enters on the path of Yoga, he is popularly supposed to be lost inevitably to the great stream of our collective existence and the secular effort of humanity. So strongly has the idea prevailed, so much has it been emphasised by prevalent philosophies and religions that to escape from life is now commonly considered as not only the necessary condition, but the general object of Yoga. No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious
Yoga in man becomes, like the subconscious Yoga in nature, outwardly conterminous with life itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: "All life is Yoga."
0.02 - II - The Home of the Guru, #Evening Talks With Sri Aurobindo, #unset, #Integral Yoga
The Master, the Guru, set at rest the puzzled human mind by his illumi nating answers, perhaps even more by his silent consciousness, so that it might be able to pursue unhampered the path of realisation of the Truth. Those ancient discourses answer the mind of man today even across the ages. They have rightly acquired as everything of the past does a certain sanctity. But sometimes that very reverence prevents men from properly evaluating, and living in, the present. This happens when the mind instead of seeking the Spirit looks at the form. For instance, it is not necessary for such discourses that they take place in forest-groves in order to be highly spiritual. Wherever the Master is, there is Light. And guru-griha the house of the Master can be his private dwelling place. So much was this feeling a part of Sri Aurobindo's nature and so particular was he to maintain the personal character of his work that during the first few years after 1923 he did not like his house to be called an 'Ashram', as the word had acquired the sense of a public institution to the modern mind. But there was no doubt that the flower of Divinity had blossomed in him; and disciples, like bees seeking honey, came to him. It is no exaggeration to say that these Evening Talks were to the small company of disciples what the Aranyakas were to the ancient seekers. Seeking the Light, they came to the dwelling place of their Guru, the greatest seer of the age, and found it their spiritual home the home of their parents, for the Mother, his companion in the great mission, had come. And these spiritual parents bestowed upon the disciples freely of their Light, their Consciousness, their Power and their Grace. The modern reader may find that the form of these discourses differs from those of the past but it was bound to be so for the simple reason that the times have changed and the problems that puzzle the modern mind are so different. Even though the disciples may be very imperfect representations of what he aimed at in them, still they are his creations. It is in order to repay, in however infinitesimal a degree, the debt which we owe to him that the effort is made to partake of the joy of his company the Evening Talks with a larger public.
***
0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
By his way of thinking, feeling, acting, each one ema nates vibrations which constitute his own atmosphere and quite naturally
attract vibrations of similar nature and quality.
So long as you are capable of beating somebody, you open the
--
P.S. naturally I am not expecting you to go tonight but
tomorrow morning.
--
will take one and a half months, naturally that should be
correct; there may be some delays I cannot foresee. (2)
--
for judging and deciding, and that the laws of nature are laws -
in other words, any exception to them is a miracle. This is false.
--
limits, I have the illusion that its nature is similar to mine, and
that is why there are many things I do not say, because to me they
0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
object:0.02 - The Three Steps of nature
author class:Sri Aurobindo
--
The Three Steps of nature
E RECOGNISE then, in the past developments of
Yoga, a specialising and separative tendency which, like all things in nature, had its justifying and even imperative utility and we seek a synthesis of the specialised aims and methods which have, in consequence, come into being.
But in order that we may be wisely guided in our effort, we must know, first, the general principle and purpose underlying this separative impulse and, next, the particular utilities upon which the method of each school of Yoga is founded. For the general principle we must interrogate the universal workings of nature herself, recognising in her no merely specious and illusive activity of a distorting Maya, but the cosmic energy and working of God Himself in His universal being formulating and inspired by a vast, an infinite and yet a minutely selective
Wisdom, prajna prasr.ta puran. of the Upanishad, Wisdom that went forth from the Eternal since the beginning. For the particular utilities we must cast a penetrative eye on the different methods of Yoga and distinguish among the mass of their details the governing idea which they serve and the radical force which gives birth and energy to their processes of effectuation.
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The progressive self-manifestation of nature in man, termed in modern language his evolution, must necessarily depend upon three successive elements. There is that which is already evolved; there is that which, still imperfect, still partly fluid, is persistently in the stage of conscious evolution; and there is that which is to be evolved and may perhaps be already
10
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displayed, if not constantly, then occasionally or with some regularity of recurrence, in primary formations or in others more developed and, it may well be, even in some, however rare, that are near to the highest possible realisation of our present humanity. For the march of nature is not drilled to a regular and mechanical forward stepping. She reaches constantly beyond herself even at the cost of subsequent deplorable retreats.
She has rushes; she has splendid and mighty outbursts; she has immense realisations. She storms sometimes passio nately forward hoping to take the kingdom of heaven by violence.
--
That which nature has evolved for us and has firmly founded is the bodily life. She has effected a certain combi nation and harmony of the two inferior but most fundamentally necessary elements of our action and progress upon earth, -
Matter, which, however the too ethereally spiritual may despise it, is our foundation and the first condition of all our energies and realisations, and the Life-Energy which is our means of existence in a material body and the basis there even of our mental and spiritual activities. She has successfully achieved a certain stability of her constant material movement which is at once sufficiently steady and durable and sufficiently pliable and mutable to provide a fit dwelling-place and instrument for the progressively manifesting god in humanity. This is what is meant by the fable in the Aitareya Upanishad which tells us that the gods rejected the animal forms successively offered to them by the Divine Self and only when man was produced, cried out, "This indeed is perfectly made," and consented to enter in. She has effected also a working compromise between the inertia of matter and the active Life that lives in and feeds on it, by which not only is vital existence sustained, but the fullest developments of mentality are rendered possible. This equilibrium constitutes the basic status of nature in man and is termed in the language of Yoga his gross body composed
The Three Steps of nature
11
--
If, then, this inferior equilibrium is the basis and first means of the higher movements which the universal Power contemplates and if it constitutes the vehicle in which the Divine here seeks to reveal Itself, if the Indian saying is true that the body is the instrument provided for the fulfilment of the right law of our nature, then any final recoil from the physical life must be a turning away from the completeness of the divine Wisdom and a renunciation of its aim in earthly manifestation. Such a refusal may be, owing to some secret law of their development, the right attitude for certain individuals, but never the aim intended for mankind. It can be, therefore, no integral Yoga which ignores the body or makes its annulment or its rejection indispensable to a perfect spirituality. Rather, the perfecting of the body also should be the last triumph of the Spirit and to make the bodily life also divine must be God's final seal upon His work in the universe. The obstacle which the physical presents to the spiritual is no argument for the rejection of the physical; for in the unseen providence of things our greatest difficulties are our best opportunities. A supreme difficulty is nature's indication to us of a supreme conquest to be won and an ultimate problem to be solved; it is not a warning of an inextricable snare to be shunned or of an enemy too strong for us from whom we must flee.
Equally, the vital and nervous energies in us are there for a great utility; they too demand the divine realisation of their possibilities in our ultimate fulfilment. The great part assigned to this element in the universal scheme is powerfully emphasised by the catholic wisdom of the Upanishads. "As the spokes of a wheel in its nave, so in the Life-Energy is all established, the triple knowledge and the Sacrifice and the power of the strong and the purity of the wise. Under the control of the LifeEnergy is all this that is established in the triple heaven."2 It is therefore no integral Yoga that kills these vital energies, forces them into a nerveless quiescence or roots them out as the source
--
If the bodily life is what nature has firmly evolved for us as her base and first instrument, it is our mental life that she is evolving as her immediate next aim and superior instrument. This in her ordinary exaltations is the lofty preoccupying thought in her; this, except in her periods of exhaustion and recoil into a reposeful and recuperating obscurity, is her constant pursuit wherever she can get free from the trammels of her first vital and physical realisations. For here in man we have a distinction which is of the utmost importance. He 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 discrimi native and imagi native reason. Mind in man is first emmeshed in the life of the body, where in the plant it is entirely involved and in animals always imprisoned. It accepts this life as not only the first but the whole condition of its activities and serves its needs as if they were the entire aim of existence. But the bodily life in man is a base, not the aim, his first condition and not his last determinant. In the just idea of the ancients man is essentially the thinker, the Manu, the mental being who leads the life and the body,3 not the animal who is led by them. The true human existence, therefore, only begins when the intellectual mentality emerges out of the material and we begin more and more to live in the mind independent of the nervous and physical obsession and in the measure of that liberty are able to accept rightly and rightly to use the life of the body. For freedom and not a skilful subjection is the true means of mastery. A free, not a compulsory acceptance of the conditions, the enlarged and sublimated conditions of our physical being, is the high human ideal. But beyond this intellectual mentality is the divine.
The mental life thus evolving in man is not, indeed, a
--
The Three Steps of nature
13
common possession. In actual appearance it would seem as if it were only developed to the fullest in individuals and as if there were great numbers and even the majority in whom it is either a small and ill-organised part of their normal nature or not evolved at all or latent and not easily made active.
Certainly, the mental life is not a finished evolution of nature; it is not yet firmly founded in the human animal. The sign is that the fine and full equilibrium of vitality and matter, the sane, robust, long-lived human body is ordinarily found only in races or classes of men who reject the effort of thought, its disturbances, its tensions, or think only with the material mind.
Civilised man has yet to establish an equilibrium between the fully active mind and the body; he does not normally possess it.
Indeed, the increasing effort towards a more intense mental life seems to create, frequently, an increasing disequilibrium of the human elements, so that it is possible for eminent scientists to describe genius as a form of insanity, a result of degeneration, a pathological morbidity of nature. The phenomena which are used to justify this exaggeration, when taken not separately, but in connection with all other relevant data, point to a different truth. Genius is one attempt of the universal Energy to so quicken and intensify our intellectual powers that they shall be prepared for those more puissant, direct and rapid faculties which constitute the play of the supra-intellectual or divine mind. It is not, then, a freak, an inexplicable phenomenon, but a perfectly natural next step in the right line of her evolution.
She has harmonised the bodily life with the material mind, she is harmonising it with the play of the intellectual mentality; for that, although it tends to a depression of the full animal and vital vigour, need not produce active disturbances. And she is shooting yet beyond in the attempt to reach a still higher level.
--
Moreover the whole trend of modern thought and modern endeavour reveals itself to the observant eye as a large conscious effort of nature in man to effect a general level of intellectual equipment, capacity and farther possibility by universalising the opportunities which modern civilisation affords for the mental life. Even the preoccupation of the European intellect, the protagonist of this tendency, with material nature and the externalities of existence is a necessary part of the effort. It seeks to prepare a sufficient basis in man's physical being and vital energies and in his material environment for his full mental possibilities. By the spread of education, by the advance of the backward races, by the elevation of depressed classes, by the multiplication of labour-saving appliances, by the movement
The Three Steps of nature
15
--
And when the preliminary conditions are satisfied, when the great endeavour has found its base, what will be the nature of that farther possibility which the activities of the intellectual life must serve? If Mind is indeed nature's highest term, then the entire development of the rational and imagi native intellect and the harmonious satisfaction of the emotions and sensibilities must be to themselves sufficient. But if, on the contrary, man is more than a reasoning and emotional animal, if beyond that which is being evolved, there is something that has to be evolved, then it may well be that the fullness of the mental life, the suppleness, flexibility and wide capacity of the intellect, the ordered richness of emotion and sensibility may be only a passage towards the development of a higher life and of more powerful faculties which are yet to manifest and to take possession of the lower instrument, just as mind itself has so taken possession of the body that the physical being no longer lives only for its own satisfaction but provides the foundation and the materials for a superior activity.
The assertion of a higher than the mental life is the whole foundation of Indian philosophy and its acquisition and organisation is the veritable object served by the methods of Yoga.
--
And if since then nature has sunk back from her achievement, the reason must always be found in some unrealised harmony, some insufficiency of the intellectual and material basis to which she has now returned, some over-specialisation of the higher to the detriment of the lower existence.
But what then constitutes this higher or highest existence to which our evolution is tending? In order to answer the question we have to deal with a class of supreme experiences, a class of unusual conceptions which it is difficult to represent accurately in any other language than the ancient Sanskrit tongue in which alone they have been to some extent systematised.
The only approximate terms in the English language have other associations and their use may lead to many and even serious inaccuracies. The terminology of Yoga recognises besides the status of our physical and vital being, termed the gross body and doubly composed of the food sheath and the vital vehicle, besides the status of our mental being, termed the subtle body and singly composed of the mind sheath or mental vehicle,5 a third, supreme and divine status of supra-mental being, termed the causal body and composed of a fourth and a fifth vehicle6 which are described as those of knowledge and bliss. But this knowledge is not a systematised result of mental questionings and reasonings, not a temporary arrangement of conclusions and opinions in the terms of the highest probability, but rather a pure self-existent and self-luminous Truth. And this bliss is not a supreme pleasure of the heart and sensations with the experience of pain and sorrow as its background, but a delight also selfexistent and independent of objects and particular experiences, a self-delight which is the very nature, the very stuff, as it were, of a transcendent and infinite existence.
antah.karan.a.
--
The Three Steps of nature
17
Do such psychological conceptions correspond to anything real and possible? All Yoga asserts them as its ultimate experience and supreme aim. They form the governing principles of our highest possible state of consciousness, our widest possible range of existence. There is, we say, a harmony of supreme faculties, corresponding roughly to the psychological faculties of revelation, inspiration and intuition, yet acting not in the intuitive reason or the divine mind, but on a still higher plane, which see Truth directly face to face, or rather live in the truth of things both universal and transcendent and are its formulation and luminous activity. And these faculties are the light of a conscious existence superseding the egoistic and itself both cosmic and transcendent, the nature of which is Bliss. These are obviously divine and, as man is at present apparently constituted, superhuman states of consciousness and activity. A trinity of transcendent existence, self-awareness and self-delight7 is, indeed, the metaphysical description of the supreme Atman, the self-formulation, to our awakened knowledge, of the Unknowable whether conceived as a pure Impersonality or as a cosmic Personality manifesting the universe. But in Yoga they are regarded also in their psychological aspects as states of subjective existence to which our waking consciousness is now alien, but which dwell in us in a superconscious plane and to which, therefore, we may always ascend.
For, as is indicated by the name, causal body (karan.a), as opposed to the two others which are instruments (karan.a), this crowning manifestation is also the source and effective power of all that in the actual evolution has preceded it. Our mental activities are, indeed, a derivation, selection and, so long as they are divided from the truth that is secretly their source, a deformation of the divine knowledge. Our sensations and emotions have the same relation to the Bliss, our vital forces and actions to the aspect of Will or Force assumed by the divine consciousness, our physical being to the pure essence of that Bliss and
--
The immanence itself would have no credible reason for being if it did not end in such a transfiguration. But if human mind can become capable of the glories of the divine Light, human emotion and sensibility can be transformed into the mould and assume the measure and movement of the supreme Bliss, human action not only represent but feel itself to be the motion of a divine and non-egoistic Force and the physical substance of our being sufficiently partake of the purity of the supernal essence, sufficiently unify plasticity and durable constancy to support and prolong these highest experiences and agencies, then all the long labour of nature will end in a crowning justification and her evolutions reveal their profound significance.
So dazzling is even a glimpse of this supreme existence and so absorbing its attraction that, once seen, we feel readily justified in neglecting all else for its pursuit. Even, by an opposite exaggeration to that which sees all things in Mind and the mental life as an exclusive ideal, Mind comes to be regarded as an unworthy deformation and a supreme obstacle, the source of an illusory universe, a negation of the Truth and itself to be denied and all its works and results annulled if we desire the final liberation. But this is a half-truth which errs by regarding only the actual limitations of Mind and ignores its divine intention.
--
The Three Steps of nature
19
--
We perceive, then, these three steps in nature, a bodily life which is the basis of our existence here in the material world, a mental life into which we emerge and by which we raise the bodily to higher uses and enlarge it into a greater completeness, and a divine existence which is at once the goal of the other two and returns upon them to liberate them into their highest possibilities. Regarding none of them as either beyond our reach or below our nature and the destruction of none of them as essential to the ultimate attainment, we accept this liberation and fulfilment as part at least and a large and important part of the aim of Yoga.
0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
The nature is complex, and always the true and the false,
the good and the bad are mixed together. It is very useful to
--
be aware of what is good and true in the nature and give it all
one's attention, so that this good and true side can grow and
ultimately absorb the rest and transform the nature.
5 December 1932
--
And yet it is quite natural; how can you not be sad when you
turn your back on your soul, and that simply out of pride!
--
doesn't want to become quiet. Because if I wanted to become quiet, I would naturally have tried to make myself
quiet, wouldn't I?
--
to manifest, this perfect beauty will express itself quite naturally
and spontaneously in all forms.
--
Mother will naturally be happy.
Do You know that when I saw X's blouse, I felt as
--
The rocks represent the material nature, hard and inflexible
yet concealing in itself the stream of life. Because of the resistance
--
more, I will do another one." naturally I thought that now I
would have to ask X to go to the trouble of making another
0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
natURE, then, is an evolution or progressive self-manifestation of an eternal and secret existence, with three successive forms as her three steps of ascent. And we have consequently as the condition of all our activities these three mutually interdependent possibilities, the bodily life, the mental existence and the veiled spiritual being which is in the involution the cause of the others and in the evolution their result. Preserving and perfecting the physical, fulfilling the mental, it is nature's aim and it should be ours to unveil in the perfected body and mind the transcendent activities of the Spirit. As the mental life does not abrogate but works for the elevation and better utilisation of the bodily existence, so too the spiritual should not abrogate but transfigure our intellectual, emotional, aesthetic and vital activities.
For man, the head of terrestrial nature, the sole earthly frame in which her full evolution is possible, is a triple birth. He has been given a living frame in which the body is the vessel and life the dynamic means of a divine manifestation. His activity is centred in a progressive mind which aims at perfecting itself as well as the house in which it dwells and the means of life that it uses, and is capable of awaking by a progressive self-realisation to its own true nature as a form of the Spirit. He culmi nates in what he always really was, the illumined and beatific spirit which is intended at last to irradiate life and mind with its now concealed splendours.
Since this is the plan of the divine Energy in humanity, the whole method and aim of our existence must work by the interaction of these three elements in the being. As a result of their separate formulation in nature, man has open to him a choice between three kinds of life, the ordinary material existence, a life of mental activity and progress and the unchanging spiritual beatitude. But he can, as he progresses, combine these three forms, resolve their discords into a harmonious rhythm and so create in himself the whole godhead, the perfect Man.
In ordinary nature they have each their own characteristic and governing impulse.
The characteristic energy of bodily Life is not so much in progress as in persistence, not so much in individual selfenlargement as in self-repetition. There is, indeed, in physical nature a progression from type to type, from the vegetable to the animal, from the animal to man; for even in inanimate Matter Mind is at work. But once a type is marked off physically, the chief immediate preoccupation of the terrestrial Mother seems to be to keep it in being by a constant reproduction. For Life always seeks immortality; but since individual form is impermanent and only the idea of a form is permanent in the consciousness that creates the universe, - for there it does not perish, - such constant reproduction is the only possible material immortality.
Self-preservation, self-repetition, self-multiplication are necessarily, then, the predominant instincts of all material existence.
--
In each of these forms nature acts both individually and collectively; for the Eternal affirms Himself equally in the single form and in the group-existence, whether family, clan and nation or groupings dependent on less physical principles or the supreme group of all, our collective humanity. Man also may seek his own individual good from any or all of these spheres of activity, or identify himself in them with the collectivity and live for it, or, rising to a truer perception of this complex universe, harmonise the individual realisation with the collective aim. For as it is the right relation of the soul with the Supreme, while it is in the universe, neither to assert egoistically its separate being nor to blot itself out in the Indefinable, but to realise its unity with the Divine and the world and unite them in the individual, so the right relation of the individual with the collectivity is neither to pursue egoistically his own material or mental progress or spiritual salvation without regard to his fellows, nor for the sake of the community to suppress or maim his proper development, but to sum up in himself all its best and completest possibilities and pour them out by thought, action and all other means on his surroundings so that the whole race may approach nearer to the attainment of its supreme personalities.
It follows that the object of the material life must be to fulfil, above all things, the vital aim of nature. The whole aim of the material man is to live, to pass from birth to death with as much comfort or enjoyment as may be on the way, but anyhow to live.
He can subordi nate this aim, but only to physical nature's other instincts, the reproduction of the individual and the conservation of the type in the family, class or community. Self, domesticity, the accustomed order of the society and of the nation are the constituents of the material existence. Its immense importance in the economy of nature is self-evident, and commensurate is the importance of the human type which represents it. He assures her of the safety of the framework she has made and of the orderly continuance and conservation of her past gains.
But by that very utility such men and the life they lead are condemned to be limited, irrationally conservative and earthbound. The customary routine, the customary institutions, the inherited or habitual forms of thought, - these things are the life-breath of their nostrils. They admit and jealously defend the changes compelled by the progressive mind in the past, but combat with equal zeal the changes that are being made by it in the present. For to the material man the living progressive thinker is an ideologue, dreamer or madman. The old Semites who stoned the living prophets and adored their memories when dead, were the very incar nation of this instinctive and unintelligent principle in nature. In the ancient Indian distinction between the once born and the twice born, it is to this material man that the former description can be applied. He does nature's inferior works; he assures the basis for her higher activities; but not to him easily are opened the glories of her second birth.
Yet he admits so much of spirituality as has been enforced on his customary ideas by the great religious outbursts of the past and he makes in his scheme of society a place, venerable though not often effective, for the priest or the learned theologian who can be trusted to provide him with a safe and ordinary spiritual pabulum. But to the man who would assert for himself the liberty of spiritual experience and the spiritual life, he assigns, if he admits him at all, not the vestment of the priest but the robe of the Sannyasin. Outside society let him exercise his dangerous freedom. So he may even serve as a human lightning-rod receiving the electricity of the Spirit and turning it away from the social edifice.
Nevertheless it is possible to make the material man and his life moderately progressive by imprinting on the material mind the custom of progress, the habit of conscious change, the fixed idea of progression as a law of life. The creation by this means of progressive societies in Europe is one of the greatest triumphs of Mind over Matter. But the physical nature has its revenge; for the progress made tends to be of the grosser and more outward kind and its attempts at a higher or a more rapid movement bring about great wearinesses, swift exhaustions, startling recoils.
It is possible also to give the material man and his life a moderate spirituality by accustoming him to regard in a religious spirit all the institutions of life and its customary activities. The creation of such spiritualised communities in the East has been one of the greatest triumphs of Spirit over Matter. Yet here, too, there is a defect; for this often tends only to the creation of a religious temperament, the most outward form of spirituality.
Its higher manifestations, even the most splendid and puissant, either merely increase the number of souls drawn out of social life and so impoverish it or disturb the society for a while by a momentary elevation. The truth is that neither the mental effort nor the spiritual impulse can suffice, divorced from each other, to overcome the immense resistance of material nature.
She demands their alliance in a complete effort before she will suffer a complete change in humanity. But, usually, these two great agents are unwilling to make to each other the necessary concessions.
The mental life concentrates on the aesthetic, the ethical and the intellectual activities. Essential mentality is idealistic and a seeker after perfection. The subtle self, the brilliant Atman,1 is ever a dreamer. A dream of perfect beauty, perfect conduct, perfect Truth, whether seeking new forms of the Eternal or revitalising the old, is the very soul of pure mentality. But it knows not how to deal with the resistance of Matter. There it is hampered and inefficient, works by bungling experiments and has either to withdraw from the struggle or submit to the grey actuality. Or else, by studying the material life and accepting the conditions of the contest, it may succeed, but only in imposing temporarily some artificial system which infinite nature either rends and casts aside or disfigures out of recognition or by withdrawing her assent leaves as the corpse of a dead ideal. Few and far between have been those realisations of the dreamer in Man which the world has gladly accepted, looks back to with a fond memory and seeks, in its elements, to cherish.
1 Who dwells in Dream, the inly conscious, the enjoyer of abstractions, the Brilliant.
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But the spiritual life, like the mental, may thus make use of this outward existence for the benefit of the individual with a perfect indifference to any collective uplifting of the merely symbolic world which it uses. Since the Eternal is for ever the same in all things and all things the same to the Eternal, since the exact mode of action and the result are of no importance compared with the working out in oneself of the one great realisation, this spiritual indifference accepts no matter what environment, no matter what action, dispassio nately, prepared to retire as soon as its own supreme end is realised. It is so that many have understood the ideal of the Gita. Or else the inner love and bliss may pour itself out on the world in good deeds, in service, in compassion, the inner Truth in the giving of knowledge, without therefore attempting the transformation of a world which must by its inalienable nature remain a battlefield of the dualities, of sin and virtue, of truth and error, of joy and suffering.
But if Progress also is one of the chief terms of worldexistence and a progressive manifestation of the Divine the true sense of nature, this limitation also is invalid. It is possible for the spiritual life in the world, and it is its real mission, to change the material life into its own image, the image of the Divine. Therefore, besides the great solitaries who have sought and attained their self-liberation, we have the great spiritual teachers who have also liberated others and, supreme of all, the great dynamic souls who, feeling themselves stronger in the might of the Spirit than all the forces of the material life banded together, have thrown themselves upon the world, grappled with it in a loving wrestle and striven to compel its consent to its own transfiguration. Ordinarily, the effort is concentrated on a mental and moral change in humanity, but it may extend itself also to the alteration of the forms of our life and its institutions so that they too may be a better mould for the inpourings of the Spirit. These attempts have been the supreme landmarks in the progressive development of human ideals and the divine preparation of the race. Every one of them, whatever its outward results, has left Earth more capable of Heaven and quickened in its tardy movements the evolutionary Yoga of nature.
In India, for the last thousand years and more, the spiritual life and the material have existed side by side to the exclusion of the progressive mind. Spirituality has made terms for itself with Matter by renouncing the attempt at general progress. It has obtained from society the right of free spiritual development for all who assume some distinctive symbol, such as the garb of the Sannyasin, the recognition of that life as man's goal and those who live it as worthy of an absolute reverence, and the casting of society itself into such a religious mould that its most customary acts should be accompanied by a formal reminder of the spiritual symbolism of life and its ultimate desti nation. On the other hand, there was conceded to society the right of inertia and immobile self-conservation. The concession destroyed much of the value of the terms. The religious mould being fixed, the formal reminder tended to become a routine and to lose its living sense. The constant attempts to change the mould by new sects and religions ended only in a new routine or a modification of the old; for the saving element of the free and active mind had been exiled. The material life, handed over to the Ignorance, the purposeless and endless duality, became a leaden and dolorous yoke from which flight was the only escape.
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Therefore from a concrete view of human life in its threefold potentialities we come to the same conclusion that we had drawn from an observation of nature in her general workings and the three steps of her evolution. And we begin to perceive a complete aim for our synthesis of Yoga.
Spirit is the crown of universal existence; Matter is its basis; Mind is the link between the two. Spirit is that which is eternal; Mind and Matter are its workings. Spirit is that which is concealed and has to be revealed; mind and body are the means by which it seeks to reveal itself. Spirit is the image of the Lord of the Yoga; mind and body are the means He has provided for reproducing that image in phenomenal existence. All nature is an attempt at a progressive revelation of the concealed Truth, a more and more successful reproduction of the divine image.
But what nature aims at for the mass in a slow evolution, Yoga effects for the individual by a rapid revolution. It works by a quickening of all her energies, a sublimation of all her faculties. While she develops the spiritual life with difficulty and has constantly to fall back from it for the sake of her lower realisations, the sublimated force, the concentrated method of Yoga can attain directly and carry with it the perfection of the mind and even, if she will, the perfection of the body. nature seeks the Divine in her own symbols: Yoga goes beyond nature to the Lord of nature, beyond universe to the Transcendent and can return with the transcendent light and power, with the fiat of the Omnipotent.
But their aim is one in the end. The generalisation of Yoga in humanity must be the last victory of nature over her own delays and concealments. Even as now by the progressive mind in Science she seeks to make all mankind fit for the full development of the mental life, so by Yoga must she inevitably seek to make all mankind fit for the higher evolution, the second birth, the spiritual existence. And as the mental life uses and perfects the material, so will the spiritual use and perfect the material and the mental existence as the instruments of a divine self-expression.
The ages when that is accomplished, are the legendary Satya or Krita3 Yugas, the ages of the Truth manifested in the symbol, of the great work done when nature in mankind, illumined, satisfied and blissful, rests in the culmi nation of her endeavour.
It is for man to know her meaning, no longer misunderstanding, vilifying or misusing the universal Mother and to aspire always by her mightiest means to her highest ideal.
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previous chapter: 0.02 - The Three Steps of nature
next chapter: 0.04 - The Systems of Yoga
0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
HESE relations between the different psychological divisions of the human being and these various utilities and objects of effort founded on them, such as we have seen them in our brief survey of the natural evolution, we shall find repeated in the fundamental principles and methods of the different schools of Yoga. And if we seek to combine and harmonise their central practices and their predominant aims, we shall find that the basis provided by nature is still our natural basis and the condition of their synthesis.
In one respect Yoga exceeds the normal operation of cosmic
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Yet it is always through something which she has formed in her evolution that nature thus overpasses her evolution. It is the individual heart that by sublimating its highest and purest emotions attains to the transcendent Bliss or the ineffable Nirvana, the individual mind that by converting its ordinary functionings into a knowledge beyond mentality knows its oneness with the
Ineffable and merges its separate existence in that transcendent unity. And always it is the individual, the Self conditioned in its experience by nature and working through her formations, that attains to the Self unconditioned, free and transcendent.
In practice three conceptions are necessary before there can be any possibility of Yoga; there must be, as it were, three consenting parties to the effort, - God, nature and the human soul or, in more abstract language, the Transcendental, the Universal
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and the Individual. If the individual and nature are left to themselves, the one is bound to the other and unable to exceed appreciably her lingering march. Something transcendent is needed, free from her and greater, which will act upon us and her, attracting us upward to Itself and securing from her by good grace or by force her consent to the individual ascension.
It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illumi nating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the
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Beatitude and Infinity which are the nature of the spiritual life.
Its method is a direct commerce between the human Purusha in the individual body and the divine Purusha who dwells in every body and yet transcends all form and name.
Hathayoga aims at the conquest of the life and the body whose combi nation in the food sheath and the vital vehicle constitutes, as we have seen, the gross body and whose equilibrium is the foundation of all nature's workings in the human being. The equilibrium established by nature is sufficient for the normal egoistic life; it is insufficient for the purpose of the Hathayogin.
For it is calculated on the amount of vital or dynamic force necessary to drive the physical engine during the normal span of human life and to perform more or less adequately the various workings demanded of it by the individual life inhabiting this frame and the world-environment by which it is conditioned.
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Hathayoga therefore seeks to rectify nature and establish another equilibrium by which the physical frame will be able to sustain the inrush of an increasing vital or dynamic force of
Prana indefinite, almost infinite in its quantity or intensity. In
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nature and kept within the narrow bounds of her normal operations. In the ancient tradition of Hathayoga 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 Hathayogin next contrives to keep the body free from all impurities and the nervous system unclogged for those exercises of respiration which are his most important instruments. These are called pran.ayama, the control of the breath or vital power; for breathing is the chief physical functioning of the vital forces. Pranayama, for the Hathayogin, 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 are attained.
On the other hand, Pranayama awakens the coiled-up serpent of the Pranic dynamism in the vital sheath and opens to the Yogin fields of consciousness, ranges of experience, abnormal faculties denied to the ordinary human life while it puissantly intensifies such normal powers and faculties as he already possesses.
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The results of Hathayoga are thus striking to the eye and impose easily on the vulgar or physical mind. And yet at the end we may ask what we have gained at the end of all this stupendous labour. The object of physical nature, the preservation of the mere physical life, its highest perfection, even in a certain sense the capacity of a greater enjoyment of physical living have been carried out on an abnormal scale. But the weakness of Hathayoga is that its laborious and difficult processes make so great a demand on the time and energy and impose so complete a severance from the ordinary life of men that the utilisation of its results for the life of the world becomes either impracticable or is extraordinarily restricted. If in return for this loss we gain another life in another world within, the mental, the dynamic, these results could have been acquired through other systems, through Rajayoga, through Tantra, by much less laborious methods and held on much less exacting terms. On the other hand the physical results, increased vitality, prolonged youth, health, longevity are of small avail if they must be held by us as misers of ourselves, apart from the common life, for their own sake, not utilised, not thrown into the common sum of the world's activities. Hathayoga attains large results, but at an exorbitant price and to very little purpose.
Rajayoga takes a higher flight. It aims at the liberation and perfection not of the bodily, but of the mental being, the control of the emotional and sensational life, the mastery of the whole apparatus of thought and consciousness. It fixes its eyes on the citta, that stuff of mental consciousness in which all these activities arise, and it seeks, even as Hathayoga with its physical material, first to purify and to tranquillise. The normal state of man is a condition of trouble and disorder, a kingdom either at war with itself or badly governed; for the lord, the Purusha, is subjected to his ministers, the faculties, subjected even to his subjects, the instruments of sensation, emotion, action, enjoyment. Swarajya, self-rule, must be substituted for this subjection.
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The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicara, to right discrimi nation, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal nature, creations of
Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combi nation of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme.
But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect
The Systems of Yoga
0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
himself - that is, in control of his lower nature and capable of
becoming a true Yogi if that be his aspiration. And the more this
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the will of the lower nature, I cannot satisfy all its whims, for
that would be the worst thing I could do for you.
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you would express clearly, in a precise way, the nature of the
revolt, it would help you very much to get rid of it, because it is
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Transform my whole nature. I shall be what you
want me to be. Give me your peace, your silence in my
0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
Y THE very nature of the principal Yogic schools, each covering in its operations a part of the complex human integer and attempting to bring out its highest possibilities, it will appear that a synthesis of all of them largely conceived and applied might well result in an integral Yoga. But they are so disparate in their tendencies, so highly specialised and elaborated in their forms, so long confirmed in the mutual opposition of their ideas and methods that we do not easily find how we can arrive at their right union.
An undiscrimi nating combi nation in block would not be a synthesis, but a confusion. Nor would a successive practice of each of them in turn be easy in the short span of our human life and with our limited energies, to say nothing of the waste of labour implied in so cumbrous a process. Sometimes, indeed,
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Yogic disciplines and seizing rather on some central principle common to all which will include and utilise in the right place and proportion their particular principles, and on some central dynamic force which is the common secret of their divergent methods and capable therefore of organising a natural selection and combi nation of their varied energies and different utilities.
This was the aim which we set before ourselves at first when we entered upon our comparative exami nation of the methods of
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Yogic system which is in its nature synthetical and starts from a great central principle of nature, a great dynamic force of
nature; but it is a Yoga apart, not a synthesis of other schools.
This system is the way of the Tantra. Owing to certain of its developments Tantra has fallen into discredit with those who are not Tantrics; and especially owing to the developments of its left-hand path, the Vama Marga, which not content with exceeding the duality of virtue and sin and instead of replacing them by spontaneous rightness of action seemed, sometimes, to make a method of self-indulgence, a method of unrestrained social immorality. Nevertheless, in its origin, Tantra was a great and puissant system founded upon ideas which were at least partially true. Even its twofold division into the right-hand and left-hand paths, Dakshina Marga and Vama Marga, started from a certain profound perception. In the ancient symbolic sense of the words Dakshina and Vama, it was the distinction between the way of Knowledge and the way of Ananda, - nature in man liberating itself by right discrimi nation in power and practice of its own energies, elements and potentialities and nature in man
The Synthesis of the Systems
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If, however, we leave aside, here also, the actual methods and practices and seek for the central principle, we find, first, that Tantra expressly differentiates itself from the Vedic methods of Yoga. In a sense, all the schools we have hitherto examined are Vedantic in their principle; their force is in knowledge, their method is knowledge, though it is not always discernment by the intellect, but may be, instead, the knowledge of the heart expressed in love and faith or a knowledge in the will working out through action. In all of them the lord of the Yoga is the Purusha, the Conscious Soul that knows, observes, attracts, governs. But in Tantra it is rather Prakriti, the nature-Soul, the Energy, the
Will-in-Power executive in the universe. It was by learning and applying the intimate secrets of this Will-in-Power, its method, its Tantra, that the Tantric Yogin pursued the aims of his discipline, - mastery, perfection, liberation, beatitude. Instead of drawing back from manifested nature and its difficulties, he confronted them, seized and conquered. But in the end, as is the general tendency of Prakriti, Tantric Yoga largely lost its principle in its machinery and became a thing of formulae and occult mechanism still powerful when rightly used but fallen from the clarity of their original intention.
We have in this central Tantric conception one side of the truth, the worship of the Energy, the Shakti, as the sole effective force for all attainment. We get the other extreme in the Vedantic conception of the Shakti as a power of Illusion and in the search after the silent inactive Purusha as the means of liberation from the deceptions created by the active Energy. But in the integral conception the Conscious Soul is the Lord, the nature-Soul is his executive Energy. Purusha is of the nature of Sat, the being of conscious self-existence pure and infinite; Shakti or Prakriti is of the nature of Chit, - it is power of the Purusha's self-conscious existence, pure and infinite. The relation of the two exists between the poles of rest and action. When the Energy is absorbed
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Purusha pours itself out in the action of its Energy, there is action, creation and the enjoyment or Ananda of becoming. But if Ananda is the creator and begetter of all becoming, its method is Tapas or force of the Purusha's consciousness dwelling upon its own infinite potentiality in existence and producing from it truths of conception or real Ideas, vijnana, which, proceeding from an omniscient and omnipotent Self-existence, have the surety of their own fulfilment and contain in themselves the nature and law of their own becoming in the terms of mind, life and matter. The eventual omnipotence of Tapas and the infallible fulfilment of the Idea are the very foundation of all
Yoga. In man we render these terms by Will and Faith, - a will that is eventually self-effective because it is of the substance of
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- and Yoga is nothing but practical psychology, - is the conception of nature from which we have to start. It is the selffulfilment of the Purusha through his Energy. But the movement of nature is twofold, higher and lower, or, as we may choose to term it, divine and undivine. The distinction exists indeed for practical purposes only; for there is nothing that is not divine, and in a larger view it is as meaningless, verbally, as the distinction between natural and super natural, for all things that are are natural. All things are in nature and all things are in God.
But, for practical purposes, there is a real distinction. The lower
nature, that which we know and are and must remain so long as the faith in us is not changed, acts through limitation and division, is of the nature of Ignorance and culmi nates in the life of the ego; but the higher nature, that to which we aspire, acts by unification and transcendence of limitation, is of the nature of Knowledge and culmi nates in the life divine. The passage from the lower to the higher is the aim of Yoga; and this passage
The Synthesis of the Systems
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may effect itself by the rejection of the lower and escape into the higher, - the ordinary view-point, - or by the transformation of the lower and its elevation to the higher nature. It is this, rather, that must be the aim of an integral Yoga.
But in either case it is always through something in the lower that we must rise into the higher existence, and the schools of
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Prakriti and turn them towards the Divine. But the normal action of nature in us is an integral movement in which the full complexity of all our elements is affected by and affects all our environments. The whole of life is the Yoga of nature. The
Yoga that we seek must also be an integral action of nature, and the whole difference between the Yogin and the natural man will be this, that the Yogin seeks to substitute in himself for the integral action of the lower nature working in and by ego and division the integral action of the higher nature working in and by God and unity. If indeed our aim be only an escape from the world to God, synthesis is unnecessary and a waste of time; for then our sole practical aim must be to find out one path out of the thousand that lead to God, one shortest possible of short cuts, and not to linger exploring different paths that end in the same goal. But if our aim be a transformation of our integral being into the terms of God-existence, it is then that a synthesis becomes necessary.
The method we have to pursue, then, 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. Thus in a sense
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Tapas, the force of consciousness in us dwelling in the Idea of the divine nature upon that which we are in our entirety, produces
Sadhana, the practice by which perfection, siddhi, is attained; sadhaka, the Yogin who seeks by that practice the siddhi.
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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 sadhana. 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 our 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
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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 element or action in the harmony of the divine nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefa thers 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 self-conscious 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.
An integral method and an integral result. 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
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Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the Divine, sadharmya-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
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The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. An 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
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Perfection includes perfection of mind and body, so that the highest results of Rajayoga and Hathayoga should be contained in the widest formula of the synthesis finally to be effected by mankind. At any rate a full development of the general mental and physical faculties and experiences attainable by humanity through Yoga must be included in the scope of the integral method. Nor would these have any raison d'etre unless employed for an integral mental and physical life. Such a mental and physical life would be in its nature a translation of the spiritual existence into its right mental and physical values. Thus we would arrive at a synthesis of the three degrees of nature and of the three modes of human existence which she has evolved or is evolving. We would include in the scope of our liberated being and perfected modes of activity the material life, our base, and the mental life, our intermediate instrument.
Nor would the integrality to which we aspire be real or even possible, if it were confined to the individual. Since our divine perfection embraces the realisation of ourselves in being, in life and in love through others as well as through ourselves, the extension of our liberty and of its results in others would be the inevitable outcome as well as the broadest utility of our liberation and perfection. And the constant and inherent attempt of such an extension would be towards its increasing and ultimately complete generalisation in mankind.
0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
Before explaining the nature and effects of this Passive Night, the Saint touches, in
passing, upon certain imperfections found in those who are about to enter it and
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fullness the nature of this spiritual purgation or dark contemplation referred to in
the first stanza of his poem and the varieties of pain and affliction caused by it,
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theological truth that grace, far from destroying nature, ennobles and dignifies it,
and of the agreement always found between the natural and the super natural
between the principles of sound reason and the sublimest manifestations of Divine
0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
quite naturally as one sees earthly things and then there
will be no need to exclaim: "The Divine is everywhere"
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then you will quite naturally take your proper place in the great
Divine Work.
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the outer nature to be able to taste the joy which the
manifested world so effectively conceals.
I don't think this is true; union with the outer nature brings more
certainly sorrow than joy!
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contrary, naturally brings in a diminution of being.
Only the resolution to face courageously, in the present existence, all the difficulties, and to overcome them, is the sure
--
feminine in the lower nature which attracts the eternal masculine in the lower nature and creates an illusion in the mind; it
is the great play, obscure and semi-conscious, of the forces of
unillumined nature; and as soon as one succeeds in escaping
from its blind and violent whirlwind, one finds very quickly that
--
of no worth. My nature is just what it was when I was a
child. I can scarcely hope that it will be transformed; and
--
It is better not to think of this personal nature as mine;
not to identify myself with it is the best remedy I can
find against the lower and inconscient nature.
Nothing of all this is the right attitude. So long as you oscillate between wanting to transform yourself and not wanting to
--
physically with one's hands; but naturally this asks for a little
practice, and for this the most important thing to avoid is useless
--
The body is naturally phlegmatic. But in working for
You it will cease being "tamasic".
--
Yesterday you were surprised that she had never broken anything, - naturally today she has broken something; this is how
mental formations work. That is why one must state only what
--
themselves in your lower nature, you have only to dislodge them,
calling me to your help.
--
from oneself, from one's own nature, and one takes it along
wherever one goes, whatever the conditions one may be in. There
--
overcome one's lower nature. And is this not easier here, with
a concrete and tangible help, than all alone, without anyone to
--
stop the natural propensity of my body to disintegration?
It must become aware of the immortality of the elements constituting it (which is a scientifically recognised fact), then it must
--
which is immortal in its very nature.
Beloved Mother, do You grant that it is possible to do
--
to knowledge. naturally, this does not hold good for The Life
Divine...
0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
From your mother you can always take, it is quite natural, especially when things are given to you full-heartedly - and am I
not your mother who loves you?...
--
with the heavy chains of a mortal's nature pulling at my
feet?
--
me to tell you that there are difficulties of my nature
which make it difficult for me to accept you and your
--
me. What shall I say to you, you whose very nature is an
Series Seven - To a Sadhak
--
Whatever is the nature of the offering, when it is made with
sincerity it always contains a spark of divine light which can
--
and transform the nature." Some time back you wrote to
me, "One good jump to the higher consciousness where
0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
The mind by its nature is curious and interested; it sees, it
observes, it tries to understand and explain; and with all this
--
must choose the way that comes to him most naturally.
But each way has its demands in order to be truly effective.
--
The inconscient is that part of nature which is so obscure and
asleep that it seems to be wholly devoid of consciousness; at any
--
Super nature is the nature superior to material or physical nature - what we usually call " nature". But this nature that we
see, feel and study, this nature that has been our familiar environment since our birth upon earth, is not the only one. There
is a vital nature, a mental nature, and so on. It is this that, for
the ordinary consciousness, is Super nature.
--
"There is as yet no overmind being or organised overmind nature, no supramental being or organised supermind nature acting either on our surface or in our
normal subliminal parts."4 Sweet Mother, now after the
--
in order to facilitate the study of human nature and especially
to constitute a definite basis for the various methods of selfdevelopment and self-discipline. That is why each philosophic,
0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
is always there to help you and guide you; but it is natural that
you should approach Him with the reverence due to the Master
--
spontaneously and best corresponds to your nature. And once
Series Nine - To a Young Teacher
--
take possession of our nature in order to transform and divinise
it. But there are many persons who, without giving anything,
01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
Publishers Note natures Own Yoga
Other Authors Nolini Kanta Gupta Part OneA Yoga of the Art of Life
--
Here is the very heart of the mystery, the master-key to the problem. The advent of the superhuman or divine race, however stupendous or miraculous the phenomenon may appear to be, can become a thing of practical actuality, precisely because it is no human agency that has undertaken it but the Divine himself in his supreme potency and wisdom and love. The descent of the Divine into the ordinary human nature in order to purify and transform it and be lodged there is the whole secret of the sadhana in Sri Aurobindo's Yoga. The sadhaka has only to be quiet and silent, calmly aspiring, open and acquiescent and receptive to the one Force; he need not and should not try to do things by his independent personal effort, but get them done or let them be done for him in the dedicated consciousness by the Divine Master and Guide. All other Yogas or spiritual disciplines in the past envisaged an ascent of the consciousness, its sublimation into the consciousness of the Spirit and its fusion and dissolution there in the end. The descent of the Divine Consciousness to prepare its definitive home in the dynamic and pragmatic human nature, if considered at all, was not the main theme of the past efforts and achievements. Furthermore, the descent spoken of here is the descent, not of a divine consciousness for there are many varieties of divine consciousness but of the Divine's own consciousness, of the Divine himself with his Shakti. For it is that that is directly working out this evolutionary transformation of the age.
It is not my purpose here to enter into details as to the exact meaning of the descent, how it happens and what are its lines of activity and the results brought about. For it is indeed an actual descent that happens: the Divine Light leans down first into the mind and begins its purificatory work therealthough it is always the inner heart which first recognises the Divine Presence and gives its assent to the Divine action for the mind, the higher mind that is to say, is the summit of the ordinary human consciousness and receives more easily and readily the Radiances that descend. From the Mind the Light filters into the denser regions of the emotions and desires, of life activity and vital dynamism; finally, it gets into brute Matter itself, the hard and obscure rock of the physical body, for that too has to be illumined and made the very form and figure of the Light supernal. The Divine in his descending Grace is the Master-Architect who is building slowly and surely the many-chambered and many-storeyed edifice that is human nature and human life into the mould of the Divine Truth in its perfect play and supreme expression. But this is a matter which can be closely considered when one is already well within the mystery of the path and has acquired the elementary essentials of an initiate.
Another question that troubles and perplexes the ordinary human mind is as to the time when the thing will be done. Is it now or a millennium hence or at some astronomical distance in future, like the cooling of the sun, as someone has suggested for an analogy. In view of the magnitude of the work one might with reason say that the whole eternity is there before us, and a century or even a millennium should not be grudged to such a labour for it is nothing less than an undoing of untold millenniums in the past and the building of a far-flung futurity. However, as we have said, since it is the Divine's own work and since Yoga means a concentrated and involved process of action, effectuating in a minute what would perhaps take years to accomplish in the natural course, one can expect the work to be done sooner rather than later. Indeed, the ideal is one of here and nowhere upon this earth of material existence and now in this life, in this very bodynot hereafter or elsewhere. How long exactly that will mean, depends on many factors, but a few decades on this side or the other do not matter very much.
As to the extent of realisation, we say again that that is not a matter of primary consideration. It is not the quantity but the substance that counts. Even if it were a small nucleus it would be sufficient, at least for the beginning, provided it is the real, the genuine thing
--
Publishers Note natures Own Yoga
01.01 - Sri Aurobindo - The Age of Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
If one were to be busy about reforming the world and when that was done then alone to turn to other-worldly things, in that case, one would never take the turn, for the world will never be reformed totally or even considerably in that way. It is not that reformers have for the first time appeared on the earth in the present age. Men have attempted social, political, economic and moral reforms from times immemorial. But that has not barred the spiritual attempt or minimised its importance. To say that because an ideal is apparently too high or too great for the present age, it must be kept in cold storage is to set a premium on the present nature of humanity arid eternise it: that would bind the world to its old moorings and never give it the opportunity to be free and go out into the high seas of larger and greater realisations.
The ideal or perhaps one should say the policy of Real-politick is the thing needed in this world. To achieve something actually in the physical and material field, even a lesser something, is worth much more than speculating on high flaunting chimeras and indulging in day-dreams. Yes, but what is this something that has to be achieved in the material world? It is always an ideal. Even procuring food for each and every person, clothing and housing all is not less an ideal for all its concern about actuality. Only there are ideals and ideals; some are nearer to the earth, some seem to be in the background. But the mystery is that it is not always the ideal nearest to the earth which is the easiest to achieve or the first thing to be done first. Do we not see before our very eye show some very simple innocent social and economic changes are difficult to carry outthey bring in their train quite disproportio nately gestures and movements of violence and revolution? That is because we seek to cure the symptoms and not touch the root of the disease. For even the most innocent-looking social, economic or political abuse has at its base far-reaching attitudes and life-urgeseven a spiritual outlook that have to be sought out and tackled first, if the attempt at reform is to be permanently and wholly successful. Even in mundane matters we do not dig deep enough, or rise high enough.
Indeed, looking from a standpoint that views the working of the forces that act and achieve and not the external facts and events and arrangements aloneone finds that things that are achieved on the material plane are first developed and matured and made ready behind the veil and at a given moment burst out and manifest themselves often unexpectedly and suddenly like a chick out of the shell or the young butterfly out of the cocoon. The Gita points to that truth of nature when it says: "These beings have already been killed by Me." It is not that a long or strenuous physical planning and preparation alone or in the largest measure brings about a physical realisation. The deeper we go within, the farther we are away from the surface, the nearer we come to the roots and sources of things even most superficial. The spiritual view sees and declares that it is the Brahmic consciousness that holds, inspires, builds up Matter, the physical body and form of Brahman.
The highest ideal, the very highest which God and nature and Man have in view, is not and cannot be kept in cold storage: it is being worked out even here and now, and it has to be worked out here and now. The ideal of the Life Divine embodies a central truth of existence, and however difficult or chimerical it may appear to be to the normal mind, it is the preoccupation of the inner being of manall other ways or attempts of curing human ills are faint echoes, masks, diversions of this secret urge at the source and heart of things. That ideal is a norm and a force that is ever dynamic and has become doubly so since it has entered the earth atmosphere and the waking human consciousness and is labouring there. It is always safer and wiser to recognise that fact, to help in the realisation of that truth and be profited by it.
***
01.01 - The New Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The New Man will be Master and not slave. He will be master, first, of himself and then of the world. Man as he actually is, is but a slave. He has no personal voice or choice; the determining soul, the Ishwara, in him is sleep-bound and hushed. He is a mere plaything in the hands of nature and circumstances. Therefore it is that Science has become his supreme Dharmashastra; for science seeks to teach us the moods of nature and the methods of propitiating her. Our actual ideal of man is that of the cleverest slave. But the New Man will have found himself and by and according to his inner will, mould and create his world. He will not be in awe of nature and in an attitude of perpetual apprehension and hesitation, but will ground himself on a secret harmony and union that will declare him as the lord. We will recognise the New Man by his very gait and manner, by a certain kingly ease and dominion in every shade of his expression.
Not that this sovereign power will have anything to do with aggression or over-bearingness. It will not be a power that feels itself only by creating an eternal opponentErbfeindby coming in constant clash with a rival that seeks to gain victory by subjugating. It will not be Nietzschean "will to power," which is, at best, a supreme Asuric power. It will rather be a Divine Power, for the strength it will exert and the victory it will achieve will not come from the egoit is the ego which requires an object outside and against to feel and affirm itself but it will come from a higher personal self which is one with the cosmic soul and therefore with other personal souls. The Asura, in spite of, or rather, because of his aggressive vehemence betrays a lack of the sovereign power that is calm and at ease and self-sufficient. The Devic power does not assert hut simply accomplishes; the forces of the world act not as its opponent but as its instrument. Thus the New Man shall affirm his individual sovereignty and do so to perfection by expressing through it his unity with the cosmic powers, with the infinite godhead. And by being Swarat, Self-Master, he will become Samrat, world-master.
01.01 - The One Thing Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the resit is nothing without it. The Divine once found, to manifest Him, - that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth - these things cannot be the first true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or a means towards finding the Divine and it ought not to have any other purpose. As we grow in inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforeh and by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure Gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a halfway formation the truth growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an ourflowing of the inner realisation, something that grows from within outwards, not by the working out of a mental principle.
The realisation of the Divine is the one thing needful and the rest is desirable only in so far as it helps or leads towards that or when it is realised, extends and manifests the realisation. Manifestation and organisation of the whole life for the divine work, - first, the sadhana personal and collective necessary for the realisation and a common life of God-realised men, secondly, for help to the world to move towards that, and to live in the Light - is the whole meaning and purpose of my Yoga. But the realisation is the first need and it is that round which all the rest moves, for apart from it all the rest would have no meaning.
--
Sadhana must be the main thing and sadhana means the purification of the nature, the consecration of the being, the opening of the psychic and the inner mind and vital, the contact and presence of the Divine, the realisation of the Divine in all things, surrender, devotion, the widening of the consciousness into the cosmic Consciousness, the Self one in all, the psychic and the spiritual transformation of the nature.
... the principle of this Yoga is not perfection of the human nature as it is but a psychic and spiritual transformation of all the parts of the being through the action of an inner consciousness and then of a higher consciousness which works on them, throws out the old movements or changes them into the image of its own and so transmutes lower into higher nature. It is not so much the perfection of the intellect as a transcendence of it, a transformation of the mind, the substitution of a larger greater principle of knowledge - and so with all the rest of the being.
This is a slow and difficult process; the road is long and it is hard to establish even the necessary basis. The old existing nature resists and obstructs and difficulties rise one after another and repeatedly till they are overcome. It is therefore necessary to be sure that this is the path to which one is called before one finally decides to tread it.
01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
And, conquering nature's disillusioned breast,
Compelled renewed consent to see and feel.
--
The waking ear of nature heard her steps
And wideness turned to her its limitless eye,
--
The excess of beauty natural to god-kind
Could not uphold its claim on time-born eyes;
--
A vaster nature's joy had once been hers,
But long could keep not its gold heavenly hue
--
That heaven might native grow on mortal soil.
2.11
--
Its thorns of fallen nature are the defence
It turns against the saviour hands of Grace;
--
For nature walks upon her mighty way
Unheeding when she breaks a soul, a life;
--
Her nature felt all nature as its own.
2.24
--
Deep, quiet, old, made natural to its place,
But knew not why it was there nor whence it came.
--
Her house of nature felt an unseen sway,
Illumined swiftly were life's darkened rooms,
01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
object:01.02 - natures Own Yoga
author class:Nolini Kanta Gupta
--
natures Own Yoga
I
Sri Aurobindo's Yoga is in the direct line of nature's own Yoga. nature has a Yoga, which she follows unfailingly, and inevitably for it is her innermost law of being. Yoga means, in essence, a change or transformation of consciousness, a heightening and broadening of consciousness, which is effected by communion or union or identification with a higher and vaster consciousness.
This process of a developing consciousness in nature is precisely what is known as Evolution. It is the bringing out and fixing of a higher and higher principle of consciousness, hitherto involved and concealed behind the veil, in the earth consciousness as a dynamic factor in nature's manifest working. Thus, the first stage of evolution is the status of inconscient Matter, of the lifeless physical elements; the second stage is that of the semi-conscious life in the plant, the third that of the conscious life in the animal, and finally the fourth stage, where we stand at present, is that of the embodied self-conscious life in man.
The course of evolution has not come to a stop with man and the next stage, Sri Aurobindo says, which nature envisages and is labouring to bring out and establish is the life now superconscious to us, embodied in a still higher type of created being, that of the superman or god-man. The principle of consciousness which will determine the nature and build of this new, being is a spiritual principle beyond the mental principle which man now incar nates: it may be called the Supermind or Gnosis.
For, till now Mind has been the last term of the evolutionary consciousness Mind as developed in man is the highest instrument built up and organised by nature through which the self-conscious being can express itself. That is why the Buddha said: Mind is the first of all principles, Mind is the highest of all principles: indeed Mind is the constituent of all principlesmana puvvangam dhamm1. The consciousness beyond mind has not yet been made a patent and dynamic element in the life upon earth; it has been glimpsed or entered into in varying degrees and modes by saints and seers; it has cast its derivative illumi nations in the creative activities of poets and artists, in the finer and nobler urges of heroes and great men of action. But the utmost that has been achieved, the summit reached in that direction, as exampled in spiritual disciplines, involves a withdrawal from the evolutionary cycle, a merging and an absorption into the static status that is altogether beyond it, that lies, as it were, at the other extreme the Spirit in itself, Atman, Brahman, Sachchidananda, Nirvana, the One without a second, the Zero without a first.
The first contact that one has with this static supra-reality is through the higher ranges of the mind: a direct and closer communion is established through a plane which is just above the mind the Overmind, as Sri Aurobindo calls it. The Overmind dissolves or transcends the ego-consciousness which limits the being to its individualised formation bounded by an outward and narrow frame or sheath of mind, life and body; it reveals the universal Self and Spirit, the cosmic godhead and its myriad forces throwing up myriad forms; the world-existence there appears as a play of ever-shifting veils upon the face of one ineffable reality, as a mysterious cycle of perpetual creation and destructionit is the overwhelming vision given by Sri Krishna to Arjuna in the Gita. At the same time, the initial and most intense experience which this cosmic consciousness brings is the extreme relativity, contingency and transitoriness of the whole flux, and a necessity seems logically and psychologically imperative to escape into the abiding substratum, the ineffable Absoluteness.
This has been the highest consummation, the supreme goal which the purest spiritual experience and the deepest aspiration of the human consciousness generally sought to attain. But in this view, the world or creation or nature came in the end to be looked upon as fundamentally a product of Ignorance: ignorance and suffering and incapacity and death were declared to be the very hallmark of things terrestrial. The Light that dwells above and beyond can be made to shed for a while some kind of lustre upon the mortal darkness but never altogether to remove or change itto live in the full light, to be in and of the Light means to pass beyond. Not that there have not been other strands and types of spiritual experiences and aspirations, but the one we are considering has always struck the major chord and domi nated and drowned all the rest.
But the initial illusory consciousness of the Overmind need not at all lead to the static Brahmic consciousness or Sunyam alone. As a matter of fact, there is in this particular processes of consciousness a hiatus between the two, between Maya and Brahman, as though one has to leap from the one into the other somehow. This hiatus is filled up in Sri Aurobindo's Yoga by the principle of Supermind, not synthetic-analytic2 in knowledge like Overmind and the highest mental intelligence, but inescapably unitarian even in the utmost diversity. Supermind is the Truth-consciousness at once static and dynamic, self-existent and creative: in Supermind the Brahmic consciousness Sachchidanandais ever self-aware and ever manifested and embodied in fundamental truth-powers and truth-forms for the play of creation; it is the plane where the One breaks out into the Many and the Many still remain one, being and knowing themselves to be but various self-expressions of the One; it develops the spiritual archetypes, the divine names and forms of all individualisations of an evolving existence.
--
The secret of evolution, I have said, is an urge towards the release and unfoldment of consciousness out of an apparent unconsciousness. In the early stages the movement is very slow and gradual; there it is nature's original unconscious process. In man it acquires the possibility of a conscious and therefore swifter and concentrated process. And this is in fact the function of Yoga proper, viz, to bring about the evolution of consciousness by hastening the process of nature through the self-conscious will of man.
An organ in the human being has been especially developed to become the effective instrument of this accelerated Yogic process the self-consciousness which I referred to as being the distinctive characteristic of man is a function of this organ. It is his soul, his psychic being; originally it is the spark of the Divine Consciousness which came down and became involved in Matter and has been endeavouring ever since to release itself through the upward march of evolution. It is this which presses on continually as the stimulus to the evolutionary movement; and in man it has attained sufficient growth and power and has come so far to the front from behind the veil that it can now lead and mould his external consciousness. It is also the channel through which the Divine Consciousness can flow down into the inferior levels of human nature. It is the being no bigger than the thumb ever seated within the heart, spoken of in the Upanishads. It is likewise the basis of true individuality and personal identity. It is again the reflection or expression in evolutionary nature of one's essential selfjivtman that is above, an eternal portion of the Divine, one with the Divine and yet not dissolved and lost in it. The psychic being is thus on the one hand in direct contact with the Divine and the higher consciousness, and on the other it is the secret upholder and controller' (bhart, antarymin) of the inferior consciousness, the hidden nucleus round which the body and the life and the mind of the individual are built up and organised.
The first decisive step in Yoga is taken when one becomes conscious of the psychic being, or, looked at from the other side, when the psychic being comes forward and takes possession of the external being, begins to initiate and influence the movements of the mind and life and body and gradually free them from the ordinary round of ignorant nature. The awakening of the psychic being means, as I have said, not only a deepening and heightening of the consciousness and its release from the obscurity and limitation of the inferior Prakriti, confined to the lower threefold status, into what is behind and beyond; it means also a return of the deeper and higher consciousness upon the lower hemisphere and a consequent purification and illumi nation and regeneration of the latter. Finally, when the psychic being is in full self-possession and power, it can be the vehicle of the direct supramental consciousness which will then be able to act freely and absolutely for the entire transformation of the external nature, its transfiguration into a perfect body of the Truth-consciousness in a word, its divinisation.
This then is the supreme secret, not the renunciation and annulment, but the transformation of the ordinary human nature : first of all, its psychicisation, that is to say, making it move and live and be in communion and identification with the light of the psychic being, and, secondly, through the soul and the ensouled mind and life and body, to open out into the supramental consciousness and let it come down here below and work and achieve.
The soul or the true being in man uplifted in the supramental consciousness and at the same time coming forward to possess a divinised mind and life and body as an instrument and channel of its self-expression and an embodiment of the Divine Will and Purposesuch is the goal that nature is seeking to realise at present through her evolutionary lan. It is to this labour that man has been called so that in and through him the destined transcendence and transformation can take place.
It is not easy, however, nor is it necessary for the moment to envisage in detail what this divinised man would be like, externallyhis mode of outward being and living, kimsita vrajeta kim, as Arjuna queriedor how the collective life of the new humanity would function or what would be the composition of its social fabric. For what is happening is a living process, an organic growth; it is being elaborated through the actions and reactions of multitudinous forces and conditions, known and unknown; the precise configuration of the final outcome cannot be predicted with exactitude. But the Power that is at work is omniscient; it is selecting, rejecting, correcting, fashioning, creating, co-ordi nating elements in accordance with and by the drive of the inviolable law of Truth and Harmony that reigns in Light's own homeswe dame the Supermind.
01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
What is the world that Sri Aurobindo sees and creates? Poetry is after all passion. By passion I do not mean the fury of emotion nor the fume of sentimentalism, but what lies behind at their source, what lends them the force they have the sense of the "grandly real," the vivid and pulsating truth. What then is the thing that Sri Aurobindo has visualised, has endowed with a throbbing life and made a poignant reality? Victor Hugo said: Attachez Dieu au gibet, vous avez la croixTie God to the gibbet, you have the cross. Even so, infuse passion into a thing most prosaic, you create sublime poetry out of it. What is the dead matter that has found life and glows and vibrates in Sri Aurobindo's passion? It is something which appears to many poetically intractable, not amenable to aesthetic treatment, not usually, that is to say, nor in the supreme manner. Sri Aurobindo has thrown such a material into his poetic fervour and created a sheer beauty, a stupendous reality out of it. Herein lies the greatness of his achievement. Philosophy, however divine, and in spite of Milton, has been regarded by poets as "harsh and crabbed" and as such unfit for poetic delineation. Not a few poets indeed foundered upon this rock. A poet in his own way is a philosopher, but a philosopher chanting out his philosophy in sheer poetry has been one of the rarest spectacles.1 I can think of only one instance just now where a philosopher has almost succeeded being a great poet I am referring to Lucretius and his De Rerum natura. Neither Shakespeare nor Homer had anything like philosophy in their poetic creation. And in spite of some incli nation to philosophy and philosophical ideas Virgil and Milton were not philosophers either. Dante sought perhaps consciously and deliberately to philosophise in his Paradiso I Did he? The less Dante then is he. For it is his Inferno, where he is a passio nate visionary, and not his Paradiso (where he has put in more thought-power) that marks the nee plus ultra of his poetic achievement.
And yet what can be more poetic in essence than philosophy, if by philosophy we mean, as it should mean, spiritual truth and spiritual realisation? What else can give the full breath, the integral force to poetic inspiration if it is not the problem of existence itself, of God, Soul and Immortality, things that touch, that are at the very root of life and reality? What can most concern man, what can strike the deepest fount in him, unless it is the mystery of his own being, the why and the whither of it all? But mankind has been taught and trained to live merely or mostly on earth, and poetry has been treated as the expression of human joys and sorrows the tears in mortal things of which Virgil spoke. The savour of earth, the thrill of the flesh has been too sweet for us and we have forgotten other sweetnesses. It is always the human element that we seek in poetry, but we fail to recognise that what we obtain in this way is humanity in its lower degrees, its surface formulations, at its minimum magnitude.
--
And it would be wrong too to suppose that there is want of sympathy in Sri Aurobindo for ordinary humanity, that he is not susceptible to sentiments, to the weaknesses, that stir the natural man. Take for example this line so instinct with a haunting melancholy strain:
Cold are your rivers of peace and their banks are leafless and lonely.
--
And because our Vedic poets always looked beyond humanity, beyond earth, therefore could they make divine poetry of humanity and what is of earth. Therefore it was that they were pervadingly so grandiose and sublime and puissant. The heroic, the epic was their natural element and they could not but express themselves in the grand manner Sri Aurobindo has the same outlook and it is why we find in him the ring of the old-world manner.
Mark the stately march, the fullness of voice, the wealth of imagery, the vigour of movement of these lines:
01.02 - The Creative Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
But this is not as it should be, nor is it the truth of the matter. Every individual soul, however placed it may be, is by nature creative; every individual being lives to discover and to create.
The inmost reality of man is not a passive receptacle, a mere responsive medium but it is a dynamoa power-station generating and throwing out energy that produces and creates.
Now the centre of this energy, the matrix of creativity is the soul itself, one's own soul. If you want to createlive, grow and be real-find yourself, be yourself. The simple old wisdom still remains the eternal wisdom. It is because we fall off from our soul that we wander into side-paths, paths that do not belong to our real nature and hence that lead to imitation and repetition, decay and death. This is what happens to what we call common souls. The force of circumstances, the pressure of environment or simply the momentum of custom or habit compel them to choose the easiest and the readiest way that may lie before them. They do not consult the demand of the inner being but the requirement of the moment. Our bodily needs, our vital hungers and our mental prejudices obsess and obscure the impulsions that thrill the hidden spirit. We hasten to gratify the immediate and forget the eternal, we clutch at the shadow and let go the substance. We are carried away in the flux and tumult of life. It is a mixed and collective whirla Weltgeist that moves and governs us. We are helpless straws drifting in the current. But manhood demands that we stop and pause, pull ourselves out of the Maelstrom and be what we are. We must shape things as we want and not allow things to shape us as they want.
Let each take cognisance of the godhead that is within him for self is Godand in the strength of the soul-divinity create his universe. It does not matter what sort of universe he- creates, so long as he creates it. The world created by a Buddha is not the same as that created by a Napoleon, nor should they be the same. It does not prove anything that I cannot become a Kalidasa; for that matter Kalidasa cannot become what I am. If you have not the genius of a Shankara it does not mean that you have no genius at all. Be and become yourselfma gridhah kasyachit dhanam, says the Upanishad. The fountain-head of creative genius lies there, in the free choice and the particular delight the self-determi nation of the spirit within you and not in the desire for your neighbours riches. The world has become dull and uniform and mechanical, since everybody endeavours to become not himself, but always somebody else. Imitation is servitude and servitude brings in grief.
In one's own soul lies the very height and profundity of a god-head. Each soul by bringing out the note that is his, makes for the most wondrous symphony. Once a man knows what he is and holds fast to it, refusing to be drawn away by any necessity or temptation, he begins to uncover himself, to do what his inmost nature demands and takes joy in, that is to say, begins to create. Indeed there may be much difference in the forms that different souls take. But because each is itself, therefore each is grounded upon the fundamental equality of things. All our valuations are in reference to some standard or other set up with a particular end in view, but that is a question of the practical world which in no way takes away from the intrinsic value of the greatness of the soul. So long as the thing is there, the how of it does not matter. Infinite are the ways of manifestation and all of them the very highest and the most sublime, provided they are a manifestation of the soul itself, provided they rise and flow from the same level. Whether it is Agni or Indra, Varuna, Mitra or the Aswins, it is the same supreme and divine inflatus.
The cosmic soul is true. But that truth is borne out, effectuated only by the truth of the individual soul. When the individual soul becomes itself fully and integrally, by that very fact it becomes also the cosmic soul. The individuals are the channels through which flows the Universal and the Infinite in its multiple emphasis. Each is a particular figure, aspectBhava, a particular angle of vision of All. The vision is entire and the figure perfect if it is not refracted by the lower and denser parts of our being. And for that the individual must first come to itself and shine in its opal clarity and translucency.
Not to do what others do, but what your soul impels you to do. Not to be others but your own self. Not to be anything but the very cosmic and infinite divinity of your soul. Therein lies your highest freedom and perfect delight. And there you are supremely creative. Each soul has a consortPrakriti, naturewhich it creates out of its own rib. And in this field of infinite creativity the soul lives, moves and has its being.
***
01.02 - The Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
An hour arrives when fail all nature's means;
Forced out from the protecting Ignorance
--
Altered must be nature's harsh economy;
Acquittance she must win from her past's bond,
--
The Gods above and nature sole below
Were the spectators of that mighty strife.
--
A wide self-giving was her native act;
A magnanimity as of sea or sky
--
Feel her bright nature's glorious ambience,
And preen joy in her warmth and colour's rule.
--
And moved in her as in his natural home.
3.42
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Of limiting nature with a limitless Soul,
Where all must move between an ordered Chance
--
In thoughts and actions graved in nature's book,
She accepted not to close the luminous page,
--
All now seems nature's massed machinery;
An endless servitude to material rule
--
Then nature's instrument crowns himself her king;
He feels his witnessing self and conscious power;
01.02 - The Object of the Integral Yoga, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
... the object of the 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 turned in our nature into nature of the Divine and in our will and works and life to be the instrument of the Divine. Its object is not to be a great Yogi or a superman (although that may come) or to grab at the Divine for the sake of the ego's power, pride or pleasure.
It is not for salvation though liberation comes by it and all else may come; but these must not be our objects. The Divine alone is our object.
01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Is there not a fundamental difference, difference not merely with regard to the poetic personality, but with regard to the very stuff of consciousness? There is direct vision here, the fullness of light, the native rhythm and substance of revelation, as if
In the dead wall closing from a wider self,
--
one can explain that it is the Christ calling the Church or God appealing to the human soul or one can simply find in it nothing more than a man pining for his woman. Anyhow I would not call it spiritual poetry or even mystic poetry. For in itself it does not carry any double or oblique meaning, there is no suggestion that it is applicable to other fields or domains of consciousness: it is, as it were, monovalent. An allegory is never mysticism. There is more mysticism in Wordsworth, even in Shelley and Keats, than in Spenser, for example, who stands in this respect on the same ground as Bunyan in his The Pilgrim's Progress. Take Wordsworth as a nature-worshipper,
Breaking the silence of the seas
--
This is spiritual matter and spiritual manner that can never be improved upon. This is spiritual poetry in its quintessence. I am referring naturally here to the original and not to the translation which can never do full justice, even at its very best, to the poetic value in question. For apart from the individual genius of the poet, the greatness of the language, the instrument used by the poet, is also involved. It may well be what is comparatively easy and natural in the language of the gods (devabhasha) would mean a tour de force, if not altogether an impossibility, in a human language. The Sanskrit language was moulded and fashioned in the hands of the Rishis, that is to say, those who lived and moved and had their being in the spiritual consciousness. The Hebrew or even the Zend does not seem to have reached that peak, that absoluteness of the spiritual tone which seems inherent in the Indian tongue, although those too breathed and grew in a spiritual atmosphere. The later languages, however, Greek or Latin or their modern descendants, have gone still farther from the source, they are much nearer to the earth and are suffused with the smell and effluvia of this vale of tears.
Among the ancients, strictly speaking, the later classical Lucretius was a remarkable phenomenon. By nature he was a poet, but his mental interest lay in metaphysical speculation, in philosophy, and unpoetical business. He turned away from arms and heroes, wrath and love and, like Seneca and Aurelius, gave himself up to moralising and philosophising, delving 'into the mystery, the why and the how and the whither of it all. He chose a dangerous subject for his poetic inspiration and yet it cannot be said that his attempt was a failure. Lucretius was not a religious or spiritual poet; he was rather Marxian,atheistic, materialistic. The dialectical materialism of today could find in him a lot of nourishment and support. But whatever the content, the manner has made a whole difference. There was an idealism, a clarity of vision and an intensity of perception, which however scientific apparently, gave his creation a note, an accent, an atmosphere high, tense, aloof, ascetic, at times bordering on the supra-sensual. It was a high light, a force of consciousness that at its highest pitch had the ring and vibration of something almost spiritual. For the basic principle of Lucretius' inspiration is a large thought-force, a tense perception, a taut nervous reactionit is not, of course, the identity in being with the inner realities which is the hallmark of a spiritual consciousness, yet it is something on the way towards that.
There have been other philosophical poets, a good number of them since thennot merely rationally philosophical, as was the vogue in the eighteenth century, but metaphysically philosophical, that is to say, inquiring not merely into the phenomenal but also into the labyrinths of the noumenal, investigating not only what meets the senses, but also things that are behind or beyond. Amidst the earlier efflorescence of this movement the most outstanding philosopher poet is of course Dante, the Dante of Paradiso, a philosopher in the mediaeval manner and to the extent a lesser poet, according to some. Goe the is another, almost in the grand modern manner. Wordsworth is full of metaphysics from the crown of his head to the tip of his toe although his poetry, perhaps the major portion of it, had to undergo some kind of martyrdom because of it. And Shelley, the supremely lyric singer, has had a very rich undertone of thought-content genuinely metaphysical. And Browning and Arnold and Hardyindeed, if we come to the more moderns, we have to cite the whole host of them, none can be excepted.
--
The philosophical trend in poetry has an interesting history with a significant role: it has acted as a force of purification, of sublimation, of katharsis. As man has risen from his exclusively or predominantly vital nature into an increasing mental poise, in the same way his creative activities too have taken this new turn and status. In the earlier stages of evolution the mental life is secondary, subordi nate to the physico-vital life; it is only subsequently that the mental finds an independent and self-sufficient reality. A similar movement is reflected in poetic and artistic creation too: the thinker, the philosopher remains in the background at the outset, he looks out; peers through chinks and holes from time to time; later he comes to the forefront, assumes a major role in man's creative activity.
Man's consciousness is further to rise from the mental to over-mental regions. Accordingly, his life and activities and along with that his artistic creations too will take on a new tone and rhythm, a new mould and constitution even. For this transition, the higher mentalwhich is normally the field of philosophical and idealistic activitiesserves as the Paraclete, the Intercessor; it takes up the lower functionings of the consciousness, which are intense in their own way, but narrow and turbid, and gives, by purifying and enlarging, a wider frame, a more luminous pattern, a more subtly articulated , form for the higher, vaster and deeper realities, truths and harmonies to express and manifest. In the old-world spiritual and mystic poets, this intervening medium was overlooked for evident reasons, for human reason or even intelligence is a double-edged instrument, it can make as well as mar, it has a light that most often and naturally shuts off other higher lights beyond it. So it was bypassed, some kind of direct and immediate contact was sought to be established between the normal and the transcendental. The result was, as I have pointed out, a pure spiritual poetry, on the one hand, as in the Upanishads, or, on the other, religious poetry of various grades and denomi nations that spoke of the spiritual but in the terms and in the manner of the mundane, at least very much coloured and domi nated by the latter. Vyasa was the great legendary figure in India who, as is shown in his Mahabharata, seems to have been one of the pioneers, if not the pioneer, to forge and build the missing link of Thought Power. The exemplar of the manner is the Gita. Valmiki's represented a more ancient and primary inspiration, of a vast vital sensibility, something of the kind that was at the basis of Homer's genius. In Greece it was Socrates who initiated the movement of speculative philosophy and the emphasis of intellectual power slowly began to find expression in the later poets, Sophocles and Euripides. But all these were very simple beginnings. The moderns go in for something more radical and totalitarian. The rationalising element instead of being an additional or subordi nate or contri buting factor, must itself give its norm and form, its own substance and manner to the creative activity. Such is the present-day demand.
The earliest preoccupation of man was religious; even when he concerned himself with the world and worldly things, he referred all that to the other world, thought of gods and goddesses, of after-death and other where. That also will be his last and ultimate preoccupation though in a somewhat different way, when he has passed through a process of purification and growth, a "sea-change". For although religion is an aspiration towards the truth and reality beyond or behind the world, it is married too much to man's actual worldly nature and carries always with it the shadow of profanity.
The religious poet seeks to tone down or cover up the mundane taint, since he does not know how to transcend it totally, in two ways: (1) by a strong thought-element, the metaphysical way, as it may be called and (2) by a strong symbolism, the occult way. Donne takes to the first course, Blake the second. And it is the alchemy brought to bear in either of these processes that transforms the merely religious into the mystic poet. The truly spiritual, as I have said, is still a higher grade of consciousness: what I call Spirit's own poetry has its own matter and mannerswabhava and swadharma. A nearest approach to it is echoed in those famous lines of Blake:
--
Here we have a pattern of thought-movement that does not seem to follow the lineaments of the normal brain-mind consciousness, although it too has a basis there: our customary line of reasoning receives a sudden shock, as it were, and then is shaken, moved, lifted up, transportedgradually or suddenly, according to the temperament of the listener. Besides, we have here the peculiar modern tone, which, for want of a better term, may be described as scientific. The impressimprimaturof Science is its rational coherence, justifying or justified by sense data, by physical experience, which gives us the pattern or model of an inexorable natural law. Here too we feel we are in the domain of such natural law but lifted on to a higher level.
This is what I was trying to make out as the distinguishing trait of the real spiritual consciousness that seems to be developing in the poetic creation of tomorrow, e.g., it has the same rationality, clarity, concreteness of perception as the scientific spirit has in its own domain and still it is rounded off with a halo of magic and miracle. That is the nature of the logic of the infinite proper to the spiritual consciousness. We can have a Science of the Spirit as well as a Science of Matter. This is the Thought element or what corresponds to it, of which I was speaking, the philosophical factor, that which gives form to the formless or definition to that which is vague, a nearness and familiarity to that which is far and alien. The fullness of the spiritual consciousness means such a thing, the presentation of a divine name and form. And this distinguishes it from the mystic consciousness which is not the supreme solar consciousness but the nearest approach to it. Or, perhaps, the mystic dwells in the domain of the Divine, he may even be suffused with a sense of unity but would not like to acquire the Divine's nature and function. Normally and generally he embodies all the aspiration and yearning moved by intimations and suggestions belonging to the human mentality, the divine urge retaining still the human flavour. We can say also, using a Vedantic terminology, that the mystic consciousness gives us the tatastha lakshana, the nearest approximative attri bute of the attri buteless; or otherwise, it is the hiranyagarbha consciousness which englobes the multiple play, the coruscated possibilities of the Reality: while the spiritual proper may be considered as prajghana, the solid mass, the essential lineaments of revelatory knowledge, the typal "wave-particles" of the Reality. In the former there is a play of imagi nation, even of fancy, a decorative aesthesis, while in the latter it is vision pure and simple. If the spiritual poetry is solar in its nature, we can say, by extending the analogy, that mystic poetry is characteristically lunarMoon representing the delight and the magic that Mind and mental imagi nation, suffused, no doubt, with a light or a reflection of some light from beyond, is capable of (the Upanishad speaks of the Moon being born of the Mind).
To sum up and recapitulate. The evolution of the poetic expression in man has ever been an attempt at a return and a progressive approach to the spiritual source of poetic inspiration, which was also the original, though somewhat veiled, source from the very beginning. The movement has followed devious waysstrongly negative at timeseven like man's life and consciousness in general of which it is an organic member; but the ultimate end and drift seems to have been always that ideal and principle even when fallen on evil days and evil tongues. The poet's ideal in the dawn of the world was, as the Vedic Rishi sang, to raise things of beauty in heaven by his poetic power,kavi kavitv divi rpam sajat. Even a Satanic poet, the inaugurator, in a way, of modernism and modernistic consciousness, Charles Baudelaire, thus admonishes his spirit:
--
That angelic poets should be inspired by the same ideal is, of course, quite natural: for they sing:
Not a senseless, trancd thing,
01.03 - Rationalism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
What is Reason, the faculty that is said to be the proud privilege of man, the sovereign instrument he alone possesses for the purpose of knowing? What is the value of knowledge that Reason gives? For it is the manner of knowing, the particular faculty or instrument by which we know, that determines the nature and content of knowledge. Reason is the collecting of available sense-perceptions and a certain mode of working upon them. It has three component elements that have been defined as observation, classification and deduction. Now, the very composition of Reason shows that it cannot be a perfect instrument of knowledge; the limitations are the inherent limitations of the component elements. As regards observation there is a two-fold limitation. First, observation is a relative term and variable quantity. One observes through the prism of one's own observing faculty, through the bias of one's own personality and no two persons can have absolutely the same manner of observation. So Science has recognised the necessity of personal equation and has created an imaginary observer, a "mean man" as the standard of reference. And this already takes us far away from the truth, from the reality. Secondly, observation is limited by its scope. All the facts of the world, all sense-perceptions possible and actual cannot be included within any observation however large, however collective it may be. We have to go always upon a limited amount of data, we are able to construct only a partial and sketchy view of the surface of existence. And then it is these few and doubtful facts that Reason seeks to arrange and classify. That classification may hold good for certain immediate ends, for a temporary understanding of the world and its forces, either in order to satisfy our curiosity or to gain some practical utility. For when we want to consider the world only in its immediate relation to us, a few and even doubtful facts are sufficient the more immediate the relation, the more immaterial the doubtfulness and insufficiency of facts. We may quite confidently go a step in darkness, but to walk a mile we do require light and certainty. Our scientific classification has a background of uncertainty, if not, of falsity; and our deduction also, even while correct within a very narrow range of space and time, cannot escape the fundamental vices of observation and classification upon which it is based.
It might be said, however, that the guarantee or sanction of Reason does not lie in the extent of its application, nor can its subjective nature (or ego-centric predication, as philosophers would term it) vitiate the validity of its conclusions. There is, in fact, an inherent unity and harmony between Reason and Reality. If we know a little of Reality, we know the whole; if we know the subjective, we know also the objective. As in the part, so in the whole; as it is within, so it is without. If you say that I will die, you need not wait for my actual death to have the proof of your statement. The generalising power inherent in Reason is the guarantee of the certitude to which it leads. Reason is valid, as it does not betray us. If it were such as anti-intellectuals make it out to be, we would be making nothing but false steps, would always remain entangled in contradictions. The very success of Reason is proof of its being a reliable and perfect instrument for the knowledge of Truth and Reality. It is beside the mark to prove otherwise, simply by analysing the nature of Reason and showing the fundamental deficiencies of that nature. It is rather to the credit of Reason that being as it is, it is none the less a successful and trustworthy agent.
Now the question is, does Reason never fail? Is it such a perfect instrument as intellectualists think it to be? There is ground for serious misgivings. Reason says, for example, that the earth revolves round the sun: and reason, it is argued, is right, for we see that all the facts are conformableto it, even facts that were hitherto unknown and are now coming into our ken. But the difficulty is that Reason did not say that always in the past and may not say that always in the future. The old astronomers could explain the universe by holding quite a contrary theory and could fit into it all their astronomical data. A future scientist may come and explain the matter in quite a different way from either. It is only a choice of workable theories that Reason seems to offer; we do not know the fact itself, apart perhaps from exactly the amount that immediate sense-perception gives to each of us. Or again, if we take an example of another category, we may ask, does God exist? A candid Rationalist would say that he does not know although he has his own opinion about the matter. Evidently, Reason cannot solve all the problems that it meets; it can judge only truths that are of a certain type.
01.03 - Sri Aurobindo and his School, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
natures Own Yoga Sri Aurobindos Gita
Other Authors Nolini Kanta Gupta Part OneSri Aurobindo and his School
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This much as regards what Sri Aurobindo is not doing; let us now turn and try to understand what he is doing. The distinguished man of action speaks of conquering nature and fighting her. Adopting this war-like imagery, we can affirm that Sri Aurobindo's work is just such a battle and conquest. But the question is, what is nature and what is the kind of conquest that is sought, how are we to fight and what are the required arms and implements? A good general should foresee all this, frame his plan of campaign accordingly and then only take the field. The above-mentioned leader proposes ceaseless and unselfish action as the way to fight and conquer nature. He who speaks thus does not know and cannot mean what he says.
European science is conquering nature in a way. It has attained to a certain kind and measure, in some fields a great measure, of control and conquest; but however great or striking it may be in its own province, it does not touch man in his more intimate reality and does not bring about any true change in his destiny or his being. For the most vital part of nature is the region of the life-forces, the powers of disease and age and death, of strife and greed and lustall the instincts of the brute in man, all the dark aboriginal forces, the forces of ignorance that form the very groundwork of man's nature and his society. And then, as we rise next to the world of the mind, we find a twilight region where falsehood masquerades as truth, where prejudices move as realities, where notions rule as ideals.
This is the present nature of man, with its threefold nexus of mind and life and body, that stands there to be fought and conquered. This is the inferior nature, of which the ancients spoke, that holds man down inexorably to a lower dharma, imperfect mode of life the life that is and has been the human order till today. No amount of ceaseless action, however selflessly done, can move this wheel of nature even by a hair's breadth away from the path that it has carved out from of old. Human nature and human society have been built up and are run by the forces of this inferior nature, and whatever shuffling and reshuffling we may make in its apparent factors and elements, the general scheme and fundamental form of life will never change. To displace earth (and to conquer nature means nothing less than that) and give it another orbit, one must find a fulcrum outside earth.
Sri Aurobindo does not preach flight from life and a retreat into the silent and passive Infinite; the goal of life is not, in his view, the extinction of life. Neither is he satisfied on that account to hold that life is best lived in the ordinary round of its unregenerate dharma. If the first is a blind alley, the second is a vicious circle,both lead nowhere.
Sri Aurobindo's sadhana starts from the perception of a Power that is beyond the ordinary nature yet is its inevitable master, a fulcrum, as we have said, outside the earth. For what is required first is the discovery and manifestation of a new soul-consciousness in man which will bring about by the very pressure and working out of its self-rule an absolute reversal of man's nature. It is the Asuras who are now holding sway over humanity, for man has allowed himself so long to be built in the image of the Asura; to dislodge the Asuras, the Gods in their sovereign might have to be forged in the human being and brought into play. It is a stupendous task, some would say impossible; but it is very far removed from quietism or passivism. Sri Aurobindo is in retirement, but it is a retirement only from the outward field of present physical activities and their apparent actualities, not from the true forces and action of life. It is the retreat necessary to one who has to go back into himself to conquer a new plane of creative power,an entrance right into the world of basic forces, of fundamental realities, into the flaming heart of things where all actualities are born and take their first shape. It is the discovery of a power-house of tremendous energism and of the means of putting it at the service of earthly life.
And, properly speaking, it is not at all a school, least of all a mere school of thought, that is growing round Sri Aurobindo. It is rather the nucleus of a new life that is to come. Quite naturally it has almost insignificant proportions at present to the outward eye, for the work is still of the nature of experiment and trial in very restricted limits, something in the nature of what is done in a laboratory when a new power has been discovered, but has still to be perfectly formulated in its process. And it is quite a mistake to suppose that there is a vigorous propaganda carried on in its behalf or that there is a large demand for recruits. Only the few, who possess the call within and are impelled by the spirit of the future, have a chance of serving this high attempt and great realisation and standing among its first instruments and pioneer workers.
***
natures Own Yoga Sri Aurobindos Gita
01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
Across our nature's border line we escape
Into Super nature's arc of living light.
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Of which all nature's process is the art,
The cosmic Worker set his secret hand
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Refining half-hewn blocks of natural strength
It built his soul into a statued god.
--
Annulled the soul's treaty with nature's nescience.
All the grey inhibitions were torn off
--
Magnificently natural at this height,
Efforts that would shatter the strength of mortal hearts,
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Aims too sublime for nature's daily will:
The gifts of the spirit crowding came to him;
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It enveloped all nature in a single glance,
It looked into the very self of things;
--
And drew all nature into its embrace.
The mind leaned out to meet the hidden worlds:
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Restored the stress of nature to God's calm.
A vast unanimity ended life's debate.
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The sorrow by which nature's hunger is fed,
The oestrus which creates with fire of pain,
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The need to rest in a natural pose of fall,
As a child who learns to walk can walk not long,
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For into ignorant nature's gusty field,
Into the half-ordered chaos of mortal life
--
Line of defence of nature's ignorance,
The illusion and mystery of the Inconscient
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God found in nature, nature fulfilled in God.
Already in him was seen that task of Power:
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Even on the struggling nature left below
Strong periods of illumi nation came:
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Unguessed domains she made her native field.
All-vision gathered into a single ray,
--
With the stark array of nature's symbol facts
And life's incessant signals of event,
--
And, sown in the black earth of nature's trance,
The seed of the Spirit's blind and huge desire
--
And nature bore the Immortal in her womb,
That she might climb through him to eternal life.
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Awakened to the lines that nature hides,
Attuned to her movements that exceed our ken,
01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
It is not helpful to abandon the ordinary life before the being is ready for the full spiritual life. To do so means to precipitate a struggle between the different elements and exasperate it to a point of intensity which the nature is not ready to bear. The vital elements in you have partly to be met by the discipline and experience of life, while keeping the spiritual aim in view and trying to govern life by it progressively in the spirit of Karmayoga.
The best way to prepare oneself for the spiritual life when one has to live in the ordinary occupations and surroundings is to cultivate an entire equality and detachment and the samata of the Gita with the faith that the Divine is there and the Divine Will at work in all things even though at present under the conditions of a world of Ignorance. Beyond this are the Light and Ananda towards which life is working, but the best way for their advent and foundation in the individual being and nature is to grow in this spiritual equality. That would also solve your difficulty about things unpleasant and disagreeable. All unpleasantness should be faced with this spirit of samata.
I may say briefly that there are two states of consciousness in either of which one can live. One is a higher consciousness which stands above the play of life and governs it; this is variously called the Self, the Spirit or the Divine. The other is the normal consciousness in which men live; it is something quite superficial, an instrument of the Spirit for the play of life. Those who live and act in the normal consciousness are governed entirely by the common movements of the mind and are naturally subject to grief and joy and anxiety and desire or to everything else that makes up the ordinary stuff of life.
Mental quiet and happiness they can get, but it can never be permanent or secure. But the spiritual consciousness is all light, peace, power and bliss. If one can live entirely in it, there is no question; these things become naturally and securely his.
But even if he can live partly in it or keep himself constantly open to it, he receives enough of this spiritual light and peace and strength and happiness to carry him securely through all the shocks of life. What one gains by opening to this spiritual consciousness, depends on what one seeks from it; if it is peace, one gets peace; if it is light or knowledge, one lives in a great light and receives a knowledge deeper and truer than any the normal mind of man can acquire; if it [is] strength or power, one gets a spiritual strength for the inner life or Yogic power to govern the outer work and action; if it is happiness, one enters into a beatitude far greater than any joy or happiness that the ordinary human life can give.
--
Power of the Spirit working in the mind and heart and body, the rest is a matter of remaining faithful to It, calling for it always, allowing it to do its work when it comes and rejecting every other and inferior Force that belongs to the lower consciousness and the lower nature.
Apart from external things there are two possible inner ideals which a man can follow. The first is the highest ideal of ordinary human life and the other the divine ideal of Yoga.
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God and to put the whole being into harmony with the truth of the highest self or the law of the divine nature, to find one's own divine capacities great or small and fulfil them in life as a sacrifice to the highest or as a true instrument of the divine
Sakti.
01.04 - Motives for Seeking the Divine, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
That involves something which throws all your reasoning out of gear. For these are aspects of the Divine nature, powers of it, states of his being, - but the Divine Himself is something absolute, someone self-existent, not limited by his aspects, - wonderful and ineffable, not existing by them, but they existing because of him. It follows that if he attracts by his aspects, all the more he can attract by his very absolute selfness which is sweeter, mightier, profounder than any aspect. His peace, rapture, light, freedom, beauty are marvellous and ineffable, because he is himself magically, mysteriously, transcendently marvellous and ineffable. He can then be sought after for his wonderful and ineffable self and not only for the sake of one aspect or another of him. The only thing needed for that is, first, to arrive at a point when the psychic being feels this pull of the Divine in himself and, secondly, to arrive at the point when the mind, vital and each thing else begins to feel too that that was what it was wanting and the surface hunt after Ananda or what else was only an excuse for drawing the nature towards that supreme magnet.
Your argument that because we know the union with the
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Home and Country of all souls, the Truth of which truths are only imperfect figures. And can He then not be loved and sought for his own sake, as and more than these have been by men even in their lesser selves and nature?
What your reasoning ignores is that which is absolute or tends towards the absolute in man and his seeking as well as in the Divine - something not to be explained by mental reasoning or vital motive. A motive, but a motive of the soul, not of vital desire; a reason not of the mind, but of the self and spirit. An asking too, but the asking that is the soul's inherent aspiration, not a vital longing. That is what comes up when there is the sheer self-giving, when "I seek you for this, I seek you for that" changes to a sheer "I seek you for you." It is that marvellous and ineffable absolute in the Divine that Krishnaprem means when he says, "Not knowledge nor this nor that, but Krishna."
01.04 - Sri Aurobindos Gita, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
The Supreme Spirit, Purushottama, who holds in himself the dual reality of Brahman and the world, is the master of action who acts but in actionlessness, the Lord in whom and through whom the universes and their creatures live and move and have their being. Karmayoga is union in mind and soul and body with the Lord of action in the execution of his cosmic purpose. And this union is effected through a transformation of the human nature, through the revelation of the Divine Prakriti and its descent upon and possession of the inferior human vehicle.
Arrived so far, we now find, if we look back, a change in the whole perspective. Karma and even Karmayoga, which hitherto seemed to be the pivot of the Gita's teaching, retire somewhat into the background and present a diminished stature and value. The centre of gravity has shifted to the conception of the Divine nature, to the Lord's own status, to the consciousness above the three Gunas, to absolute consecration of each limb of man's humanity to the Supreme Purusha for his descent and incar nation and play in and upon this human world.
The higher secret of the Gita lies really in the later chapters, the earlier chapters being a preparation and passage to it orpartial and practical application. This has to be pointed out, since there is a notion current which seeks to limit the Gita's effective teaching to the earlier part, neglecting or even discarding the later portion.
01.04 - The Intuition of the Age, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
A new impulse is there, no one can deny, and it has vast possibilities before it, that also one need not hesitate to accept. But in order that we may best fructuate what has been spontaneously sown, we must first recognise it, be luminously conscious of it and develop it along its proper line of growth. For, also certain it is that this new impulse or intuition, however true and strong in itself, is still groping and erring and miscarrying; it is still wasting much of its energy in tentative things, in mere experiments, in even clear failures. The fact is that the intuition has not yet become an enlightened one, it is still moving, as we shall presently explain, in the dark vital regions of man. And vitalism is naturally and closely affianced to pragmatism, that is to say, the mere vital impulse seeks immediately to execute itself, it looks for external effects, for changes in the form, in the machinery only. Thus it is that we see in art and literature discussions centred upon the scheme of composition, as whether the new poetry should be lyrical or dramatic, popular or aristocratic, metrical or free of metre, and in practical life we talk of remodelling the state by new methods of representation and governance, of purging society by bills and legislation, of reforming humanity by a business pact.
All this may be good and necessary, but there is the danger of leaving altogether out of account the one thing needful. We must then pause and turn back, look behind the apparent impulsion that effectuates to the Will that drives, behind the ideas and ideals of the mind to the soul that informs and inspires; we must carry ourselves up the stream and concentrate upon the original source, the creative intuition that lies hidden somewhere. And then only all the new stirrings that we feel in our heartour urges and ideals and visions will attain an effective clarity, an unshaken purpose and an inevitable achievement.
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The worship of man as something essentially and exclusively human necessitates as a corollary, the other doctrine, viz the deification of Reason; and vice versa. Humanism and Scientism go together and the whole spirit and mentality of the age that is passing may be summed up in those two words. So Nietzsche says, "All our modern world is captured in the net of the Alexandrine culture and has, for its ideal, the theoretical man, armed with the most powerful instruments of knowledge, toiling in the service of science and whose prototype and original ancestor is Socrates." Indeed, it may be generally asserted that the nation whose prophet and sage claimed to have brought down Philosophia from heaven to dwell upon earth among men was precisely the nation, endowed with a clear and logical intellect, that was the very embodiment of rationality and reasonableness. As a matter of fact, it would not be far, wrong to say that it is the Hellenic culture which has been moulding humanity for ages; at least, it is this which has been the predomi nating factor, the vital and dynamic element in man's nature. Greece when it died was reborn in Rome; Rome, in its return, found new life in France; and France means Europe. What Europe has been and still is for the world and humanity one knows only too much. And yet, the Hellenic genius has not been the sole motive power and constituent element; there has been another leaven which worked constantly within, if intermittently without. If Europe represented mind and man and this side of existence, Asia always reflected that which transcends the mind the spirit, the Gods and the Beyonds.
However, we are concerned more with the immediate past, the mentality that laid its supreme stress upon the human rationality. What that epoch did not understand was that Reason could be overstepped, that there was something higher, something greater than Reason; Reason being the sovereign faculty, it was thought there could be nothing beyond, unless it were draison. The human attri bute par excellence is Reason. Exactly so. But the fact is that man is not bound by his humanity and that reason can be transformed and sublimated into other more powerful faculties.
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Reason is insufficient and unsatisfactory because, as Bergson explains, it does not and cannot embrace life as a whole, seize man and the world in an integral realisation. The greater part of the vast mystery of existence escapes its envergure. Reason is that faculty which is for analysing, defining, classifying and fixing things. It is a power that has grown in man in order that he may best manipulate the things of the world. It is utilitarian, practical in its nature and outlook. And as practical dealing requires that things should be stable and separate entities, therefore Reason cannot but see things in solid and in the fragments of a solid. It cuts up existence into distinct parts and diverse elements; and these again it seeks to relate and aggregate, in accordance with what it calls "laws". Such a process has been necessary for man in conducting life and action successfully. Originally a bye-product of active life, Reason gradually separated itself and came finally to have an independent status and function, became or sought to become the instrument of knowledge, of Truth.
But although Reason has been and is useful for the practical, we may say almost, the manual aspect of life, life itself it leaves unexplained and uncomprehended. For life is mobility, a continuous flow that has nowhere any gap or stop and things have in reality no isolated or separate existence, they merge and mingle into one another and form an indissoluble whole. Therefore the forms and categories that Reason imposes upon existence are more or less arbitrary; they are shackles that seek to bind up and limit life, but are often rent asunder in the very effort. So the civilisation that has its origin in Reason and progresses with discoveries and inventionsdevices for artfully manipulating naturehas been essentially and pre-eminently mechanical in its structure and outlook. It has become more and more efficient perhaps, but less and less soul-inspired, less and less-endowed with the free-flowing sap of organic growth and vitality.
So instead of the rational principle, the new age wants the principle of nature or Life. Even as regards knowledge Reason is not the only, nor the best instrument. For animals have properly no reason; the nature-principle of knowledge in the animal is Instinct the faculty that acts so faultlessly, so marvellously where Reason can only pause and be perplexed. This is not to say that man is to or can go back to this primitive and animal function; but certainly he can replace it by something akin which is as natural and yet purified and self-consciousillumined instinct, we may say or Intuition, as Bergson terms it. And Nietzsche's definition of the Superman has also a similar orientation and significance; for, according to him, the Superman is man who has outgrown his Reason, who is not bound by the standards and the conventions determined by Reason for a special purpose. The Superman is one who has gone beyond "good and evil," who has shaken off from his nature and character elements that are "human, all too human"who is the embodiment of life-force in its absolute purity and strength and freedom.
This then is the mantra of the new ageLife with Intuition as its guide and not Reason and mechanical efficiency, not Man but Superman. The right mantra has been found, the principle itself is irreproachable. But the interpretation, the application, does not seem to have been always happy. For, Nietzsche's conception of the Superman is full of obvious lacunae. If we have so long been adoring the intellectual man, Nietzsche asks us, on the other hand, to deify the vital man. According to him the superman is he who has (1) the supreme sense of the ego, (2) the sovereign will to power and (3) who lives dangerously. All this means an Asura, that is to say, one who has, it may be, dominion over his animal and vital impulsions in order, of course, that he may best gratify them but who has not purified them. Purification does not necessarily mean, annihilation but it does mean sublimation and transformation. So if you have to transcend man, you have to transcend egoism also. For a conscious egoism is the very characteristic of man and by increasing your sense of egoism you do not supersede man but simply aggrandise your humanity, fashion it on a larger, a titanic scale. And then the will to power is not the only will that requires fulfilment, there is also the will to knowledge and the will to love. In man these three fundamental constitutive elements coexist, although they do it, more often than not, at the expense of each other and in a state of continual disharmony. The superman, if he is to be the man "who has surmounted himself", must embody a poise of being in which all the three find a fusion and harmonya perfect synthesis. Again, to live dangerously may be heroic, but it is not divine. To live dangerously means to have eternal opponents, that is to say, to live ever on the same level with the forces you want to domi nate. To have the sense that one has to fight and control means that one is not as yet the sovereign lord, for one has to strive and strain and attain. The supreme lord is he who is perfectly equanimous with himself and with the world. He has not to batter things into a shape in order to create. He creates means, he manifests. He wills and he achieves"God said 'let there be light' and there was light."
As a matter of fact, the superman is not, as Nietzsche thinks him to be, the highest embodiment of the biological force of nature, not even as modified and refined by the aesthetic and aristocratic virtues of which the higher reaches of humanity seem capable. For that is after all humanity only accentuated in certain other fundamentally human modes of existence. It does not carry far enough the process of surmounting. In reality it is not a surmounting but a new channelling. Instead of the ethical and intellectual man, we get the vital and aesthetic man. It may be a change but not a transfiguration.
And the faculty of Intuition said to be the characteristic of the New Man does not mean all that it should, if we confine ourselves to Bergson's definition of it. Bergson says that Intuition is a sort of sympathy, a community of feeling or sensibility with the urge of the life-reality. The difference between the sympathy of Instinct and the sympathy of Intuition being that while the former is an unconscious or semi-conscious power, the latter is illumined and self-conscious. Now this view emphasises only the feeling-tone of Intuition, the vital sensibility that attends the direct communion with the life movement. But Intuition is not only purified feeling and sensibility, it is also purified vision and knowledge. It unites us not only with the movement of life, but also opens out to our sight the Truths, the fundamental realities behind that movement. Bergson does not, of course, point to any existence behind the continuous flux of life-power the elan vital. He seems to deny any static truth or truths to be seen and seized in any scheme of knowledge. To him the dynamic flow the Heraclitian panta reei is the ultimate reality. It is precisely to this view of things that Bergson owes his conception of Intuition. Since existence is a continuum of Mind-Energy, the only way to know it is to be in harmony or unison with it, to move along its current. The conception of knowledge as a fixing and delimiting of things is necessarily an anomaly in this scheme. But the question is, is matter the only static and separative reality? Is the flux of vital Mind-Energy the ultimate truth?
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This is the truth that is trying to dawn upon the new age. Not matter but that which forms the substance of matter, not intellect but a vaster consciousness that informs the intellect, not man as he is, an aberration in the cosmic order, but as he may and shall be the embodiment and fulfilment of that orderthis is the secret Intuition which, as yet dimly envisaged, nevertheless secretly inspires all the human activities of today. Only, the truth is being interpreted, as we have said, in terms of vital life. The intellectual and physical man gave us one aspect of the reality, but neither is the vital and psychical man the complete reality. The one acquisition of this shifting of the viewpoint has been that we are now in touch with the natural and deeper movement of humanity and not as before merely with its artificial scaffolding. The Alexandrine civilisation of humanity, in Nietzsche's phrase, was a sort of divagation from nature, it was following a loop away from the direct path of natural evolution. And the new Renaissance of today has precisely corrected this aberration of humanity and brought it again in a line with the natural cosmic order.
Certainly this does not go far enough into the motive of the change. The cosmic order does not mean mentalised vitalism which is also in its turn a section of the integral reality. It means the order of the spirit, it means the transfiguration of the physical, the vital and the intellectual into the supernal Substance, Power and Light of that Spirit. The real transcendence of humanity is not the transcendence of one or other of its levels but the total transcendence to an altogether different status and the transmutation of humanity in the mould of that statusnot a Nietzschean Titan nor a Bergsonian Dionysus but the tranquil vision and delight and dynamism of the Spirit the incar nation of a god-head.
01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
But the Yogi is a wholly conscious being; a perfect Yogi is he who possesses a conscious and willed control over his instruments, he silences them, as and when he likes, and makes them convey and express with as little deviation as possible truths and realities from the Beyond. Now the question is, is it possible for the poet also to do something like that, to consciously create and not to be a mere unconscious or helpless channel? Conscious artistry, as we have said, means to be conscious on two levels of consciousness at the same time, to be at home in both equally and simultaneously. The general experience, however, is that of "one at a time": if the artist dwells more in the one, the other retires into the background to the same measure. If he is in the over-consciousness, he is only half-conscious in his brain consciousness, or even not conscious at allhe does not know how he has created, the sources or process of his creative activity, he is quite oblivious of them" gone through them all as if per saltum. Such seems to have been the case with the primitives, as they are called, the elemental poetsShakespeare and Homer and Valmiki. In some others, who come very near to them in poetic genius, yet not quite on a par, the instrumental intelligence is strong and active, it helps in its own way but in helping circumscribes and limits the original impulsion. The art here becomes consciously artistic, but loses something of the initial freshness and spontaneity: it gains in correctness, polish and elegance and has now a style in lieu of nature's own naturalness. I am thinking of Virgil and Milton and Kalidasa. Dante's place is perhaps somewhere in between. Lower in the rung where the mental medium occupies a still more preponderant place we have intellectual poetry, poetry of the later classical age whose representatives are Pope and Dryden. We can go farther down and land in the domain of versificationalthough here, too, there can be a good amount of beauty in shape of ingenuity, cleverness and conceit: Voltaire and Delille are of this order in French poetry.
The three or four major orders I speak of in reference to conscious artistry are exampled characteristically in the history of the evolution of Greek poetry. It must be remembered, however, at the very outset that the Greeks as a race were nothing if not rational and intellectual. It was an element of strong self-consciousness that they brought into human culture that was their special gift. Leaving out of account Homer who was, as I said, a primitive, their classical age began with Aeschylus who was the first and the most spontaneous and intuitive of the Great Three. Sophocles, who comes next, is more balanced and self-controlled and pregnant with a reasoned thought-content clothed in polished phrasing. We feel here that the artist knew what he was about and was exercising a conscious control over his instruments and materials, unlike his predecessor who seemed to be completely carried away by the onrush of the poetic enthousiasmos. Sophocles, in spite of his artistic perfection or perhaps because of it, appears to be just a little, one remove, away from the purity of the central inspiration there is a veil, although a thin transparent veil, yet a veil between which intervenes. With the third of the Brotherhood, Euripides, we slide lower downwe arrive at a predominantly mental transcription of an experience or inner conception; but something of the major breath continues, an aura, a rhythm that maintains the inner contact and thus saves the poetry. In a subsequent age, in Theocritus, for example, poetry became truly very much 'sicklied o'er with the pale cast of thought', so much of virtuosity and precocity entered into it; in other words, the poet then was an excessively self-conscious artist. That seems to be the general trend of all literature.
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The consciously purposive activity of the poetic consciousness in fact, of all artistic consciousness has shown itself with a clear and unambiguous emphasis in two directions. First of all with regard to the subject-matter: the old-world poets took things as they were, as they were obvious to the eye, things of human nature and things of physical nature, and without questioning dealt with them in the beauty of their normal form and function. The modern mentality has turned away from the normal and the obvious: it does not accept and admit the "given" as the final and definitive norm of things. It wishes to discover and establish other norms, it strives to bring about changes in the nature and condition of things, envisage the shape of things to come, work for a brave new world. The poet of today, in spite of all his effort to remain a pure poet, in spite of Housman's advocacy of nonsense and not-sense being the essence of true Art, is almost invariably at heart an incorrigible prophet. In revolt against the old and established order of truths and customs, against all that is normally considered as beautiful,ideals and emotions and activities of man or aspects and scenes and movements of natureagainst God or spiritual life, the modern poet turns deliberately to the ugly and the macabre, the meaningless, the insignificant and the triflingtins and teas, bone and dust and dustbin, hammer and sicklehe is still a prophet, a violent one, an iconoclast, but one who has his own icon, a terribly jealous being, that seeks to pull down the past, erase it, to break and batter and knead the elements in order to fashion out of them something conforming to his heart's desire. There is also the class who have the vision and found the truth and its solace, who are prophets, angelic and divine, messengers and harbingers of a new beauty that is to dawn upon earth. And yet there are others in whom the two strains mingle or approach in a strange way. All this means that the artist is far from being a mere receiver, a mechanical executor, a passive unconscious instrument, but that he is supremely' conscious and master of his faculties and implements. This fact is doubly reinforced when we find how much he is preoccupied with the technical aspect of his craft. The richness and variety of patterns that can be given to the poetic form know no bounds today. A few major rhythms were sufficient for the ancients to give full expression to their poetic inflatus. For they cared more for some major virtues, the basic and fundamental qualitiessuch as truth, sublimity, nobility, forcefulness, purity, simplicity, clarity, straightforwardness; they were more preoccupied with what they had to say and they wanted, no doubt, to say it beautifully and powerfully; but the modus operandi was not such a passion or obsession with them, it had not attained that almost absolute value for itself which modern craftsmanship gives it. As technology in practical life has become a thing of overwhelming importance to man today, become, in the Shakespearean phrase, his "be-all and end-all", even so the same spirit has invaded and pervaded his aesthetics too. The subtleties, variations and refinements, the revolutions, reversals and inventions which the modern poet has ushered and takes delight in, for their own sake, I repeat, for their intrinsic interest, not for the sake of the subject which they have to embody and clothe, have never been dream by Aristotle, the supreme legislator among the ancients, nor by Horace, the almost incomparable craftsman among the ancients in the domain of poetry. Man has become, to be sure, a self-conscious creator to the pith of his bone.
Such a stage in human evolution, the advent of Homo Faber, has been a necessity; it has to serve a purpose and it has done admirably its work. Only we have to put it in its proper place. The salvation of an extremely self-conscious age lies in an exceeding and not in a further enhancement or an exclusive concentration of the self-consciousness, nor, of course, in a falling back into the original unconsciousness. It is this shift in the poise of consciousness that has been presaged and prepared by the conscious, the scientific artists of today. Their task is to forge an instrument for a type of poetic or artistic creation completely new, unfamiliar, almost revolutionary which the older mould would find it impossible to render adequately. The yearning of the human consciousness was not to rest satisfied with the familiar and the ordinary, the pressure was for the discovery of other strands, secret stores of truth and reality and beauty. The first discovery was that of the great Unconscious, the dark and mysterious and all-powerful subconscient. Many of our poets and artists have been influenced by this power, some even sought to enter into that region and become its denizens. But artistic inspiration is an ema nation of Light; whatever may be the field of its play, it can have its origin only in the higher spheres, if it is to be truly beautiful and not merely curious and scientific.
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Genius had to be generally more or less unconscious in the past, because the instrument was not ready, was clogged as it were with its own lower grade movements; the higher inspiration had very often to bypass it, or rob it of its serviceable materials without its knowledge, in an almost clandestine way. Wherever it was awake and vigilant, we have seen it causing a diminution in the poetic potential. And yet even so, it was being prepared for a greater role, a higher destiny it is to fulfil in the future. A conscious and full participation of a refined and transparent and enriched instrument in the delivery of superconscious truth and beauty will surely mean not only a new but the very acme of aesthetic creation. We thus foresee the age of spiritual art in which the sense of creative beauty in man will find its culmi nation. Such an art was only an exception, something secondary or even tertiary, kept in the background, suggested here and there as a novel strain, called "mystic" to express its unfamiliar nature-unless, of course, it was openly and obviously scriptural and religious.
I have spoken of the source of inspiration as essentially and originally being a super-consciousness or over-consciousness. But to be more precise and accurate I should add another source, an inner consciousness. As the super-consciousness is imaged as lying above the normal consciousness, so the inner consciousness may be described as lying behind or within it. The movement of the inner consciousness has found expression more often and more largely than that of over-consciousness in the artistic creation of the past : and that was in keeping with the nature of the old-world inspiration, for the inspiration that comes from the inner consciousness, which can be considered as the lyrical inspiration, tends to be naturally more "spontaneous", less conscious, since it does not at all go by the path of the head, it evades that as much as possible and goes by the path of the heart.
But the evolutionary urge, as I have said, has always been to bring down or instil more and more light and self-consciousness into the depths of the heart too: and the first result has been an intellectualisation, a rationalisation of the consciousness, a movement of scientific observation and criticism which very naturally leads to a desiccation of the poetic enthusiasm and fervour. But a period of transcendence is in gestation. All efforts of modern poets and craftsmen, even those that seem apparently queer, bizarre and futile, are at bottom a travail for this transcendence, including those that seem contradictory to it.
Whether the original and true source of the poet's inspiration lies deep within or high above, all depends upon the mediating instrument the mind (in its most general sense) and speech for a successful transcription. Man's ever-growing consciousness demanded also a conscious development and remoulding of these two factors. A growth, a heightening and deepening of the consciousness meant inevitably a movement towards the spiritual element in things. And that means, we have said, a twofold change in the future poet's make-up. First as regards the substance. The revolutionary shift that we notice in modern poets towards a completely new domain of subject-matter is a signpost that more is meant than what is expressed. The superficialities and futilities that are dealt with do not in their outward form give the real trend of things. In and through all these major and constant preoccupation of our poets is "the pain of the present and the passion for the future": they are, as already stated, more prophets than poets, but prophets for the moment crying in the wildernessalthough some have chosen the path of denial and revolt. They are all looking ahead or beyond or deep down, always yearning for another truth and reality which will explain, justify and transmute the present calvary of human living. Such an acute tension of consciousness has necessitated an overhauling of the vehicle of expression too, the creation of a mode of expressing the inexpressible. For that is indeed what human consciousness and craft are aiming at in the present stage of man's evolution. For everything, almost everything that can be normally expressed has been expressed and in a variety of ways as much as is possible: that is the history of man's aesthetic creativity. Now the eye probes into the unexpressed world; for the artist too the Upanishadic problem has cropped up:
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But the more truly modern mind looks at the thing in a slightly different way. The good and the evil are not, to it, contrary to each other: one does not deny or negate the other. They are intermixed, fused in a mysterious identity. The best and the worst are but two conditions, two potentials of the same entity. Baudelaire, who can be considered as the first of the real moderns in many ways, saw and experienced this intimate polarity or identity of opposites in human nature and consciousness. What is Evil, who is the Evil One:
Une Ide, uneForme, Un tre
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I And therefore it is not so irremediable as it appears to be. For the miracle happens and is an inevitable natural phenomenon, and that is why
Par l'opration d'un mystrevengeur
01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
Neighbours of Heaven are nature's altitudes.
To these high-peaked dominions sealed to our search,
Too far from surface nature's postal routes,
Too lofty for our mortal lives to breathe,
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And nature trembles with the power, the flame.
A greater Personality sometimes
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It leaves us one with nature and with God.
In moments when the inner lamps are lit
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These signs are native to a larger self
That lives within us by ourselves unseen;
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The pure perfection her marred nature needs,
A breath of Godhead on her stone and mire.
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Man, still a child in nature's mighty hands,
In the succession of the moments lives;
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The Truth-Light capture nature by surprise,
A stealth of God compel the heart to bliss
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Then shall the Spirit and nature be at one.
Two are the ends of the mysterious plan.
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He knows the law and natural line of things.
Undriven by a brief life's will to act,
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And nature hews her way through adamant
A divine intervention thrones above.
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The conscious Force that acts in nature's breast,
A dark-robed labourer in the cosmic scheme
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He moves there as the Soul, as nature she.
Here on the earth where we must fill our parts,
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And nature's common forms are marvel-wefts,
She through his witness sight and motion of might
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In nature's instrument loiters secret God.
The Immanent lives in man as in his house;
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His nature we must put on as he put ours;
We are sons of God and must be even as he:
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As long as nature lasts, he too is there,
For this is sure that he and she are one;
01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Tagore is in direct line with those bards who have sung of the Spirit, who always soared high above the falsehoods and uglinesses of a merely mundane life and lived in the undecaying delights and beauties of a diviner consciousness. Spiritual reality was the central theme of his poetic creation: only and naturally he viewed it in a special way and endowed it with a special grace. We know of another God-intoxicated man, the Jewish philosopher Spinoza, who saw things sub specie aeternitatis, under the figure or mode of eternity. Well, Tagore can be said to see things, in their essential spiritual reality, under the figure or mode of beauty. Keats indeed spoke of truth being beauty and beauty truth. But there is a great difference in the outlook and inner experience. A worshipper of beauty, unless he rises to the Upanishadic norm, is prone to become sensuous and pagan. Keats was that, Kalidasa was that, even Shelley was not far different. The spiritual vein in all these poets remains secondary. In the old Indian master, it is part of his intellectual equipment, no doubt, but nothing much more than that. In the other two it comes in as strange flashes from an unknown country, as a sort of irruption or on the peak of the poetic afflatus or enthousiasmos.
The world being nothing but Spirit made visible is, according to Tagore, fundamentally a thing of beauty. The scars and spots that are on the surface have to be removed and mankind has to repossess and clo the itself with that mantle of beauty. The world is beautiful, because it is the image of the Beautiful, because it harbours, expresses and embodies the Divine who is Beauty supreme. Now by a strange alchemy, a wonderful effect of polarisation, the very spiritual element in Tagore has made him almost a pagan and even a profane. For what are these glories of nature and the still more exquisite glories that the human body has captured? They are but vibrations and modulations of beauty the delightful names and forms of the supreme Lover and Beloved.
Socrates is said to have brought down Philosophy from Heaven to live among men upon earth. A similar exploit can be ascribed to Tagore. The Spirit, the bare transcendental Reality contemplated by the orthodox Vedantins, has been brought nearer to our planet, close to human consciousness in Tagore's vision, being clothed in earth and flesh and blood, made vivid with the colours and contours of the physical existence. The Spirit, yes and by all means, but not necessarily asceticism and monasticism. So Tagore boldly declared in those famous lines of his:
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Tagore is no inventor or innovator when he posits Spirit as Beauty, the spiritual consciousness as the ardent rhythm of ecstasy. This experience is the very core of Vaishnavism and for which Tagore is sometimes called a Neo-Vaishnava. The Vaishnava sees the world pulsating in glamorous beauty as the Lila (Play) of the Lord, and the Lord, God himself, is nothing but Love and Beauty. Still Tagore is not all Vaishnava or merely a Vaishnava; he is in addition a modern (the carping voice will say, there comes the dilution and adulteration)in the sense that problems exist for himsocial, political, economic, national, humanitarianwhich have to be faced and solved: these are not merely mundane, but woven into the texture of the fundamental problem of human destiny, of Soul and Spirit and God. A Vaishnava was, in spite of his acceptance of the world, an introvert, to use a modern psychological phrase, not necessarily in the pejorative sense, but in the neutral scientific sense. He looks upon the universe' and human life as the play of the Lord, as an actuality and not mere illusion indeed; but he does not participate or even take interest in the dynamic working out of the world process, he does not care to know, has no need of knowing that there is a terrestrial purpose and a diviner fulfilment of the mortal life upon earth. The Vaishnava dwells more or less absorbed in the Vaikuntha of his inner consciousness; the outer world, although real, is only a symbolic shadowplay to which he can but be a witness-real, is only a nothing more.
A modern idealist of the type of a reformer would not be satisfied with that role. If he is merely a moralist reformer, he will revolt against the "witness business", calling it a laissez-faire mentality of bygone days. A spiritual reformer would ask for morea dynamic union with the Divine Will and Consciousness, not merely a passive enjoyment in the Bliss, so that he may be a luminous power or agent for the expression of divine values in things mundane.
--
Tagore was a poet; this poetic power of his he put in the service of the great cause for the divine uplift of humanity. naturally, it goes without saying, his poetry did not preach or propagandize the truths for which he stoodhe had a fine and powerful weapon in his prose to do the work, even then in a poetic way but to sing them. And he sang them not in their philosophical bareness, like a Lucretius, or in their sheer transcendental austerity like some of the Upanishadic Rishis, but in and through human values and earthly norms. The especial aroma of Tagore's poetry lies exactly here, as he himself says, in the note of unboundedness in things bounded that it describes. A mundane, profane sensuousness, Kalidasian in richness and sweetness, is matched or counterpointed by a simple haunting note imbedded or trailing somewhere behind, a lyric cry persevering into eternity, the nostalgic cry of the still small voice.2
Thus, on the one hand, the Eternity, the Infinity, the Spirit is brought nearer home to us in its embodied symbols and living vehicles and vivid formulations, it becomes easily available to mortals, even like the father to his son, to use a Vedic phrase; on the other hand, earthly things, mere humanities are uplifted and suffused with a "light that never was, on sea or land."
--
Both the poets were worshippers, idolaters, of beauty, especially of natural physical beauty, of beauty heaped on beauty, of beauty gathered, like honey from all places and stored and ranged and stalled with the utmost decorative skill. Yet the difference between the two is not less pronounced. A philosopher is reminded of Bergson, the great exponent of movement as reality, in connection with certain aspects of Tagore. Indeed, Beauty in Tagore is something moving, flowing, dancing, rippling; it is especially the beauty which music embodies and expresses. A Kalidasian beauty, on the contrary, is statuesque and plastic, it is to be appreciated in situ. This is, however, by the way.
Sri Aurobindo: "Ahana", Collected Poems & Plays, Vol. 2
01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
And the poverty of nature's earthly sight.
All that the Gods have learned is there self-known.
--
And nature's correspondence with the soul
Are written in the mystic heart of Life.
--
That rises from material nature's sleep
To clo the the Everlasting in new shapes.
--
The Ideal must be nature's common truth,
The body illumined with the indwelling God,
--
Resiled from poor assent to nature's terms,
The harsh contract spurned and the diminished lease.
--
He is the Self above nature, above Fate.
\tHis soul retired from all that he had done.
--
His nature shuddered in the Unknown's grasp.
In a moment shorter than death, longer than Time,
--
Overpowered were earth and nature's obsolete rule;
The python coils of the restricting Law
--
Invaded nature with the infinite;
He saw unpathed, unwalled, his titan scope.
--
A secret nature stripped of her defence,
Once in a dreaded half-light formidable,
--
Her secret strengths native to greater worlds
Lifted above our needy limited scope,
--
A conscious nature's quick machinery
Armed with a latent splendour of miracle
--
A natural limb of possibility,
A new domain of normalcy supreme.
--
Its powers can undo all nature's work:
Mind can suspend or change earth's concrete law.
--
This is that secret nature's edge of might.
On the margin of great immaterial planes,
--
A larger nature's great familiar roads.
Affranchised from the net of earthly sense
01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Communism is the synthesis of collectivism and individualism. The past ages of society were characterised more or less by a severe collectivism. In ancient Greece, more so in Sparta and in Rome, the individual had, properly speaking, no separate existence of his own; he was merged in the State or nation. The individual was considered only as a limb of the collective being, had to live and labour for the common weal. The value attached to each person was strictly in reference to the output that the group to which he belonged received from him. Apart from this service for the general unit the body politicany personal endeavour and achievement, if not absolutely discouraged and repressed, was given a very secondary place of merit. The summum bonum of the individual was to sacrifice at the altar of the res publica, the bonum publicum. In India, the position and function of the State or nation was taken up by the society. Here too social institutions were so constituted and men were so bred and brought up that individuality had neither the occasion nor the incentive to express itself, it was a thing that remained, in the Kalidasian phrase, an object for the ear onlysrutau sthita. Those who sought at all an individual aim and purpose, as perhaps the Sannyasins, were put outside the gate of law and society. Within the society, in actual life and action, it was a sin and a crime or at least a gross imperfection to have any self-regarding motive or impulse; personal preference was the last thing to be considered, virtue consisted precisely in sacrificing one's own taste and incli nation for the sake of that which the society exacts and sanctions.
Against this tyranny of the group, this absolute rule of the collective will, the human mind rose in revolt and the result was Individualism. For whatever may be the truth and necessity of the Collective, the Individual is no less true and necessary. The individual has his own law and urge of being and his own secret godhead. The collective godhead derides the individual godhead at its peril. The first movement of the reaction, however, was a run to the other extremity; a stern collectivism gave birth to an intransigent individualism. The individual is sacred and inviolable, cost what it may. It does not matter what sort of individuality one seeks, it is enough if the thing is there. So the doctrine of individualism has come to set a premium on egoism and on forces that are disruptive of all social bonds. Each and every individual has the inherent right, which is also a duty, to follow his own impetus and impulse. Society is nothing but the battle ground for competing individualities the strongest survive and the weakest go to the wall. Association and co-operation are instruments that the individual may use and utilise for his own growth and development but in the main they act as deterrents rather than as aids to the expression and expansion of his characteristic being. In reality, however, if we probe sufficiently deep into the matter we find that there is no such thing as corporate life and activity; what appears as such is only a camouflage for rigorous competition; at the best, there maybe only an offensive and defensive alliancehumanity fights against nature, and within humanity itself group fights against group and in the last analysis, within the group, the individual fights against the individual. This is the ultimate Law-the Dharma of creation.
Now, what such an uncompromising individualism fails to recognise is that individuality and ego are not the same thing, that the individual may have his individuality intact and entire and yet sacrifice his ego, that the soul of man is a much greater thing than his vital being. It is simply ignoring the fact and denying the truth to say that man is only a fighting animal and not a loving god, that the self within the individual realises itself only through competition and not co-operation. It is an error to conceive of society as a mere parallelogram of forces, to suppose that it has risen simply out of the struggle of individual interests and continues to remain by that struggle. Struggle is only one aspect of the thing, a particular form at a particular stage, a temporary manifestation due to a particular system and a particular habit and training. It would be nearer the truth to say that society came into being with the demand of the individual soul to unite with the individual soul, with the stress of an Over-soul to express itself in a multitude of forms, diverse yet linked together and organised in perfect harmony. Only, the stress for union manifested itself first on the material plane as struggle: but this is meant to be corrected and transcended and is being continually corrected and transcended by a secret harmony, a real commonality and brotherhood and unity. The individual is not so self-centred as the individualists make him to be, his individuality has a much vaster orbit and fulfils itself only by fulfilling others. The scientists have begun to discover other instincts in man than those of struggle and competition; they now place at the origin of social grouping an instinct which they name the herd-instinct: but this is only a formulation in lower terms, a translation on the vital plane of a higher truth and reality the fundamental oneness and accord of individuals and their spiritual impulsion to unite.
--
Now, a spiritual communism embraces individualism and collectivism, fuses them in a higher truth, establishes them in an intimate and absolute harmony. The individual is the centre, the group is the circumference and the two form one whore circle. The individual by fulfilling the truth of his real individuality fulfils also the truth of a commonality. There are no different laws for the two. The individuals do not stand apart from and against one another, the dharma of one does not clash with the dharma of the other. The ripples in the bosom of the sea, however distinct and discrete in appearance, form but a single mass, all follow the same law of hydrodynamics that the mother sea incar nates. Stars and planets and nebulae, each separate heavenly body has its characteristic form and nature and function and yet all fulfil the same law of gravitation and beat the measure of the silent symphony of spaces. Individualities are the freedoms of the collective being and collectivity the concentration of individual beings. The same soul looking inward appears as the individual being and looking outward appears as the collective being.
Communism takes man not as ego or the vital creature; it turns him upside downurdhomulo' vaksakhah and establishes him upon his soul, his inner godhead. Thus established the individual soul finds and fulfils the divine law that by increasing itself it increases others and by increasing others it increases itself and thus by increasing one another they attain the supreme good. Unless man goes beyond himself and reaches this self, this godhead above, he will not find any real poise, will always swing between individualism and collectivism, he will remain always boundbound either in his freedom or in his bondage.
--
So first the individual and then the commune is not the natural nor the ideal principle. On the other hand, first the commune and then the individual would appear to be an equally defective principle. For first a commune means an organisation, its laws and rules and regulations, its injunctions and prohibitions; all which signifies or comes to signify that every individual is not free to enter its fold and that whoever enters must know how to dovetail himself therein and thus crush down the very life-power whose enhancement and efflorescence is sought. First a commune means necessarily a creed, a dogma, a set form of being and living indelibly marked out from beforehand. The individual has there no choice of finding and developing the particular creed or dogma or mode of being and living, from out of his own self, along his particular line of natural growth; all that is imposed upon him and he has to accept and make it his own by trial and effort and self-torture. Even if the commune be a contractual association, the members having joined together in a common cause to a common end, by voluntarily sacrificing a portion of their personal choice and freedom, even then it is not the ideal thing; the collective soul will be diminished in exact proportion as each individual soul has had to be diminished, be that voluntary or otherwise. That commune is plenary and entire which ensures plenitude and entirety to each of its individuals.
Now how to escape the dilemma? Only if we take the commune and the individual togetheren bloc, as has already been suggested. This means that the commune should be at the beginning a subtle and supple thing, without form and even without name, it should be no more than the circumambient aura the sukshma deha that plays around a group of individuals who meet and unite and move together by a secret affinity, along a common path towards a common goal. As each individual develops and defines himself, the commune also takes a more and more concrete shape; and when at the last stage the individual rises to the full height of his godhead, takes possession of his integral divinity, the commune also establishes its solid empire, vivid and vibrant in form and name.
01.06 - Vivekananda, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The gospel of strength that Vivekananda spread was very characteristic of the man. For it is not mere physical or nervous bravery, although that too is indispensable, and it is something more than moral courage. In the speeches referred to, the subject-matter (as well as the manner to a large extent) is philosophical, metaphysical, even abstract in outlook and treatment: they are not a call to arms, like the French national Anthem, for example; they are not merely an ethical exhortation, a moral lesson either. They speak of the inner spirit, the divine in man, the supreme realities that lie beyond. And yet the words are permeated through and through with a vibration life-giving and heroic-not so much in the explicit and apparent meaning as in the style and manner and atmosphere: it is catching, even or precisely when he refers, for example, to these passages in the Vedas and the Upanishads, magnificent in their poetic beauty, sublime in their spiritual truth,nec plus ultra, one can say, in the grand style supreme:
Yasyaite himavanto mahitv
--
The consciousness that breathed out these mighty words, these heavenly sounds was in itself mighty and heavenly and it is that that touches you, penetrates you, vibrates in you a kindred chord, "awakening in you someone dead" till thenmrtam kcana bodhayant. More than the matter, the thing that was said, was the personality, the being who embodied the truth expressed, the living consciousness behind the words and the speech that set fire to your soul. Indeed it was the soul that Vivekananda could awaken and stir in you. Any orator, any speaker with some kind of belief, even if it is for the moment, in what he says, by the sheer force of assertion, can convince your mind and draw your acquiescence and adhesion. A leader of men, self-confident and bold and fiery, can carry you off your feet and make you do brave things. But that is a lower degree of character and nature, ephemeral and superficial, that is touched in you thereby. The spiritual leader, the Guide, goes straight to the spirit in youit is the call of the deep unto the deep. That was what Vivekananda meant when he said that Brahman is asleep in you, awaken it, you are the Brahman, awaken it, you are free and almighty. It is the spirit consciousness Sachchidananda that is the real man in you and that is supremely mighty and invincible and free absolutely. The courage and fearlessness that Vivekananda gave you was the natural attri bute of the lordship of your spiritual reality. Vivekananda spoke and roused the Atman in man.
Vivekananda spoke to the Atman in man, he spoke to the Atman of the world, and he spoke specially to the Atman of India. India had a large place in Vivekananda's consciousness: for the future of humanity and the world is wedded to India's future. India has a great mission, it has a spiritual, rather the spiritual work to do. Here is India's work as Vivekananda conceived it in a nutshell:
--
"It is struggle against nature
and not conformity to nature that makes man what he is."
Work and not abstention from work is the way, but not work for ignorant enjoyment:
01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
But the pressure upon his dynamic and heated brain the fiery zeal in his mindwas already proving too much and he was advised medically to take complete rest. Thereupon followed what was known as Pascal's mundane lifea period of distraction and dissipation; but this did not last long nor was it of a serious nature. The inner fire could brook no delay, it was eager and impatient to englobe other fields and domains. Indeed, it turned to its own field the heart. Pascal became initiated into the mystery of Faith and Grace. Still he had to pass through a terrible period of dejection and despair: the life of the world had given him no rest or relaxation, it served only to fill his cup of misery to the brim. But the hour of final relief was not long postponed: the Grace came to him, even as it came to Moses or St. Paul as a sudden flare of fire which burnt up the Dark Night and opened out the portals of Morning Glory.
Pascal's place in the evolution of European culture and consciousness is of considerable significance and importance. He came at a critical time, on the mounting tide of rationalism and scepticism, in an age when the tone and temper of human mentality were influenced and fashioned by Montaigne and Rochefoucauld, by Bacon and Hobbes. Pascal himself, born in such an atmosphere of doubt and disbelief and disillusionment, had sucked in a full dose of that poison; yet he survived and found the Rock of Ages, became the clarion of Faith against Denial. What a spectacle it was! This is what one wrote just a quarter of a century after the death of Pascal:
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The process of conversion of the doubting mind, of the dry intellectual reason as propounded and perhaps practised by Pascal is also a characteristic mark of his nature and genius. It is explained in his famous letter on "bet" or "game of chance" (Le Pari). Here is how he puts the issue to the doubting mind (I am giving the substance, not his words): let us say then that in the world we are playing a game of chance. How do the chances stand? What are the gains and losses if God does not exist? What 'are the gains and losses if God does exist? If God exists, by accepting and reaching him what do we gain? All that man cares forhappiness, felicity. And what do we lose? We lose the world of misery. If, on the other 'hand, God does not exist, by believing him to exist, we lose nothing, we are not more miserable than what we are. If, however, God exists and we do not believe him, we gain this world of misery but we lose all that is worth having. Thus Pascal concludes that even from the standpoint of mere gain and loss, belief in God is more advantageous than unbelief. This is how he applied to metaphysics the mathematics of probability.
One is not sure if such reasoning is convincing to the intellect; but perhaps it is a necessary stage in conversion. At least we can conclude that Pascal had to pass through such a stage; and it indicates the difficulty his brain had to undergo, the tension or even the torture he made it pass through. It is true, from Reason Pascal went over to Faith, even while giving Reason its due. Still it seems the two were not perfectly synthetised or fused in him. There was a gap between that was not thoroughly bridged. Pascal did not possess the higher, intuitive, luminous mind that mediates successfully between the physical discursive ratioci native brain-mind and the vision of faith: it is because deep in his consciousness there lay this chasm. Indeed,Pascal's abyss (l' abme de Pascal) is a well-known legend. Pascal, it appears, used to have very often the vision of an abyss about to open before him and he shuddered at the prospect of falling into it. It seems to us to be an experience of the Infinity the Infinity to which he was so much attracted and of which he wrote so beautifully (L'infiniment grand et l'infiniment petit)but into which he could not evidently jump overboard unreservedly. This produced a dichotomy, a lack of integration of personality, Jung would say. Pascal's brain was cold, firm, almost rigid; his heart was volcanic, the faith he had was a fire: it lacked something of the pure light and burned with a lurid glare.
And the reason is his metaphysics. It is the Jansenist conception of God and human nature that inspired and coloured all his experience and consciousness. According to it, as according to the Calvinist conception, man is a corrupt being, corroded to the core, original sin has branded his very soul. Only Grace saves him and releases him. The order of sin and the order of Grace are distinct and disparate worlds and yet they complement each other and need each other. Greatness and misery are intertwined, united, unified with each other in him. Here is an echo of the Manichean position which also involves an abyss. But even then God's grace is not a free agent, as Jesuits declare; there is a predesti nation that guides and controls it. This was one of the main subjects he treated in his famous open letters (Les Provinciales) that brought him renown almost overnight. Eternal hell is a possible prospect that faces the Jansenist. That was why a Night always over-shadowed the Day in Pascal's soul.
Man then, according to Pascal, is by nature a sinful thing. He can lay no claim to noble virtue as his own: all in him is vile, he is a lump of dirt and filth. Even the greatest has his full share of this taint. The greatest, the saintliest, and the meanest, the most sinful, all meet, all are equal on this common platform; all have the same feet of clay. Man is as miserable a creature as a beast, as much a part and product of nature as a plant. Only there is this difference that an animal or a tree is unconscious, while man knows that he is miserable. This knowledge or perception makes him more miserable, but that is his real and only greatness there is no other. His thought, his self-consciousness, and his sorrow and repentance and contrition for what he is that is the only good partMary's part that has been given to him. Here are Pascal's own words on the subject:
"The greatness of man is great in this that he knows he is miserable. A tree does not know that it is miserable.
--
Man is a mere reed, the weakest in nature, but he is a thinking reed."7
Pascal's faith had not the calm, tranquil, serene, luminous and happy self-possession of an Indian Rishi. It was ardent and impatient, fiery and vehement. It had to be so perhaps, since it was to stand against his steely brain (and a gloomy vital or life force) as a counterpoise, even as an antidote. This tension and schism brought about, at least contri buted to his neuras thenia and physical infirmity. But whatever the effect upon his inner consciousness and spiritual achievement, his power of expression, his literary style acquired by that a special quality which is his great gift to the French language. If one speaks of Pascal, one has to speak of his language also; for he was one of the great masters who created the French prose. His prose was a wonderful blend of clarity, precision, serried logic and warmth, colour, life, movement, plasticity.
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"The heart has its reasons which Reason knows not... I say, the heart loves the universal being naturally, and itself also naturally, according to which so ever it gives itself. And it hardens itself against the one or the other according to its choice. You have rejected one and preserved the other. Is it by the reason that you love ?"10
"Know then, a you proud one, what a paradox you are to yourself. Humble yourself, impotent Reason. Learn, man surpasses man infinitely. Hear from your Master your true state which you do not know. Listen to God."11
--
"La grandeur de l'homme est grande en se qu'il se con nat misrable. Un arbre ne se con nat pas miserable. C'est done tre misrable que de se con natre miserable. Mais c'est tre grand que de con natre qu'on est misrable. Pense fait la grandeur de l'homme. L'homme n'est qu'un roseau, Ie plus faible de la nature, mais e'est un roseau pensant."
Ni la contradiction n'est marque de fausset, ni l'incontradiction n'est marque de vrit."
--
"Le coeur a ses raisons que la raison ne con nat point; ... Je dis que Ie coeur aime l'tre universel naturellement, et soi-mme naturellement, selon qu'il s'y donne; et il se durcit contre l'un ou l'autre, son choix. Vous avez rejet l'un et conserv l'autre. Est-ce par raison que vous aimez?"
"Connaissez done, superbe, quel paradoxe vous tes vous-mme. Humiliezvous, raison impuissante: apprenez que l'homme passe infiniment l'homme, et entendez de votre matre votre condition vritable que vous ignorez. coutez Dieu.'.
01.07 - The Bases of Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Any real reconstruction of society, any permanent reformation of the world presupposes a real reconstruction, a permanent reformation of human nature. Otherwise any amount of casting and recasting the mere machineries would not bring about any appreciable result, but leave the thing as it is. Change the laws as much as you like, but if you do not change the nature of man, the world will not change. For it is man that makes laws and not laws that make man. Laws express at best the demand which man feels within himself. A truth must realise itself in human nature before it can be codified. You may certainly legalise an ideal, but that does not necessarily mean realising it. The realisation must come first in nature and character, then it is naturally translated into laws and institutions. A man lives the laws of his soul and being and not the law given him by the shastras. He violates the shastras, modifies them, utilises them according to the greater imperative of his Swabhava.
The French Revolution wanted to remould human society and its ideal was liberty, equality and fraternity. It pulled down the old machinery and set up a new one in its stead. And the result? "Liberty, Equality, Fraternity" remained always in effect a cry in the wilderness. Another wave of idealism is now running over the earth and the Bolshevists are its most fiercely practical exponents. Instead of dealing merely with the political machinery, the Socialistic Revolution tries to break and remake, above all, the social machinery. But judged from the results as yet attained and the tendencies at work, few are the reasons to hope but many to fear the worst. Even education does not seem to promise us anything better. Which nation was better educatedin the sense we understood and still commonly understand the wordthan Germany?
And yet we have no hesitation today to call them Huns and Barbarians. That education is not giving us the right thing is proved further by the fact that we are constantly changing our programmes and curriculums, everyday remodelling old institutions and founding new ones. Even a revolution in the educational system will not bring about the desired millennium, so long as we lay so much stress upon the system and not upon man himself. And finally, look to all the religions of the worldwe have enough of creeds and dogmas, of sermons and mantras, of churches and templesand yet human life and society do not seem to be any the more worthy for it.
Are we then to say that human nature is irrevocably vitiated by an original sin and that all our efforts at reformation and regeneration are, as the Indian saying goes, like trying to straighten out the crooked tail of a dog?
It is this persuasion which, has led many spiritual souls, siddhas, to declare that theirs is not the kingdom upon this earth, but that the kingdom of Heaven is within. And it is why great lovers of humanity have sought not to eradicate but only to mitigate, as far as possible, the ills of life. Earth and life, it is said, contain in their last analysis certain ugly and loathsome realities which are an inevitable and inexorable part of their substance and to elimi nate one means to annihilate the other. What can be done is to throw a veil over the nether regions in human nature, to put a ban on their urges and velleities and to create opportunities to make social arrangements so that the higher impulses only find free play while the lower impulses, for want of scope and indulgence, may fall down to a harmless level. This is what the Reformists hope and want and no more. Life is based upon animality, the soul is encased in an earth-sheathman needs must procreate, man needs must seek food. But what human effort can achieve is to set up barriers and limitations and form channels and openings, which will restrain these impulses, allow them a necessary modicum of play and which for the greater part will serve to encourage and enhance the nobler urges in man. Of course, there will remain always the possibility of the whole scaffolding coming down with a crash and the aboriginal in man running riot in his nudity. But we have to accept the chance and make the best of what materials we have in hand.
No doubt this is a most dismal kind of pessimism. But it is the logical conclusion of all optimism that bases itself upon a particular view of human nature. If we question that pessimism, we have to question the very grounds of our optimism also. As a matter of fact, all our idealism has been so long infructuous and will be so in the future, if we do not shift our foundation and start from a different IntuitionWeltanschauung.
Our ideals have been mental constructions, rather than spiritual realitiesrealities of the deepest and highest being. And the power by which we sought to realise those ideals was mainly the insistence of our emotional urges, rather than nature's Truth-Power. For this must be understood that the mental, the vital and the physical form a nexus of reality which works in its own inexorable law and so long as we are within them we cannot but obey the laws that guide them. Of these three strata which form the human adhara, it is the vital which holds the key to man's nature. It is the executive power, the force that fashions the realities on the physical plane; it is what creates the character. The power of thought and sentiment is often much too exaggerated, even so the power of the body, that of physical and external rules and regulations. The mental or the physical or both together can mould the vital only to a limited extent, to the extent which is allowed by the inherent law of the vital. If the demands of the mental and the physical are stretched too far and are not suffered by the vital, a crash and catastrophe is bound to come in the end.
This is the meaning of the Reformist's pessimism. So long as we remain within the domain of the triple nexus, we must always take account of an original sin, an aboriginal irredeemability in human nature. And it, is this fact which a too hasty optimistic idealism is apt to ignore. The point, however, is that man need not be necessarily bound to this triple chord of life. He can go beyond, transcend himself and find a reality which is the basis of even this lower poise of the mental and vital and physical. Only in order to get into that higher poise we must really transcend the lower, that is to say, we must not be satisfied with experiencing or envisaging it through the mind and heart but must directly commune with it, be it. There is a higher law that rules there, a power that is the truth-substance of even the vital and hence can remould it with a sovereign inevitability, according to a pattern which may not and is not the pattern of mental and emotional idealism, but the pattern of a supreme spiritual realism.
What then is required is a complete spiritual regeneration in man, a new structure of his soul and substancenot merely the realisation of the highest and supreme Truth in mental and emotional consciousness, but the translation and application of the law of that truth in the power of the vital. It is here that failed all the great spiritual or rather religious movements of the past. They were content with evoking the divine in the mental being, but left the vital becoming to be governed by the habitual un-divine or at the most to be just illumined by a distant and faint glow which served, however, more to distort than express the Divine.
The Divine nature only can permanently reform the vital nature that is ours. Neither laws and institutions, which are the results of that vital nature, nor ideas and ideals which are often a mere revolt from and more often an auxiliary to it, can comm and the power to regenerate society. If it is thought improbable for any group of men to attain to that God nature, then there is hardly any hope for mankind. But improbable or probable, that is the only way which man has to try and test, and there is none other.
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01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The recent science of Psycho-analysis has brought to light certain hidden springs and undercurrents of the mind; it has familiarised us with a mode of viewing the entire psychical life of man which will be fruitful for our present enquiry. Mind, it has been found, is a house divided, against itself, that is to say it is an arena where different and divergent forces continually battle against one another. There must be, however, at the same time, some sort of a resolution of these forces, some equation that holds them in balance, otherwise the mind the human being itselfwould cease to exist as an entity. What is the mechanism of this balance of power in the human mind? In order to ascertain that we must first of all know the fundamental nature of the struggle and also the character of the more elemental forces that are engaged in it.
There are some primary desires that seek satisfaction in man. They are the vital urges of life, the most prominent among them being the instinct of self-preservation and that of self-reproduction or the desire to preserve one's body by defensive as well as by offensive means and the desire to multiply oneself by mating. These are the two biological necessities that are inevitable to man's existence as a physical being. They give the minimum conditions required to be fulfilled by man in order that he may live and hence they are the strongest and the most fundamental elements that enter into his structure and composition.
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What is the reason of this elaboration, this check and constraint upon the natural and direct outflow of the animal instincts in man? It has been said that the social life of man, the fact that he has to live and move as member of a group or aggregate has imposed upon him these restrictions. The free and unbridled indulgence of one's bare aboriginal impulses may be possible to creatures that live a separate, solitary and individual life but is disruptive of all bonds necessary for a corporate and group life. It is even a biological necessity again which has evolved in man a third and collateral primary instinct that of the herd. And it is this herd-instinct which naturally and spontaneously restrains, diverts and even metamorphoses the other instincts of the mere animal life. However, leaving aside for the moment the question whether man's ethical and spiritual ideals are a mere dissimulation of his animal instincts or whether they correspond to certain actual realities apart from and co-existent with these latter, we will recognise the simple fact of control and try to have a glimpse into its mechanism.
There are three lines, as the Psycho-analysts point out along which this control or censuring of the primary instincts acts. First, there is the line of Defence Reaction. That is to say, the mind automatically takes up an attitude directly contrary to the impulse, tries to shut it out and deny altogether its existence and the measure of the insistence of the impulse is also the measure of the vehemence of the denial. It is the case of the lady protesting too much. So it happens that where subconsciously there is a strong current of a particular impulse, consciously the mind is obliged to take up a counteracting opposite impulse. Thus in presence of a strong sexual craving the mind as if to guard and save itself engenders by a reflex movement an ascetic and puritanic mood. Similarly a strong unthinking physical attraction translates itself on the conscious plane as an equally strong repulsion.
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Thirdly, there is the line of Sublimationit is when the natural impulse is neither repressed nor diverted but lifted up into a higher modality. The thing is given a new sense and a new value which serve to remove the stigma usually attached to it and thus allow its free indulgence. Instances of carnal love sublimated into spiritual union, of passion transmuted into devotion (Bhakti) are common enough to illustrate the point.
The human mind naturally, without any effort on its part, takes to one or more of these devices to control and conceal the aboriginal impulses. But this spontaneous process can be organised and consciously regulated and made to serve better the purpose and urge of nature. And this is the beginning of yoga the conscious fulfilment of nature. The Psycho-analysts have given us the first and elementary stage of this process of yoga. It is, we may say, the fourth line of control. With this man enters a new level of being, develops a new mode of life. It is when the automatism of nature is replaced by the power of Conscious Control. Man is not here, a blind instrument of forces, his activities (both indulging and controlling) are not guided according to an ignorant submission to the laws of almost subconscious impulsions. Conscious control means that the mind does not fight shy of or seek to elude the aboriginal insistences, but allows them to come up freely, meets them squarely, recognises them and establishes an easy mastery over them.
The method of unconscious or subconscious nature is fundamentally that of repression. Apart from Defence Reaction which is a thing of pure coercion, even in Substitution and Sublimation there always remains in the background a large amount of repressed complexes in all their primitive strength. The system is never entirely purified but remains secretly pregnant with those urges; a part only is deflected and camouflaged, the surface only assumes a transformed appearance. And there is always the danger of the superstructure coming down helplessly by a sudden upheaval of the nether forces. The whole system feels, although not in a conscious manner, the tension of the repression and suffers from something that is unhealthy and ill-balanced. Dante's spiritualised passion is a supreme instance of control by Sublimation, but the Divina Comedia hardly bears the impress of a serene and tranquil soul, sovereignly above the turmoils of the tragedy of life and absolutely at peace with itself.
In conscious control, the mind is for the first time aware of the presence of the repressed impulses, it seeks to release them from the pressure to which they are habitually and normally subjected. It knows and recognises them, however ugly and revolting they might appear to be when they present themselves in their natural nakedness. Then it becomes easy for the conscious determi nation to elimi nate or regulate or transform them and thus to establish a healthy harmony in the human vehicle. The very recognition itself, as implied in conscious control, means purification.
Yet even here the process of control and transformation does not end. And we now come to the Fifth Line, the real and intimate path of yoga. Conscious control gives us a natural mastery over the instinctive impulses which are relieved of their dark tamas and attain a purified rhythm. We do not seek to hide or repress or combat them, but surpass them and play with them as the artist does with his material. Something of this katharsis, this aestheticism of the primitive impulses was achieved by the ancient Greeks. Even then the primitive impulses remain primitive all the same; they fulfil, no doubt, a real and healthy function in the scheme of life, but still in their fundamental nature they continue the animal in man. And even when Conscious Control means the utter elimi nation and annihilation of the primal instinctswhich, however, does not seem to be a probable eventualityeven then, we say, the basic problem remains unsolved; for the urge of nature towards the release and a transformation of the instincts does not find satisfaction, the question is merely put aside.
Yoga, then, comes at this stage and offers the solution in its power of what we may call Transubstantiation. That is to say, here the mere form is not changed, nor the functions restrained, regulated and purified, but the very substance of the instincts is transmuted. The power of conscious control is a power of the human will, i.e. of an individual personal will and therefore necessarily limited both in intent and extent. It is a power complementary to the power of nature, it may guide and fashion the latter according to a new pattern, but cannot change the basic substance, the stuff of nature. To that end yoga seeks a power that transcends the human will, brings into play the supernal puissance of a Divine Will.
This is the real meaning and sense of the moral struggle in man, the continuous endeavour towards a transvaluation of the primary and aboriginal instincts and impulses. Looked at from one end, from below up the ascending line, man's ethical and spiritual ideals are a dissimulation and sublimation of the animal impulsions. But this is becauseas we see, if we look from the other end, from above down the descending lineman is not all instinct, he is not a mere blind instrument in the hands of nature forces. He has in him another source, an opposite pole of being from which other impulsions flow and continually modify the structure of the lower levels. If the animal is the foundation of his nature, the divine is its summit. If the bodily demands form his manifest reality, the demands of the spirit enshrine his higher reality. And if as regards the former he is a slave, as regards the latter he is the Master. It is by the interaction of these double forces that his whole nature has been and is being fashioned. Man does not and cannot give carte blanche to his vital, incli nations, since there is a pressure upon them of higher forces coming down from his mental and spiritual levels. It is these latter which have deviated him from the direct line of the pure animal life.
Thus then we may distinguish three types of control on three levels. First, the natural control, secondly the conscious, i.e. to say the mental the ethical and religious control, and thirdly the spiritual or divine control. Now the spirit is the ultimate truth and reality, behind the forces that act in the mind and in the body, so that the natural control and the ethical control are mere attempts to establish and realise the spiritual control. The animal impulses feel the hidden stress of the divine urges that are their real essence and thus there rises first an unconscious conflict in the natural life and then a conscious conflict in the higher ethical life. But when both of these are transcended and the conflict is carried on to a still higher level, then do we find their real significance and arrive at the consummation to which they move. Yoga is the ultimate transvaluation of physical (and of moral) values, it is the trans-substantiation of life-power into its spiritual substance.
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01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
From the twentieth century back to the fourteenth is a far cry: a far cry indeed from the modern scientific illumi nation to mediaeval superstition, from logical positivists and mathematical rationalists to visionary mystics, from Russell and Huxley to Ruysbroeck and Hilton. The mystic lore, the Holy Writ, the mediaeval sage says, echoing almost the very words of the Eastern Masters, "may not be got by study nor through man's travail only, but principally by the grace of the Holy Ghost." As for the men living and moving in the worldly way, there are "so mickle din and crying in their heart and vain thoughts and fleshly desires" that it is impossible for them to listen or understand the still small voice. It is the pure soul touched by the Grace that alone "seeth soothfastness of Holy Writ wonderly shewed and opened, above study and travail and reason of man's kindly (i.e. natural) wit."
What is day to us is night to the mystics and what is day to the mystics is night for us. The first thing the mystic asks is to close precisely those doors and windows which we, on the contrary, feel obliged to keep always open in order to know and to live and move. The Gita says: "The sage is wakeful when it is night for all creatures and when all creatures are wakeful, that is night for the sage." Even so this sage from the West says: "The more I sleep from outward things, the more wakeful am I in knowing of Jhesu and of inward things. I may not wake to Jhesu, but if I sleep to the world."
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This spiritual march or progress can also be described as a growing into the likeness of the Lord. His true self, his own image is implanted within us; he is there in the profoundest depth of our being as Jesus, our beloved and our soul rests in him in utmost bliss. We are aware neither of Jesus nor of his spouse, our soul, because of the obsession of the flesh, the turmoil raised by the senses, the blindness of pride and egoism. All that constitutes the first or old Adam, the image of Nought, the body of death which means at bottom the "false misruled love in to thyself." This self-love is the mother of sin, is sin itself. What it has to be replaced by is charity that is the true meaning of Christian charity, forgetfulness of self. "What is sin but a wanting and a forbearing of God." And the whole task, the discipline consists in "the shaping of Christ in you, the casting of sin through Christ." Who then is Christ, what is he? This knowledge you get as you advance from your sense-bound perception towards the inner and inmost seeing. As your outer nature gets purified, you approach gradually your soul, the scales fall off from your eyes too and you have the knowledge and "ghostly vision." Here too there are three degrees; first, you start with faith the senses can do nothing better than have faith; next, you rise to imagi nation which gives a sort of indirect touch or inkling of the truth; finally, you have the "understanding", the direct vision. "If he first trow it, he shall afterwards through grace feel it, and finally understand it."
It is never possible for man, weak and bound as he is, to reject the thraldom of his flesh, he can never purify himself wholly by his own unaided strength. God in his infinite mercy sent his own son, an ema nation created out of his substancehis embodied loveas a human being to suffer along with men and take upon himself the burden of their sins. God the Son lived upon earth as man and died as man. Sin therefore has no longer its final or definitive hold upon mankind. Man has been made potentially free, pure and worthy of salvation. This is the mystery of Christ, of God the Son. But there is a further mystery. Christ not only lived for all men for all time, whether they know him, recognise him or not; but he still lives, he still chooses his beloved and his beloved chooses him, there is a conscious acceptance on either side. This is the function of the Holy Ghost, the redeeming power of Love active in him who accepts it and who is accepted by it, the dynamic Christ-Consciousness in the true Christian.
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The characteristic then of the path is a one-pointed concentration. Great stress is laid upon "oneliness", "onedness":that is to say, a perfect and complete withdrawal from the outside and the world; an unmixed solitude is required for the true experience and realisation to come. "A full forsaking in will of the soul for the love of Him, and a living of the heart to Him. This asks He, for this gave He." The rigorous exclusion, the uncompromising asceticism, the voluntary self-torture, the cruel dark night and the arid desert are necessary conditions that lead to the "onlyness of soul", what another prophet (Isaiah, XXIV, 16) describes as "My privity to me". In that secreted solitude, the "onlistead"the graphic language of the author calls itis found "that dignity and that ghostly fairness which a soul had by kind and shall have by grace." The utter beauty of the soul and its absolute love for her deity within her (which has the fair name of Jhesu), the exclusive concentration of the whole of the being upon one point, the divine core, the manifest Grace of God, justifies the annihilation of the world and life's manifold existence. Indeed, the image of the Beloved is always within, from the beginning to the end. It is that that keeps one up in the terrible struggle with one's nature and the world. The image depends upon the consciousness which we have at the moment, that is to say, upon the stage or the degree we have ascended to. At the outset, when we can only look through the senses, when the flesh is our master, we give the image a crude form and character; but even that helps. Gradually, as we rise, with the clearing of our nature, the image too slowly regains its original and true shape. Finally, in the inmost soul we find Jesus as he truly is: "an unchangeable being, a sovereign might, a sovereign soothfastness, sovereign goodness, a blessed life and endless bliss." Does not the Gita too say: "As one approaches Me, so do I appear to him."Ye yath mm prapadyante.
Indeed, it would be interesting to compare and contrast the Eastern and Western approach to Divine Love, the Christian and the Vaishnava, for example. Indian spirituality, whatever its outer form or credal formulation, has always a background of utter unity. This unity, again, is threefold or triune and is expressed in those great Upanishadic phrases,mahvkyas,(1) the transcendental unity: the One alone exists, there is nothing else than theOneekamevdvityam; (2) the cosmic unity: all existence is one, whatever exists is that One, thereare no separate existences:sarvam khalvidam brahma neha nnsti kincaa; (3) That One is I, you too are that One:so' ham, tattvamasi; this may be called the individual unity. As I have said, all spiritual experiences in India, of whatever school or line, take for granted or are fundamentally based upon this sense of absolute unity or identity. Schools of dualism or pluralism, who do not apparently admit in their tenets this extreme monism, are still permeated in many ways with that sense and in some form or other take cognizance of the truth of it. The Christian doctrine too says indeed, 'I and my Father in Heaven are one', but this is not identity, but union; besides, the human soul is not admitted into this identity, nor the world soul. The world, we have seen, according to the Christian discipline has to be altogether abandoned, negatived, as we go inward and upward towards our spiritual status reflecting the divine image in the divine company. It is a complete rejection, a cutting off and casting away of world and life. One extreme Vedantic path seems to follow a similar line, but there it is not really rejection, but a resolution, not the rejection of what is totally foreign and extraneous, but a resolution of the external into its inner and inmost substance, of the effect into its original cause. Brahman is in the world, Brahman is the world: the world has unrolled itself out of the Brahmansi, pravttiit has to be rolled back into its, cause and substance if it is to regain its pure nature (that is the process of nivitti). Likewise, the individual being in the world, "I", is the transcendent being itself and when it withdraws, it withdraws itself and the whole world with it and merges into the Absolute. Even the Maya of the Mayavadin, although it is viewed as something not inherent in Brahman but superimposed upon Brahman, still, has been accepted as a peculiar power of Brahman itself. The Christian doctrine keeps the individual being separate practically, as an associate or at the most as an image of God. The love for one's neighbour, charity, which the Christian discipline enjoins is one's love for one's kind, because of affinity of nature and quality: it does not dissolve the two into an integral unity and absolute identity, where we love because we are one, because we are the One. The highest culmi nation of love, the very basis of love, according to the Indian conception, is a transcendence of love, love trans-muted into Bliss. The Upanishad says, where one has become the utter unity, who loves whom? To explain further our point, we take two examples referred to in the book we are considering. The true Christian, it is said, loves the sinner too, he is permitted to dislike sin, for he has to reject it, but he must separate from sin the sinner and love him. Why? Because the sinner too can change and become his brother in spirit, one loves the sinner because there is the possibility of his changing and becoming a true Christian. It is why the orthodox Christian, even such an enlightened and holy person as this mediaeval Canon, considers the non-Christian, the non-baptised as impure and potentially and fundamentally sinners. That is also why the Church, the physical organisation, is worshipped as Christ's very body and outside the Church lies the pagan world which has neither religion nor true spirituality nor salvation. Of course, all this may be symbolic and it is symbolic in a sense. If Christianity is taken to mean true spirituality, and the Church is equated with the collective embodiment of that spirituality, all that is claimed on their behalf stands justified. But that is an ideal, a hypothetical standpoint and can hardly be borne out by facts. However, to come back to our subject, let us ow take the second example. Of Christ himself, it is said, he not only did not dislike or had any aversion for Judas, but that he positively loved the traitor with a true and sincere love. He knew that the man would betray him and even when he was betraying and had betrayed, the Son of Man continued to love him. It was no make-believe or sham or pretence. It was genuine, as genuine as anything can be. Now, why did he love his enemy? Because, it is said, the enemy is suffered by God to do the misdeed: he has been allowed to test the faith of the faithful, he too has his utility, he too is God's servant. And who knows even a Judas would not change in the end? Many who come to scoff do remain to pray. But it can be asked, 'Does God love Satan too in the same way?' The Indian conception which is basically Vedantic is different. There is only one reality, one truth which is viewed differently. Whether a thing is considered good or evil or neutral, essentially and truly, it is that One and nothing else. God's own self is everywhere and the sage makes no difference between the Brahmin and the cow and the elephant. It is his own self he finds in every person and every objectsarvabhtsthitam yo mm bhajati ekatvamsthitah"he has taken his stand upon oneness and loves Me in all beings."2
This will elucidate another point of difference between the Christian's and the Vaishnava's love of God, for both are characterised by an extreme intensity and sweetness and exquisiteness of that divine feeling. This Christian's, however, is the union of the soul in its absolute purity and simplicity and "privacy" with her lord and master; the soul is shred here of all earthly vesture and goes innocent and naked into the embrace of her Beloved. The Vaishnava feeling is richer and seems to possess more amplitude; it is more concrete and less ethereal. The Vaishnava in his passio nate yearning seeks to carry as it were the whole world with him to his Lord: for he sees and feels Him not only in the inmost chamber of his soul, but meets Him also in and I through his senses and in and through the world and its objects around. In psychological terms one can say that the Christian realisation, at its very source, is that of the inmost soul, what we call the "psychic being" pure and simple, referred to in the book we are considering; as: "His sweet privy voice... stirreth thine heart full stilly." Whereas the Vaishnava reaches out to his Lord with his outer heart too aflame with passion; not only his inmost being but his vital being also seeks the Divine. This bears upon the occult story of man's spiritual evolution upon earth. The Divine Grace descends from the highest into the deepest and from the deepest to the outer ranges of human nature, so that the whole of it may be illumined and transformed and one day man can embody in his earthly life the integral manifestation of God, the perfect Epiphany. Each religion, each line of spiritual discipline takes up one limb of manone level or mode of his being and consciousness purifies it and suffuses it with the spiritual and divine consciousness, so that in the end the whole of man, in his integral living, is recast and remoulded: each discipline is in charge of one thread as it were, all together weave the warp and woof in the evolution of the perfect pattern of a spiritualised and divinised humanity.
The conception of original sin is a cardinal factor in Christian discipline. The conception, of sinfulness is the very motive-power that drives the aspirant. "Seek tensely," it is said, "sorrow and sigh deep, mourn still, and stoop low till thine eye water for anguish and for pain." Remorse and grief are necessary attendants; the way of the cross is naturally the calvary strewn with pain and sorrow. It is the very opposite of what is termed the "sunlit path" in spiritual ascension. Christian mystics have made a glorious spectacle of the process of "dying to the world." Evidently, all do not go the whole length. There are less gloomy and happier temperaments, like the present one, for example, who show an unusual balance, a sturdy common sense even in the midst of their darkest nights, who have chalked out as much of the sunlit path as is possible in this line. Thus this old-world mystic says: it is true one must see and admit one's sinfulness, the grosser and apparent and more violent ones as well as all the subtle varieties of it that are in you or rise up in you or come from the Enemy. They pursue you till the very end of your journey. Still you need not feel overwhelmed or completely desperate. Once you recognise the sin in you, even the bare fact of recognition means for you half the victory. The mystic says, "It is no sin as thou feelest them." The day Jesus gave himself away on the Cross, since that very day you are free, potentially free from the bondage of sin. Once you give your adherence to Him, the Enemies are rendered powerless. "They tease the soul, but they harm not the soul". Or again, as the mystic graphically phrases it: "This soul is not borne in this image of sin as a sick man, though he feel it; but he beareth it." The best way of dealing with one's enemies is not to struggle and "strive with them." The aspirant, the lover of Jesus, must remember: "He is through grace reformed to the likeness of God ('in the privy substance of his soul within') though he neither feel it nor see it."
If you are told you are still full of sins and you are not worthy to follow the path, that you must go and work out your sins first, here is your answer: "Go shrive thee better: trow not this saying, for it is false, for thou art shriven. Trust securely that thou art on the way, and thee needeth no ransacking of shrift for that that is passed, hold forth thy way and think on Jerusalem." That is to say, do not be too busy with the difficulties of the moment, but look ahead, as far as possible, fix your attention upon the goal, the intermediate steps will become easy. Jerusalem is another name of the Love of Jesus or the Bliss in Heaven. Grow in this love, your sins will fade away of themselves. "Though thou be thrust in an house with thy body, nevertheless in thine heart, where the stead of love is, thou shouldst be able to have part of that love... " What exquisite utterance, what a deep truth!
Indeed, there are one or two points, notes for the guidance of the aspirant, which I would like to mention here for their striking appositeness and simple "soothfastness." First of all with regard to the restless enthusiasm and eagerness of a novice, here is the advice given: "The fervour is so mickle in outward showing, is not only for mickleness of love that they have; but it is for littleness and weakness of their souls, that they may not bear a little touching of God.. afterward when love hath boiled out all the uncleanliness, then is the love clear and standeth still, and then is both the body and the soul mickle more in peace, and yet hath the self soul mickle more love than it had before, though it shew less outward." And again: "without any fervour outward shewed, and the less it thinketh that it loveth or seeth God, the nearer it nigheth" ('it' naturally refers to the soul). The statement is beautifully self-luminous, no expla nation is required. Another hurdle that an aspirant has to face often in the passage through the Dark Night is that you are left all alone, that you are deserted by your God, that the Grace no longer favours you. Here is however the truth of the matter; "when I fall down to my frailty, then Grace withdraweth: for my falling is cause there-of, and not his fleeing." In fact, the Grace never withdraws, it is we who withdraw and think otherwise. One more difficulty that troubles the beginner especially is with regard to the false light. The being of darkness comes in the form of the angel of light, imitates the tone of the still small voice; how to recognise, how to distinguish the two? The false light, the "feigned sun" is always found "atwixt two black rainy clouds" : they are "highing" of oneself and "lowing" of others. When you feel flattered and elated, beware it is the siren voice tempting you. The true light brings you soothing peace and meekness: the other light brings always a trail of darknessf you are soothfast and sincere you will discover it if not near you, somewhere at a distance lurking.
The ultimate truth is that God is the sole doer and the best we can do is to let him do freely without let or hindrance. "He that through Grace may see Jhesu, how that He doth all and himself doth right nought but suffereth Jhesu work in him what him liketh, he is meek." And yet one does not arrive at that condition from the beginning or all at once. "The work is not of the hour nor of a day, but of many days and years." And for a long time one has to take up one's burden and work, co-operate with the Divine working. In the process there is this double movement necessary for the full achievement. "Neither Grace only without full working of a soul that in it is nor working done without grace bringeth a soul to reforming but that one joined to that other." Mysticism is not all eccentricity and irrationality: on the contrary, sanity seems to be the very character of the higher mysticism. And it is this sanity, and even a happy sense of humour accompanying it, that makes the genuine mystic teacher say: "It is no mastery to me for to say it, but for to do it there is mastery." Amen.
01.09 - The Parting of the Way, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
To be divine or to remain humanthis is the one choice that is now before nature in her upward march of evolution. What is the exact significance of this choice?
To remain human means to continue the fundamental nature of man. In what consists the humanity of man? We can ascertain it by distinguishing what forms the animality of the animal, since that will give us the differentia that nature has evolved to raise man over the animal. The animal, again, has a characteristic differentiating it from the vegetable world, which latter, in its turn, has something to mark it off from the inorganic world. The inorganic, the vegetable, the animal and finally manthese are the four great steps of nature's evolutionary course.
The differentia, in each case, lies in the degree and nature of consciousness, since it is consciousness that forms the substance and determines the mode of being. Now, the inorganic is characterised by un-consciousness, the vegetable by sub-consciousness, the animal by consciousness and man by self-consciousness. Man knows that he knows, an animal only knows; a plant does not even know, it merely feels or senses; matter cannot do that even, it simply acts or rather is acted upon. We are not concerned here, however, with the last two forms of being; we will speak of the first two only.
We say, then, that man is distinguished from the animal by his having consciousness as it has, but added to it the consciousness of self. Man acts and feels and knows as much as the animal does; but also he knows that he acts, he knows that he feels, he knows that he knowsand this is a thing the animal cannot do. It is the awakening of the sense of self in every mode of being that characterises man, and it is owing to this consciousness of an ego behind, of a permanent unit of reference, which has modified even the functions of knowing and feeling and acting, has refashioned them in a mould which is not quite that of the animal, in spite of a general similarity.
So the humanity of man consists in his consciousness of the self or ego. Is there no other higher mode of consciousness? Or is self-consciousness the acme, the utmost limit to which consciousness can raise itself? If it is so, then we are bound to conclude that humanity will remain eternally human in its fundamental nature; the only progress, if progress at all we choose to call it, will consist perhaps in accentuating this consciousness of the self and in expressing it through a greater variety of stresses, through a richer combi nation of its colour and light and shade and rhythm. But also, this may not be sothere may be the possibility of a further step, a transcending of the consciousness of the self. It seems un natural and improbable that having risen from un-consciousness to self-consciousness through a series of continuous marches, nature should suddenly stop and consider what she had achieved to be her final end. Has nature become bankrupt of her creative genius, exhausted of her upward drive? Has she to remain content with only a clever manipulation, a mere shuffling and re-arranging of the materials already produced?
As a matter of fact it is not so. The glimpses of a higher form of consciousness we can see even now present in self-consciousness. We have spoken of the different stages of evolution as if they were separate and distinct and incommensurate entities. They may be described as such for the purpose of a logical understanding, but in reality they form a single progressive continuum in which one level gradually fuses into another. And as the higher level takes up the law of the lower and evolves out of it a characteristic function, even so the law of the higher level with its characteristic function is already involved and envisaged in the law of the lower level and its characteristic function. It cannot be asserted positively that because man's special virtue is self-consciousness, animals cannot have that quality on any account. We do see, if we care to observe closely and dispassio nately, that animals of the higher order, as they approach the level of humanity, show more and more evident signs of something which is very much akin to, if not identical with the human characteristic of self-consciousness.
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Indeed it is a divine creature that should be envisaged on the next level of evolution. The mental and the moral, the psychical and the physical transfigurations which must follow the change in the basic substratum do imply such a mutation, the birth of a new species, as it were, fashioned in the nature of the gods. The vision of angels and Siddhas, which man is having ceaselessly since his birth, may be but a prophecy of the future actuality.
This then, it seems to us, is the immediate problem that nature has set before herself. She is now at the parting of the ways. She has done with man as an essentially human being, she has brought out the fundamental possibilities of humanity and perfected it, so far as perfection may be attained within the cadre by which she chose to limit herself; she is now looking forward to another kind of experiment the evolving of another life, another being out of her entrails, that will be greater than the humanity we know today, that will be superior even to the supreme that has yet been actualised.
nature has marched from the unconscious to the sub-conscious, from the sub-conscious to the conscious and from the conscious to the self-conscious; she has to rise yet again from the self-conscious to the super-conscious. The mineral gave place to the plant, the plant gave place to the animal and the animal gave place to man; let man give place to and bring out the divine.
***
01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
But the process, Monsieur Thibon rightly asserts, must begin with the individual and within the individual. Man must "turn within, feel alive within himself", re-establish his living contact with God, the source and origin from which he has cut himself off. Man must learn to subordi nate having to being. Each individual must be himself, a free and spontaneous expression. Upon such individual , upon individuals grouped naturally in smaller collectivities and not upon unformed or ill-formed wholesale masses can a perfect human society be raised and will be raised. Monsieur Thibon insistsand very rightlyupon the variety and diversity of individual and local growths in a unified humanity and not a dead uniformity of regimented oneness. He declares, as the reviewer of the London Times succinctly puts it: "Let us abolish our insensate worship of number. Let us repeal the law of majorities. Let us work for the unity that draws together instead of idolizing the multiplicity that disintegrates. Let us understand that it is not enough for each to have a place; what matters is that each should be in his right place. For the atomized society let us substitute an organic society, one in which every man will be free to do what he alone is qualified and able to do."
So far so good. For it is not far enough. The being or becoming that is demanded in fulfilment of the divine advent in humanity must go to the very roots of life and nature, must seize God in his highest and sovereign status. No prejudice of the past, no notion of our mental habits must seek to impose its law. Thus, for example, in the matter of redeeming the senses by the influx of the higher light, our author seems to consider that the senses will remain more or less as they are, only they will be controlled, guided, used by the higher light. And he seems to think that even the sex relation (even the institution of marriage) may continue to remain, but sublimated, submitted to the laws of the Higher Order. This, according to us, is a dangerous compromise and is simply the imposition of the lower law upon the higher. Our view of the total transformation and divinisation of the Lower is altogether different. The Highest must come down wholly and inhabit in the Lowest, the Lowest must give up altogether its own norms and lift itself into the substance and form too of the Highest.
Viewed in this light, Blake's memorable mantra attains a deeper and more momentous significance. For it is not merely Earth the senses and life and Matter that are to be uplifted and affianced to Heaven, but all that remains hidden within the bowels of the Earth, the subterranean regions of man's consciousness, the slimy viscous undergrowths, the darkest horrors and monstrosities that man and nature hide in their subconscient and inconscient dungeons of material existence, all these have to be laid bare to the solar gaze of Heaven, burnt or transmuted as demanded by the law of that Supreme Will. That is the Hell that has to be recognised, not rejected and thrown away, but taken up purified and transubstantiated into the body of Heaven itself. The hand of the Highest Heaven must extend and touch the Lowest of the lowest elements, transmute it and set it in its rightful place of honour. A mortal body reconstituted into an immemorial fossil, a lump of coal revivified into a flashing carat of diamond-that shows something of the process underlying the nuptials of which we are speaking.
The Life Divine
0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
very lightly, and it has become so natural that we believe
it to be the right attitude. And we are self-centred. How
--
Each one acts according to his nature and if he (or she) courageously and sincerely follows the law of that nature, he or she
acts according to truth. Thus, it is impossible to judge and decide
--
bad due to the selfish falsehood of human nature which prevents
the vibrations of love from manifesting in their purity.
--
(2) The very nature of energy is to be inexhaustible, unfailing, tireless. Are you never tired? Yes, very often - therefore:
indolent energy.
--
sight. One wonders why God has made all these deformations in nature. The only answer - which answers
nothing - is that it is "the Divine's play". It is incomprehensible.
--
fickle - it is his nature to be like that and he acts according to
his nature - but if she suffers and is unhappy because of what
he does, then it is her own fault, for it means that her own feeling
--
tainted by egoism. But as one tends quite naturally to become
like what one loves, the bhakta, if he is sincere, begins to become
--
In this case your logic is right. In the outer nature there is often
a tamasic tendency to simplify the conditions of life in order to
--
It is the natural and indispensable counterpart of the moments
- so numerous and so frequent! - when you are attached to
--
This uncertainty and these departures are due to the lower nature, which resists the influence of the yogic power and tries to
slow down the divine action, not out of ill-will but in order to
--
of the kind. Human nature is made up of imperfections, even
its righteousness and virtue are pretensions, imperfections and
--
of the lower nature.... What is created by spiritual progress is an
inner closeness and intimacy in the inner being, the sense of the
--
change of the whole nature which You have predicted?
The descent of the forerunners of the supramental forces is a
--
The "supreme and radical" change of the whole nature
can only come about after a long and slow preparation, and
--
It has nothing to do with punishment; it is the natural and
normal consequence of an error, shortcoming or fault which
--
sees and feels that which corresponds to his own nature.
To tell the truth, it doesn't matter at all.
--
organised quite naturally and spontaneously.
3 November 1965
--
practise the yoga, it was natural to be strict.
As soon as the children were admitted here, it was no longer
possible to be strict and the nature of the life changed.
Now the Ashram has become a symbolic representation of
--
of the natural and inevitable progress of evolution?
(2) "The Ashram was reserved for those who wanted
--
(this is fantastic!), those people who study nature, really study it
thoroughly, how everything functions and is brought about and
--
According to its nature, an action brings one nearer to the
Divine or takes one farther from Him - and that is the supreme
--
one's nature and a mastery of one's imperfections. But to tell the
truth, it is not of capital importance, and it is far more important
--
and on the development of the nature, which is almost unlimited
for those who know how to do it.
01.10 - Nicholas Berdyaev: God Made Human, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Nicholas Berdyaev is an ardent worker, as a Russian is naturally expected to be, in the cause of the spiritual rehabilitation of mankind. He is a Christian, a neo-Christian: some of his conclusions are old-world truths and bear repetition and insistence; others are of a more limited, conditional and even doubtful nature. His conception of the value of human person, the dignity and the high reality he gives to it, can never be too welcome in a world where the individual seems to have gone the way of vanished empires and kings and princes. But even more important and interesting is the view he underlines that the true person is a spiritual being, that is to say, it is quite other than the empirical ego that man normally is"not this that one worships" as the Upanishads too declare. Further, in his spiritual being man, the individual, is not simply a portion or a fraction; he is, on the contrary, an integer, a complete whole, a creative focus; the true individual is a microcosm yet holding in it and imaging the macrocosm. Only perhaps greater stress is laid upon the aspect of creativity or activism. An Eastern sage, a Vedantin, would look for the true spiritual reality behind the flux of forces: Prakriti or Energy is only the executive will of the Purusha, the Conscious Being. The personality in nature is a formulation and ema nation of the transcendent impersonality.
There is another aspect of personality as viewed by Berdyaev which involves a bias of the more orthodox Christian faith: the Christ is inseparable from the Cross. So he says: "There is no such thing as personality if there is no capacity for suffering. Suffering is inherent in God too, if he is a personality, and not merely an abstract idea. God shares in the sufferings of men. He yearns for responsive love. There are divine as well as human passions and therefore divine or creative personality must always suffer to the end of time. A condition of anguish and distress is inherent in it." The view is logically enforced upon the Christian, it is said, if he is to accept incar nation, God becoming flesh. Flesh cannot but be weak. This very weakness, so human, is and must be specially characteristic of God also, if he is one with man and his lover and saviour.
01.10 - Principle and Personality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
And yet we yield to none in our demand for holding forth the principles always and ever before the wide open gaze of all. The principle is there to make people self-knowing and self-guiding; and the man is also there to illustrate that principle, to serve as the hope and prophecy of achievement. The living soul is there to touch your soul, if you require the touch; and the principle is there by which to test and testify. For, we do not ask anybody to be a mere automaton, a blind devotee, a soul without individual choice and initiative. On the contrary, we insist on each and every individual to find his own soul and stand on his own Truththis is the fundamental principle we declare, the only creedif creed it be that we ask people to note and freely follow. We ask all people to be fully self-dependent and self-illumined, for only thus can a real and solid reconstruction of human nature and society be possible; we do not wish that they should bow down ungrudgingly to anything, be it a principle or a personality. In this respect we claim the very first rank of iconoclasts and anarchists. And along with that, if we still choose to remain an idol-lover and a hero-worshipper, it is because we recognise that our mind, human as it is, being not a simple equation but a complex paradox, the idol or the hero symbolises for us and for those who so will, the very iconoclasm and anarchism and perhaps other more positive things as wellwhich we behold within and seek to manifest.
The world is full of ikons and archons; we cannot escape them, even if we try the world itself being a great ikon and as great an archon. Those who swear by principles, swear always by some personality or other, if not by a living creature then by a lifeless book, if not by Religion then by Science, if not by the East then by the West, if not by Buddha or Christ then by Bentham or Voltaire. Only they do it unwittingly they change one set of personalities for another and believe they have rejected them all. The veils of Maya are a thousand-fold tangle and you think you have entirely escaped her when you have only run away from one fold to fall into another. The wise do not attempt to reject and negate Maya, but consciously accept herfreedom lies in a knowing affirmation. So we too have accepted and affirmed an icon, but we have done it consciously and knowingly; we are not bound by our idol, we see the truth of it, and we serve and utilise it as best as we may.
01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
This latest work of Aldous Huxley is a collection of sayings of sages and saints and philosophers from all over the world and of all times. The sayings are arranged under several heads such as "That art Thou", "The nature of the Ground", "Divine Incar nation", "Self-Knowledge", "Silence", "Faith" etc., which clearly give an idea of the contents and also of the "Neo-Brahmin's" own personal preoccupation. There is also a running commentary, rather a note on each saying, meant to elucidate and explain, naturally from the compiler's standpoint, what is obviously addressed to the initiate.
A similar compilation was published in the Arya, called The Eternal Wisdom (Les Paroles ternelles, in French) a portion of which appeared later on in book-form: that was more elaborate, the contents were arranged in such a way that no comments were needed, they were self-expla natory, divided as they were in chapters and sections and subsections with proper headings, the whole thing put in a logical and organised sequence. Huxley's compilation begins under the title of the Upanishadic text "That art Thou" with this saying of Eckhart: "The more God is in all things, the more He is outside them. The more He is within, the more without". It will be interesting to note that the Arya compilation too starts with the same idea under the title "The God of All; the God who is in All", the first quotation being from Philolaus, "The Universe is a Unity".The Eternal Wisdom has an introduction called "The Song of Wisdom" which begins with this saying from the Book of Wisdom: "We fight to win sublime Wisdom; therefore men call us warriors".
01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
A modern people is a composite entity, especially with regard to its religious affiliation. Not religion, but culture is the basis of modern collective life, national or social. Culture includes in its grain that fineness of temperament which appreciates all truths behind all forms, even when there is a personal allegiance to one particular form.
In India, it is well known, the diversity of affiliations is colossal, sui generis. Two major affiliations have today almost cut the country into two; and desperate remedies are suggested which are worse than the malady itself, as they may kill the patient outright. If it is so, it is, I repeat, the mediaeval spirit that is at:, the bottom of the trouble.
--
Only, the religious spirit has to be bathed and purified and enlightened by the spirit of the renascence: that is to say, one must learn and understand and realize that Spirit is the thing the one thing needfulTamevaikam j natha; 'religions' are its names and forms, appliances and decorations. Let us have by all means the religious spirit, the fundamental experience that is the inmost truth of all religions, that is the matter of our soul; but in our mind and life and body let there be a luminous catholicity, let these organs and instruments be trained to see and compare and appreciate the variety, the numberless facets which the one Spirit naturally presents to the human consciousness. Ekam sat viprh bahudh vadanti. It is an ancient truth that man discovered even in his earliest seekings; but it still awaits an adequate expression and application in life.
II
India's historical development is marked by a special characteristic which is at once the expression of her inmost nature and the setting of a problem which she has to solve for herself and for the whole human race. I have spoken of the diversity and divergence of affiliations in a modern social unit. But what distinguishes India from all other peoples is that the diversity and divergence have culmi nated here in contradictoriness and mutual exclusion.
The first extremes that met in India and fought and gradually coalesced to form a single cultural and social whole were, as is well known, the Aryan and the non-Aryan. Indeed, the geologists tell us, the land itself is divided into two parts structurally quite different and distinct, the Deccan plateau and the Himalayan ranges with the Indo-Gangetic plain: the former is formed out of the most ancient and stable and, on the whole, horizontally bedded rocks of the earth, while the latter is of comparatively recent origin, formed out of a more flexible and weaker belt (the Himalayan region consisting of a colossal flexing and crumpling of strata). The disparity is so much that a certain group of geologists hold that the Deccan plateau did not at all form part of the Asiatic continent, but had drifted and dashed into it:in fact the Himalayas are the result of this mighty impact. The usual division of an Aryan and a Dravidian race may be due to a memory of the clash of the two continents and their races.
--
nature, on the whole, has solved the problem of blood fusion and mental fusion of different peoples, although on a smaller scale. India today presents the problem on a larger scale and on a higher or deeper level. The demand is for a spiritual fusion and unity. Strange to say, although the Spirit is the true bed-rock of unitysince, at bottom, it means identityit is on this plane that mankind has not yet been able to really meet and coalesce. India's genius has been precisely working in the line of a perfect solution of this supreme problem.
Islam comes with a full-fledged spiritual soul and a mental and vital formation commensurable with that inner being and consciousness. It comes with a dynamic spirit, a warrior mood, that aims at conquering the physical world for the Lord, a temperament which Indian spirituality had not, or had lost long before, if she had anything of it. This was, perhaps, what Vivekananda meant when he spoke graphically of a Hindu soul with a Muslim body. The Islamic dispensation, however, brings with it not only something complementary, but also something contradictory, if not for anything else, at least for the strong individuality which does not easily yield to assimilation. Still, in spite of great odds, the process of assimilation was going on slowly and surely. But of late it appears to have come to a dead halt; difficulties have been presented which seem insuperable.
If religious toleration were enough, if that made up man's highest and largest achievement, then nature need not have attempted to go beyond cultural fusion; a liberal culture is the surest basis for a catholic religious spirit. But such a spirit of toleration and catholicity, although it bespeaks a widened consciousness, does not always enshrine a profundity of being. Nobody is more tolerant and catholic than a dilettante, but an ardent spiritual soul is different.
To be loyal to one's line of self-fulfilment, to follow one's self-law, swadharma, wholly and absolutelywithout this no spiritual life is possible and yet not to come into clash with other lines and loyalties, nay more, to be in positive harmony with them, is a problem which has not been really solved. It was solved, perhaps, in the consciousness of a Ramakrishna, a few individuals here and there, but it has always remained a source of conflict and disharmony in the general mind even in the field of spirituality. The clash of spiritual or religious loyalties has taken such an acute form in India today, they have been carried to the bitter extreme, in order, we venture to say, that the final synthesis might be absolute and irrevocable. This is India's mission to work out, and this is the lesson which she brings to the world.
--
If it is said that this is an ideal for the few only, not for the mass, our answer to that is the answer of the GitaYad yad acharati sreshthah. Let the few then practise and achieve the ideal: the mass will have to follow as far as it is possible and necessary. It is the very character of the evolutionary system of nature, as expressed in the principle of symbiosis, that any considerable change in one place (in one species) is accompanied by a corresponding change in the same direction in other contiguous places (in other associated species) in order that the poise and balance of the system may be maintained.
It is precisely strong nuclei that are needed (even, perhaps, one strong nucleus is sufficient) where the single and integrated spiritual consciousness is an accomplished and established fact: that acts inevitably as a solvent drawing in and assimilating or transforming and re-creating as much, of the surroundings as its own degree and nature of achievement inevitably demand.
India did not and could not stop at mere cultural fusionwhich was a supreme gift of the Moguls. She did not and could not stop at another momentous cultural fusion brought about by the European impact. She aimed at something more. nature demanded of her that she should discover a greater secret of human unity and through progressive experiments apply and establish it in fact. Christianity did not raise this problem of the greater synthesis, for the Christian peoples were more culture-minded than religious-minded. It was left for an Asiatic people to set the problem and for India to work out the solution.
***
01.12 - Goethe, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The year 1949 has just celebrated the 200th anniversary of the birth of the great force of light that was Goethe. We too remember him on the occasion, and will try to present in a few words, as we see it, the fundamental experience, the major Intuition that stirred this human soul, the lesson he brought to mankind. Goe the was a great poet. He showed how a language, perhaps least poetical by nature, can be moulded to embody the great beauty of great poetry. He made the German language sing, even as the sun's ray made the stone of Memnon sing when falling upon it. Goe the was a man of consummate culture. Truly and almost literally it could be said of him that nothing human he considered foreign to his inquiring mind. And Goe the was a man of great wisdom. His observation and judgment on thingsno matter to whatever realm they belonghave an arresting appropriateness, a happy and revealing insight. But above all, he was an aspiring soulaspiring to know and be in touch with the hidden Divinity in man and the world.
Goe the and the Problem of Evil
--
Satan proposes to lead man down into hell through a sure means, nothing more sure, according to him, viz., love for a woman and a woman's love in return. Nothing like that to make man earth-bound or hell-bound and force out of him the nostalgic cry, "Time must have a stop." A most simple, primal and primeval lyric love will most suit Satan's purpose. Hence the Margaret episode. Love=Passion=Lust=Hell; that is the inevitable equation sequence, and through which runs the magic thread of infatuation. And that charm is invincible. Satan did succeed and was within an ace, as they say, of the final and definitive triumph: but that was not to be, for he left out of account an incalculable element. Love, even human love has, at least can have, a wonderful power, the potency of reversing the natural decree and bring about a super natural intervention. Human love can at a crucial momentin extremiscall down the Divine Grace, which means God's love for man. And the soul meant for perdition and about to be seized and carried away by Satan finds itself suddenly free and lifted up and borne by Heaven's messengers. Human Jove is divine love itself in earthly form and figure and whatever its apparent aberrations it is in soul and substance that thing. Satan is hoisted with his own petard. That is God's irony.
But Goethe's Satan seems to know or feel something of his fate. He knows his function and the limit too of his function. He speaks of the doomsday for people, but it is his doomsday also, he says in mystic terms. Yes, it is his doomsday, for it is the day of man's liberation. Satan has to release man from the pact that stands cancelled. The soul of man cannot be sold, even if he wanted it.
--
The angels weave the symphony that is creation. They represent the various notes and rhythmsin their higher and purer degrees that make up the grand harmony of the spheres. It is magnificent, this music that moves the cosmos, and wonderful the glory of God manifest therein. But is it absolutely perfect? Is there nowhere any flaw in it? There is a doubting voice that enters a dissenting note. That is Satan, the Antagonist, the Evil One. Man is the weakest link in the chain of the apparently all-perfect harmony. And Satan boldly proposes to snap it if God only let him do so. He can prove to God that the true nature of his creation is not cosmos but chaos not a harmony in peace and light, but a confusion, a Walpurgis Night. God acquiesces in the play of this apparent breach and proves in the end that it is part of a wider scheme, a vaster harmony. Evil is rounded off by Grace.
The total eradication of Evil from the world and human nature and the remoulding of a terrestrial life in the substance and pattern of the Highest Good that is beyond all dualities is a conception which it was not for Goe the to envisage. In the order of reality or existence, first there is the consciousness of division, of trenchant separation in which Good is equated with not-evil and evil with not-good. This is the outlook of individualised consciousness. Next, as the consciousness grows and envelops the whole existence, good and evil are both embraced and are found to form a secret and magic harmony. That is the universal or cosmic consciousness. And Goethe's genius seems to be an outflowering of something of this status of consciousness. But there is still a higher status, the status of transcendence in which evil is not simply embraced but dissolved and even transmuted into a supreme reality of which it is an aberration, a reflection or projection, a lower formulation. That is the mystery of a spiritual realisation to which Goe the aspired perhaps, but had not the necessary initiation to enter into.
***
01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Declaration of Rights is a characteristic modern phenomenon. It is a message of liberty and freedom,no doubt of secular liberty and freedomthings not very common in the old world; and yet at the same time it is a clarion that calls for and prepares strife and battle. If the conception of Right has sanctified the individual or a unit collectivity, it has also pari passu developed a fissiparous tendency in human organisation. Society based on or living by the principle of Right becomes naturally and inevitably a competitive society. Where man is regarded as nothing moreand, of course, nothing lessthan a bundle of rights, human aggregation is bound to be an exact image of Darwinian naturered in tooth and claw.
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.
--
What is required is not therefore an external delimitation of frontiers between unit and unit, but an inner outlook of nature and a poise of character. And this can be cultivated and brought into action by learning to live by the sense of duty. Even then, even the sense of duty, we have to admit, is not enough. For if it leads or is capable of leading into an aberration, we must have something else to check and control it, some other higher and more potent principle. Indeed, both the conceptions of Duty and Right belong to the domain of mental ideal, although one is usually more aggressive and militant (Rajasic) and the other tends to be more tolerant and considerate (sattwic): neither can give an absolute certainty of poise, a clear guarantee of perfect harmony.
Indian wisdom has found this other, a fairer terma tertium quid,the mystic factor, sought for by so many philosophers on so many counts. That is the very well- known, the very familiar termDharma. What is Dharma then? How does it accomplish the miracle which to others seems to have proved an impossibility? Dharma is self-law, that is to say, the law of the Self; it is the rhythm and movement of our inner or inmost being, the spontaneous working out of our truth-conscious nature.
We may perhaps view the three terms Right, Duty and Dharma as degrees of an ascending consciousness. Consciousness at Its origin and in its primitive formulation is domi nated by the principle of inertia (tamas); in that state things have mostly an undifferentiated collective existence, they helplessly move about acted upon by forces outside them. A rise in growth and evolution brings about differentiation, specialisation, organisation. And this means consciousness of oneself of the distinct and separate existence of each and everyone, in other words, self-assertion, the claim, the right of each individual unit to be itself, to become itself first and foremost. It is a necessary development; for it signifies the growth of self consciousness in the units out of a mass unconsciousness or semi-consciousness. It is the expression of rajas, the mode of dynamism, of strife and struggle, it is the corrective of tamas.
In the earliest and primitive society men lived totally in a mass consciousness. Their life was a blind obedienceobedience to the chief the patriarch or pater familiasobedience to the laws and customs of the collectivity to which one belonged. It was called duty; it was called even dharma, but evidently on a lower level, in an inferior formulation. In reality it was more of the nature of the mechanical functioning of an automaton than the exercise of conscious will and deliberate choice, which is the very soul of the conception of duty.
The conception of Right had to appear in order to bring out the principle of individuality, of personal freedom and fulfilment. For, a true healthy collectivity is the association and organisation of free and self-determi nate units. The growth of independent individuality naturally means at first clash and rivalry, and a violently competitive society is the result. It is only at this stage that the conception of duty can fruitfully come in and develop in man and his society the mode of Sattwa, which is that of light and wisdom, of toleration and harmony. Then only a society is sought to be moulded on the principle of co-ordi nation and co-operation.
Still, the conception of duty cannot finally and definitively solve the problem. It cannot arrive at a perfect harmonisation of the conflicting claims of individual units; for, duty, as I have already said, is a child of mental idealism, and although the mind can exercise some kind of control over life-forces, it cannot altogether elimi nate the seeds of conflict that lie imbedded in the very nature of life. It is for this reason that there is an element of constraint in duty; it is, as the poet says, the "stern daughter of the Voice of God". One has to compel oneself, one has to use force on oneself to carry out one's dutythere is a feeling somehow of its being a bitter pill. The cult of duty means rajas controlled and coerced by Sattwa, not the transcendence of rajas. This leads us to the high and supreme conception of Dharma, which is a transcendence of the gunas. Dharma is not an ideal, a standard or a rule that one has to obey: it is the law of self- nature that one inevitably follows, it is easy, spontaneous, delightful. The path of duty is heroic, the path of Dharma is of the gods, godly (cf. Virabhava and Divyabhava of the Tantras).
The principle of Dharma then inculcates that each individual must, in order to act, find out his truth of being, his true soul and inmost consciousness: one must entirely and integrally merge oneself into that, be identified with it in such a manner that all acts and feelings and thoughts, in fact all movements, inner and outerspontaneously and irrepressibly well out of that fount and origin. The individual souls, being made of one truth- nature in its multiple modalities, when they live, move and have their being in its essential law and dynamism, there cannot but be absolute harmony and perfect synthesis between all the units, even as the sun and moon and stars, as the Veda says, each following its specific orbit according to its specific nature, never collide or haltna me thate na tas thatuh but weave out a faultless pattern of symphony.
The future society of man is envisaged as something of like nature. When the mortal being will have found his immortal soul and divine self, then each one will be able to give full and free expression to his self- nature (swabhava); then indeed the utmost sweep of dynamism in each and all will not cause clash or conflict; on the contrary, each will increase the other and there will be a global increment and fulfilmentparasparam bhavayantah. The division and conflict, the stress and strain that belong to the very nature of the inferior level of being and consciousness will then have been transcended. It is only thus that a diviner humanity can be born and replace all the other moulds and types that can never lead to anything final and absolutely satisfactory.
***
01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
There must be a beginning, an affirmation. The other side of nature is not merely transcended and excluded, it must be taken up too, given some place, its proper place in the totality, in the higher synthesis:
So Krishna, as when he admonished Arjuna
--
Now, a modern poet is modern, because he is doubly attracted and attached to things of this world and this mundane life, in spite of all his need and urge to go beyond for the larger truth and the higher reality. Apart from the natural link with which we are born, there is this other fasci nation which the poor miserable things, all the little superficialities, trivialities especially have for the modern mind in view of their possible sense and significance and right of existence. These too have a magic of their own, not merely a black magic:
..... our losses, the torn seine,
01.14 - Nicholas Roerich, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Ex oriente lux. Out of the East the Light, and that light is of the nature and substance of beauty, of creative and dynamic beauty in the life the spirit. This, I suppose, is Roerich's message in a nutshell. The Light of the East is always the light of the ample consciousness that dwells on the heights of our being in God.
The call that stirred a Western soul, made him a wanderer over the world in quest of the Holy Grail and finally lodged him in the Home of the Snows is symbolic of a more than individual destiny. It is representative of the secret history of a whole culture and civilisation that have been ruling humanity for some centuries, its inner want and need and hankering and fulfilment. The West shall come to the East and be reborn. That is the prophecy of occult seers and sages.
--
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 illumi nation.
All elemental personalities have something of the unconventional and irrational in them. And Roerich is one such in his own way. The truths and realities that he envisages and seeks to realise on earth are elemental and fundamental, although apparently simple and commonplace.
0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
your aspirations. naturally, this does not mean that he
gives way to the fancies of your outer nature - I am
speaking here of the truth of your being. Moreover, he
--
which is both one and two at the same time. naturally, I
shall wait for the true consciousness to come in order to
--
But naturally this is only a very approximate expla nation.
11 March 1968
--
and calls for its release from the covering that conceals it in manifested nature."
Sri Aurobindo
--
transformed quite naturally, without clash or damage.
13 May 1968
--
And drew all nature into its embrace."13
Is Sri Aurobindo referring here to knowledge by
0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
From the viewpoint of the inner nature, the individual is more receptive on his birthday from year to year, and thus it is an opportune moment to help him to make some new progress each year.
Blessings.
--
When we are in the midst of nature, what should
we think about? Does being in contact with nature help
us in any way?
--
It is not by thinking that one can be in contact with nature, for
nature does not think.
But if one deeply feels the beauty of nature and communes
with her, that can help in widening the consciousness.
--
Love of nature is usually the sign of a pure and healthy being uncorrupted by modern civilisation. It is in the silence of a
peaceful mind that one can best commune with nature.
Blessings.
--
forces of nature, and that is not very wise.
Blessings.
0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
A victory won over the lower nature gives a deeper and more
lasting joy than any external success.
--
do, and to strive to submit your external nature to its decisions.
11 December 1971
--
By its very nature, the psychic is calm, quiet and luminous,
understanding and generous, wide and progressive. Its constant
--
live for him. As for the result, everything naturally depends on
the person one chooses to love.
--
In the first three categories, one is naturally subject to the
ordinary law of suffering, disappointment and sorrow.
--
in one's nature, to know what one does not yet know, to be able
to do what one is not yet able to do.
--
The first condition is to have a physical nature that gives
energy rather than draws energy from others.
--
universal nature. And this liberation is indispensable for the
birth and development of the new race.
0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Integral Yoga
The world is recreated from minute to minute. If you knew how I mean if you could change your natureyou could recreate a new world this very minute!
I didnt say She HAD gone. I said She was CONTEMPLATING it at times, now and then.
--
Yes, I have always said that it changed when we had to take the very little children. How can you envision an ascetic life with little sprouts no bigger than that? Its impossible! But thats the little surprise package the war left on our doorstep. When it was found that Pondicherry was the safest place on earth, naturally people came wheeling in here with all their baby carriages filled and asked us if we could shelter them, so we couldnt very well turn them away, could we?! Thats how it happened, and in no other way But, in the beginning, the first condition for coming here was that you would have nothing more to do with your family! If a man was married, then he had to completely overlook the fact that he had a wife and childrencompletely sever all ties, have nothing further to do with them. And if ever a wife asked to come just because her husb and happened to be here, we told her, You have no business coming here!
In the beginning, it was very, very strict for a long time.
--
Before, when there were we started with 35 or 36 people but even when it got up to 150, even with 150it was as if they were all nestled in a cocoon in my consciousness: they were so near to me that I could constantly guide ALL their inner or outer movements. Day and night, at each moment, everything was totally under my control. And naturally, I think they made a great deal of progress at that time: it is a fact that I was CONSTANTLY doing the sadhana2 for them. But then, with this baby boom The sadhana cant be done for little sprouts who are 3 or 4 or 5 years old! Its out of the question. The only thing I can do is wrap them in the Consciousness and try to see that they grow up in the best of all possible conditions. However, the one advantage to all this is that instead of there being such a COMPLETE and PASSIVE dependence on the disciples part, each one has to make his own little effort. Truly, thats excellent.
I dont know to whom I was mentioning this today (I think it was for a Birthday3 No, I dont know now. It was to someone who told me he was 18 years old. I said that between the ages of 18 and 20, I had attained a constant and conscious union with the Divine Presence and that I had done this ALL ALONE, without ANYONES help, not even books. When a little later I chanced upon Vivekanandas Raja Yoga, it really seemed so wonderful to me that someone could explain something to me! And it helped me realize in only a few months what would have otherwise taken years.
--
And how many years have you all been here, half-asleep? naturally, youre happy to think about it now and thenespecially when I speak to you about it or sometimes when you read. But THATthat fire, that will which plows through all barriers, that concentration which can triumph over EVERYTHING
Now who was it that asked me what you should do?
0 1955-04-04, #Agenda Vol 01, #unset, #Integral Yoga
I am not so absurdly pretentious as to blame the divine, nor yourself and I remain quite convinced that all this is my own fault. Undoubtedly I have not known how to surrender totally in some part of myself, or I do not aspire enough or know how to open myself as needed. Also, I should rely entirely upon the divine to take care of my progress and not be concerned about the absence of experiences. I have therefore asked myself why I am so far away from the true attitude, the genuine opening, and I see two main reasons: on the one hand, the difficulties inherent in my own nature, and on the other, the outer conditions of this sadhana. These conditions do not seem to be conducive to helping me overcome the difficulties in my own nature.
I feel that I am turning in circles and taking one step backward for each one forward. Furthermore, instead of helping me draw nearer to the divine consciousness, my work in the Ashram (the very fact of working for to change work, even if I felt like it, would not change the overall situation), diverts me from this divine consciousness, or at least keeps me in a superficial consciousness from which I am unable to unglue myself as long as I am busy writing letters, doing translations, corrections or classes.1 I know its my own fault, that I should know how to be detached from my work and do it by relying upon a deeper consciousness, but what can be done? Unless I receive the grace, I cannot remember the essential thing as long as the outer part of my being is active.
0 1956-05-02, #Agenda Vol 01, #unset, #Integral Yoga
But we do not call a miracle the constant miracle of the forces that intervene to change circumstances and human natures and which have very far-reaching consequences, for we see only the appearance, and this appearance seems quite natural. But in truth, if you were to reflect upon the least thing that happens, you would be forced to acknowledge that it is miraculous.
It is simply because you do not reflect upon it and assume things to be as they are, what they are, unquestioningly; otherwise you would have quite a number of opportunities everyday to say to yourself, But look! That is absolutely amazing! How did it happen?
--
Mother, when the mind came down into the earth atmosphere, the ape did not make any effort to convert himself into a man, did he? It was nature that supplied the effort. But in our case
But its not man who is going to convert himself into a superman!
0 1956-09-12, #Agenda Vol 01, #unset, #Integral Yoga
The experience of February 29 was of a general nature; but this one was intended for me.
An experience I had never had.
0 1956-10-07, #Agenda Vol 01, #unset, #Integral Yoga
Complete surrender It is not a matter of giving what is small to something greater nor of losing ones will in the divine will; it is a matter of ANNULLING ones will in something that is of another nature.
What comes to replace this human will?
0 1957-04-09, #Agenda Vol 01, #unset, #Integral Yoga
In your ignorance, you created a phantom of your destiny, and then, out of this non-existent ghost, you made a hobgoblin around which all the resistances of your outer nature have crystallized.
It is a double ignorance:
0 1957-07-03, #Agenda Vol 01, #unset, #Integral Yoga
Its symbolism was very clear, though of quite a familiar nature, as it were, and because of its very familiarity, unmistakable in its realism Were I to tell you all the details, you would probably not even be able to follow: it was rather intricate. It was a kind of (how can I express it?)an immense hotel where all the terrestrial possibilities were lodged in different apartments. And it was all in a constant state of transformation: parts or entire wings of the building were suddenly torn down and rebuilt while people were still living in them, such that if you went off somewhere within the immense hotel itself, you ran the risk of no longer finding your room when you wanted to return to it, for it might have been torn down and was being rebuilt according to another plan! It was orderly, it was organized yet there was this fantastic chaos which I mentioned. And all this was a symbola symbol that certainly applies to what Sri Aurobindo has written here1 regarding the necessity for the transformation of the body, the type of transformation that has to take place for life to become a divine life.
It went something like this: somewhere, in the center of this enormous edifice, there was a room reservedas it seemed in the story for a mother and her daughter. The mother was a lady, an elderly lady, a very influential matron who had a great deal of authority and her own views concerning the entire organization. Her daughter seemed to have a power of movement and activity enabling her to be everywhere at once while at the same time remaining in her room, which was well, a bit more than a roomit was a kind of apartment which, above all, had the characteristic of being very central. But she was constantly arguing with her mother. The mother wanted to keep things just as they were, with their usual rhythm, which precisely meant the habit of tearing down one thing to rebuild another, then again tearing down that to build still another, thus giving the building an appearance of frightful confusion. But the daughter did not like this, and she had another plan. Most of all, she wanted to bring something completely new into the organization: a kind of super-organization that would render all this confusion unnecessary. Finally, as it was impossible for them to reach an understanding, the daughter left the room to go on a kind of general inspection She went out, looked everything over, and then wanted to return to her room to decide upon some final measures. But this is where something rather peculiar began happening.
--
So to help you understand this enigma, let me tell you that the mother is physical nature as she is, and the daughter is the new creation. The manageress is the worlds organizing mental consciousness as nature has developed it thus far, that is, the most advanced organizing sense to have manifested in the present state of material nature. This is the key to the vision.
naturally, when I awoke, I immediately knew what could resolve this problem which appeared so absolutely insoluble. The vanishing of the manageress and her key was an obvious sign that she was altogether incapable of leading what could be called the creative consciousness of the new world to its true place.
I knew this, but I did not have a vision of the solution, which means it has yet to manifest; this thing had not yet manifested in the building, this fantastic construction, although it is the very mode of consciousness which could transform this incoherent creation into something real, truly conceived, willed and materialized, with a center in its proper place, a recognized place, and with a REAL effective power.
--
It is certainly not an arbitrary construction of the type built by men, where everything is put pell-mell, without any order, without reality, and which is held together by only illusory ties. Here, these ties were symbolized by the hotels walls, while actually in ordinary human constructions (if we take a religious community, for example), they are symbolized by the building of a monastery, an identity of clothing, an identity of activities, an identity even of movementor to put it more precisely: everyone wears the same uniform, everyone gets up at the same time, everyone eats the same thing, everyone says his prayers together, etc.; there is an overall identity. But naturally, on the inside there remains the chaos of many disparate consciousnesses, each one following its own mode, for this kind of group identification, which extends right up to an identity of beliefs and dogma, is absolutely illusory.
Yet it is one of the most common types of human collectivityto group together, band together, unite around a common ideal, a common action, a common realization but in an absolutely artificial way. In contrast to this, Sri Aurobindo tells us that a true communitywhat he terms a gnostic or supramental communitycan be based only upon the INNER REALIZATION of each one of its members, each realizing his real, concrete oneness and identity with all the other members of the community; that is, each one should not feel himself a member connected to all the others in an arbitrary way, but that all are one within himself. For each one, the others should be as much himself as his own bodynot in a mental and artificial way, but through a fact of consciousness, by an inner realization.
0 1957-10-17, #Agenda Vol 01, #unset, #Integral Yoga
naturally, all this is a gradual process, but I am hopeful that little by little this new consciousness will grow, gain ground and victoriously resist the old forces of destruction and annihilation, and this Fatality we believed to be so inexorable.
***
0 1957-11-12, #Agenda Vol 01, #unset, #Integral Yoga
These three categories of tests are: those conducted by the forces of nature, those conducted by the spiritual and divine forces, and those conducted by the hostile forces. This latter category is the most deceptive in its appearance, and a constant state of vigilance, sincerity and humility is required so as not to be caught by surprise or unprepared.
The most commonplace circumstances, people, the everyday events of life, the most seemingly insignificant things, all belong to one or another of these three categories of examiners. In this considerably complex organization of tests, those events generally considered the most important in life are really the easiest of all exami nations to pass, for they find you prepared and on your guard. One stumbles more easily over the little pebbles on the path, for they attract no attention.
The qualities more particularly required for the tests of physical nature are endurance and plasticity, cheerfulness and fearlessness.
For the spiritual tests: aspiration, confidence, idealism, enthusiasm and generosity in self-giving.
0 1958-01-01, #Agenda Vol 01, #unset, #Integral Yoga
O nature, Material Mother,
thou hast said that thou wilt collaborate
--
During one of our classes (October 30, 1957), I spoke of the limitless abundance of nature, this tireless Creatrice who takes the multitude of forms, mixes them together, separates them again and reforms them, again undoes them, again destroys them, in order to move on to ever new combi nations. As I said, it is a huge cauldron. Things get churned up in it and somehow something emerges; if its defective, it is thrown back in and something else is taken out One form, two forms or a hundred forms make no difference to her, there are thousands upon thousands of formsand one year, a hundred years, a thousand years, millions of years, what difference does it make? Eternity lies before her! She quite obviously enjoys herself and is in no hurry. If you speak to her of pressing on or of rushing through some part of her work or other, her reply is always the same: But what for? Why? Arent you enjoying it?
The evening I told you these things, I totally identified myself with nature and I entered into her play. And this movement of identification brought forth a response, a new kind of intimacy between nature and myself, a long movement of drawing ever nearer which culmi nated in an experience that came on November 8.
nature suddenly understood. She understood that this newborn Consciousness does not seek to reject her, but wants to embrace her entirely. She understood that this new spirituality does not stand apart from life, does not timorously recoil before the awesome richness of her movement, but on the contrary wants to integrate all her facets. She understood that the supramental consciousness is not there to diminish her but to make her complete.
Then, from the supreme Reality came this command: Awaken, O nature, to the joy of collaboration. And suddenly, all nature rushed forth in an immense bounding of joy, saying, I accept! I will collaborate! And at the same time, there came a calm, an absolute tranquillity, to allow this receptacle, this body, to receive and contain without breaking and without losing anything of the Joy of nature that was rushing forth in a movement of grateful recognition like an overwhelming flood. She accepted, she sawwith all eternity before her that this supramental consciousness would fulfill her more perfectly and impart a still greater force to her movement and more richness, more possibilities to her play.
And suddenly, as if resounding from every corner of the earth, I heard these great notes which are sometimes heard in the subtle physicalra ther like those of Beethovens Concerto in Dwhich come at moments of great progress, as though fifty orchestras were bursting forth all at once without a single discordant note, to sound the joy of this new communion of nature and Spirit, the meeting of old friends who, after a long separation, find each other once more.
Then came these words: O nature, Material Mother, thou hast said that thou wilt collaborate, and there is no limit to the splendor of this collaboration.
And the radiant felicity of this splendor was perceived in a perfect peace.
--
I have one thing to add: we must not misinterpret the meaning of this experience and imagine that henceforth everything will take place without difficulties or always in accordance with our personal desires. It is not at this level. It does not mean that when we do not want it to rain, it will not rain! Or when we want some event to take place in the world, it will immediately take place, or that all difficulties will be abolished and everything will be like a fairy tale. It is not like that. It is something more profound. nature has accepted into her play of forces the newly manifested Force and has included it in her movements. But as always, the movements of nature take place on a scale infinitely surpassing the human scale and invisible to the ordinary human consciousness. It is more of an inner, psychological possibility that has been born in the world than a spectacular change in earthly events.
I mention this because you might be tempted to believe that fairy tales are going to be realized upon earth. The time has not yet come.
0 1958-02-03b - The Supramental Ship, #Agenda Vol 01, #unset, #Integral Yoga
The nature of objects on this ship was not that which we know upon earth; for example, the clothes were not made of cloth, and this thing that resembled cloth was not manufacturedit was a part of the body, made of the same substance that took on different forms. It had a kind of plasticity. When a change had to be made, it was done not by artificial and outer means but by an inner working, by a working of the consciousness that gave the substance its form or appearance. Life created its own forms. There was ONE SINGLE substance in all things; it changed the nature of its vibration according to the needs or uses.
Those who were sent back for more training were not of a uniform color; their bodies seemed to have patches of a grayish opacity, a substance resembling the earth substance. They were dull, as though they had not been wholly permeated by the light or wholly transformed. They were not like this all over, but in places.
--
In ordinary life, EVERYTHING is artificial. Depending upon the chance of your birth or circumstances, you have a more or less high position or a more or less comfortable life, not because it is the spontaneous, natural and sincere expression of your way of being and of your inner need, but because the fortuity of lifes circumstances has placed you in contact with these things. An absolutely worthless man may be in a very high position, and a man who might have marvelous capacities of creation and organization may find himself toiling in a quite limited and inferior position, whereas he would be a wholly useful individual if the world were sincere.
It is this artificiality, this insincerity, this complete lack of truth that appeared so shocking to me that one wonders how, in a world as false as this one, we can arrive at any truthful evaluation of things.
0 1958-02-25, #Agenda Vol 01, #unset, #Integral Yoga
Some people come to see me in utter despair, in tears, in what they call terrible moral suffering; when I see them like that I slightly shift the needle in that part of my consciousness containing all of you, and when they leave, they are completely relieved. It is just like a compass needle I slightly shift the needle in my consciousness, and its over. naturally, through habit, it returns later on. But these are mere soap bubbles.
I too have known suffering, but there was always a part of me that knew how to hold itself back and remain aloof.
0 1958-03-07, #Agenda Vol 01, #unset, #Integral Yoga
On the way, I stopped at J and Es place. They are living like native fishermen, in loincloths, in a coconut grove by the sea. The place is exceedingly beautiful, and the sea full of rainbow-hued coral. And suddenly, within twenty-four hours, I realized an old dreamor rather, I purged myself of an old and tenacious dream: that of living on a Pacific island as a simple fisherman. And all at once, I saw, in a flash, that this kind of life totally lacks a center. You float in a nowhere. It plunges you into some kind of higher inertia, an illumined inertia, and you lose all true substance.
As for me, I am totally out of my element in this new life, as though I were uprooted from myself. I am living in the temple, in the midst of pujas,1 with white ashes on my forehead, barefoot dressed like a Hindu, sleeping on cement at night, eating impossible curries, with some good sunburns to complete the cooking. And there I am, clinging to you, for if you were not there I would collapse, so absurd would it all be. You are the only realityhow many times have I repeated this to myself, like a litany! Apart from this, I am holding up quite well physically. But inside and outside, nothing is left but you. I need you, thats all. Mother, this world is so horrifyingly empty. I really feel that I would evaporate if you werent there. Well, no doubt I had to go through this experience Perhaps I will be able to extract some book from it that will be of use to you. We are like children who need a lot of pictures in order to understand, and a few good kicks to realize our complete stupidity.
0 1958-05-30, #Agenda Vol 01, #unset, #Integral Yoga
I have noticed that in at least ninety-nine cases out of a hundred, it is an excuse people give to themselves. I have seen that practically, in the case of almost all the people who write to me saying, I am being violently attacked by hostile forces, its an excuse they are giving. It means that certain things in their nature do not want to yield, so they put all the blame on the hostile forces.
As a matter of fact, my tendency is more and more towards something in which the role of these hostile forces will be reduced to that of an examinerwhich means that they are there to test the sincerity of your spiritual quest. These elements have a reality in their action and for the workthis is their great reality but when you go beyond a certain region, it all grows dim to such a degree that it is no longer so well defined, so distinct. In the occult world, or rather if you look at the world from the occult point of view, these hostile forces are very real, their action is very real, quite concrete, and their attitude towards the divine realization is positively hostile; but as soon as you go beyond this region and enter into the spiritual world where there is no longer anything but the Divine in all things, and where there is nothing undivine, then these hostile forces become part of the total play and can no longer be called hostile forces: it is only an attitude that they have adoptedor more precisely, it is only an attitude adopted by the Divine in his play.
0 1958-06-06 - Supramental Ship, #Agenda Vol 01, #unset, #Integral Yoga
Unless they go beyond all this and have enough spiritual knowledge to be able to make the ego surrender in which case the realization will naturally be much greaterit will be more difficult to accomplish, but the result will be far more complete.
When you had this experience of February 3, 1958 [the supramental ship], the vision of your usual consciousness, which is nevertheless a Truth Consciousness, no longer seemed true to you at all. Did you see things you had never before seen, or did you see things in another way?
0 1958-07-06, #Agenda Vol 01, #unset, #Integral Yoga
This morning I asked myself the question, is money truly under natures control? I shall have to see Because for me personally, she always gives everything in abundance.
When I was young, I was as poor as a turkey, as poor as could be! As an artist, I sometimes had to go out in society (as artists are forced to do). I had lacquered boots that were cracked and I painted them so it wouldnt show! This is to tell you the state I was inpoor as a turkey. So one day, in a shop window, I saw a very pretty petticoat much in fashion then, with lace, ribbons, etc. (It was the fashion in those days to have long skirts which trailed on the floor, and I didnt have a petticoat which could go with such things I didnt care, it didnt matter to me in the least, but since nature had told me I would always have everything I needed, I wanted to make an experiment.) So I said, Well, I would very much like to have a petticoat to go with those skirts. I got five of them! They came from every direction!
And it is always like that. I never ask for anything, but if by chance I say to myself, Hmm, wouldnt it be nice to have that, mountains of them pour in! So last year, I made an experiment, I told nature, Listen, my little one, you say that you will collaborate, you told me I would never lack anything. Well then, to put it on a level of feelings, it would really be fun, it would give me joy (in the style of Krishnas joy), to have A LOT of money to do everything I feel like doing. Its not that I want to increase things for myself, no; you give me more than I need. But to have some fun, to be able to give freely, to do things freely, to spend freely I am asking you to give me a crore of rupees1 for my birthday!
She didnt do a thing! Nothing, absolutely nothing: a complete refusal. Did she refuse or was she unable to? It may be that I always saw that money was under the control of an asuric force. (I am speaking of currency, cash; I dont want to do business. When I try to do business, it generally succeeds very well, but I dont mean that. I am speaking of cash.) I never asked her that question.
--
But it only happened like that once. And as for Ganesh, that was the end of it. So then I asked nature. It took her a long time to accept to collaborate. But as for the money, I shall have to ask her about it; because for me personally, it is still going on. I think, Hmm, wouldnt it be nice to have a wristwatch like that. And I get twenty of them! I say to myself, Well, if I had that and I get thirty of them! Things come in from every side, without my even uttering a word I dont even ask, they just come.
The first time I came here and spoke with Sri Aurobindo about what was needed for the Work, he told me (he also wrote it to me) that for the secure achievement of the Work we would need three powers: one was the power over health, the second was the power over government, and the third was the power over money.
Health naturally depends upon the sadhana; but even that is not so sure: there are other factors. As for the second, the power over government, Sri Aurobindo looked at it, studied it, considered it very carefully, and finally he told me, There is only one way to have that power: it is TO BE the government. One can influence individuals, one can transmit the will to them, but their hands are tied. In a government, there is no one individual, nor even several who is all-powerful and who can decide things. One must be the government oneself and give it the desired orientation.
For the last, for money, he told me, I still dont know exactly what it depends on. Then one day I entered into trance with this idea in mind, and after a certain journey I came to a place like a subterranean grotto (which means that it is in the subconscient, or perhaps even in the inconscient) which was the source, the place and the power over money. I was about to enter into this grotto (a kind of inner cave) when I saw, coiled and upright, an immense serpent, like an all black python, formidable, as big as a seven-story house, who said, You cannot pass!Why not? Let me pass!Myself, I would let you pass, but if I did, they would immediately destroy me.Who, then, is this they?They are the asuric4 powers who rule over money. They have put me here to guard the entrance, precisely so that you may not enter.And what is it that would give one the power to enter? Then he told me something like this: I heard (that is, he himself had no special knowledge, but it was something he had heard from his masters, those who ruled over him), I heard that he who will have a total power over the human sexual impulses (not merely in himself, but a universal power that is, a power enabling him to control this everywhere, among all men) will have the right to enter. In other words, these forces would not be able to prevent him from entering.
--
It has been fulfilled to a certain extent but its negligible. It is conditional, limited: in one case, it works; in another, it doesnt. It is quite problematic. And naturally, where terrestrial things are involved (I dont say universal, but in any case terrestrial), when it is something involving the earth, it must be complete; there cannot be any approximations.
Therefore, its an affair between the asuras and the human species. To transform itself is the only solution left to the human speciesin other words, to tear from the asuric forces the power of ruling over the human species.
You see, the human species is a part of nature, but as Sri Aurobindo has explained, from the moment mind expressed itself in man, it put him into a relationship with nature very different from the relationship all the lower species have with her. All the lower species right up to man are completely under the rule of nature; she makes them do whatever she wants, and they can do nothing without her consent. Whereas man begins to act and to live as an equal; not as an equal in terms of power, but from the standpoint of consciousness (he is beginning to do so since he has the capacity to study and to find out natures secrets). He is not superior to her, far from it, but he is on an equal footing. And so he has acquiredthis is a fac the has acquired a certain power of independence that he immediately used to put himself under the influence of the hostile forces, which are not terrestrial but extra-terrestrial.
I am speaking of terrestrial nature. Through their mental power, men had the choice and the freedom to make pacts with these extraterrestrial vital forces. There is a whole vital world that has nothing to do with the earth, it is entirely independent or prior to earths existence, it is self-existentwell, they have brought that down here! They have made what we see! And such being the case This is what terrestrial nature told me: It is beyond my control.
So considering all that, Sri Aurobindo came to the conclusion that only the supramental power (Mother brings down her hands) as he said, will be able to rule over everything. And when that happens, it will be all overincluding nature. For a long time, nature rebelled (I have written about it often). She used to say, Why are you in such a hurry? It will be done one day. But then last year, there was that extraordinary experience.5 And it was because of that experience that I told her, Well, now that we agree, give me some proof; I am asking you for some proofdo it for me. She didnt budge, absolutely nothing.
Perhaps it is a kind of it can hardly be called an intuition, but a kind of divi nation of this idea that made people speak of selling ones soul to the devil for money, of money being an evil force, which produces this shrinking on the part of all those who want to lead a spiritual life but as for that, they shrink from everything, not only from money!
Perhaps it would not be necessary to have this power over all men, but in any event, it should be great enough to act upon the mass. It is likely that once a certain movement has been mastered to some degree, what the mass does or doesnt do (this whole human mass that has barely, barely emerged into even the mental consciousness) will become quite irrelevant. You see, the mass is still under the great rule of nature. I am referring to mental humanity, predominantly mental, which developed the mind but misused it and immediately set out on the wrong pathfirst thing.
There is nothing to say since the first thing done by the divine forces which ema nated for the Creation was to take the wrong path!6 That is the origin, the seed of this marvelous spirit of independence the negation of surrender, in other words. Man said, I have the power to think; I will do with it what I want, and no one has the right to intervene. I am free, I am an independent being, IN-DE-PEN-DENT! So thats how things stand: we are all independent beings!
--
The experience of nature's collaboration (November 8, 1957).
In effect, according to tradition, the first divine forces that ema nated for the creation were the Asuras, who turned into demons. The gods were created later to repair the disorder engendered by the demons.
0 1958-07-19, #Agenda Vol 01, #unset, #Integral Yoga
I say that every fruit should be eaten in its own way. The being who lives according to his own nature, his own truth, must spontaneously find the right way of using things. When you live according to the truth of your being, you dont need to learn things: you do them spontaneously, according to the inner law. When you sincerely follow your nature, spontaneously and sincerely, you are divine. As soon as you think or look at yourself acting or start questioning, you are full of sin.
It is mans mental consciousness that has filled all nature with the idea of sin and all the misery it brings. Animals are not at all unhappy in the way we are. Not at all, not at all, exceptas Sri Aurobindo saysthose that are corrupted. Those that are corrupted are those that live with men. Dogs have the sense of sin and guilt, for their whole aspiration is to resemble man. Man is the god. Hence there is dissimulation, hypocrisy: dogs lie. But men admire that. They say, Oh! How intelligent they are!
They have lost their divinity.
--
The Divine is everywhere, in everything. We should never forget itnot for a second should we forget it. He is everywhere, in everything; and in an unconscious but spontaneous, therefore sincere, way, all that exists below the mental manifestation is divine, without mixture; in other words, it exists spontaneously and in harmony with its nature. It is man with his mind who has introduced the idea of guilt. naturally, he is much more conscious! Theres no question about it, its a fact, although what we call consciousness (what we call it, that is, what man calls consciousness) is the power to objectify and mentalize things. It is not the true consciousness, but its what men call consciousness. So according to the human mode, it is obvious that man is much more conscious than the animal, but the human brings in sin and perversion which do not exist outside of this state we call consciouswhich in fact is not conscious but merely consists in mentalizing things and in having the ability to objectify them.
It is an ascending curve, but a curve that swerves away from the Divine. So naturally, one has to climb much higher to find a higher Divine, since it is a conscious Divine, whereas the others are divine spontaneously and instinctively, without being conscious of it. All our moral notions of good and evil, all of that, are what we have thrown over the creation with our distorted and perverted consciousness. It is we who have invented it.
We are the distorting intermediary between the purity of the animal and the divine purity of the gods.
0 1958-07-21, #Agenda Vol 01, #unset, #Integral Yoga
But instead of using the energy in this way, they immediately throw it out. They start stirring about, reacting, working, speaking They feel full of energy and they throw it all out! They cant keep anything. So naturally, since the energy was not sent to be wasted like that but for an inner use, they feel absolutely flat, run down. And it is universal. They dont know, they do not know how to make this movementto turn within, to use the energy (not to keep it, it doesnt keep), to use it to repair the damage done to the body and to go deeply within to find the reason for this accident or illness, and there to change it by an aspiration, an inner transformation. Instead of that, right away they start speaking, stirring about, reacting, doing this or that!
In fact, the immense majority of human beings feel they are living only when they waste their energy. Otherwise, it does not seem to them to be life.
--
naturally, if a special work is given to someone along with the energy to do this work, its very good as long as it is being used towards the end for which it was given.
But as soon as a man feels energetic, he immediately rushes into action. Or else, those who dont have the sense of doing something useful start gossiping. And still worse, those who have no control over themselves become intolerant and start arguing! If someone contradicts their will, they feel full of energy and they mistake that for a godlike wrath!
0 1958-08-09, #Agenda Vol 01, #unset, #Integral Yoga
The gods are faultless, for they live according to their own nature, spontaneously and without constraint; it is their godly way. But if one looks at it from a higher point of view, if one has a higher vision, a vision of the whole, they have fewer qualities than man. In this film, it was proved that through their capacity for love and self-giving, men can have as much power as the gods, and even morewhen they are not egoists, when they can overcome their egoism.
Certainly man is nearer the Supreme than the gods. Provided he fulfills the necessary conditions, he can be nearerhe isnt so automatically, but he can be, he has the power, the potentiality to be.
0 1958-08-29, #Agenda Vol 01, #unset, #Integral Yoga
At the Thursday evening meditation, he appeared as the Guru of Tantric Initiation, magnified and seated upon a symbolic representation of the forces and riches of material nature (in the middle of the playground, to my left), and he put into my hand something sufficiently material for me to feel the vibrations physically, and it had a great realizing power. It was a kind of luminous and very vibrant globe which I held in my hands during the whole meditation.
S, who was sitting in front of me, spontaneously asked me afterwards what I had been holding in my hands during the meditation, and she described it thus: It was round, very soft and luminous like the moon.
0 1958-09-16 - OM NAMO BHAGAVATEH, #Agenda Vol 01, #unset, #Integral Yoga
My experience is that, individually, we are in relationship with that aspect of the Divine which is not necessarily the most in conformity with our natures, but which is the most essential for our development or the most necessary for our action. For me, it was always a question of action because, personally, individually, each aspiration for personal development had its own form, its own spontaneous expression, so I did not use any formula. But as soon as there was the least little difficulty in action, it sprang forth. Only long afterwards did I notice that it was formulated in a certain way I would utter it without even knowing what the words were. But it came like this: Dieu de bont et de misricorde. It was as if I wanted to elimi nate from action all aspects that were not this one. And it lasted for I dont know, more than twenty or twenty-five years of my life. It came spontaneously.
Just recently one day, the contact became entirely physical, the whole body was in great exaltation, and I noticed that other lines were spontaneously being added to this Dieu de bont et de misricorde, and I noted them down. It was a springing forth of states of consciousness not words.
0 1958-10-04, #Agenda Vol 01, #unset, #Integral Yoga
The other day, for example, though I no longer recall exactly when (I forget everything on purpose)but it was in the last part of the night I had a rather long activity concerning the whole realization of the Ashram, notably in the fields of education and art. I was apparently inspecting this area to see how things were there, so naturally I saw a certain number of people, their work and their inner states. Some saw me and, at that moment, had a vision of me. It is likely that many were asleep and didnt notice anything, but some actually saw me. The next morning, for example, someone who works at the theater told me that she had had a splendid vision of me in which I had spoken to her, blessed her, etc. This was her way of receiving the work I had done. And this kind of thing is happening more and more, in that my action is awakening the consciousness in others more and more strongly.
naturally, the reception is always incomplete or partially modified; when it passes through the individuality, it becomes narrowed, a personal thing. It seems impossible for each one to have a consciousness vast enough to see the thing in its entirety.
You said that our way of receiving your work or becoming conscious of it does not exclusively depend upon us. What do you mean?
--
Before, I always had the negative experience of the disappearance of the ego, of the oneness of Creation, where everything implying separation disappearedan experience that, personally, I would call negative. Last Wednesday, while I was speaking (and thats why at the end I could no longer find my words), I seemed suddenly to have left this negative phenomenon and entered into the positive experience: the experience of BEING the Supreme Lord, the experience that nothing exists but the Supreme Lordall is the Supreme Lord, there is nothing else. And at that moment, the feeling of this infinite power that has no limit, that nothing can limit, was so overwhelming that all the functions of the body, of this mental machine that summons up words, all this was I could no longer speak French. Perhaps the words could have come to me in Englishprobably, because it was easier for Sri Aurobindo to express himself in English, and thats how it must have happened: it was the part embodied in Sri Aurobindo (the part of the Supreme that was embodied in Sri Aurobindo for its manifestation) that had the experience. This is what joined back with the Origin and caused the experience I was well aware of it. And that is probably why its transcription through English words would have been easier than through French words (for at these moments, such activities are purely mechanical, rather like automatic machines). And naturally the experience left something behind. It left the sense of a power that can no longer be qualified,5 really. And it was there yesterday evening.
The difficultyits not even a difficulty, its just a kind of precaution that is taken (automatically, in fact) in order to For example, the volume of Force that was to be expressed in the voice was too great for the speech organ. So I had to be a little attentive that is, there had to be a kind of filtering in the outermost expression, otherwise the voice would have cracked. But this isnt done through the will and reason, its automatic. Yet I feel that the capacity of Matter to contain and express is increasing with phenomenal speed. But its progressive, it cant be done instantly. There have often been people whose outer form broke because the Force was too strong; well, I clearly see that it is being dosed out. After all, this is exclusively the concern of the Supreme Lord, I dont bother about itits not my concern and I dont bother about itHe makes the necessary adjustments. Thus it comes progressively, little by little, so that no fundamental disequilibrium occurs. It gives the impression that ones head is swelling so tremendously it will burst! But then if there is a moment of stillness, it adapts; gradually, it adapts.
0 1958-10-06, #Agenda Vol 01, #unset, #Integral Yoga
So there are parts which are entirely within me, entirely there is no difference; they are myself. There are other parts with which I am conscious of an exchangea very familiar, very intimate exchange. And there are parts outside of me with which I still have relationships, not exactly as with strangers but merely as acquaintances; it is still necessary to observe their reactions in order to do the correct thing. And the ratio between these different parts is naturally different depending upon the different individuals.
***
0 1958-10-10, #Agenda Vol 01, #unset, #Integral Yoga
Then and this becomes rather amusing like lifes play Depending upon each ones nature and position and bias, and because human beings are very limited, very partial and incapable of a global vision, there are those who believe, who have faith, or to whom the eternal Mother is revealed through Grace, who have this kind of relationship with the eternal Mother and there are those who themselves are plunged in sadhana, who have the consciousness of a developed sadhak, and thereby have the same relationship with me as one has with what they generally call a realized soul. Such persons consider me the prototype of the Guru teaching a new way, but the others dont have this relationship of sadhak to Guru (I am taking the two extremes, but of course there are all the possibilities in between), they are only in contact with the eternal Mother and, in the simplicity of their hearts, they expect Her to do everything for them. If they were perfect in this attitude, the eternal Mother would do everything for themas a matter of fact, She does do everything, but as they arent perfect, they cannot receive it totally. But the two paths are very different, the two kinds of relationships are very different; and as we all live according to the law of external things, in a material body, there is a kind of annoyance, an almost irritated misunderstanding, between those who follow this path (not consciously and intentionally, but spontaneously), who have this relationship of the child to the Mother, and those who have this other relationship of the sadhak to the Guru. So it creates a whole play, with an infinite diversity of shades.
But all this is still in suspense, on the way to realization, moving forward progressively; therefore, unless we are able to see the outcome, we cant understand a thing. We get confused. Only when we see the outcome, the final realization, only when we have TOUCHED there, will everything be understood then it will be as clear and as simple as can be. But meanwhile, my relationships with different people are very funny, utterly amusing!
0 1958-10-17, #Agenda Vol 01, #unset, #Integral Yoga
10) When an abyss separates the true being from the physical being, nature immediately fills it with all the hostile suggestions, of which the most deadly is fear and the most pernicious, doubt.
I wrote that before reading Sri Aurobindos aphorism on the sentinels of nature.1 I found it very interesting and I said to myself, Well! Thats exactly what came to me!
There is still one more (but it is not the last):
--
'If mankind only caught a glimpse of what infinite enjoyments, what perfect forces, what luminous reaches of spontaneous knowledge, what wide calms of our being lie waiting for us in the tracts which our animal evolution has not yet conquered, they would leave all and never rest till they had gained these treasures. But the way is narrow, the doors are hard to force, and fear, distrust and scepticism are there, sentinels of nature to forbid the turning away of our feet from less ordinary pastures.'
Cent. Ed. Vol. XVII, p. 79
0 1958-11-04 - Myths are True and Gods exist - mental formation and occult faculties - exteriorization - work in dreams, #Agenda Vol 01, #unset, #Integral Yoga
All these regions, all these realms are filled with beings who exist separately in their own realms, and if you are awake and conscious on a given plane for example, if while going out of a more material body you awaken on some higher planeyou can have the same relationship with the things and people of that plane as with the things and people of the material world. In other words, there exists an entirely objective relationship that has nothing to do with your own idea of things. naturally, the resemblance becomes greater and greater as you draw nearer the physical world, the material world, and there is even a moment when one region can act directly upon the other. In any case, in what Sri Aurobindo calls the kingdoms of the overmind, you find a concrete reality entirely independent of your personal experience; whenever you come back to it, you again find the same things, with some differences that may have occurred DURING YOUR ABSENCE. And your relationships with the beings there are identical to those you have with physical beings, except that they are more flexible, more supple and more direct (for example, there is a capacity to change the outer form, the visible form, according to your inner state), but you can make an appointment with someone, come to the meeting and again find the same being, with only certain differences that may have occurred during your absence but it is absolutely concrete, with absolutely concrete results.
However, you must have at least a little experience of these things to understand them. Otherwise, if you are convinced that all this is just human fancy or mental formations, if you believe that these gods have such and such a form because men have imagined them to be like that, or that they have such and such defects or qualities because men have envisioned it that wayas with all those who say God is created in the image of man and exists only in human thoughtall such people wont understand, it will seem absolutely ridiculous to them, a kind of madness. You must live a little, touch the subject a little to know how concrete it is.
naturally, children know a great dealif they have not been spoiled. There are many children who return to the same place night after night and continue living a life they have begun there. When these faculties are not spoiled with age, they can be preserved within one. There was a time when I was especially interested in dreams, and I could return exactly to the same place and continue some work I had begun there, visit something, for example, or see to something, some work of organization or some discovery or exploration; you go to a certain place, just as you go somewhere in life, then you rest a while, then you go back and begin againyou take up your work just where you left it, and you continue. You also notice that there are things entirely independent of you, certain variations which were not at all created by you and which occurred automatically during your absence.
But then, you must LIVE these experiences yourself; you yourself must see, you must live them with enough sincerity to see (by being sincere and spontaneous) that they are independent of any mental formations. Because one can take the opposite line and make an intensive study of the way mental formations act upon eventswhich is very interesting. But thats another field. And this study makes you very careful, very prudent, because you start noticing to what extent you can delude yourself. Therefore, both one and the other, the mental formation and the occult reality, must be studied to see what the ESSENTIAL difference is between them. The one exists in itself, entirely independent of what we think about it, and the other
--
It doesnt happen very frequently in this world. And thats why these experiences, which otherwise seem quite natural, quite obvious, appear to be extravagant fancies to people who know nothing.
But if you transposed this to France, to the West, unless you frequent occult circles, people would look at you with And behind your back, they would say, That person is cracked!
0 1958-11-08, #Agenda Vol 01, #unset, #Integral Yoga
Suddenly, while I was speaking (it was while I was speaking), I felt, Well really, can anything be done with such material? Then, quite naturally, when I stopped speaking, oh!I felt that I was being pulled! Then I understood. Because I had asked myself the question, But what is HAPPENING in there behind all those forms? I cant say that I was annoyed, but I said to myself, Well really, this has to be shaken up a bit! And just as I had finished, something pulled meit pulled me out of my body, I was literally pulled out of my body.
And then, down into this hole I still see what I saw then, this crevasse between two rocks. The sky was not visible, but on the rock summits I saw something like the reflection of a glimmera glimmercoming from something beyond, which (laughing) must have been the sky! But it was invisible. And as I descended, as if I were sliding down the face of this crevasse, I saw the rock edges; and they were really black rocks, as if cut with a chisel, cuts so fresh that they glistened, with edges as sharp as knives. There was one here, one there, another there, everywhere, all around. And I was being pulled, pulled, pulled, I went down and down and downthere was no end to it, and it was becoming more and more compressing.1 It went down and down
0 1958-11-22, #Agenda Vol 01, #unset, #Integral Yoga
But just this, a faith in the Grace, or an awareness of the Grace, or the intensity of the call, or else naturally the response the response, the thing that opens, that breaks the response to this marvelous love of the Grace.
It is difficult without a strong will; and above all, above all the capacity to resist the temptation, which was the fatal temptation throughout all ones livesbecause its power builds up. Each defeat gives it renewed force. But a tiny victory can dissolve it.
--
And then, more and more, I felt that if what I saw, as I saw it, could be realized I saw two things: a journeynot at all a pilgrimage as it is commonly understooda journey towards solitude in arduous conditions, and a sojourn in a very severe solitude, facing the mountains, in arduous physical conditions. The contact with this majesty of nature has a great influence upon the ego at certain moments: it has the power to dissolve it. But all this complication, all these organized pilgrimages, all that it brings in the whole petty side of human life which spoils everything
Yes, that whole journey was odious
--
I dont know. Thats not how I see it, in any case To live in the forest physically, an intense physical life where one is free, where one is pure, where one is far away Above all, to stop this thing from grinding on, finished with the head, and finished with thinking whatever it might be. If there is a yoga, it would be done spontaneously, naturally, physically, and without the least questioning from up thereabove all, a complete cessation of that (the head).
The first tantric guru whom the disciple joined in Ceylon and with whom he travelled in the Himalayas.
0 1958-11-26, #Agenda Vol 01, #unset, #Integral Yoga
Basically, the vast majority of men are like prisoners with all the doors and all the windows shut, so they suffocate (which is quite natural), but they have with them the key that opens the doors and the windows, and they dont use it Certainly, there is a period when they dont know that they have the key, but even long after they do know it, long after they have been told, they hesitate to use it and doubt that it has the power to open the doors and windows, or even that it may be advisable to open them. And even once they feel that After all, it might be a good thing, a fear pursues them: What is going to happen once all these doors and these windows open? They become afraidafraid of losing themselves in this light and in this freedom. They want to remain what they call themselves. They love their falsehood and their slavery. Something in them loves it and remains clinging to it. They feel that without their limits, they would no longer exist.
That is why the journey is so long, so difficult. For if one would truly consent no longer to be, everything would become so easy, so swift, so luminous, so joyousthough perhaps not in the way men conceive of joy and ease. At heart, there are very few beings who are not enamored of struggle. There are very few who would consent to having no darkness or who can conceive of light as anything other than the opposite of obscurity: Without shadow, there would be no painting. Without struggle, there would be no victory. Without suffering, there would be no joy. That is what they think, and as long as they think like that, they are not yet born to the spirit.
0 1958-11-27 - Intermediaries and Immediacy, #Agenda Vol 01, #unset, #Integral Yoga
That interested me very much. Because one of the obstacles I had felt was that although the Force was acting well, there was a time lag that appeared inevitable, a time element in the work which seemed unavoidablea play left to the forces of nature. But with their knowledge of the processes, the tantrics can dispense with all that. So I understood why those who have studied, who are initiated and follow the prescribed methods are apparently more powerfulmore powerful even than those who are conscious in the highest consciousness.
What interested me is that in their case (those who follow tantric or other initiations), what is doubtful is whether or not they can succeed in receiving the response of the true Power, the divine power, the supreme power; they do everything they can, but this question still remains. Whereas for me, it is the opposite situation: the Power is there, I have it, but how can I make it act here in matter? The process for making it act immediately was missingthough not totally; I know from the psychological standpoint, but there is something other than the psychological power, there is the whole play of conscious, individualized forces that are everywhere in nature and that have the right to exist. Since it was created this way, it must express something of the supreme Will, otherwise He wouldnt have made use of intermediaries but in His plan, it is obvious that the intermediary has a legitimate place.
It is like the story X told me of his guru2 who could comm and the coming of Kali (something which seems quite natural to me when one is sufficiently developed); well, not only could he commend the coming of Kali, but Kali with I dont know how many crores of her warriors! For me, Kali was Kali, after all, and she did her work; but in the universal organization, her action, the innumerable multiplicity of her action, is expressed by an innumerable multitude of conscious entities at work. It is this individualization, as it were, that gives to these forces a consciousness and a certain play of freedom, and this is what makes all the difference in action. It is in this respect that the occult system is an absolutely indispensable complement to spiritual action.
The spiritual action is direct, but it may not be immediate (anyway, thats my experience). Sri Aurobindo said that with the supramental presence, it becomes immediate and I have experienced this. But this would then mean that the supramental Power automatically commands all these intermediaries, whereas if its not present, even the highest spiritual power would need a specialized knowledge to act in this realm, a knowledge equivalent to an occult or initiatory knowledge of all these realms. This is why I told X, Well, you taught me many things while you were here. There is always something to learn.
0 1958-12-28, #Agenda Vol 01, #unset, #Integral Yoga
The work can be done from here also, but naturally it will not be quite as effective. In that case, you would have to set a specific time to synchronize the action in Rameswaram and Pondicherry. Swami can also do something in his pujas. It is for you to decide, but I hope you will not want to prolong this battle unnecessarily.
On my side, within my little field, I am taking the bull by the horns and henceforth the enemy will no longer have my complicity. May all my being be turned solely towards your Lightand be your help, your instrument, your knight.
0 1959-01-14, #Agenda Vol 01, #unset, #Integral Yoga
As for my health and the Ashram, I infinitely appreciate what he has done and what he would like to continue to do. His visit will make me very happy, and if he comes in about one month, a few days before the darshan, there will be no need to find any excuse for his visit, for it will appear quite natural.
My health is progressing well, but I intend to be very prudent and not burden myself with occupations. Yesterday, I began the balcony darshan again, and it is all right. That is all for the moment.
0 1959-01-21, #Agenda Vol 01, #unset, #Integral Yoga
I will therefore give you initiation this Friday or Saturday, on the day of the full moon or the day before. This first stage will last three months during which you will have to repeat 1 lakh2 times the mantra that I will give you. At the end of three months, I will come to see you in Pondicherryor you will come here for a fortnight, and as soon as I have received the message from my guru, I will give you the second stage that will last three months as well. At the end of these three months, you will receive the full initiation. X warned me that the first stage I am to receive provokes attacks and tests but that all this disappears with the second stage. Forewarned is forearmed. For what reason I do not know, but X told me that the particular nature of my initiation should remain secret and that he will say nothing about it to Swami, and he added (in speaking of the speed of the process), But you will not be less than the Swami. (!!) There, I wanted you to knowbesides, you were present in Xs vision. All this happened at a time when I was in the most desperate crisis I have ever known. Sweet Mother, there is no end to expressing my gratitude to you, and yet with the least trial, I am reduced to nothing. Why have you so much grace for me?
I would like very much to return to Pondicherry for the February Darshan and once again begin working for you. Today I am sending a second lot to Pavitra and tomorrow I will start on the Aphorisms, for I do not want to make you wait any longer. I will send a third and final lot to Pavitra by the end of the month, in time for printing. I am very touched, sweet Mother, by your attention and the money you are sending me.
0 1959-03-26 - Lord of Death, Lord of Falsehood, #Agenda Vol 01, #unset, #Integral Yoga
At times he calls himself the Lord of nations. It is he who sets all wars in motion, and only by thwarting his plans could the last war be won This one does not want to be converted, not at all. He wants neither the physical transformation nor the supramental world, for that would spell his end. Besides, he knows We talk to each other; beyond all this, we have our relationship. For after all, you see (laughing), I am his mother! One day he told me, I know you will destroy me, but meanwhile, I will create all the havoc possible.
This Asura of Falsehood is the one who delegated the Titan that is always near me. He chose the most powerful Titan there is on earth and sent him specially to attack this body. So even if one manages to enchain or kill this Titan, it is likely that the Lord of Falsehood will delegate another form, and still another, and still another, in order to achieve his aim.
0 1959-04-07, #Agenda Vol 01, #unset, #Integral Yoga
Henceforth I refuse to be an accomplice to this force. It is my enemy. Whatever form it may take, or whatever supports it may find in my nature, I will refuse to yield to it and will cling to you. You are the only reality: that is my mantra. Anything that seeks to make me doubt you is my enemy. You are the only Reality.
And each time I feel the shadow approach, I will call to you, immediately.
0 1959-05-25, #Agenda Vol 01, #unset, #Integral Yoga
Only someone who loves you and has the knowledge can find the true solution to the problem. X1 fulfills these conditions excellently. Go to him and simply be what you are, without blackening nor embellishing, with the sincerity and simplicity of a child. He knows your soul and its aspiration; speak to him of your physical life and of your need for space, solitude, untamed nature, the simple and free life. He will understand and, in his wisdom, will see the best thing to do.
And what he decides will be done.
0 1959-06-03, #Agenda Vol 01, #unset, #Integral Yoga
Regarding me, this is more or less what he said: First of all, I want an agreement from you so that under any circumstances you never leave the Ashram. Whatever happens, even if Yama1 comes to dance at your door, you should never leave the Ashram. At the critical moment, when the attack is the strongest, you should throw everything into His hands, then and then only the thing can be removed (I no longer know whether he said removed or destroyed ). It is the only way. SARVAM MAMA BRAHMAN [Thou art my sole refuge]. Here in Rameswaram, we are going to meditate together for 45 days, and the Asuric-Shakti may come with full strength to attack, and I shall try my best not only to protect but to destroy, but for that, I need your determi nation. It is only by your own determi nation that I can get strength. If the force comes to make suggestions: lack of adventure, lack of nature, lack of love, then think that I am the forest, think that I am the sea, think that I am the wife (!!) Meanwhile, X has nearly doubled the number of repetitions of the mantra that I have to say every day (it is the same mantra he gave me in Pondicherry). X repeated to me again and again that I am not merely a disciple to him, like the others, but as if his son.
This was a first, hasty conversation, and we did not discuss things at length. I said nothing. I have no confidence in my reactions when I am in the midst of my crises of complete negation. And truly speaking, at the time of my last crisis in Pondicherry, I do not know if it was really Xs occult working that set things right, for personally (but perhaps it is an ignorant impression), I felt that it was thanks to Sujata and her childlike simplicity that I was able to get out of it.
--
Indian national Congress: the formative freedom organization against the British that became India's major political party under Jawaharlal Nehru after independence.
***
0 1959-06-13a, #Agenda Vol 01, #unset, #Integral Yoga
I have received your last two letters of the 10th and 11th. I told X what you wrote about this trip to France and that your finances are in an almost desperate state. He replied with perfect assurance, Soon it will increase, very soon it will change. I am obviously hesitant to accept your generous offer and I do not know what I should do. I had never thought of returning to France, except in a distant future. I dont know why X told me that I should return there, except perhaps because he felt who my mother is. I know that she is sad, that she believes me lost to her and thinks she will die without seeing me again. It would surely be a great joy to her. But other than that, I have no desire to go there, for each time I go to France, I feel like I am entering a prison. naturally I would be happy for my mothers joy; she is a great soul, but is this reason enough?
Sunday, 14th
0 1960-05-16, #Agenda Vol 01, #unset, #Integral Yoga
I was sick two days ago with a cold and fever. I know whya point to be transformed. The body may have put too much zeal into it, so it teetered a little. But thanks to that, I had an interesting experience. X 1 had put his force on me to speed up the healing. And of course, according to each ones nature, the force gets colored, so to speakit clothes itself in a different color. In me, this was translated by a new physical experience which lasted from 4 in the morning till 6:30, when I had to start speaking with people and deal with outer things. It was a kind of eternity, a kind of absolute PHYSICAL immobility which contained no possibility of illness within itas a matter of fact, nothing remained in this immobility, it was a sort of nirvana. But it did not keep me from going through all my usual motions of getting dressed.
I spent the whole day yesterday trying to understand this experience.
0 1960-05-21 - true purity - you have to be the Divine to overcome hostile forces, #Agenda Vol 01, #unset, #Integral Yoga
For example, there was one difficulty he helped me resolve. I have always been literally pestered, constantly, night and day, by all kinds of thoughts coming from peopleall kinds of calls, questions, formations2 that have naturally to be answered. For I have trained myself to be conscious of everything, always. But it disturbed me in the work, particularly when I needed absolute concentration and I could never cut myself off from people or cut myself off from the world. I had to answer all these calls and these questions, I had to send the necessary force, the necessary light, the healing power, I constantly had to purify all these formations, these thoughts, these wills, these false movements that were falling on me.
What was needed was to effect a shift, a sort of transference upwards, a lifting up of all these things that come to meso that each one, each thing, each circumstance could directly and automatically receive the force from above, the light, the response from above, and I would be a mere intermediary and a channel of the Light and the Force.
0 1960-05-28 - death of K - the death process- the subtle physical, #Agenda Vol 01, #unset, #Integral Yoga
Once everything had gone out, it naturally became cold, but the body consciousness manages to draw a little energy from the air, from this or that And I spoke in that state. I spoke I spoke very well, and besides, I recounted all I was seeing elsewhere.
So I dont like this habit of burning people very much.
--
And people here are much more sensitive than in Europe because they are much more interiorized, so they are conscious of all these little entities, and naturally theyre afraid. And the more afraid they are, the more theyre vampirized!
I think that many of these entities are dispersed by fire that creates havoc.
I know one person, a boy who died here, who was burned before he had left! He had a weak heart, and not enough care was taken that is, they probably should not have operated on him. He was our engineer. He died in the hospital. Not a serious operation, an appendicitis, but his heart could not take up its natural movement.
But as he was accustomed to going out of his body, he didnt know! He even used to make experimentshe would go out, circle around in his room, see his body from outside, observe the difference between the subtle physical and the material physical, etc. So he didnt know. And its only when they burned his body
0 1960-06-04, #Agenda Vol 01, #unset, #Integral Yoga
I also use my mantra to go into trance. After relaxing on the bed and making as total a self-offering as possible of everything, from top to bottom, and after removing as fully as possible all resistance of the ego, I start repeating the mantra.1 After repeating it two or three times, I am in trance (at the beginning it took longer). And from this trance I pass into sleep; the trance lasts as long as necessary and, quite naturally, spontaneously, I pass into sleep. And when I come back, I remember everything. The sleep was like a continuation of the trance. And essentially, the only reason for sleep is to allow the body to assimilate the results of the trance, then to allow these results to be accepted throughout and to let the body do its natural nights work of elimi nating toxins. My periods of sleep practically dont exist sometimes they are as short as half an hour or 15 minutes. But in the beginning, I had long periods of sleep, one or even two hours in succession. And when I woke up, I did not feel this residue of heaviness which comes from sleep the effects of the trance continued.
It is even good for people whove never been in trance to repeat a mantra (or a word, a prayer) before going to sleep. But the words must have a life of their ownby this I dont mean an intellectual meaning, nothing of the kind, but rather a vibration. And this has an extraordinary effect on the body, it starts vibrating, vibrating, vibrating and so calm, you let yourself go, like falling off to sleep. And the body vibrates more and more, more and more, more and more, and you drift off.
--
There are two things to avoid: falling into a stupor of unconsciousness, with all those things coming up from the subconscious and the unconscious that invade and penetrate you, and a vital and mental hyperactivity in which you pass your time literally fightingterrible battles. People come out of that black and blue, as if they had been beaten and they have been, it is not as if! And I see only one way outto change the nature of sleep.
Mother added:
0 1960-06-11, #Agenda Vol 01, #unset, #Integral Yoga
Sometimes the Force comes direct. And it picks up words, any words at all, that makes no difference; the nature of the words changes, and they become expressive BECAUSE of the power entering into them. This happens when I look directly at the thing.
But when a question is put to me, it comes coated with all the mental atmosphere of whoever is asking the question. And this coating is often a mere reflectionmuch of the life has been removed.
0 1960-06-Undated, #Agenda Vol 01, #unset, #Integral Yoga
You sent me this flower, Vital Collaboration. I am taking this opportunity to tell you something which has been weighing on my heart for years and which, naturally, comes back up whenever things go badly.
I have been here seven years and I cant count a single concrete experience, not a single vision (the only things that have ever happened were in Ceylon or Rameswaram). I havent even managed to have a few slightly conscious nights.
0 1960-07-12 - Mothers Vision - the Voice, the ashram a tiny part of myself, the Mothers Force, sparkling white light compressed - enormous formation of negative vibrations - light in evil, #Agenda Vol 01, #unset, #Integral Yoga
I heard the Voice and awoke with the feeling of this Power, this Light, this Force of realization concentrated here which sets everything in motion (as always, it is always the same, a Power in motion). It was a dazzling white light. But then, what I found funny was that there I was, quite in my natural state, and this, the Ashram, was a tiny, tiny part of myself. And throughout the whole experience, it remained like thata very tiny part of myself. Everything else was I cant say deconcentrated, but an entirely general, overall activity, as it normally is every night. And I saw the Ashram quite clearlyit was something special, made for special reasons, but whereas I seemed to have an immense body, that was very small, very small. It went on for an hour. Thats what I found amusing; the other things just happen, and they may be interesting, but this was so spontaneous; I was watching it (I dont know where my head was), I was looking down from above so tiny, so tiny.
What was me was up above, and the Ashram was It began just here (the navel) and went that way (downwards), and it was encircled, to show that it was a special formationencircled in the inconscience of the terrestrial creation. And I was everything else, with the usual vibrations of power and light. And then one current and another current and another were passing into it, into this formation, and they kept going in and in and in, accumulating. They kept going in, and yet they did not come out, they did not leave. It was not an undulatory movement, but rather a pulsating movementit had no beginning, it didnt go out, and yet it kept moving. Its very difficult to describe.
--
But there is something else the psychological condition that you yourself create, the asuric hell you live in when you cultivate an asuric nature within you.
***
0 1960-08-20, #Agenda Vol 01, #unset, #Integral Yoga
And naturally, they make use of all those around me!Its the only way of getting at my body.
Im used to it.
0 1960-09-20, #Agenda Vol 01, #unset, #Integral Yoga
When Sri Aurobindo was here, I never bothered about all this; I was constantly up above and I did what the Gita and the traditional writings advise I left it to natures care. In fact I left it to Sri Aurobindos care. He is making the best use of it, I would say. He will manage it, he will do with it what he wants. And I was constantly up above. And from up there I worked, leaving the instrument as it was because I knew that he would see to it.
Actually, it was very different at that time because I was not even aware of any resistance or any difficulty in the outer being; it was automatic, the work was done automatically. Later on, when I had to do both thingswhat he had been doing as well as what I was doingit became rather complicated and I realized there were many what we could call gapsthings which had to be worked out, transformed, set right before the total work could be done without hindrance. So then I began. And several times I thought how unfortu nate it was that I had never studied or pursued certain ancient Indian disciplines. Because, for example, when Sri Aurobindo and I were working to bring down the supramental forces, a descent from the mental plane to the vital plane, he was always telling me that everything I did (when we meditated together, when we worked)all my movements, all my gestures, all my postures, all my reactionswas absolutely tantric, as if I had pursued a tantric discipline. But it was spontaneous, it did not correspond to any knowledge, any idea, any will, nothing, and I thought it was like that simply because, as He knew, naturally I followed.
Later on, when Sri Aurobindo left his body, I said to myself, If only I knew what he had known, it would be easier! So when Swami and later X came, I thought, I am going to take advantage of this opportunity. I had written to Swami that I was working on transforming the cells of the body and that I had noticed the work was going faster with Xs influence. So it was understood that X would help when he came thats how things began, and this idea has remained with X. But I have raced on I dont wait. Ive raced on, Ive gone like wildfire. And now the situation is reversed. What I wanted to find out, I found out. I experienced what I wanted to experience, but he is still He is very kind, actually, he wants really to help me. So, when I identified with him the other day during our meditation, I realized that he wanted to give silence, control and perfect peace to the physical mind. My own trick, if you will, is to have as little relationship with the physical mind as possible, to go up above and stay therethis (Mother indicates her forehead), silent, motionless, turned upwards, while That (gesture above the head) sees, acts, knows, decidesall is done from there. Only there can you feel at ease.
0 1960-10-11, #Agenda Vol 01, #unset, #Integral Yoga
Then naturally there came as a consolation: only because the consciousness is getting closer to THE REAL THING can it see all this wretchedness, and the contrast alone makes these things appear so mean.
And its true, those things I saw this morning which seemed so above all stupid and ugly (Ive never had a sense of morality at any time in my life, thank God! But stupid and ugly things have always seemed Ive always done my best to distance myself from them, even when I was very small). And now I see that these things which seem not only ridiculous but, well, almost shameful were considered, as I recall, remarkably noble earlier on and they represented an exceptionally lofty attitude in life the very same things. So then I understood that its quite simply a question of proportion.
0 1960-10-22, #Agenda Vol 01, #unset, #Integral Yoga
Yesterday, I suddenly saw a huge living head of blue lightthis blue light which is the force, the powerful force in material nature (this is the light the tantrics use). The head was made entirely of this light, and it wore a sort of tiaraa big head, so big (Mother indicates the length of her forearm); its eyes werent closed, but rather lowered, like this. The immobility of eternity, absolutely the repose, the immobility of eternity. A magnificent head, quite similar to the way the gods here are represented, but even better; something between certain heads of the Buddha and (these heads most probably come to the artists). Everything else was lost in a kind of cloud.
I felt that this kind of yes, immobility came from there: everything stops, absolutely everything stops. Silence, immobility truly, you enter into eternity.I told him it wasnt time!
0 1960-10-25, #Agenda Vol 01, #unset, #Integral Yoga
I found out the details: this boy had to go to the station, but on his way, he went into a shoe store just next to the station to buy a pair of sandals. As he entered, he saw a man there choosing a pair of womens shoes for himself! This seemed strange to him: Whats this man doing buying and he WATCHEDsuddenly, nothing more. He lost consciousness and no longer knew what happened to him. And thats how the story begana man selecting womens shoes in a shop! He must do strange thingsprobably intentionallyto attract peoples attention. naturally, out of curiosity, the boy started watching, and that was thatall of a sudden, blank, nothing more! And long afterwards he found himself far away in a train with this man. Hes here now with his mother they came to thank me. Its he who gave me the details. Hes a nice boy, but all this has left him with some anxiety, especially when he speaks of it. Hes trying to forget. He told me hed like to join the army and asked my permission. The boy feels a need for force and he has the idea that to be part of such a force would be good for him. (Of course, he didnt tell me all this, hes not that conscious. But thats what he feels the need to be supported by an organization of force.) So I encouraged him. I told him it was a good idea. His mother wasnt very happy! She feared he was leaping from the frying pan into the fire!
Another curious detail is that after having taken away all his appetite and having put him in the caf as a waiter, they told him, Now you must eat, so he tried to eat, and for four days he vomited up everything he put init was completely black! After that, he was able to start eating a little. Its a fantastic story!
--
This is why I tell people (not that I expect them to do it, at least not now, but its good they know) that its NOT a matter of fate, NOT something that completely escapes our control, NOT some sort of Law of nature over which we have no powerit is not so. We are truly the masters of everything which has been brought together to create our transitory individuality; we have been given the power of control, if only we knew how to use it.
Its a discipline, a tremendous tapasya.9
But its good to know in order to avoid this feeling of being crushed when things are still completely outside your control, this sense of fatality people havetheyre born, they live, they die: nature is crushing and we are the playthings of something much bigger, much stronger than us that is the Falsehood.
In any case, for myself, in my yoga, only after I KNEW that I AM the Master of everything (provided I know how to BE this Master and LET myself be this Masterprovided, that is, that the outer stupidity accepts to stay in its place), did I know that one could be the Master of nature.
Theres also this old idea rooted in religions of Chaldean or Christian origin of a God with whom you can have no true contactan abyss between the two. That is terrible.
--
The problem is that when you enter into the ordinary consciousness, these things become so subtle and require such a scrupulous observance that people are justified (they FEEL justified) in having the attitude, Oh, its nature, its Fate, its the Divine Will! But with that conviction, the Yoga of Perfection is impossible and appears as a mere utopian fantasy but this is FALSE. The truth is something else entirely.
(long silence)
0 1960-10-30, #Agenda Vol 01, #unset, #Integral Yoga
Then suddenly I went into a little trance. And in it I saw you, but you were physically, you were on one plane, and then I saw another man on a different plane (I saw him quite concretely; he was rather tall, broad-shoulderednot so tall as broad, with a dark, European suit). And he took your hands and started shaking them enthusiastically!but you were quite indifferent, just as you are now, dressed in Indian fashion and sitting cross-legged. He took both your hands and started shaking them! And then I distinctly heard the words: Congratulations, its a great success!it had to do with your book.3 And at the same time, I saw all sorts of people and things who were touched by your bookall kinds of people, obviously French, or Westerners in any case women, men. There was even one woman (she must have been an actress or a singer or anyway, someone whose life was she was even dressed for the stage, with some kind of tightsa beautiful girl!) and she said to someone, Ah, it has even given me a taste for the spiritual life! It was extremely interesting All kinds of things of this nature. And then once again I came out of this trance and In the end, I tried to do some certain thing for you and it turned out well. It turned out quite well.
But then, just before that, there was this powdering of golden light coming down. And as it descended, it was white with a touch of gold (but it was white) and it came down in a column, with such POWER! And then, just at the end, this powdering of gold came and settled into this white light which had remained there the whole timeoh, it was so abundant. A great power of realization. I had a hard time coming out of it! At the start, I had decided to come out of it at half past, so I came out, but still not completely
0 1960-11-08, #Agenda Vol 01, #unset, #Integral Yoga
So for persons who are severe and grave (there are two such examples here, but its not necessary to name them) There are beings who are grave, so serious, so sincere, who find it hypocritical; and when it borders on certain (how shall I put it?) vital excesses, they call it vice. There are others who have lived their entire lives in a yogic or religious discipline, and they see this as an obstacle, illusion, dirtyness (Mother makes a gesture of rejecting with disgust), but above all, its this terrible illusion that prevents you from nearing the Divine. And when I saw the way these two people here reacted, in fact, I said to myself, but you see, I FELT So strongly that this too is the Divine, it too is a way of getting out of something that has had its place in evolution, and still has a place, individually, for certain individuals. naturally, if you remain there, you keep turning in circles; it will always be (not eternally, but indefinitely) the woman of my life, to take that as a symbol. But once youre out of it, you see that this had its place, its utilityit made you emerge from a kind of very animal-like wisdom and quietude that of the herd or of the being who sees no further than his daily round. It was necessary. We mustnt condemn it, we mustnt use harsh words.
The mistake we make is to remain there too long, for if you spend your whole life in that, well, youll probably need many more lifetimes. But once the chance to get out of it comes, you can look at it with a smile and say, Yes, its really a sort of love for fiction!people love fiction, they want fiction, they need fiction! Otherwise its boring and all much too flat.
--
Yes, but naturally without daring to criticize me openly. But Im aware of it. On the one hand, they see it as a kind of looseness on my part (oh, not only for thatmany things!). And on the other hand,1 you know well enough; it applies to other things, slightly different areas, its not exactly the same, but in this area theyre also severe. Im even told that there are some people who shouldnt be in the Ashram.
My reply is that the whole world should be in the Ashram!
0 1960-11-12, #Agenda Vol 01, #unset, #Integral Yoga
Certainly, we CAN be heard. So far I never said anything. It even surprised me, for I had never paid it any attention, I was quite away from all that: its raining?so what, its raining, it happens. Its not raining?so what, its not raining, its the same thing. And then gradually people started mentioning that should it continue, they wouldnt be able to do their exercises, and they wouldnt be ready for December 2.1 Then I started receiving desperate lettersone person even told me he was doing his puja underwater! So I answered by saying, Take it as the Lords blessing but Im not sure he appreciated it! And then I learned that 200 houses [in the Ashram]200!are leaking. naturally, each one is in a great hurryits terribly urgent! So perhaps I shall file a complaint and ask them what they mean by this!
Actually, if communications are interrupted, it can be troublesome Let us see.
--
Its a lack of plasticity in the mind, and they are bound by the expression of things; for them, words are rigid. Sri Aurobindo explained it so well in The Secret of the Veda; he shows how language evolves and how, before, it was very supple and evocative. For example, one could at once think of a river and of inspiration. Sri Aurobindo also gives the example of a sailboat and the forward march of life. And he says that for those of the Vedic age it was quite natural, the two could go together, superimposed; it was merely a way of looking at the same thing from two sides, whereas now, when a word is said, we think only of this word all by itself, and to get a clear picture we need a whole literary or poetic imagery (with expla nations to boot!). Thats exactly the case with these children; theyre at a stage where everything is rigid. Such is the product of modern education. It even extracts the subtlest nuance between two words and FIXES it: And above all, dont make any mistake, dont use this word for that word, for otherwise your writings no good. But its just the opposite.
(silence)
0 1960-11-15, #Agenda Vol 01, #unset, #Integral Yoga
But that CANNOT be extended as it is, for everything is constantly changing! And to be immortal, you have to follow this perpetual change; otherwise, what will naturally happen is what now happensone day you will die because you can no longer follow the change. But if you can follow it, then all this will fall from you! Understand that what will survive in you is something you dont know very well, but its the only thing that can survive and all the rest will keep falling off all the time Do you still want to be immortal?Not one in ten said yes! Once you are able to make them feel the thing concretely, they tell you, Oh no! Oh no! Since everything else is changing, the body might as well change too! What difference would it make! But what remains is THAT; THAT is what you must truly hold on to but then you must BE THAT, not this whole agglomeration. What you now call you is not THAT, its a whole collection of things..
Formerly, that was my first stepa long time ago. Now its so very different I wonder how it was possible to have been so totally blind as to call that oneself at any moment in ones life! Its a collection of things. And what was the link by which that could be called oneself? Thats more difficult to find out. Only when you climb above do you come to realize that THAT is at work here, but it could work there as well, or as well here, or here, or here At times there is suddenly a drop of something (Oh, I saw that this morningit was like a drop, a little drop, but with SUCH an intense and perfect light ), and where THAT falls it makes its center and begins radiating out and acting. THAT is what can be called oneselfnothing else. And THAT precisely is what enabled me to live in such dreadfully uninteresting, such nonexistent circumstances. And at the moment when you ARE that, you see how that has lived and how that has used everything, not only in this body but in all bodies and through all time.
0 1960-11-26, #Agenda Vol 01, #unset, #Integral Yoga
Your force cured me in one hour in a spectacular way. I would understand if you had merely cured my flu, for thats something more general, and with a good general vibration it can be removed; but the force acted with an astonishing precision and accuracy: first it wiped out my flu, then it touched a toothache thats been hurting for the last three days, and in five minutes that was gone. Finally, I had a pulled ligament which for three or four years now has periodically given me pain (a thigh ligament where it joins the pelvis, to be precise) and this last week it was hurting so much that I found it difficult to sit cross-legged for meditation. And then I felt the force come and touch just there, exactly at this point, and the pain vanished. And yet the problem was of an organic nature, not some general illness!
(Mother remains silent a moment, then says:)
Not last night but the night before, I touched at least one of the causes (at that time it felt like THE cause) of a certain powerlessness to act directly on Matter You see, when the Will and the Power come, they are extremely effective everywhere UP TO A CERTAIN REGION (in other words, whether people are receptive or not, open or not, makes no differencewhen the Will is applied it is all-powerful UP TO a certain region) but once it arrives here, at the most material material, its efficacy depends on many thingsand a power which depends on something is no power! For a long, long time I have been searching for the reasons behind this powerlessness. Ive located a few, one after another, and upon these points there was an immediate effect. But some things resisted (oh, quite a number, in a number of ways), for example it had difficulty acting on illnesses, on the cells, on doubt (not mental doubt, but rather the doubt of the physical consciousness which cant accept certain things that seem impossible to itwhat Sri Aurobindo calls disbelief,1 not a mental doubt, but the disbelief of the physical consciousness which cant accept what is contrary to its own nature and its own working). And as for illnesses, sometimes it has an immediate effect, but sometimes it drags on and has to follow its so-called normal course. On all these three points, I clearly felt that something was hampering it. These are the Enemys strongholds; all that doesnt want the Divine seizes upon it and even the working of the Power coming from above is obstructed, for when it must work here in the body, it is stopped or deformed or altered or diminished.
All this goes on in the subconscient; these are things that were pushed out of the physical consciousness down into the subconscient, so theyre there and they come back up whenever they please.
--
Its the very point where nature (I mean the passive side of the force of manifestation) is a slave to the hostile forces. There is a point where She is domi nated by them. And this must be cured before the Power from above, the Power of the Shakti, can pass through everything, domi nate everything, and be infallible
I saw the thing, the experience took place, but sometimes it takes long for all the consequences to be worked out.2
0 1960-12-17, #Agenda Vol 01, #unset, #Integral Yoga
nature is a marvelous inventoreverything She does is beautiful. I dont believe that man has succeeded in producing anything so perfect. Later, its true, some new species were developed by him, but nevertheless nature still remains the origin.
Yes, ugliness seems to begin with man.
I think that even what seems to us ugly in animal and vegetal nature appears so only because of the limitations of our own understanding. But really, as soon as man enters the scene phew!
Yes, I have always felt that in nature one can live in beauty, always. But then once man shows up, something gets thrown out of joint. Its the mind, actually. What gives birth to ugliness is really the intrusion of the mind in life. I wonder if it was necessary, if it could not have been immediately harmonious. But it appears not.
Even stones are beautiful; they are always beautiful in one way or another. When life appeared, there were some forms that were a little difficult, but not to that extent, not like certain human mental creations. Of course, there may have been some animal species which were rather but they were more monstrous than actually ugly. And most probably, it only seems like that to our consciousness. But the mind And its the same for all these ideas of sin, of wrong, of all thatits a falsehood. But it was man who invented falsehood, wasnt it? The mind invented falsehood: to deceive! to deceive! And its a curious fact that animals domesticated by man have also learned to lie!
--
But you cannot get out as long as it all seems quite natural to you. Whats most unfortu nate is when you resign yourself to it. You realize this when you go back to earlier states of consciousness; you see that it all seemed, if not quite natural, at least almost inevitable thats how things are, you must take them as they are. And you dont even think about it; you take things as they are, you EXPECT them to be what they are; its the stuff of our daily lives, and it keeps repeating itself endlessly. And the only thing you learn is to hold on, hold on, not let yourself be shaken, to go right through it alland it feels endless, interminable, almost eternal. (However, once you understand what eternal is, you see that this CANNOT be eternal, for otherwise )
But this particular state of endurancethis endurance that nothing can upsetis very dangerous. And yet its indispensable; for you must first accept everything before having the power to transform anything.
0 1960-12-20, #Agenda Vol 01, #unset, #Integral Yoga
If I could only note all this down Its been so interesting all morning, right from the starton the balcony, then upstairs while walking for my japa! And it was on this same theme (experience of the speck of dust) This habit people have (especially in India, but more or less everywhere among those who have a religious nature), this habit of doing all things religious with respect and compunction and no mixing of things, above all there should be no mixing; in some circumstances, at certain times, you MUST NOT think of God, for then it would be a kind of blasphemy.
Theres the religious attitude, and then theres ordinary life where people do thingsworking, living, eating, enjoying life; they regard these as the essentials, and as for the rest, well, when theres time they think about it. But what Sri Aurobindo brought down, precisely I remember at Tlemcen, Theon used to say that there was a whole world of things, such as eating, for example, or taking care of your body, that should be done automatically, without giving it any importanceits not the time to think of things divine.(!) Thats what he preached. So you have the religious attitude of all the religious types, and then ordinary life I found both of them equally unsatisfactory. Then I came here and told Sri Aurobindo my feeling; I said that if someone is truly in union with the Divine, it CANNOT change no matter what he does (the quality of what youre doing may change, but the union cant change no matter what youre doing). And when he said that this was the truth, I felt a relief. And that feeling has stayed with me all through my life.
0 1961-01-10, #Agenda Vol 02, #The Mother, #Integral Yoga
Put this way, there is no need to bring the principle of love into our expla nation. But if we want to know or understand the nature of the Force or Power that permits and accomplishes this transformation (specially in the case of evil, but for ugliness to some extent as well), we see that of all powers, Love is obviously the mightiest, the most integralintegral in that it applies to all cases. Its even mightier than the power of purification which dissolves bad wills and is, in a way, master over the adverse forces, but which doesnt have the direct transforming power; because the power of purification Must FIRST dissolve in order to form again later. It destroys one form to make a better one from it, while Love doesnt need to dissolve in order to transform: it has the direct transforming power. Love is like a flame changing the hard into the malleable, then sublimating even the malleable into a kind of purified vapor. It doesnt destroy: it transforms.
Love, in its essence and in its origin, is like a white flame obliterating ALL resistances. You can have the experience yourself: whatever the difficulty in your being, whatever the weight of accumulated mistakes, the ignorance, incapacity, bad will, a single SECOND of this Lovepure, essential, suprememelts everything in its almighty flame. One single moment and an entire past can vanish. One single TOUCH of That in its essence and the whole burden is consumed.
0 1961-01-12, #Agenda Vol 02, #The Mother, #Integral Yoga
You have this experience when for some reason or other, depending on the case, you come into contact with the universal consciousness not in its limitless essence but on any level of Matter. There is an atomic consciousness, a purely material consciousness and an even more generally prevailing psychological consciousness. When, through interiorization or a sort of withdrawal from the ego you enter into contact with that zone of consciousness we can call psychological terrestrial or human collective (there is a difference: human collective is restricted, while terrestrial includes many animal and even plant vibrations; but in the present case, since the moral notion of guilt, sin and evil belongs exclusively to human consciousness, let us simply say human collective psychological consciousness); when you contact that through identification, you naturally feel or see or know yourself capable of any human movement whatsoever. To some extent, this constitutes a Truth-Consciousness, or at such times the egoistical sense of what does or doesnt belong to you, of what you can or cannot do, disappears; you realize that the fundamental construction of human consciousness makes any human being capable of doing anything. And since you are in a truth-consciousness, you are aware at the same time that to feel judgmental or disgusted or revolted would be an absurdity, for EVERYTHING is potentially there inside you. And should you happen to be penetrated by certain currents of force (which we usually cant follow: we see them come and go but we are generally unaware of their origin and direction), if any one of these currents penetrates you, it can make you do anything.
If one always remained in this state of consciousness, keeping alive the flame of Agni, the flame of purification and progress, then after some time, not only could one prevent these movements from taking an active form in oneself and becoming expressed physically, but one could act upon the very nature of the movement and transform it. Needless to say, however, that unless one has attained a very high degree of realization it is virtually impossible to keep this state of consciousness for long. Almost immediately one falls back into the egoistic consciousness of the separate self, and all the difficulties return: disgust, the revolt against certain things and the horror they create in us, and so on.
It is probableeven certain that until one is completely transformed these movements of disgust and revolt are necessary to make one do WITHIN ONESELF what is needed to slam the door on them. For after all, the point is to not let them manifest.
0 1961-01-22, #Agenda Vol 02, #The Mother, #Integral Yoga
At last I found myself in a big place down below where there was a row of houses, all kinds of things, and it was absolutely essential that I go back upwhen suddenly a somewhat indistinct form (rather dark, unluminous) came to me and said, Oh, dont go there, its very bad, very dangerous! Theyve set it all up in a terrifying way: none can withstand it! You mustnt go there, wait a bit. And if you need something, do come, you know I have everything you need! (Mother laughs) its a little old and dusty but youll manage! Then she led me into a huge room filled with objects piled one on top of another, and in one corner she showed me a bathtubmy child, it was a marvel! A splendid pink marble bathtub! But it was unused, dusty and old. Well just wipe it off, she said, and youll be able to use it! She showed me other areas for washing and dressing, there was everything one could possibly need. You can use it all. Dont go up there! I looked at her closely. She struck me as having a tiny face, it was oddit wasnt a form, it was it was a form and yet it wasnt! As imprecise as that. Then I clasped her in my arms and cried out, Mother, you are nice! (Mother laughs) I knew then that she was material Mother nature.
After that I felt quite at ease. The battle was overit was over FOR THE MOMENT, because they werent finished: they continued their uproar on the other side; but I didnt have to go there anymore.
--
Then last night I saw the symbol, the image of the thing. But what was it? It was an element in the most material Matter,3 because it was deep down below; yet despite it all, Mother nature was in charge there: she was familiar with everything, knew everything and it was all at her disposalabsolutely the most material nature. And she herself had no light, but was very, very she had a concealed power that was completely invisible.
Each time I set out to leave her domain and ascend above, it triggered a hurricane. I would pass this way and the storm started up, pass that way, unleash a gale. Finally she approached me and said very gently, very sweetly, in a most unassuming way, No, dont go there, dont go! Dont try to return to your home. They have set up a dreadful hurricane! And artificial: there were explosions like bombs everywhere, and even worse, like thunderbolts. One could see the artificial tricks and electrical effects they were using to create their thunder, but it was on a tremendous scale!
0 1961-01-24, #Agenda Vol 02, #The Mother, #Integral Yoga
Then yesterday afternoon, when I went upstairs to walk,1 a couple of things occurrednot personal, but of a general natureconcerning, for instance, certain old-fashioned conventions having to do with women and their particular nature (not psychological, physical)old ideas like that which had always seemed utterly stupid to me suddenly provoked a kind of reprobation completely out of proportion to the fact itself. Then one or two other things2 happened in regard to certain people, certain circumstances (nothing to do with me personally: it came from here and there). Then suddenly, I saw a Force coming (coming, well, manifesting) which was the same as that thing I had felt within me but even bigger; it began whirling upon the earth and within circumstances oh, like a cyclone of compact power moving forward with the intention of changing all this! It had to change. At all costs, it must change!
I was above, as usual (Mother points above her head, indicating the higher consciousness), and I looked at that (Mother bends over, as if looking down at the earth), and said to myself, Hmm, this is getting dangerous. If it continues like this, it will result in in a war or a revolution or some catastrophea tidal wave or an earthquake. So I tried to counteract it by applying the highest consciousness to it, that of a perfect serenity. And I saw especially that this consciousness has been missioned to transform the earth through the Supermind and by the supramental Force, avoiding all catastrophes as far as possible: the Work is to be done as luminously and harmoniously as the earth would allow, even by going at a slower pace if need be. That was the idea. And I tried to counteract that whirlwind power with this consciousness.
--
I must say that after this, when I read The Secret of the Veda as I do each evening. In fact, I am in very close contact with the entire Vedic world since Ive been reading that book: I see beings, hear phrases. It comes up in a sort of subliminal consciousness, a lot of things are from the ancient Vedic tradition. (By the way, I have even come to see that the pink marble bathtub I told you about last time, which nature had offered me, belongs to the Vedic world, to a civilization of that epoch.3) There werethere are alwaysSanskrit words coming up, sentences, bits of dialogue. This is of interest, because I realized that what I had seen the other day (I told you about it) and then what I saw yesterday that whole domainwas connected to what the Vedas call the dasyus the panis and the dasyus4the enemies of the Light. And this Force that came was very clearly a power like Indras5 (though something far, far greater), and at war with darkness everywhere, like this (Mother sketches in space a whirling force touching points here and there throughout the world), this Force attacked all darkness: ideas, people, movements, events, whatever made stains, patches of shadow. And it kept on going, a formidable power, so great that my hands were like this (Mother clenches her fists). Later when I read (I happened to be reading just the chapter concerning the fight against the dasyus), this proximity to my own experience became interesting, for it was not at all intellectual or mental there was no idea, no thought involved.
The remainder of the evening passed as usual. I went to bed, and at exactly a quarter to twelve I got up with the feeling that this presence in me had increased even further and really become rather formidable. I had to instill a great deal of peace and confidence into my body, which felt as though it wasnt so easy to bear. So I concentrated, I told my body to be calm and to let itself go completely.
--
She lived in France from the age of thirteen, with all that those people did for her! (It was Ambroise Thomas, I remember now. They were so kind to her.) And naturally she had picked up very fine manners the outer appearances were all there.
All this is just to tell you that some contacts are not very favorable. And I understand full well: I could never tolerate people like that coming into my room sometimes it would take me hours and hours to put things right!
0 1961-01-29, #Agenda Vol 02, #The Mother, #Integral Yoga
But otherwise. Some of the things you note down I just put away. But some I show to Nolini (of them all, Nolini is the one who can best understand). I give him certain things to read, but otherwise, no. It is completely different between us, as I told you completely different. If you benefit from it, so much the better! If it helps you in your inner development, good, I have no objectionon the contrary. Its quite natural, the natural consequence of our meetings.
But if while speaking with Sujata you feel that something might help her, I have no objection to your telling hersimply say that its between the two of you.
0 1961-01-31, #Agenda Vol 02, #The Mother, #Integral Yoga
Now I have begun reading those hymns2. Oh, now I understand! All those obstacles were a preparation straight from Sri Aurobindo. Now I understand! (What I mean by understand is that its a help for making progress.) I understand the nature of certain obstructions and certain difficulties, and what allows certain forces to oppose each other I understand it quite clearly.
I have read only two hymns so far. By the time I reach the end I will probably have found something.
--
Its not yet perfect, its still being worked on, but when I read it over, I saw that I had truly gone beyond the stage where one tries to find a correspondence with what one reads, an appropriate expression sufficiently close to the original text (thats the state I was in before). Now its not like that anymore! The translation seems to come spontaneously: that is English, this is French sometimes very different, sometimes very close. It was rather interesting, for you know that Sri Aurobindo was strongly drawn to the structure of the French language (he used to say that it created a far better, far clearer and far more forceful English than the Saxon structure), and often, while writing in English, he quite spontaneously used the French syntax. When its like that, the translation adapts naturallyyou get the impression that it was almost written in French. But when the structure is Saxon, what used to happen is that a French equivalent would come to me; but now its almost as if something were directing: That is English, this is French.
It was there, it was clear; but its not yet permanent. Something is beginning. I hope its going to become established before too long and that there will be no more translating difficulties.
--
I have experienced this very concretely. In the mornings, for instance, I have a very short time, very limited and very fixed, to get to the balcony for darshan, and there are a number of completely material things I must do beforehand. Its quite natural to feel that time must always be the same but its not true. Its not trueeven I am astonished!
With my japa the contrast is the same, its absolutely astounding: I feel I am saying the words in the same way, with the same sound, exactly the same rhythm, but in some cases, with a particular inner attitude, the time by the clock is different! Yet nevertheless, bound up as we are in our physical Matter, we imagine it has taken exactly the same amount of time! Thats what is so strange, this extraordinary relativity vis--vis the clock.
0 1961-02-04, #Agenda Vol 02, #The Mother, #Integral Yoga
Its largely the fragrances that have made me give flowers their significance. I find these studies quite interesting; it corresponds to something really TRUE in nature.
Once, without telling me anything, someone brought me a sprig of tulsi.3 I smelled it and said, Oh, Devotion! It was absolutely a a vibration of devotion. Afterwards, I was told its the plant of devotion to Krishna, consecrated to Krishna.
--
I find this very interesting, for WE didnt decide it should be like this: these are conscious vibrations in nature. The fragrance, the color, the shape, are simply the spontaneous expressions of a true movement.
What does the serpent represent physically? What does it embody in the material world?
--
Theon always told me that the true interpretation of the Biblical story of the serpent in the Garden of Eden is that humanity wanted to pass from a state of animal-like divinity to the state of conscious divinity by means of mental development, symbolized by eating the fruit of the Tree of Knowledge. And this serpent, which Theon always said was iridescent, reflecting all the colors of the prism, was not at all the spirit of evil, but the power of evolution the force, the power of evolution. And it was natural that this power of evolution would make them taste the fruit of knowledge.
Now, according to Theon, Jehovah was the chief of the Asuras,6 the supreme Asura, the egoistic God who wanted to domi nate everything and keep everything under his control. And of course this act made him furious, for it enabled mankind to become gods through the power of an evolution of consciousness. And thats why he banished them from Paradise.
--
One could almost say that of all animals, the serpent is the most sensitive to hypnotic or magnetic power. If you have it (magnetic power comes from the most material vital), you can easily gain a mastery over snakes; all the people who like snakes have it and use it to make snakes obey them. Thats how I got out of my encounter with the cobra at Tlemcen7do you know the story? Theon had told me about this power and I was aware of it in myself, so I was able to make the cobra obey and he left. Afterwards (Ive told this story, too), I was visited by the King of Serpents I mean the spirit of the species. He came to me in Tlemcen after this and another incident when I helped a cat overpower a little asp (there are asps over there like Cleopatras, very dangerous)a big russet angora cat. At first it started to play with the asp, but then naturally grew furious. The asp struck at the cat, but the cat leapt aside with such swiftness that the asp missed it (I watched this going on for more than ten minutes, it was extraordinary). Just as the snake darted by, the cat would swat at it with all his claws outand the asp got scratched each time, so that little by little it ran out of energy, and at the end. I stopped the cat from eating it that part was disgusting!
Then after these two incidents, I received a visit one night from the King of Serpents. He was wearing a superb crown on his headsymbolic, of course, but anyway, he was the spirit of the species. He had the appearance of a cobra, and he was wonderful! A formidable beast, and wonderful! He said he had come to make a pact with me: I had demonstrated my power over his species, so he wanted to come to an understanding. All right, I said, what do you propose? I not only promise that serpents wont harm you, he replied, but that they will obey you. But you must promise me something in return: never to kill one of them. I thought it over and said, No, I cant make this promise, because if ever one of yours attacks one of mine (a being that depends upon me), my pact with you could not stop me from protecting him. I can assure you that I have no bad feelings and no intention of killingkilling is not on my program! But I cant commit myself, because it would restrict my freedom of decision. He left without replying, so it remains status quo.
--
But when I recounted these experiences to Sri Aurobindo, he told me it was quite natural: when you have the power, you live in and create around yourself an atmosphere where these things are possible.
Because it is all here, it just hasnt been brought to the surface.
--
So, mon petit. Sri Aurobindo always said the greatest obstacle to true understanding and participation in the Work is common sense. He said thats why nature creates madmen from time to time! They are people not strong enough to bear the dismantling of this petty stupidity called common sense.
Its time to go now. Do you have anything to say?
--
naturally, the more calm and confident you are, the more quickly it will pass. Thats all.
I can assure you that you are well fastened, very well indeed; you are automatically caught up in my whole forward movement. So dont worry. Begin your book on Sri Aurobindo.
0 1961-02-07, #Agenda Vol 02, #The Mother, #Integral Yoga
Human nature is such that when you concentrate on your body you fall ill; when you concentrate on your heart and feelings you become unhappy; when you concentrate on the mind you get bewildered.
(Laughing) And its absolutely true!
0 1961-02-11, #Agenda Vol 02, #The Mother, #Integral Yoga
Now this kind of attack has stopped, it is no longer like that. But there are beings who send dreams. For example, some dreams were sent to Z (who, as you know, is quite clairvoyant), in which she was told I would be broken to pieces. She was very upset and I had to intervene. Is your dream of this nature, or are you being forewarned? I dont know, I cant say. If the doctor were asked, perhaps he would say that if it continues like this, obviously (you see, one thing after another is getting disorganized), if it continues in this way, how long can the body last?
But this body feels so strongly that it exists ONLY because the divine Power is in it. And constantly, for the least thing, it has only one remedy (it doesnt think of resting, of not doing this or that, of taking medicine), its sole remedy is to call and call the Supremeit goes on repeating its mantra. And as soon as it quietly repeats its mantra, it is perfectly content. Perfectly content.
--
But I know differently and so does my bodyto me its all foolishness and has no importance. For instance, when Vinoba Bhave came to see me4 (the man who takes care of poor people), he looked at me and said, Oh, youll live a hundred years! And I simply said, Yes, it all seemed so natural. At that moment, there wasnt even (how to put it?) the least intimation of a doubt. Of course its a clich, but nevertheless, he said it; afterwards he told people that this was what he had felt. And it seems completely natural I know if my body can last till its a hundred (a little less than twenty years more), then we will be on the other side the difficulty will be over.
I rather feel that your dream is another part of this present mass attack, but.
--
But perhaps there will have to be many experiences of this nature before the work is done. It is possible.
Something from that experiencean effect, a vibratory effect, so to speakhas not left. But the totality of the experience is not here the whole time, its not established. I had a reminder of it one night, but not for very long; all at once, for a brief moment, this same vibration came, and my entire body was nothing other than this Vibration.
--
Three years earlier, in 1958, Mother had told Satprem that February and March were 'bad months,' and she had spoken of cyclical movements in nature like those in the individual consciousness, with alter nating periods of difficulty and progress.
Four times a year, for 'darshan,' visitors poured into the Ashram to pass one by one before Mother (and formerly Sri Aurobindo as well) to receive her look.
0 1961-02-18, #Agenda Vol 02, #The Mother, #Integral Yoga
Oh, the other day I had some zinnias (Endurance)literally works of art, as though each petal had been painted, and all together so harmonious and so varied at the same time. Oh, nature is wonderful! In the end, we are just copycats, and clumsy ones at that.
(after a moment of silence)
--
Right in the subconscient, a subconscient oh, hopelessly weak and dull and (how to put it?) enslaved to a host of thingsenslaved to EVERYTHING. It has been unfolding before me night after night, night after night, to show me. Last night, it was indescribable! It goes on and onit seems to have no limits! naturally, the body feels the effects of this, poor thing! It is the bodys subconscient, but its not personalit is personal and not personal: it becomes personal only when it enters the body.
You cant imagine the accumulation of impressions recorded and stored in the subconscient, heaped one on top of another. Outwardly, you dont even notice, the waking consciousness isnt aware of it; but they come in, they keep on coming and coming, piling up hideous!
--
You might as well say, Why are you in a hurry? Wait for nature to do it. But nature would take a few million years and in the process squander away a host of people and things. A few million years are unimportant to hera passing breeze.
(silence)
--
All this must be a preparation; there is a lot to be cleared out before the experience can be firmly established. Thats logical, it is quite natural.
Whats natural also and annoyingis that people know nothing, understand nothing, even those who see me all the time, like the doctor. He still hasnt been able to understand and he suddenly grew worried, thinking I was on my way to the other side! All this makes a mess of the atmosphere it just doesnt help! Their faith is not sufficiently (how to put it?) enlightened for them to keep still and simply say, Well, we shall see, without questioning. They are not beyond questioning and this complicates matters.
I have a feeling (but these are old ideas) that if I were all alone somewhere and didnt have to look after these people and things, it would be easier. But that would not be the TRUE thing. For when I had the experience [of January 24], all that is normally under my care was present: the whole earth seemed to be present at the experience. There is no individuality (Mother indicates her body). I have difficulty finding an individuality now, even in my own body. What I do find in this body are the subconscious vibrations (conscious as well as subconscious) of a WORLD, a whole world of things. So it can be done ONLY on a large scale, otherwise its the same old story but then its not the power HERE [in matter]one simply quits this world. Oh, these people cant imagine what it is! They have made such a fuss over their departure. They have wanted us to believe it was something quite extraordinary. But its infantile, its childs play, its nothing at all to quit this world! One simply goes poff!, like diving into watera little kick and one resurfaces, and thats all there is to it, its done (Mother laughs).
0 1961-02-25, #Agenda Vol 02, #The Mother, #Integral Yoga
The second sign is a sense of ABSOLUTENESS in knowledge. As I have already told you, I had this with my experience of January 24. This state CANNOT be obtained through any region of the mind, even the most illumined and exalted. Its not a certainty, its (Mother lowers both hands like an irresistible block descending), a kind of absoluteness, without even any possibility of hesitation (theres no question of doubt), or anything like that. Without (how to say it ?). All mental knowledge, even the highest, is a conclusive knowledge, as it were: it comes as a conclusion of something elsean intuition, for instance (an intuition gives you a particular knowledge, and this knowledge is like the conclusion of the intuition). Even revelations are conclusions. Theyre all conclusions the word conclusion comes to me, but I dont know how to express it. This isnt the case, however, with the supramental experiencea kind of absolute. The feeling it gives is altogether uniquefar beyond certainty, it is (Mother again makes the same irresistible gesture) it is a FACT, things are FACTS. It is very, very difficult to explain. But with that one naturally has a complete power the two things always go together. (In my reply to this man I didnt speak of power because the power is almost a consequence and I didnt want to speak of consequences.) But the fact remains: a kind of absoluteness in knowledge springing from identityone is the thing one knows and experiences: one is it. One knows it because one is it.
When these two signs are present (both are necessary, one is incomplete without the other), when a person possesses both, then you can be sure he has been in contact with the Supermind. So people who speak about receiving the Light well, (laughing) its a lot of hot air! But when both signs are present, you can be sure of your perception.12
--
Its a rather amusing sensation, a combi nation of sensation and feeling, that the ordinary human attitude towards things multiplies and magnifies the difficulties to FANTASTIC proportions; while if they simply had the true attitudea NORMAL attitude, quite simple, uncomplicatedahh, all life would be much easier. For the body feels the vibrations (those very vibrations which concentrate to form a body), it feels their nature and sees that its normal reaction, a peaceful and confident reaction, makes things so much easier! But as soon as this agitation of anxiety, fear, discontent comes in, the reaction of a will that doesnt want any of it oh, right away it becomes like water boiling: pff! pff! pff! like a machine. While if the difficulty is accepted with confidence and simplicity, its reduced to its minimum, and I mean purely materially, in the material vibration itself.
Almost (I say almost because the body hasnt had every experience), but almost all pains can be reduced to something absolutely negligible. (Of course, some pains it hasnt had, but it has had a sufficient number!) Its this anxiety resulting from a semi-mental vibration (the first stirrings of Mind) that complicates everything, everything! For example, take this difficulty I mentioned of climbing the stairs: in the doctors consciousness or anyone elses, pain causes it. According to their ordinary reasoning, pain is what tenses the nerves and muscles so one can no longer walk but this is absolutely FALSE. Pain does not prevent my body from doing anything at all. Pain isnt a factor, or rather its a factor that can be easily dealt with. Its not that: it is Matter; Matter (probably cellular matter, or) losing its capacity to respond to the will, to will-power. But why? I dont know! It depends upon the particular disorganization; but why is it like that? I dont know. Now each time I climb the stairs, I am trying to find the means of infusing Will in such a way that this lack of response doesnt last but I still havent found it. Although theres all this accumulated force and power and will (a tremendous accumulation, I am BATHED in it, the whole body is bathed in it!), yet for some reason it doesnt respond. Here and there, groups of cells fail to respond, and the Force cannot act. So what must be found is.
--
It is the VERY natURE that changes, it is something else.
Always, when this feeling of absolutenessan absolutecomes (in whatever realm it may be), it carries EVERYTHING within it, it is.
0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
Oh, Ive had all sorts of examples! All these errors serve as tests. Take the case of P.: for a long time, whenever someone arrived from the outside world and asked to be instructed, he was sent to P.s room. (I didnt send them, but they would be told, Go speak to P.!) And P. is the sectarian par excellence! He would tell people, Unless you acknowledge Sri Aurobindo as the ONLY one who knows the truth, you are good for nothing! naturally (laughing), many rebelled! (You see, out of lazinessso as not to be bothered with seeing people or answering their questionsone says, Go find so-and-so, go ask so-and-so, and passes off the work to another.) Well, it was finally understood that this wasnt very tactful, and perhaps it would be better not to send visitors to P., since so many had been put off. But actually. I was told about it afterwards and I replied, Let people read and see for THEMSELVES whether or not it suits them! What difference does it make if theyre put off! If they are, it means they NEED to be put off! Well see later. Some of them have come full circle and returned. Others never came backbecause they werent meant to. Thats how it goes. Basically, all this has NO importance. Or we could put it in another way: everything is perfectly all right.
(silence)
0 1961-03-07, #Agenda Vol 02, #The Mother, #Integral Yoga
Mon petit, I dont claim to be totally universal, but in any case I am open enough to receive. You see, given the quantity of material I have taken into my consciousness, its quite natural that the body bears the consequences. There is nothing, not one wrong movement, that my body doesnt feel5; generally, though, things are automatically set in order (gesture indicating that Mother automatically purifies and masters the vibrations coming to her). But there are timesespecially when it coincides with a revolt of adverse forces who dont want to give up their domain and enter into battle with all their mightwhen I must admit its hard. If I had some hours of solitude it would be easier. But particularly during the period of my Playground activities, I was badgered, harassed; I would rush from one thing to the next, one thing to the next, I had no nights to speak ofnights of two and a half or three hours rest, which isnt enough, theres no time to put things in order.
Under those conditions I could only hold the thing like this (same gesture of muzzling the illness or holding it in abeyance).
0 1961-03-11, #Agenda Vol 02, #The Mother, #Integral Yoga
58The animal, before he is corrupted, has not yet eaten of the tree of the knowledge of good and evil; the god has abandoned it for the tree of eternal life; man stands between the upper heaven and the lower nature.
Do you have a question?
--
From an historical viewpoint (not psychological, but historical), based on my memories (only I cant prove it, nothing can be proved, and I dont believe any truly historical proof has come down to usor in any case, it hasnt been found yet), but according to my memories. (Mother shuts her eyes as if she were going off in search of her memories; she will speak all the rest of the time with eyes closed.) Certainly at one period of the earths history there was a kind of earthly paradise, in the sense that there was a perfectly harmonious and perfectly natural life: the manifestation of Mind was in accordwas STILL in complete accord and in total harmony with the ascending march of nature, without perversion or deformation. This was the first stage of Minds manifestation in material forms.
How long did it last? Its hard to say. But for man it was a life like a sort of flowering of animal life. My memory is of a life where the body was perfectly adapted to its natural surroundings. The climate was in harmony with the needs of the body, the body with the demands of the climate. Life was wholly spontaneous and natural, as a more luminous and conscious animal life would be, with absolutely none of the complications and deformations brought in later by the mind as it developed.
I have a recollection of this life, for I relived it when I first became conscious of the life of the entire earth; but I cant say how long it lasted or what area it covered I dont know. I only remember the conditions at that time, the state of material nature and the human form and human consciousness, and this state of harmony with all the other elements of the earth: harmony with animal life and a great harmony with plant lifethere was a kind of spontaneous knowledge of how to use the things of nature, the qualities of plants, fruits and all that vegetal nature could offer. There was no aggressiveness, no fear, no contradictions or frictions, and no perversion the mind was pure, simple, luminous, uncomplicated.
It was certainly with the progress of evolution, the march of evolution, when the mind began to develop for and in itself, that ALL the complications, all the deformations began. Indeed, this story of Genesis that seems so childish does contain a truth. The old traditions like Genesis resembled the Vedas in that each letter6 was the symbol of a knowledge; it was the pictorial rsum of a traditional knowledge, just as the Veda contains a pictoral rsum of the knowledge of its time. But whats more, even the symbol had a reality in the sense that there was truly a period when life upon earth (the first manifestation of mentalized Matter in human forms) was still in complete harmony with all that preceded it. It was only later that.
The tree of knowledge symbolizes this kind of knowledge a material knowledge, no longer divine because its origin was the sense of division and this is what began to spoil everything. How long did this period last? I am unable to say. (Because my recollection is of an almost immortal life; it seems that it was through some sort of evolutionary accident that the destruction of forms became necessary for progress.) And where did it take place? From certain impressions (but these are only impressions), it would seem that it was in the vicinity of either this side of Ceylon and India or the other, I dont know exactly (Mother indicates the Indian Ocean either west of Ceylon and India or to the east between Ceylon and Java), although certainly the place no longer exists; it must have been swallowed up by the sea. I have a very clear vision of the place and a consciousness of that life and its forms, but I cant give precise material details. Did it last for centuries, was it ? I dont know. To tell the truth, when I was reliving those moments I wasnt curious about such details (for one is in another mental state where there is no curiosity about material details: all things turn into psychological facts). It was something so simple, luminous, harmonious, far removed from all our usual preoccupationsthose very preoccupations with time and space. It was a spontaneous life, extremely beautiful, and so close to naturea natural flowering of animal life. There were no oppositions or contradictions, nothing of the kindeverything happened in the best way possible.
(silence)
--
According to Theon, the serpent wasnt the spirit of evil at all: it was the evolutionary Force. And Sri Aurobindo fully agreed; he used to tell me the same thing: the evolutionary power the mental evolutionary poweris what drove man to gain knowledge, a knowledge of division. And its a fact that along with the sense of Good and Evil, man became conscious of himself. naturally, this ruined everything and he couldnt stay: it was his own consciousness that drove him out of Paradisehe could no longer stay.
Then was man banished by Jehovah or by his own consciousness?
0 1961-03-17, #Agenda Vol 02, #The Mother, #Integral Yoga
Aphorism 57Because the tiger acts according to his nature and knows not anything else, therefore he is divine and there is no evil in him. If he questioned himself, then he would be a criminal.
What might be mans true, natural state? Why does he question himself?
Man on earth1 is a transitional being and as a consequence, in the course of his evolution, he has had several successive natures following an ascending curve which they will continue to follow until he touches the threshold of the supramental nature and is transformed into a superman. This curve is the spiral of mental development.
We tend to apply the word natural to all spontaneous manifestation not resulting from a choice or a preconceived decision that is, with no intrusion of mental activity. Thats why a man with an only slightly mentalized vital spontaneity seems more natural to us in his simplicity. But this naturalness bears a close resemblance to the animals and is quite low on the human evolutionary scale. Man will not recapture this spontaneity free of mental intrusion until he attains the supramental level, until he goes beyond the mind and emerges into the higher Truth.
Up to that point, all his modes of being are naturally natural! But with the minds intrusion, evolution was, if not falsified, then deformed, because by its very nature the mind was open to perversion and it became perverted almost from the start (or to be more exact, it was perverted by the asuric forces). And what appears un natural to us now is this state of perversion. At any rate, its a deformation.
You ask why man questions himself, but this is the nature of the mind!
Along with the mind came individualization, an acute sense of separation and a more or less precise feeling of a freedom of choiceall of that, all these psychological states, are the natural consequences of mental life and open the door to everything we see now, from the worst aberrations to the most rigorous principles. Mans impression of being free to choose between one thing and another is the deformation of a true principle that will be totally realizable only when the soul or psychic being becomes conscious in him; were the soul to govern the being, mans life would truly be a conscious expression of the supreme Will translated individually. But in the normal human state, such a case is still extremely rare and doesnt seem at all natural to ordinary human consciousness it seems almost super natural!
Man questions himself because the mental instrument is made for seeing all possibilities and because the human being feels he has freedom of choice and the immediate consequences are the notions of good and evil, right and wrong, and all the ensuing miseries. This cant be called a bad thing: its an intermediate stagenot a very pleasant stage, but nevertheless it was certainly inevitable for a total development.
--
A sort of power over circumstances does come to me, however, as if I could rise above it all and give the subconscient a bit of a work-over. naturally this has some results: entire areas are brought under control. Thats the most important thing. Individuals get the repercussions later because they are very very coagulated, a bit hard! A lack of plasticity.
Take the case of this man Im not naming Ive been training him, working with him, for more than thirty years and I still havent managed to get him to do things spontaneously, according to the needs of the moment, without all his preconceived ideas. Thats the point where he resists: when things have to be done quickly he follows his usual rule and it takes forever! This was illustrated strikingly that night. I told him, Just look: its there its THEREhurry up and warm it a little and Ill go. Ah! He didnt protest, didnt say anything, but he did things exactly according to his own preconceptions.
0 1961-03-27, #Agenda Vol 02, #The Mother, #Integral Yoga
No, thats not it. Things go on. I dont know, I have no idea. I cant say exactly what it is, but. Its a. Dont know. In any case, it seems obvious that the natURE of the contact must become very different. Because in proportion to this detachment, the reality of the Vibration and especially the vibration of divine Lovekeeps growing and growing (out of all proportion to the body, even) in a FORMIDABLE manner, formidable! The body is beginning to feel nothing but that.
Is this detachment necessary, then, for divine Love to be established? I dont know.
0 1961-04-07, #Agenda Vol 02, #The Mother, #Integral Yoga
And there has been a decline in everyones health. Many people are sick. The illnesses are of a more serious nature there has been a decline.
You have to look at all this with a smile, of course (and I do), but I must say that the enthusiastic side (you know, that fire of enthusiasm) has been dampened. Well, theres no need to get excitedit will take time.
0 1961-04-08, #Agenda Vol 02, #The Mother, #Integral Yoga
He is used to maintaining a kind of poise, the poise of the traditional attitude of indifference towards everything material: Its an illusion, it has no importance, theres no need to be concerned with it. nature is acting, not 1; nature is acting and nature is built like that, so why bother about it, why worry. Thats how he lived until he came here, and its why he had this attitude of indifference. But here it began to change. And of course his body isnt used to it; it has difficulty keeping up, it lacks plasticity.
The first thing he did was to go see the Doctor and ask him to heal his ear, heal his stomach, heal. So the Doctor told him, But why do you eat just anything at any time of day? naturally youre sick. And then he was constantly running up against our ways of organizing material things herepeople like him dont organize, they dont care, they just let things drift. Regarding his son, for instance, the Doctor told him, Its because you dont look after him. If you did, this wouldnt happen. And X very bluntly replied, But why!?
Theres a gap.
0 1961-04-18, #Agenda Vol 02, #The Mother, #Integral Yoga
The rest doesnt matter, one can do anything (it depends on people and their ways of thinking). You can just ask people like X, they will tell you: You can do anything at allit doesnt matter in the least. Only you mustnt feel its you doing it, thats all. You have to feel that nature does it. But I dont much approve of this system.
The important thing is the flame.
0 1961-04-25, #Agenda Vol 02, #The Mother, #Integral Yoga
Look here, theres a muddle in all this. The Sri Aurobindo Society people had ABSOLUTELY nothing to do with the spiritual life when they began; they didnt at all present themselves as a spiritual groupnothing of the kind; they were people of good will who volunteered to collect money to help the Ashram. So I said, Very well, excellent and as long as its like that, Im behind it. Leaflets can be handed outwhatever people like; its enough if their interest is aroused, if they know there is an Ashram and that it needs some help to go on. But thats all. It has nothing to do with yoga or spiritual progress or anything of the kindit was a strictly practical organization. It was not the same thing as World Union. World Union wanted to do a spiritual work on earth and to create human unity. I told them, You are taking something of an inward nature and you want to externalize it, so naturally it immediately goes rotten.(But its almost over now, Ive pulled the rug out from under them.)
Anyway.
--
Yes, it would be useless; I mean, perhaps after millions of years it would gradually snowball and have some effect but thats just how nature functions when left to her own interminable wayit is not yoga.
But once you have effected the transformation in your own body, will it be transmittable to others? Will your experience and your realization be transmittable?
--- Grep of noun nat
buffalo gnat
fungus gnat
gall gnat
gnat
manat
nat turner
natal
natal day
natal plum
natalie wood
natality
natantia
natation
natator
natatorium
natchez
nates
nathan bailey
nathan birnbaum
nathan hale
nathaniel bailey
nathaniel bowditch
nathaniel currier
nathaniel hawthorne
naticidae
nation
nation of islam
national
national academy of sciences
national aeronautics and space administration
national anthem
national archives and records administration
national assistance
national association of realtors
national association of securities dealers automated quotations
national bank
national baseball hall of fame
national capital
national censorship
national climatic data center
national debt
national debt ceiling
national flag
national geospatial-intelligence agency
national guard
national guard bureau
national holiday
national income
national institute of justice
national institute of standards and technology
national institutes of health
national insurance
national intelligence community
national labor relations board
national leader
national liberation army
national liberation front of corsica
national library of medicine
national monument
national oceanic and atmospheric administration
national park
national park service
national reconnaissance office
national rifle association
national science foundation
national security agency
national security council
national service
national socialism
national socialist german workers' party
national technical information service
national trading policy
national trust
national volunteers association
national weather service
nationalisation
nationalism
nationalist
nationalist china
nationalist leader
nationality
nationalization
nationhood
native
native alaskan
native american
native australian
native bear
native beech
native cat
native cranberry
native fuchsia
native hawaiian
native holly
native land
native language
native orange
native peach
native pear
native pomegranate
native speaker
native sulfur
native sulphur
nativeness
nativism
nativist
nativity
nato
natriuresis
natrix
natrix maura
natrix natrix
natrix sipedon
natrolite
natta
natterjack
nattiness
natural
natural ability
natural action
natural childbirth
natural covering
natural depression
natural elevation
natural enclosure
natural endowment
natural event
natural family planning
natural fiber
natural fibre
natural gas
natural glass
natural history
natural immunity
natural language
natural language processing
natural language processing application
natural language processor
natural law
natural logarithm
natural number
natural object
natural order
natural phenomenon
natural philosophy
natural process
natural resin
natural resource
natural resources
natural rubber
natural science
natural scientist
natural selection
natural shape
natural spring
natural state
natural theology
natural virtue
naturalisation
naturalism
naturalist
naturalization
naturalness
nature
nature study
nature worship
naturism
naturist
naturopath
naturopathy
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Wikipedia - 2019-20 California United Strikers FC season -- The club's inaugural season in the National Independent Soccer Association
Wikipedia - 2019-20 Campeonato Nacional Feminino -- The 35th edition of Campeonato Nacional de Futebol Feminino
Wikipedia - 2019-20 Oakland Roots SC season -- The club's inaugural season in the National Independent Soccer Association
Wikipedia - 2019-20 Rugby Africa Cup -- International rugby union competition Africa
Wikipedia - 2019-20 San Diego 1904 FC season -- The club's inaugural season in the National Independent Soccer Association
Wikipedia - 2019-20 Stumptown Athletic season -- The club's inaugural season in the National Independent Soccer Association
Wikipedia - 2019-20 World Rugby Women's Sevens Series -- The 8th edition of the global circuit for women's national rugby sevens teams
Wikipedia - 2019 Africa U-23 Cup of Nations -- The third edition of the Africa U-23 Cup of Nations
Wikipedia - 2019 Campeonato Paulista Serie A3 -- The 26th season of Campeonato Paulista Serie A3 under its current title and the 66th season under its current league division format
Wikipedia - 2019 Changan Ford International Curling Elite -- World Curling Tour event
Wikipedia - 2019 Dally M Awards -- Official annual awards of the National Rugby League
Wikipedia - 2019 FIVB Volleyball Men's Nations League -- The second edition of the FIVB Volleyball Men's Nations League
Wikipedia - 2019 FIVB Volleyball Women's Nations League -- The second edition of the FIVB Volleyball Women's Nations League
Wikipedia - 2019 Georgia Swarm season -- National Lacrosse League season
Wikipedia - 2019 Internet blackout in Iran -- A week-long total internet blackout ordered by Supreme National Security Council
Wikipedia - 2019 Kentucky gubernatorial election
Wikipedia - 2019 National Amateur Cup -- 96th edition of cup competition in American soccer
Wikipedia - 2019 Oregon Senate Republican walkouts -- 2019 protest by Oregon State Senators
Wikipedia - 2019 Parapan American Games -- An international multi-sport event for athletes with disabilities
Wikipedia - 2019 Prime Minister's Resignation Honours -- List
Wikipedia - 2019 Samoa assassination plot -- Attempt to kill Prime Minister of Samoa
Wikipedia - 2019 State of the Nation Address (Philippines) -- State of the Nation Address in the Philippines
Wikipedia - 2019 The Nationals -- Esports league season
Wikipedia - 2019 Toronto International Film Festival -- 44th edition of the festival
Wikipedia - 2019 United States Tri-Nation Series -- Cricket series
Wikipedia - 2019 USA Team Handball Nationals - Men's Elite Division -- Handball competition
Wikipedia - 2019 Venezuelan blackouts -- Nationwide power outages
Wikipedia - 2019 WCT Uiseong International Curling Cup -- World Curling Tour event
Wikipedia - 2019 with the United Nations -- Overview of United Nations-related events in 2019
Wikipedia - 2019 World Taekwondo Grand Slam -- Taekwondo international competition
Wikipedia - 2020-21 California United Strikers FC season -- The club's second season in the National Independent Soccer Association
Wikipedia - 2020-21 Campeonato Nacional de Futebol Feminino -- The 36th edition of Campeonato Nacional de Futebol Feminino
Wikipedia - 2020-21 Chattanooga FC season -- 2nd season of the National Independent Soccer Association
Wikipedia - 2020-21 Los Angeles Force season -- The club's second season in the National Independent Soccer Association
Wikipedia - 2020-21 New Amsterdam FC season -- The club's inaugural season in the National Independent Soccer Association
Wikipedia - 2020-21 New York Cosmos season -- 1st season of the National Independent Soccer Association
Wikipedia - 2020-21 Oakland Roots SC season -- The club's second season in the National Independent Soccer Association
Wikipedia - 2020 Aden attacks -- Attack at Aden International Airport
Wikipedia - 2020 Campeonato Paulista Serie A2 -- The 27th season of Campeonato Paulista Serie A2 under its current title and the 97th season under its current league division format
Wikipedia - 2020 Campeonato Paulista Serie A3 -- The 27th season of Campeonato Paulista Serie A3 under its current title and the 67th season under its current league division format
Wikipedia - 2020 Colorado Mammoth season -- National Lacrosse League season
Wikipedia - 2020 Democratic National Convention -- U.S. political event held in Milwaukee, Wisconsin and virtually online
Wikipedia - 2020 Democratic Party presidential debates -- Debates for 2020 Democratic presidential nomination
Wikipedia - 2020 G20 Riyadh summit -- Summit of the leaders of all G20 member nations in Riyadh, Saudi Arabia.
Wikipedia - 2020 Green National Convention -- National nominating convention for the Green Party of the United States
Wikipedia - 2020 International Darts Open -- 2020 edition of International Darts Open
Wikipedia - 2020 International Maturidi Conference
Wikipedia - 2020 Maine Question 1 -- People's veto referendum on reversing removal of vaccination exemptions
Wikipedia - 2020 National Hurling League -- 2020 National Hurling League
Wikipedia - 2020 Pinatar Cup squads -- List of players competing at the 1st edition of the Pinatar Cup
Wikipedia - 2020 Pinatar Cup -- 2020 edition of the Pinatar Cup
Wikipedia - 2020 Republican National Convention -- U.S. political event held in Charlotte, North Carolina and virtually online
Wikipedia - 2020 San Diego Seals season -- National Lacrosse League season
Wikipedia - 2020 Speedway of Nations -- Third edition of the FIM Speedway of Nations
Wikipedia - 2020 State of the Nation Address (Philippines) -- State of the Nation Address in the Philippines
Wikipedia - 2020 The Nationals -- Esports league season
Wikipedia - 2020 Toronto International Film Festival -- 45th edition of the festival
Wikipedia - 2020 Tri Nations Series -- 2020 Tri Nations Series
Wikipedia - 2020 United States census -- 24th national census of the United States, taken on April 1, 2020
Wikipedia - 2021 Australian census -- Eighteenth Australian national Census of Population and Housing
Wikipedia - 2021 G20 Rome summit -- Summit of the leaders of all G20 member nations in Rome, Italy.
Wikipedia - 2021 national electoral calendar
Wikipedia - 2021 National Hurling League -- 2021 National Hurling League
Wikipedia - 2024 Democratic National Convention -- U.S. political event with location to be determined
Wikipedia - 2024 Republican National Convention -- U.S. political event with location to be determined
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Wikipedia - 20th Bangladesh National Film Awards -- Annual award ceremony
Wikipedia - 20th Berlin International Film Festival -- Film festival
Wikipedia - 20th Moscow International Film Festival -- Film festival
Wikipedia - 20th Senate of Puerto Rico -- Wikimedia list article
Wikipedia - 21st Berlin International Film Festival -- Film festival
Wikipedia - 21st Century Fox -- former American multinational mass media corporation
Wikipedia - 21st Moscow International Film Festival -- Film festival
Wikipedia - 21st Senate of Puerto Rico -- Session of the Puerto Rico Legislature
Wikipedia - 22nd Berlin International Film Festival -- Film festival
Wikipedia - 22nd Moscow International Film Festival -- Film festival
Wikipedia - 22nd Senate of Puerto Rico -- Upper house of the 14th Legislative Assembly of Puerto Rico
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Wikipedia - 23rd Berlin International Film Festival -- Film festival
Wikipedia - 23rd Moscow International Film Festival -- Film festival
Wikipedia - 23rd Senate of Puerto Rico -- Session of the Puerto Rico Legislature
Wikipedia - 24th Berlin International Film Festival -- Film festival
Wikipedia - 24th Busan International Film Festival -- Film festival
Wikipedia - 24th Moscow International Film Festival -- Film festival
Wikipedia - 25th Berlin International Film Festival -- Film festival
Wikipedia - 25th Moscow International Film Festival -- Film festival
Wikipedia - 25th Senate of Puerto Rico -- Session of the Puerto Rico Legislature
Wikipedia - 25th Tokyo International Film Festival -- 2012 film festival
Wikipedia - 26th Berlin International Film Festival -- Film festival
Wikipedia - 26th Moscow International Film Festival -- Film festival
Wikipedia - 26th Senate of Puerto Rico -- Session of the Puerto Rico Legislature
Wikipedia - 27th Berlin International Film Festival -- Film festival
Wikipedia - 27th International Film Festival of India -- Indian film festival
Wikipedia - 27th Moscow International Film Festival -- Film festival
Wikipedia - 28th Berlin International Film Festival -- Film festival
Wikipedia - 28th Moscow International Film Festival -- Film festival
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Wikipedia - 29th Bangladesh National Film Awards -- 2004 film award ceremony in Bangladesh
Wikipedia - 29th Berlin International Film Festival -- Film festival
Wikipedia - 29th International Film Festival of India -- Indian film festival
Wikipedia - 29th Moscow International Film Festival -- Film festival
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Wikipedia - 2-Methoxyethyl-18-methoxycoronaridinate
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Wikipedia - 2nd Moscow International Film Festival -- Film festival
Wikipedia - 2nd National People's Congress
Wikipedia - 2nd Venice International Film Festival -- Film festival
Wikipedia - 30th Berlin International Film Festival -- Film festival
Wikipedia - 30th Moscow International Film Festival -- Film festival
Wikipedia - 31st Berlin International Film Festival -- Film festival
Wikipedia - 31st International Film Festival of India -- Indian film festival
Wikipedia - 31st Moscow International Film Festival -- Film festival
Wikipedia - 32nd Berlin International Film Festival -- Film festival
Wikipedia - 33rd Berlin International Film Festival -- Film festival
Wikipedia - 33rd International Film Festival of India -- Indian film festival
Wikipedia - 33rd Moscow International Film Festival -- Russian film festival
Wikipedia - 34th Berlin International Film Festival -- Film festival
Wikipedia - 34th International Film Festival of India -- Indian film festival
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Wikipedia - 35th Berlin International Film Festival -- Film festival
Wikipedia - 35th International Film Festival of India -- Indian film festival
Wikipedia - 35th Moscow International Film Festival -- Film festival
Wikipedia - 36th Berlin International Film Festival -- Film festival
Wikipedia - 36th International Film Festival of India -- Indian film festival
Wikipedia - 36th Moscow International Film Festival -- Film festival
Wikipedia - 37th Berlin International Film Festival -- Film festival
Wikipedia - 37th International Film Festival of India -- Indian film festival
Wikipedia - 38th Berlin International Film Festival -- Film festival
Wikipedia - 38th International Film Festival of India -- Indian film festival
Wikipedia - 39th Berlin International Film Festival -- Film festival
Wikipedia - 39th International Film Festival of India -- Indian film festival
Wikipedia - 3 May Constitution Day -- Polish national holiday
Wikipedia - 3M -- American multinational corporation
Wikipedia - 3rd Berlin International Film Festival -- Film festival
Wikipedia - 3rd International Film Festival of India -- Indian film festival
Wikipedia - 3rd Moscow International Film Festival -- Film festival
Wikipedia - 3rd National People's Congress
Wikipedia - 3rd Venice International Film Festival -- Film festival
Wikipedia - 3 -- Natural number
Wikipedia - 40th Berlin International Film Festival -- Film festival
Wikipedia - 40th International Film Festival of India -- Indian film festival
Wikipedia - 41st Berlin International Film Festival -- Film festival
Wikipedia - 41st International Film Festival of India -- Indian film festival
Wikipedia - 41st Moscow International Film Festival -- Film festival
Wikipedia - 42nd Berlin International Film Festival -- Film festival
Wikipedia - 42nd International Film Festival of India -- Indian film festival
Wikipedia - 43rd Berlin International Film Festival -- Film festival
Wikipedia - 43rd International Film Festival of India -- Indian film festival
Wikipedia - 44th Berlin International Film Festival -- Film festival
Wikipedia - 44th International Film Festival of India -- Indian film festival
Wikipedia - 44th Karlovy Vary International Film Festival -- 2009 edition of the international film festival
Wikipedia - 45th Berlin International Film Festival -- Film festival
Wikipedia - 45th International Film Festival of India -- Indian film festival
Wikipedia - 46th Berlin International Film Festival -- Film festival
Wikipedia - 46th International Film Festival of India -- Indian film festival
Wikipedia - 47 Natkal -- 1981 film by K. Balachander
Wikipedia - 47th Berlin International Film Festival -- Film festival
Wikipedia - 47th International Film Festival of India -- Indian film festival
Wikipedia - 47th Venice International Film Festival -- 1990 film festival edition
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Wikipedia - 48th & Brighton/National Western Center station -- RTD commuter rail station in Denver
Wikipedia - 48th Berlin International Film Festival -- Film festival
Wikipedia - 48th International Film Festival of India -- Indian film festival
Wikipedia - 49-Mile Scenic Drive -- Designated scenic road tour highlighting much of San Francisco, California
Wikipedia - 49th Anniversary of Lucha Libre in Estado de Mexico -- 2011 International Wrestling Revolution Group event
Wikipedia - 49th Berlin International Film Festival -- Film festival
Wikipedia - 49th International Film Festival of India -- Indian film festival
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Wikipedia - 4th Moscow International Film Festival -- Film festival
Wikipedia - 4th National Hockey League All-Star Game
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Wikipedia - 4th Venice International Film Festival -- Film festival
Wikipedia - 4th World Congress of the Communist International
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Wikipedia - 50 Foot Wave -- Band that plays alternative rock
Wikipedia - 50th Berlin International Film Festival -- Film festival
Wikipedia - 50th International Film Festival of India -- Indian film festival
Wikipedia - 54th Venice International Film Festival -- Film festival
Wikipedia - 554 Anatolia earthquake -- Natural Disaster
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Wikipedia - 55th Venice International Film Festival -- Film festival
Wikipedia - 56th Anniversary of Lucha Libre in Estado de Mexico -- 2018 International Wrestling Revolution Group event
Wikipedia - 56th Venice International Film Festival -- Film festival
Wikipedia - 57th Anniversary of Lucha Libre in Estado de Mexico -- 2018 International Wrestling Revolution Group event
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Wikipedia - 58th Venice International Film Festival -- Film festival
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Wikipedia - 59th Venice International Film Festival -- Film festival
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Wikipedia - 5th International Film Festival of India -- Indian film festival
Wikipedia - 5th Moscow International Film Festival -- Film festival
Wikipedia - 5th National People's Congress
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Wikipedia - 5th Venice International Film Festival -- Film festival
Wikipedia - 60th Berlin International Film Festival -- Film festival
Wikipedia - 60th Venice International Film Festival -- Film festival
Wikipedia - 616 (number) -- Natural number
Wikipedia - 61st Berlin International Film Festival -- Film festival
Wikipedia - 61st Venice International Film Festival -- Film festival
Wikipedia - 62nd Berlin International Film Festival -- Film festival
Wikipedia - 62nd Venice International Film Festival -- 2005 film festival
Wikipedia - 63rd Berlin International Film Festival -- Film festival
Wikipedia - 64th Berlin International Film Festival -- Film festival
Wikipedia - 65th Berlin International Film Festival -- Film festival
Wikipedia - 66th Berlin International Film Festival -- Film festival
Wikipedia - 66th Venice International Film Festival -- Film festival
Wikipedia - 67th Berlin International Film Festival -- Film festival
Wikipedia - 67th Venice International Film Festival -- Film festival
Wikipedia - 68th Berlin International Film Festival -- film festival
Wikipedia - 68th Venice International Film Festival -- Film festival
Wikipedia - 69th Berlin International Film Festival -- Film festival
Wikipedia - 69th Venice International Film Festival -- Film festival
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Wikipedia - 6-sphere coordinates -- 3D coordinate system used in mathematics
Wikipedia - 6th Bangladesh National Film Awards -- National Film Awards, Bangladesh
Wikipedia - 6th Berlin International Film Festival -- Film festival
Wikipedia - 6th International Film Festival of India -- Indian film festival
Wikipedia - 6th Moscow International Film Festival -- Film festival
Wikipedia - 6th National Congress of the Communist Party of Vietnam
Wikipedia - 6th National Hockey League All-Star Game
Wikipedia - 6th National People's Congress
Wikipedia - 6th Nigeria National Assembly -- |Federal Republic of Nigeria
Wikipedia - 6th Venice International Film Festival -- Film festival
Wikipedia - 70th Berlin International Film Festival -- Film festival
Wikipedia - 70th Venice International Film Festival -- Film festival
Wikipedia - 71st Venice International Film Festival -- Film festival
Wikipedia - 72nd Venice International Film Festival -- Film festival
Wikipedia - 73rd Venice International Film Festival -- 2016 film festival
Wikipedia - 74th Venice International Film Festival -- Film festival
Wikipedia - 75th Venice International Film Festival -- Film festival
Wikipedia - 7.62M-CM-^W51mm NATO -- Rimless, centerfire, bottlenecked rifle cartridge
Wikipedia - 76th Venice International Film Festival -- Film festival
Wikipedia - 77th Venice International Film Festival -- Film festival
Wikipedia - 78th Scripps National Spelling Bee -- Annual spelling bee
Wikipedia - 7-Chlorokynurenate
Wikipedia - 7-Eleven -- Japanese-owned American international chain of convenience stores
Wikipedia - 7th Berlin International Film Festival -- Film festival
Wikipedia - 7th International Film Festival of India -- Indian film festival
Wikipedia - 7th Moscow International Film Festival -- Film festival
Wikipedia - 7th National People's Congress
Wikipedia - 7th Nigeria National Assembly -- |Federal Republic of Nigeria
Wikipedia - 7 Up -- Sweet carbonated drink
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Wikipedia - 8 cm Granatwerfer 34 -- WWII German infantry mortar
Wikipedia - 8th AACTA International Awards -- 2018 Australia film industry award
Wikipedia - 8th Berlin International Film Festival -- Film festival
Wikipedia - 8th International Film Festival of India -- Indian film festival
Wikipedia - 8th Moscow International Film Festival -- Film festival
Wikipedia - 8th National Geographic Bee -- National Geographic Bee
Wikipedia - 8th National People's Congress
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Wikipedia - 9-11: Was There An Alternative?
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Wikipedia - 9th International Film Festival of India -- Indian film festival
Wikipedia - 9th Moscow International Film Festival -- Film festival
Wikipedia - 9th National People's Congress
Wikipedia - 9th Nigeria National Assembly -- Nigeria
Wikipedia - 9th term Sejm and 10th term Senate of Poland -- Legislature of the Republic of Poland
Wikipedia - AACE International
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Wikipedia - Aalmi Majlis Tahaffuz Khatm-e-Nubuwwat -- An international movement for religious preaching and reform of Islam
Wikipedia - A and Others v National Blood Authority and Another -- Consumer law case involving claimants infected with hepatitis C
Wikipedia - Aane Kannambadi -- Village in Karnataka, India
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Wikipedia - Aaron Dillaway -- Australian Liberal National politician
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Wikipedia - Abacavir/lamivudine -- Combination drug for HIV
Wikipedia - Abaciscus paucisignata -- Species of moth
Wikipedia - Abanindranath Tagore -- Indian artist and writer (1871-1951)
Wikipedia - Abano Mineral Lake Natural Monument -- Carbon dioxide effervescent lake in Kazbegi Municipality, Georgia
Wikipedia - Abaqa Khan -- second Mongol ruler (Ilkhan) of the Ilkhanate (1234-1282) (r.1265-1282)
Wikipedia - Abas Ermenji -- Albanian politician, historian and nationalist fighter (1913-2003)
Wikipedia - Abbasabad Complex Taybad -- Iranian national heritage site
Wikipedia - Abbas Amanat
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Wikipedia - ABC Radio National
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Wikipedia - Abd al-Karim Qasim -- Iraqi Army brigadier, nationalist and Prime Minister of Iraq from 1958 to 1963
Wikipedia - Abdirahman Abdishakur Warsame -- Former Minister of National defence and International Cooperation ; Leader of Wadajir Party
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Wikipedia - Abductive reasoning -- Form of logical inference which seeks the simplest and most likely explanation
Wikipedia - Abdulaziz Usman -- Nigerian senator
Wikipedia - Abdul Kadir Raden Temenggung Setia Pahlawan -- National Hero of Indonesia
Wikipedia - Abdullah al-Nadeem -- Writer, poet, journalist, and a pioneer of Egyptian nationalism
Wikipedia - Abellio ScotRail -- Dutch-owned national train operating company of Scotland
Wikipedia - Abenaki -- Native American tribe and First Nation
Wikipedia - Aberdeen Airport -- International airport in Aberdeen, Scotland
Wikipedia - Abhay Shreeniwas Oka -- Chief Justice of Karnataka High Court
Wikipedia - Abhinavabharati -- Commentary on Bharata Muni's work of dramatic theory, the Natyasastra
Wikipedia - Abibatu Mogaji -- Business magnate
Wikipedia - Abid Hasan -- Indian National Army officer
Wikipedia - AB InBev -- Belgian-Brazilian multinational beverage and brewing company
Wikipedia - Abiogenesis -- Natural process by which life arises from non-living matter
Wikipedia - Abismo Ouro Grosso -- Natural cave in Iporanga, Brazil
Wikipedia - Ablai Khan -- Khan of the Kazakh Khanate (1711-1781)
Wikipedia - Able Archer 83 -- NATO command post exercise in 1983
Wikipedia - Ableism -- Discrimination against people with disabilities
Wikipedia - Abolition of the Ottoman sultanate -- Abolition of the Ottoman Sultanate by the Grand National Assembly of Turkey on 1 November 1922
Wikipedia - Abomination (comics)
Wikipedia - Abomination of Desolation
Wikipedia - Abomination of desolation -- Apocalyptic biblical phrase
Wikipedia - Abomination: The Nemesis Project -- 1999 video game
Wikipedia - Abort (computing) -- Unscheduled termination of a process
Wikipedia - Abortion in Mississippi -- Termination of pregnancy in Mississippi, United States
Wikipedia - Abortion in Texas -- Termination of pregnancy in Texas, United States
Wikipedia - Abortion in the Republic of Ireland -- Termination of pregnancy in Republic of Ireland
Wikipedia - Abortion in the United States by state -- Termination of pregnancy in states of the United States
Wikipedia - Abortion in the United States -- Termination of a pregnancy in the United States
Wikipedia - Above Diamond -- Large giant sequoia tree in Sequoia National Park, California
Wikipedia - Abraham Lincoln Birthplace National Historical Park -- National Historical Park in LaRue County, Kentucky, U.S.
Wikipedia - Abraham, Martin and John -- 1968 song, a memorial for assassinated Americans
Wikipedia - Abraham Zapruder -- Witness to the Kennedy assassination
Wikipedia - Abrotanella emarginata -- Species of plant
Wikipedia - Abrotanella submarginata -- Species of plant
Wikipedia - ABRSM -- British music examinations board and registered charity
Wikipedia - ABS-CBN franchise renewal controversy -- Philippine national dispute
Wikipedia - Abscissa and ordinate -- Horizontal and vertical axes/coordinate numbers of a 2D coordinate system or graph
Wikipedia - Absent-mindedness -- inattentive or forgetful behavior
Wikipedia - Absolute Radio -- British Independent National Radio station
Wikipedia - Absurd (band) -- German Nationalist Socialist black metal band
Wikipedia - Abu Dhabi International Tennis Centre -- Sports arena
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Wikipedia - Abu Hayyan al-Gharnati
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Wikipedia - Abul Hasnat (Murshidabad politician) -- Indian politician
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Wikipedia - Acacia saligna -- Species of plant in the family Fabaceae native to Australia
Wikipedia - Academia Sinica -- National Academy of Taiwan
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Wikipedia - Academy of Natural Sciences of Drexel University -- Natural history research institution and museum in Philadelphia, US
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Wikipedia - Acalles carinatus -- Species of weevil beetle
Wikipedia - Acanthognathus brevicornis -- Species of ant
Wikipedia - Acanthognathus laevigatus -- Species of ant
Wikipedia - Acanthognathus lentus -- Species of ant
Wikipedia - Acanthognathus ocellatus -- Species of ant
Wikipedia - Acanthognathus poinari -- Extinct species of ant
Wikipedia - Acanthognathus rudis -- Species of ant
Wikipedia - Acanthognathus stipulosus -- Species of ant
Wikipedia - Acanthognathus teledectus -- Species of ant
Wikipedia - Acanthognathus -- Genus of ants
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Wikipedia - Acanthosaura coronata -- Species of reptile
Wikipedia - A. C. Bhaktivedanta Swami Prabhupada -- Indian spiritual teacher and the founder-preceptor of the International Society for Krishna Consciousness (1896-1977)
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Wikipedia - Achnatherum pekinense -- Species of plant
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Wikipedia - Actinostrobus acuminatus -- Species of plant
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Wikipedia - Addo Elephant National Park -- A diverse wildlife conservation park near Port Elizabeth in the Eastern Cape, South Africa
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Wikipedia - Adenanthos cuneatus -- A shrub of the family Proteaceae native to the south coast of Western Australia.
Wikipedia - Adenanthos drummondii -- Species of shrub of the family Proteaceae, native to the south coast of Western Australia
Wikipedia - Adenanthos flavidiflorus -- Species of shrub of the family Proteaceae native to Western Australia
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Wikipedia - Adenanthos linearis -- Species of shrub of the family Proteaceae, native to the south coast of Western Australia
Wikipedia - Adenanthos M-CM-^W pamela -- Naturally occurring hybrid of A. detmoldii and A. obovatus in Western Australia
Wikipedia - Adenanthos stictus -- Species of shrub of the family Proteaceae, native to the south coast of Western Australia
Wikipedia - Adenanthos velutinus -- Species of shrub of the family Proteaceae native to Western Australia
Wikipedia - Adenanthos -- Genus of Australian native shrubs in the flowering plant family Proteaceae
Wikipedia - Aden Duale -- Member of the National Assembly of Kenya
Wikipedia - Aden International Airport -- Airport in Yemen
Wikipedia - Adetomyrma venatrix -- Species of ant
Wikipedia - ADHD predominantly inattentive
Wikipedia - A Dictionary of Americanisms -- Dictionary of English words and phrases that originated in the United States
Wikipedia - Adidas -- German multinational corporation
Wikipedia - Adisumarmo International Airport -- Airport in Indonesia
Wikipedia - Adisutjipto International Airport -- Airport in Yogyakarta, Indonesia
Wikipedia - Aditya Birla Group -- Indian multinational conglomerate
Wikipedia - Adiyaman (electoral district) -- Electoral district for the Grand National Assembly of Turkey
Wikipedia - Administration for Native Americans -- United States program office
Wikipedia - Administrative counties of England -- Former subnational divisions of England
Wikipedia - Administrative divisions of India -- Subnational administrative units of India
Wikipedia - Administrative divisions of Karnataka -- Regional divisions in Karnataka
Wikipedia - Adnan Z. Amin -- Kenyan development economist, international civil servant and diplomat
Wikipedia - Adnation -- The fusion of multiple whorls of a flower to petals
Wikipedia - Adobe Inc. -- American multinational computer software company
Wikipedia - Adobe Sign -- E-signature service
Wikipedia - Adolf Hitler's 50th birthday -- National holiday in Nazi Germany
Wikipedia - Adolfo Caminha -- Brazilian Naturalist novelist
Wikipedia - Adolfo Natalini -- Italian architect
Wikipedia - Adolfo Suarez Madrid-Barajas Airport -- International airport serving Madrid, Spain
Wikipedia - Adoration of the Magi (Cesare da Sesto) -- Painting by Cesare da Sesto in the National Museum of Capodimonte, Naples
Wikipedia - Adoration of the Shepherds (Santafede) -- Painting by Fabrizio Santafede in the National Museum of Capodimonte, Naples
Wikipedia - Adoration of the Shepherds -- Part of the nativity story and common subject in Christian art
Wikipedia - Adrian and Natalia of Nicomedia
Wikipedia - Adrienne Keene -- American and Native American academic, writer, and activist
Wikipedia - ADR (treaty) -- United Nations treaty that governs transnational road transport of hazardous materials
Wikipedia - Adullam-France Park -- National Park and Nature Reserve in Israel
Wikipedia - Adult album alternative -- A music radio format
Wikipedia - Adultism -- Discrimination favoring adults over children
Wikipedia - Advance Australia Fair -- Official national anthem of Australia since 1984
Wikipedia - Advanced electronic signature -- EU-compliant electronic signature system
Wikipedia - Advanced Micro Devices -- American multinational semiconductor company
Wikipedia - Advent International -- US global private equity firm
Wikipedia - Adventism -- religious denomination
Wikipedia - Adventure International -- American video game publisher
Wikipedia - Advowson -- right in English law to nominate someone to an ecclesiastical benefice
Wikipedia - A Dying Nation -- 1922 film
Wikipedia - Aechmea ornata -- Species of plant
Wikipedia - Aegean Sea -- Part of the Mediterranean Sea between the Balkanian and Anatolian peninsulas
Wikipedia - Aegukga -- National anthem of South Korea
Wikipedia - Aelius Donatus
Wikipedia - Aemilia asignata -- Species of moth
Wikipedia - Aerial Board of Control -- Fictional supranational organization created by Rudyard Kipling
Wikipedia - Aer Lingus -- Flag-carrier and second-largest airline of Ireland; part of International Airlines Group
Wikipedia - Aero Asia International -- Defunct Pakistani airline
Wikipedia - Aerolineas Mundo -- Cargo airline out of Las Americas International Airport in Santo Domingo, Dominican Republic
Wikipedia - Aeromancy -- Divination conducted by interpreting atmospheric conditions
Wikipedia - Aeronatica Lombarda AL-3 -- Italian sailplane
Wikipedia - Aerospace Data Facility-Colorado -- Satellite ground station operated by the U.S. National Reconnaissance Office
Wikipedia - Aerospace Data Facility-Southwest -- Satellite ground station operated by the U.S. National Reconnaissance Office
Wikipedia - Aerostar Airport Holdings -- Company that operates and manages the Luis MuM-CM-1oz Marin International Airport
Wikipedia - Aerotren -- People mover monorail at Mexico City International Airport
Wikipedia - Aerva lanata -- Species of plant
Wikipedia - Aesthetics of nature
Wikipedia - Aesthetics -- Branch of philosophy dealing with the nature of art, beauty, and taste
Wikipedia - Aethiopsestis echinata -- Species of false owlet moth
Wikipedia - AfD pro-Russia movement -- Movement of the Alternative for Germany that support Russia
Wikipedia - Affectionately Yours (1985 film) -- 1985 film
Wikipedia - Affectionately Yours -- 1941 film
Wikipedia - Affiliated Senior High School of National Taiwan Normal University -- High school in Taipei, Taiwan
Wikipedia - Affirmative action in the United States -- Set of laws, policies, guidelines and administrative practices which is "intended to end and correct the effects of a specific form of discrimination"
Wikipedia - Affirmative action -- Policy of promoting members of groups that have previously suffered from discrimination
Wikipedia - Affirming Pentecostal Church International -- Pentecostal denomination
Wikipedia - Afghan Girl -- 1985 cover photograph on National Geographic magazine
Wikipedia - Afghanistan national amateur boxing athletes -- Afghanistan national amateur boxing
Wikipedia - Afghanistan national cricket team -- National sports team
Wikipedia - Afghanistan women's national cricket team -- National cricket team
Wikipedia - Afghan Jet International -- Afghan regional airline
Wikipedia - Afghan National Anthem -- National anthem of Afghanistan
Wikipedia - Afghan National Army -- Branch of the Afghan Armed Forces
Wikipedia - Afghan National Police -- Primary national police force in Afghanistan
Wikipedia - Afghan -- Ethnic and national group
Wikipedia - Afonso Pena International Airport -- Airport serving Curitiba, Brazil
Wikipedia - A Fortunate Man -- 2018 film
Wikipedia - Africa Cup of Nations
Wikipedia - African black soap -- Kind of soap originating in West Africa
Wikipedia - African Convention on the Conservation of Nature and Natural Resources -- Continent-wide agreement signed in 1968 in Algiers
Wikipedia - African diaspora -- People descending from native sub-Saharan Africans living outside Africa
Wikipedia - African Federation for Emergency Medicine -- International medical organization of Africa
Wikipedia - African Methodist Episcopal Church -- Predominantly African-American Christian denomination
Wikipedia - African Methodist Episcopal Zion Church -- Predominantly African American Christian denomination
Wikipedia - African National Congress -- Political party in South Africa
Wikipedia - African National Congress Youth League
Wikipedia - African nationalism
Wikipedia - African Pygmies -- Group of ethnicities native to Central Africa
Wikipedia - African Union -- Superanational union
Wikipedia - Afrikaner nationalism
Wikipedia - Afrikaner self-determination Party -- South African far-right political party
Wikipedia - Aftermath of the Northwest Airlines Flight 253 attack -- Consequences of an attempt to detonate an explosive in a civil flight
Wikipedia - After School Satan -- An after school program project created as an alternative to Christian-based after school groups.
Wikipedia - Afyonkarahisar (electoral district) -- Electoral district for the Grand National Assembly of Turkey
Wikipedia - Agadir Crisis -- International crisis of deployment of French troops into Morocco
Wikipedia - Against the Dying of the Light -- 2001 film about the National Screen and Sound Archive of Wales
Wikipedia - Against the Odds: Making a Difference in Global Health -- Exhibition at the United States National Library of Medicine
Wikipedia - A Gambler's Anatomy -- Book by Jonathan Lethem
Wikipedia - Agape International Missions -- American non-profit organisation
Wikipedia - Agape International Spiritual Center
Wikipedia - Agarimichi Station -- Railway station in Sakaminato, Tottori Prefecture, Japan
Wikipedia - Agartala Jagannath Mandir
Wikipedia - Agasanahalli (Sorab) -- village in Karnataka, India
Wikipedia - Agassiz Association -- Natural science society
Wikipedia - Agata Biernat -- Polish beauty pageant titleholder
Wikipedia - Agate -- A rock consisting of cryptocrystalline silica alternating with microgranular quartz
Wikipedia - Agave lechuguilla -- Species of plant native to Chihuahuan Desert
Wikipedia - Age Discrimination in Employment Act of 1967 -- United States labor law
Wikipedia - Ageism -- Stereotyping or discrimination due to age
Wikipedia - Agence France-Presse -- International news agency headquartered in Paris
Wikipedia - Agencia Espacial Mexicana -- National space agency of Mexico
Wikipedia - Agencia Nacional de Inteligencia -- National intelligence agency of Chile
Wikipedia - Agency for Defense Development -- South Korean national agency for research and development of defense technology
Wikipedia - Age of Sail -- Historical era during which international trade and naval warfare were dominated by sailing vessels
Wikipedia - Agglutinating language
Wikipedia - Agglutination -- Process in linguistic morphology derivation in which complex words are formed by stringing together morphemes without changing them in spelling or phonetics
Wikipedia - Agglutinative languages
Wikipedia - Agglutinative language -- Type of synthetic language with morphology that primarily uses agglutination
Wikipedia - Aghore Nath Gupta
Wikipedia - A Gift of Magic -- 1971 young adult supernatural novel by Lois Duncan
Wikipedia - Aglamesis Bro's -- Ice cream parlors in Cincinnati, Ohio, US
Wikipedia - Agnata Butler -- classicist
Wikipedia - Agnatha -- Superclass of 'fishes'
Wikipedia - Agnathosia mendicella -- Species of moth
Wikipedia - Agnat
Wikipedia - Agni Natchathiram -- 1988 film by Mani Ratnam
Wikipedia - Agonopterix banatica -- Species of moth
Wikipedia - Agonopterix nanatella -- Species of moth
Wikipedia - Agostino Perini -- Italian naturalist
Wikipedia - Agreement Concerning the Shipwrecked Vessel RMS Titanic -- International maritime treaty
Wikipedia - Agreement on the Application of Sanitary and Phytosanitary Measures -- An international treaty of the World Trade Organization
Wikipedia - Agricultural Industry Electronics Foundation -- International agricultural organization
Wikipedia - Agriphila inquinatella -- Species of moth
Wikipedia - Agrippa Menenius Lanatus (consul 503 BC) -- Late 6th century and early 5th century Roman general and consul
Wikipedia - Agrostemma githago -- species of flowering plant in the carnation family Caryophyllaceae
Wikipedia - Agrostemma -- Genus of flowering plants in the carnation family Caryophyllaceae
Wikipedia - Agulhas National Park -- National park on the coastal plain between Gansbaai and Struisbaai in the Western Cape, South Africa
Wikipedia - Agustin Rodriguez Aldunate -- Mexican lawyer
Wikipedia - AH32 -- International Highway route in Asia
Wikipedia - AH61 -- International Highway route in Asia
Wikipedia - AH62 -- International Highway route in Asia
Wikipedia - AH65 -- International Highway route in Asia
Wikipedia - AH7 -- International Highway route in Asia
Wikipedia - Aharon Solomons -- Anglo-Israeli former Army officer, holder of the Israeli national record for freediving.
Wikipedia - Ah Fong Village, Hawaii -- Census-designated place in Maui County, HawaiM-JM-;i, United States
Wikipedia - Ahlamu -- a group or designation of Semitic semi-nomads. Their habitat was west of the Euphrates
Wikipedia - Ahle Sunnat
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Wikipedia - Ahmadnagar Sultanate -- 16th century Indian kingdom located in southern India
Wikipedia - Ahmed Amar -- Algerian former international player
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Wikipedia - Ahmed Qurei -- 2nd Prime Minister of the Palestinian National Authority
Wikipedia - Ahmed Yusuf (Gobroon) -- 4th Sultan of the Geledi sultanate
Wikipedia - Ahold -- Dutch international retail company
Wikipedia - A Hot Summer Night II -- 1986 National Wrestling Alliance supercard event
Wikipedia - Ahwahnee Hotel -- United States national historic site
Wikipedia - Aichkirchen, Germany -- village in the Upper Palatinate, Bavaria
Wikipedia - A.I.C.O. -Incarnation- -- Japanese ONA series
Wikipedia - AIDA Hellas -- National representative of AIDA International in Greece
Wikipedia - AIDA International -- Worldwide rule- and record-keeping body for competitive breath-hold events
Wikipedia - Aiea, Hawaii -- Census-designated place in Hawaii, United States
Wikipedia - Aiguestortes i Estany de Sant Maurici National Park -- National park in Spain
Wikipedia - Ailanthus altissima -- A deciduous tree in the family Simaroubaceae, native to northeast and central China and Taiwan
Wikipedia - Aileen Campbell -- Scottish National Party politician
Wikipedia - AIM Song -- Native American intertribal song
Wikipedia - Ain Sakhri Lovers -- Natufian sculpture
Wikipedia - Ain't Nature Grand! -- 1931 film
Wikipedia - Ain't Supposed to Die a Natural Death -- American musical
Wikipedia - Aiphanes -- A genus of spiny palms native to tropical South and Central America and the Caribbean
Wikipedia - Air burst -- Detonation of an explosive above a target for increased pressure wave damage
Wikipedia - Airbus A400M Atlas -- Multi-national four-engine turboprop military transport aircraft
Wikipedia - Air Command and Control System -- Planned NATO project
Wikipedia - Aircraft registration -- Registration and identification assigned to an individual aircraft by national aviation authorities
Wikipedia - Aircrew brevet -- Aircrew badge in RAF, British Army and other commonwealth nations
Wikipedia - Air Guinee -- Former national airline of Guinea
Wikipedia - Airhead -- Designated area in hostile territory for landing transport aircraft
Wikipedia - Air Jamaica -- Defunct national airline of Jamaica
Wikipedia - Airline hub -- Airport that an airline uses as a transfer point to get passengers to their intended destination
Wikipedia - Air Malawi -- Defunce national airline of Malawi
Wikipedia - AirMed International -- Air ambulance service
Wikipedia - Air Moldova -- National airline of Moldova
Wikipedia - Air National Guard
Wikipedia - Air operator's certificate -- Approval by national aviation authorities to operate aircraft for commercial purposes
Wikipedia - Airport Authority Hong Kong -- Operator of Hong Kong International Airport
Wikipedia - AirTrain Newark -- Monorail system at Newark Liberty International Airport
Wikipedia - Air Transport International Flight 805 -- Flight that crashed in Ohio on February 15, 1992
Wikipedia - Air Transport International -- American charter and cargo airline
Wikipedia - Air Vanuatu -- National airline of Vanuatu, founded in 1981
Wikipedia - Airways International -- Former airline based in Miami, Florida, U.S.
Wikipedia - AI takeover -- Artificial intelligence dominating Earth
Wikipedia - Aitvaras -- A nature spirit in Lithuanian mythology
Wikipedia - Ajameti Managed Reserve -- Protected nature area in Georgia (country)
Wikipedia - Ajaokuta-Kaduna-Kano Natural Gas Pipeline -- Nigerian natural gas pipeline
Wikipedia - Ajitanatha -- Second Tirthankara in Jainism
Wikipedia - Ajuran Sultanate
Wikipedia - Akagera National Park -- National park in Rwanda
Wikipedia - Akebia quinata -- Species of plant
Wikipedia - Akhenaten -- 18th Dynasty pharaoh
Wikipedia - Akidnognathus -- Extinct genus of therapsids
Wikipedia - A Killer Party -- 2020 digital remotely performed musical by Jason Howland and Nathan Tysen
Wikipedia - Akinator -- 2007 video game
Wikipedia - Aksaray (electoral district) -- Electoral district for the Grand National Assembly of Turkey
Wikipedia - Akshayanathasamy Temple, Tirumanthurai -- Temple in Tamil Nadu, India
Wikipedia - Akwa Ibom North-East Senatorial District -- |Senatorial District in Nigeria
Wikipedia - Akwa Ibom North-West Senatorial District -- |Senatorial District in Nigeria
Wikipedia - Akwesasne Task Force on the Environment -- Mohawk Nation environmental organization
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Wikipedia - Alabama Museum of Natural History -- Museum in Tuscaloosa, Alabama, United States
Wikipedia - Alabbas Iskandarov -- National Hero of Azerbaijan
Wikipedia - A Laboratory Manual for Comparative Vertebrate Anatomy -- Book by Libbie Hyman
Wikipedia - Al Agnew -- American naturalist painter
Wikipedia - Alain Bernat Gallego -- Andorran politician
Wikipedia - Al Ain National Museum -- Museum in the UAE
Wikipedia - Ala Kahakai National Historic Trail -- Historic Place in Hawaii County, Hawaii
Wikipedia - Alakh Niranjan -- Nath Yogi synonym for the Creator
Wikipedia - Alamgir Hyder Khan -- Bangladesh Nationalist Party politician
Wikipedia - Aland (Vidhana Sabha constituency) -- Constituency of the Karnataka legislative assembly in India
Wikipedia - Alan Edward Guttmacher -- Director of the National Institute of Child Health (NICHD)
Wikipedia - Alan John Kyerematen -- Ghanaian politician, corporate executive, diplomat and an international public servant
Wikipedia - Alan Owston -- British naturalist
Wikipedia - Alan Short -- Member of California State Senate
Wikipedia - Alan Sugar -- British business magnate, media personality, and political advisor
Wikipedia - Al Arabiya -- Saudi domestic and international television broadcaster
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Wikipedia - Alaska National Interest Lands Conservation Act
Wikipedia - Alaska Native Claims Settlement Act
Wikipedia - Alaska Native Heritage Center -- Educational and cultural institution in the United States
Wikipedia - Alaska Native languages -- Overview of the languages spoken by Alaska Natives
Wikipedia - Alaska Native Plant Society -- Plant conservation organization
Wikipedia - Alaska Native religion
Wikipedia - Alaska Natives -- Indigenous peoples of Alaska, United States
Wikipedia - Alaskan Command -- Joint subordinate unified command of the United States Northern Command
Wikipedia - Alaskan Natives
Wikipedia - Albania at the United Nations -- Representation of the Republic of Albania at the United Nations
Wikipedia - Albanian Airlines -- Albanian international airline (1991-2011)
Wikipedia - Albanian Alternative -- Political party
Wikipedia - Albanian nationalism
Wikipedia - Albanian Police -- National police and law enforcement agency of Albania
Wikipedia - Albanians -- ethnic group native to Southeast Europe
Wikipedia - Albany International Airport -- Airport outside of Albany, New York
Wikipedia - Alberta Highway 1A -- Designation for two disconnected sections of provincial highway in Alberta, Canada
Wikipedia - Alberta Highway 93 -- Provincial highway in Banff and Jasper national parks in Alberta, Canada
Wikipedia - Alberto Achacaz Walakial -- Native Chilean
Wikipedia - Albertus Soegijapranata -- 20th-century Indonesian Catholic archbishop
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Wikipedia - Alcohol and Native Americans -- Native American use of alcoholic beverages
Wikipedia - Alderman Canal West -- Part of the Local Nature Reserve in Suffolk
Wikipedia - Alderville First Nation -- Band of indigenous people in Canada
Wikipedia - Al Dhafra FC (futsal) -- Futsal cluub from Madinat Zayed, UAE
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Wikipedia - Alectryomancy -- Form of divination based on animal pecking
Wikipedia - Aleka's Attic -- Alternative rock band
Wikipedia - Aleksandra Natalli-Swiat -- Polish politician
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Wikipedia - Aleodon -- Genus of probainognathian cynodonts
Wikipedia - Aleph at Hallucinatory Mountain
Wikipedia - Aleppo International Airport
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Wikipedia - Alert Ready -- National alerting system of Canada
Wikipedia - Alessandra Giliani -- Italian anatomist
Wikipedia - Alex + Ada -- comic book series by Jonathan Luna and Sarah Vaughn
Wikipedia - Alex Anatole
Wikipedia - Alexander Agassiz Medal -- Medal awarded by the U.S. National Academy of Sciences for an original contribution in the science of oceanography
Wikipedia - Alexander Anoprienko -- Professor of the Computer Engineering Department of the Donetsk National Technical University
Wikipedia - Alexander Bednov -- Assassinated rebel commander of the LPR
Wikipedia - Alexander Botkin -- 19th century American Democratic politician, member of the Wisconsin Senate, last Treasurer of the Wisconsin Territory
Wikipedia - Alexander Garden (naturalist) -- Scottish physician and scientist
Wikipedia - Alexander Springs Wilderness -- A national forest located Florida
Wikipedia - Alexander's Star -- Combination puzzle
Wikipedia - Alexander Strauch (naturalist)
Wikipedia - Alexander von Humboldt National Forest -- National forest of Peru
Wikipedia - Alexander von Humboldt -- Prussian geographer, naturalist and explorer (1769-1859)
Wikipedia - Alexandra High School -- Public, coeducational school in Pietermaritzburg, KwaZulu-Natal, South Africa
Wikipedia - Alexandra Phelan -- International law and global health security researcher
Wikipedia - Alexandria Historic District -- National Historic Landmark District in Alexandria, Virginia, United States
Wikipedia - Alexandros Amanatidis -- Cypriot weightlifter
Wikipedia - Alexandru Cernat -- Romanian general
Wikipedia - Alex Berman -- American professor emeritus of University of Cincinnati
Wikipedia - Alex Browning -- Final Destination franchise fictional character
Wikipedia - Alexej CepiM-DM-^Mka -- Czechoslovak minister of national defence, minister of justice of the CSR, Czechoslovak politician and army general
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Wikipedia - Alex MacFarlane -- First holder of an indeterminate birth certificate and passport
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Wikipedia - Al-Farabi Kazakh National University -- University in Almaty, Kazakhstan
Wikipedia - Alfred-Armand-Louis-Marie Velpeau -- French anatomist and surgeon
Wikipedia - Alfred Chester Beatty -- American copper mining magnate
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Wikipedia - Alfred Gabriel Nathorst
Wikipedia - Alfred Hudd -- English naturalist and antiquarian
Wikipedia - Alfred-Maurice de Zayas -- American United Nations official
Wikipedia - Alfredo Vasquez Cobo International Airport -- Airport in Leticia, Colombia
Wikipedia - Alfred Wilhelm Volkmann -- German physiologist, anatomist, and philosopher
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Wikipedia - Algarve International Circuit -- Automobile race course in Portimao, Portugal
Wikipedia - Algeria national boxing team -- Algeria national boxing team
Wikipedia - Algeria national judo team -- Algeria judo team
Wikipedia - Algerian Muslim Scouts -- National Scouting association in Algeria
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Wikipedia - Algerian nationalism -- Nationalism in Algeria
Wikipedia - Algerian National Party -- Political party in Algeria
Wikipedia - Algerian People's National Armed Forces -- Combined military forces of Algeria
Wikipedia - Algernon B. Jackson -- African American physician who contributed to the National Negro Health Movement
Wikipedia - Algonquian peoples -- Native North American ethnic group
Wikipedia - Ali Banat -- Australian humanitarian
Wikipedia - Alicante-Elche Airport -- International airport in Alicante, Spain
Wikipedia - Alice Blanche Balfour -- British entomologist, geneticist, naturalist and scientific illustrator
Wikipedia - Alice Cashel -- Irish nationalist
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Wikipedia - Alice Pegler -- South African botanist & naturalist
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Wikipedia - Alice Wainwright Park -- Nature preserve located in Miami, Florida, US
Wikipedia - Alice Weidel -- German politician serving as Leader of Alternative for Germany
Wikipedia - Alicia Garza -- Co-founder of the Black Lives Matter International movement
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Wikipedia - Alien Nation (film)
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Wikipedia - AliExpress -- International online selling service
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Wikipedia - Aliquot sum -- Sum of all proper divisors of a natural number
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Wikipedia - Aliwal Shoal Marine Protected Area -- A marine conservation area at Aliwal Shoal off the coast of KwaZulu-Natal, South Africa
Wikipedia - Aliwal Shoal -- A rocky reef off the coast of KwaZulu-Natal, South Africa
Wikipedia - Al Jazeera English -- Qatari international news channel
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Wikipedia - Allama Hassan Turabi -- Assassinated Shia cleric
Wikipedia - All-America City Award -- Community recognition program in the United States given by the National Civic League
Wikipedia - All-American Boys Chorus -- Non-denominational choral group
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Wikipedia - All Ethiopian National Movement -- Political party in Ethiopia
Wikipedia - All-for-Ireland League -- Defunct Irish nationalist political party
Wikipedia - All for You: A Dedication to the Nat King Cole Trio -- Diana Krall studio album
Wikipedia - Alliance for Labor Action -- An American and Canadian national trade union center from 1968 to 1972
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Wikipedia - Alliance for Natural Health -- Advocacy group for pseudo-scientific alternative medical approaches
Wikipedia - Alliance for Securing Democracy -- American national security advocacy group
Wikipedia - Alliance for Zero Extinction -- Collective of nature conservation organizations
Wikipedia - Alliance of Asian Liberal Arts Universities -- International college and university association and consortium
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Wikipedia - Allied Joint Force Command Brunssum -- NATO command
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Wikipedia - Allium anatolicum -- Species of plant
Wikipedia - Allium carinatum -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Allium chinense -- Edible species of plant native to China and Korea
Wikipedia - Allium costatovaginatum -- Species of plant
Wikipedia - Allium dolichovaginatum -- Species of plant
Wikipedia - Allium longivaginatum -- Species of plant
Wikipedia - Allium macrum -- American species of wild onion native to the eastern and central parts of the US States of Oregon and Washington
Wikipedia - Allium mongolicum -- Asian species of wild onion native to Mongolia, Inner Mongolia, Tuva, Kazakhstan, and parts of China
Wikipedia - Allium staticiforme -- Species of onion native to Greece and western Turkey, including the islands of the Aegean Sea
Wikipedia - Allium tuberosum -- A species of onion native to southwestern parts of the Chinese province of Shanxi
Wikipedia - All Nations University -- University in Ghana
Wikipedia - Allnatt Diamond -- Yellow diamond
Wikipedia - Allochrostes biornata -- Species of moth
Wikipedia - Allometry -- Study of the relationship of body size to shape, anatomy, physiology, and behavior
Wikipedia - Alloxylon pinnatum -- Tree of the family Proteaceae found in south-east Queensland and northern New South Wales
Wikipedia - All Souls' Day -- Among many Christian religious denominations, a day of prayer and remembrance for those who have died.
Wikipedia - All Things Considered -- News program on the American network National Public Radio (NPR)
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Wikipedia - Al-Natili
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Wikipedia - Aloo tikki -- snack originating from the Indian subcontinent
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Wikipedia - Alt attribute -- Alternative text that appears when a HTML element cannot be rendered
Wikipedia - Alte Nationalgalerie -- Art museum in Berlin, Germany
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Wikipedia - Alter ego -- alternative self or personality distinct from the actual identity
Wikipedia - Alternate character
Wikipedia - Alternated octagonal tiling
Wikipedia - Alternated order-4 hexagonal tiling
Wikipedia - Alternate forms for the name John -- Wikimedia list article
Wikipedia - Alternate history (fiction)
Wikipedia - Alternate history -- Genre of speculative fiction, where one or more historical events occur differently
Wikipedia - Alternate key
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Wikipedia - Alternating automaton
Wikipedia - Alternating caps -- Form of text notation
Wikipedia - Alternating current -- Electric current which periodically reverses direction
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Wikipedia - Alternating finite automaton
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Wikipedia - Alternating series
Wikipedia - Alternating sign matrix
Wikipedia - Alternating Turing machine
Wikipedia - Alternation Bloc for Renewal, Integration, and African Cooperation -- Political party in Mali
Wikipedia - Alternation (formal language theory)
Wikipedia - Alternation (geometry) -- Operation on a polyhedron or tiling that removes alternate vertices
Wikipedia - Alternation (linguistics)
Wikipedia - Alternation of generations -- Reproductive cycle of plants and algae
Wikipedia - Alternation (string expansion)
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Wikipedia - Alternative air source
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Wikipedia - Alternative comedy
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Wikipedia - Alternative culture
Wikipedia - Alternative dance
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Wikipedia - Alternative Energy Development Board
Wikipedia - Alternative energy
Wikipedia - Alternative facts -- Expression associated with political misinformation established in 2017
Wikipedia - Alternative fashion
Wikipedia - Alternative Faso -- Political party in Burkina Faso
Wikipedia - Alternative financial service -- Financial service provided outside traditional banking institutions
Wikipedia - Alternative Forces for Renewal and Emergence -- Political party in Mali
Wikipedia - Alternative for Germany -- Far-right political party in Germany
Wikipedia - Alternative for Social Advance -- Political party in Colombia
Wikipedia - Alternative fuel vehicle
Wikipedia - Alternative fuel
Wikipedia - Alternative future
Wikipedia - Alternative Girlfriend -- 1994 single by Barenaked Ladies
Wikipedia - Alternative Greens -- Italian political party
Wikipedia - Alternative hip hop
Wikipedia - Alternative historical interpretations of Joan of Arc
Wikipedia - Alternative history
Wikipedia - Alternative Investment Market -- Sub-market of the London Stock Exchange
Wikipedia - Alternative law in Ireland prior to 1921 -- Legal systems used by Irish nationalist organizations
Wikipedia - Alternative lifestyle
Wikipedia - Alternative manga
Wikipedia - Alternative (Mauritania) -- Political party in Mauritania
Wikipedia - Alternative media
Wikipedia - Alternative medicine -- Form of non-scientific healing
Wikipedia - Alternative National Congress -- Political party in Liberia
Wikipedia - Alternative periodic tables -- Tabulations of chemical elements differing from the traditional layout of the periodic system
Wikipedia - Alternative PHP Cache
Wikipedia - Alternative pleading -- Arguing multiple possibilities that may be mutually exclusive
Wikipedia - Alternative pop
Wikipedia - Alternative Press Expo -- Comic book festival and alternative comics convention
Wikipedia - Alternative Press (magazine) -- American music magazine
Wikipedia - Alternative Press (music magazine)
Wikipedia - Alternative R&B -- Stylistic alternative to contemporary R&B
Wikipedia - Alternative reggaeton -- Subgenre of reggaeton
Wikipedia - Alternative rock -- Genre of rock music
Wikipedia - Alternative school -- Type of school
Wikipedia - Alternative semantics
Wikipedia - Alternative Service Book
Wikipedia - Alternative set theory
Wikipedia - Alternative Splicing and Transcript Diversity database -- 2008-2012 European database of transcript variants
Wikipedia - Alternative Splicing Annotation Project -- 2003-2013 UCLA database for alternative splicing data
Wikipedia - Alternative splicing -- Process by which a single gene can code for multiple proteins
Wikipedia - Alternatives to animal testing
Wikipedia - Alternatives to Darwinism
Wikipedia - Alternatives to evolution by natural selection
Wikipedia - Alternatives to the Ten Commandments
Wikipedia - Alternative technology
Wikipedia - Alternative terms for free software -- Wikimedia list article
Wikipedia - Alternative theories of quantum evolution -- Set of explanatory ideas
Wikipedia - Alternative vaccination schedule -- Vaccine schedule different from that which is officially recommended
Wikipedia - Alternative versions of Invisible Woman
Wikipedia - Alternative versions of Iron Man
Wikipedia - Alternative versions of Joker
Wikipedia - Alternative versions of Robin
Wikipedia - Alternative versions of Spider-Man -- Marvel Comics characters
Wikipedia - Alternative versions of Supergirl
Wikipedia - Alternative versions of Superman -- Various incarnations of comic book superhero
Wikipedia - Alternative versions of the Green Goblin
Wikipedia - Alternative versions of the Hulk
Wikipedia - Alternative versions of the Thing
Wikipedia - Alternative versions of Thor (Marvel Comics)
Wikipedia - Alternative versions of Venom
Wikipedia - Alternative versions of Wolverine
Wikipedia - Alternative versions of Wonder Woman
Wikipedia - Alternative Way -- Political party in Colombia
Wikipedia - Alternativna TV -- Bosnian television company
Wikipedia - Alternator (automotive) -- Devices in automobiles to charge the battery and power the electrical system
Wikipedia - Alternator -- Electromechanical device that converts mechanical energy to electrical energy in the form of alternating current
Wikipedia - Althing -- National parliament of Iceland
Wikipedia - Altitudinal zonation -- Natural layering of ecosystems by elevation
Wikipedia - Alt-right -- Loosely connected far-right, white nationalist movement based in the U.S.
Wikipedia - Alt-tech -- Group of websites, social media platforms, and Internet service providers that position themselves as alternatives to more mainstream offerings
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Wikipedia - Alucita granata -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita illuminatrix -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita pectinata -- Species of many-plumed moth in genus Alucita
Wikipedia - Aluminate -- Compound containing an oxyanion of aluminum
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Wikipedia - Amafa aKwaZulu-Natali -- Provincial heritage resources authority in terms of South Africa's National Heritage Resources Act
Wikipedia - Amai Anata no Aji -- 2000 single by Melon Kinenbi
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Wikipedia - American Civil Liberties Union v. National Security Agency
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Wikipedia - Analytic Combinatorics
Wikipedia - Analytic combinatorics
Wikipedia - Analytic geometry -- Study of geometry using a coordinate system
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Wikipedia - Anatase
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Wikipedia - Anathallis adenochila -- Species of plant
Wikipedia - Anathallis adrianae -- Species of plant
Wikipedia - Anathallis anderssonii -- Species of plant
Wikipedia - Anathallis anfracta -- Species of plant
Wikipedia - Anathallis angulosa -- Species of plant
Wikipedia - Anathallis angustilabia -- Species of plant
Wikipedia - Anathallis brevipes -- Species of plant
Wikipedia - Anathallis burzlaffiana -- Species of plant
Wikipedia - Anathallis caudatipetala -- Species of plant
Wikipedia - Anathallis clandestina -- Species of plant
Wikipedia - Anathallis cuspidata -- Species of plant
Wikipedia - Anathallis fastigiata -- Species of plant
Wikipedia - Anathallis funerea -- Species of plant
Wikipedia - Anathallis guarujaensis -- Species of plant
Wikipedia - Anathallis haberi -- Species of plant
Wikipedia - Anathallis jamaicensis -- Species of plant
Wikipedia - Anathallis jesupiorum -- Species of plant
Wikipedia - Anathallis jordanensis -- Species of plant
Wikipedia - Anathallis polygonoides -- Species of plant
Wikipedia - Anathallis sanchezii -- Species of plant
Wikipedia - Anathallis stenophylla -- Species of plant
Wikipedia - Anathallis vasquezii -- Species of plant
Wikipedia - Anathallis vitorinoi -- Species of plant
Wikipedia - Anathallis welteri -- Species of plant
Wikipedia - Anathallis ypirangae -- Species of plant
Wikipedia - Anathalon
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Wikipedia - Anathematized
Wikipedia - Anathema -- Something or someone that is detested or shunned
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Wikipedia - Anationalism
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Wikipedia - Anatolian blues -- A type of Turkish music
Wikipedia - Anatolian hunter-gatherers -- Ancient population in Anatolia
Wikipedia - Anatolian hypothesis -- historical theory
Wikipedia - Anatolian languages -- extinct branch of Indo-European languages
Wikipedia - Anatolian peoples -- Indo-European ethnolinguistic group
Wikipedia - Anatolian Plate -- A continental tectonic plate comprising most of the Anatolia (Asia Minor) peninsula
Wikipedia - Anatolian rug -- Term commonly used to denote rugs woven in Anatolia
Wikipedia - Anatolia
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Wikipedia - Anatolic theme
Wikipedia - Anatolic Theme -- Theme of the Byzantine empire
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Wikipedia - Anatoli Georgievich Vitushkin
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Wikipedia - Anatoli Klimenko -- Belarusian sports shooter
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Wikipedia - Anatoli Starostin -- Soviet modern pentathlete
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Wikipedia - Anatolius of Constantinople
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Wikipedia - Anatolius
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Wikipedia - Anatomical model -- Three-dimensional representation of human or animal anatomy
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Wikipedia - Anatomical Pathology
Wikipedia - Anatomical pathology
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Wikipedia - Anatomical terminology -- Scientific terminology used by anatomists, zoologists, and health professionals
Wikipedia - Anatomical terms of location -- Standard terms for unambiguous description of relative placement of body parts
Wikipedia - Anatomical terms of microanatomy -- Anatomical terminology is used to describe microanatomical (or histological) structures
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Wikipedia - Ancient Egypt in the Western imagination -- Legendary image of Egypt in the Western world
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Wikipedia - Andersonville National Historic Site -- Site of former Confederate prisoner-of-war camp in Georgia
Wikipedia - An der Via Egnatia - Historisches und Heutiges uber Stadt und Messe -- 1957 film
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Wikipedia - Andorra National Library -- National library in Andorra
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Wikipedia - Andrea Bonatta -- Italian pianist and conductor
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Wikipedia - Andreas Berlin -- Swedish naturalist
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Wikipedia - Andrena runcinatae -- Miner bee species in the family Andrenidae
Wikipedia - Andres Bello National University -- Private university in Chile
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Wikipedia - Animal Rights National Conference -- Organization national conference
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Wikipedia - Annexation of Crimea by the Russian Empire -- 1783 annexation of the Crimean Khanate by the Russian Empire
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Wikipedia - Antarctic Benthic Deep-Sea Biodiversity Project -- An international project to investigate deep-water biology of the Scotia and Weddell seas
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Wikipedia - Antisemitism in Islam -- Hosility, prejudice, or discrimination of Jews by Muslims
Wikipedia - Antisemitism in the United Kingdom -- Discrimination against Jews in Britain
Wikipedia - Antisemitism -- Hostility, prejudice, or discrimination against Jews
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Wikipedia - Anti-Shi'ism -- Prejudice, hatred of, discrimination or violence directed against Shia Muslims
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Wikipedia - An Universal Etymological English Dictionary -- 1721 dictionary by Nathan Bailey
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Wikipedia - APA Award for Distinguished Contributions to the International Advancement of Psychology
Wikipedia - APA International Humanitarian Award
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Wikipedia - Appalachia Nunataks -- Group of nunataks on Alexander Island, Antarctica
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Wikipedia - Appellate procedure in the United States -- National rules of court appeals
Wikipedia - Appendage -- External body part or natural prolongation, that protrudes from an organism's body
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Wikipedia - AP Physics -- College Board examinations
Wikipedia - Appius Annius Gallus -- 1st century AD Roman senator and general
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Wikipedia - Aquilaria -- Genus of trees native to southeast Asia
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Wikipedia - Arab League Educational, Cultural and Scientific Organization -- International cultural organization
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Wikipedia - Architecture of Ethiopia -- Architecture originating in and around the region of Ethiopia, incorporating various styles and techniques
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Wikipedia - Archives nationales (France)
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Wikipedia - Arctic Search and Rescue Agreement -- International treaty
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Wikipedia - Ardisia crenata -- Species of plant
Wikipedia - Ardi -- Designation of the fossilized skeletal remains of an Ardipithecus ramidus
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Wikipedia - Arena Naucalpan 15th Anniversary Show -- 1992 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 21st Anniversary Show -- 1998 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 22nd Anniversary Show -- 1999 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 23rd Anniversary Show -- 2000 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 24th Anniversary Show -- 2001 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 25th Anniversary Show -- 2002 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 26th Anniversary Show -- 2003 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 27th Anniversary Show -- 2004 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 29th Anniversary Show -- 2006 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 30th Anniversary Show -- 2007 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 31st Anniversary Show -- 2008 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 32nd Anniversary Show -- 2009 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 33rd Anniversary Show -- 2010 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 34th Anniversary Show -- 2011 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 35th Anniversary Show -- 2012 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 36th Anniversary Show -- 2013 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 37th Anniversary Show -- 2014 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 38th Anniversary Show -- 2015 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 39th Anniversary Show -- 2016 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 40th Anniversary Show -- 2017 International Wrestling Revolution Group event
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Wikipedia - Arfak Reserve -- Nature Reserve
Wikipedia - Argentina at major beauty pageants -- Argentina at Miss Universe, Miss World, Miss International, and Miss Earth
Wikipedia - Argentina national polo team -- Polo team in Argentina
Wikipedia - Argentinatachoides -- Genus of beetles
Wikipedia - Argentina women's national cricket team -- Cricket team
Wikipedia - Argentina women's national field hockey team -- Olympic field hockey team
Wikipedia - Argentine Senate -- Upper house of the National Congress of Argentina
Wikipedia - Arghun Aqa -- 13th century Mongol Governor of Persia, Georgia and Anatolia and Deputy Governor of Khorasan
Wikipedia - Arg of Tabriz -- Iranian national heritage site
Wikipedia - Argonne National Laboratory -- Science and engineering research national laboratory in Lemont, IL, United States
Wikipedia - Argo (oceanography) -- International oceanographic observation program
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Wikipedia - Ariane de Bonvoisin -- International advisor, author and executive coach
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Wikipedia - Arjuna Kamalanath -- Sri Lankan actor, filmmaker and model
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Wikipedia - Assassinated
Wikipedia - Assassination (1927 film) -- 1927 film
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Wikipedia - Assassination (1987 film) -- 1987 film
Wikipedia - Assassination (2015 film) -- 2015 South Korean film directed by Choi Dong-hun
Wikipedia - Assassination Classroom (season 1) -- Wikipedia list article
Wikipedia - Assassination Classroom
Wikipedia - Assassination in Davos -- 1974 film
Wikipedia - Assassination market -- Type of market that incentivizes assassination
Wikipedia - Assassination Nation -- 2018 film directed by Sam Levinson
Wikipedia - Assassination of Abraham Lincoln -- Assassination of the 16th President of the United States
Wikipedia - Assassination of Alexander II
Wikipedia - Assassination of Ali Sayyad Shirazi -- Political assassination in Iran
Wikipedia - Assassination of Andrei Karlov -- 2016 murder of a Russian ambassador to Turkey
Wikipedia - Assassination of Archduke Franz Ferdinand of Austria
Wikipedia - Assassination of Benigno Aquino Jr. -- 1983 Philippine assassination
Wikipedia - Assassination of Boris Nemtsov -- 2015 murder of a Russian opposition politician
Wikipedia - Assassination of Chris Hani
Wikipedia - Assassination of Erkut Akbay -- Assassination of a Turkish diplomat
Wikipedia - Assassination of Galip Balkar -- Assassination of the Turkish Ambassador to Yugoslavia by Armenian militants
Wikipedia - Assassination of Huey Long -- 1935 murder of the US Senator
Wikipedia - Assassination of Ingimundr -- Norwegian royal delegate
Wikipedia - Assassination of James A. Garfield -- 1881 murder of the 20th President of the United States
Wikipedia - Assassination of John F. Kennedy -- 1963 murder of the US President
Wikipedia - Assassination of John the Fearless -- Medieval assassination of a French prince
Wikipedia - Assassination of Julius Caesar -- Stabbing attack that caused the death of Julius Caesar
Wikipedia - Assassination of Juma Tayir -- 2014 murder of Juma Tayir
Wikipedia - Assassination of Juvenal Habyarimana and Cyprien Ntaryamira -- 1994 shooting down of a plane carrying the Rwandan and Burundian presidents
Wikipedia - Assassination of Kim Jong-nam -- 2017 assassination
Wikipedia - Assassination of Louis I, Duke of Orleans -- 1407 murder in Paris
Wikipedia - Assassination of Luca Attanasio
Wikipedia - Assassination of Mahatma Gandhi -- 1948 assassination of Indian nationalist
Wikipedia - Assassination of Martin Luther King Jr. -- 1968 murder
Wikipedia - Assassination of Orhan Gunduz -- Assassination of a Turkish diplomat
Wikipedia - Assassination of Pawel Adamowicz -- Stabbing of Mayor of Gdansk during charity event in 2019
Wikipedia - Assassination of Pim Fortuyn -- Assassination of Dutch politician Pim Fortuyn by Volkert van der Graaf
Wikipedia - Assassination of Qasem Soleimani -- U.S. dronestrike killing of Iranian Gen. Qasem Soleimani
Wikipedia - Assassination of Rafic Hariri -- 2005 assassination
Wikipedia - Assassination of Rajiv Gandhi -- 1991 assassination of the 6th Prime Minister of India
Wikipedia - Assassination of Robert F. Kennedy -- 1968 assassination of an American politician
Wikipedia - Assassination of Spencer Perceval -- 1812 murder of the British prime minister
Wikipedia - Assassination of Taha Carim -- Assassination of a Turkish diplomat
Wikipedia - Assassination of the Duke of Guise (1563) -- Assassination of Francis, Duke of Guise
Wikipedia - Assassination of Vietnamese-American journalists in the United States -- Series of killings in the U.S.
Wikipedia - Assassination of William McKinley -- 1901 murder of the 25th President of the United States
Wikipedia - Assassination of Yitzhak Rabin -- Assassination in Israel
Wikipedia - Assassination -- Murder of a prominent person, often a political leader or ruler
Wikipedia - Assateague Island National Seashore -- Barrier island operated by the National Park Service of the United States
Wikipedia - Assateague people -- Algonquin Native American tribe
Wikipedia - Assemblies of God USA -- Pentecostal Christian denomination
Wikipedia - Assemblies of the Lord Jesus Christ -- Christian denomination formed in 1952
Wikipedia - Assemblies of Yahweh -- Religious denomination headquartered in Bethel, Pennsylvania, United States
Wikipedia - Assembly of Captive European Nations -- Coalition of representatives from nations in Central and Eastern Europe under Soviet domination (1954-1972)
Wikipedia - Assignment problem -- Combinatorial optimization problem
Wikipedia - Associate Director of National Intelligence and Chief Information Officer
Wikipedia - Associate international cricket in 2018-19 -- International cricket season
Wikipedia - Associate international cricket in 2018 -- International cricket season
Wikipedia - Associate international cricket in 2019-20 -- International cricket season
Wikipedia - Associate international cricket in 2019 -- International cricket season
Wikipedia - Associate international cricket in 2020-21 -- International cricket season
Wikipedia - Associate international cricket in 2020 -- International cricket season
Wikipedia - Associate international cricket in 2021-22 -- International cricket season
Wikipedia - Associate international cricket in 2021 -- International cricket season
Wikipedia - Associate international cricket in 2022 -- International cricket season
Wikipedia - Association for Behavior Analysis International
Wikipedia - Association for Chemoreception Sciences -- International chemosensory science learned society
Wikipedia - Association for Childhood Education International -- Nonprofitable organization with membership
Wikipedia - Association for Computing Machinery -- International learned society for computing
Wikipedia - Association for Defence of National Rights Movement Party -- Turkish political party
Wikipedia - Association for Defense of Freedom and the Sovereignty of the Iranian Nation -- Iranian Political Organization
Wikipedia - Association for Middle Level Education -- National Middle School Association
Wikipedia - Association for Studies in International Education -- International educational organization
Wikipedia - Association Montessori International of the United States -- National non-profitable organization
Wikipedia - Association nationale des moniteurs de plongee -- French recreational diver training and certification agency
Wikipedia - Association of Academies of the Spanish Language -- Coordinating body of Spanish language regulators
Wikipedia - Association of Alternative Newsmedia -- Organization
Wikipedia - Association of American Universities -- International organization of leading research universities
Wikipedia - Association of Christian Schools International v. Stearns -- Legal case in the United States
Wikipedia - Association of College and University Housing Officers-International -- Professional association for student affairs administrator
Wikipedia - Association of Independent Methodists -- Methodist Christian denomination founded in 1965
Wikipedia - Association of international and national public organizations M-bM-^@M-^\Social protectionM-bM-^@M-^] -- Ukrainian organization
Wikipedia - Association of National Advertisers -- industry association
Wikipedia - Association of Southeast Asian Nations
Wikipedia - Assyrian nationalism
Wikipedia - ASTM International -- Standards organization
Wikipedia - Aston Rowant National Nature Reserve -- A Chiltern Hills nature reserve
Wikipedia - Astra AB -- Swedish multinational pharmaceutical company
Wikipedia - Astra International -- Indonesian automotive conglomerate
Wikipedia - Astrakhan Khanate -- Medieval Tatar khanate
Wikipedia - Astroloba -- Genus of flowering plants native to South Africa
Wikipedia - Astronomical object -- Large natural physical entity in space
Wikipedia - Aswan International Airport -- Egyptian airport
Wikipedia - Aswan International Women's Film Festival -- Egyptian film festival honoring women
Wikipedia - ATA Carnet -- International customs document
Wikipedia - Atakapa -- Native Americans who lived along the Gulf of Mexico
Wikipedia - Atal Bhujal Yojana -- National groundwater management scheme in India
Wikipedia - Atal Bihari Vajpayee International Airport -- International airport in Jharkhand, India
Wikipedia - Atanasoff Nunatak
Wikipedia - Ataturk Centennial -- Centennial declared by the United Nations and the UNESCO
Wikipedia - Ataturk International Peace Prize -- Turkish award
Wikipedia - Ataturk's Reforms -- Radical reforms that created the Turkish nation state
Wikipedia - Ataturk's Residence and Railway Museum -- National historic house and railway museum in Ankara, Turkey
Wikipedia - ATC code C04 -- Therapeutic subgroup of the Anatomical Therapeutic Chemical Classification System
Wikipedia - At Ease -- Alternative to the Macintosh desktop developed by Apple Computer in the early 1990s for the classic Mac OS
Wikipedia - Athar Ali Khan -- Bangladeshi International Cricketer and Commentator
Wikipedia - Atheist Alliance International
Wikipedia - Athens International Airport -- Largest international airport in Greece
Wikipedia - Athletes Parade -- Soviet-era parade of national athletes
Wikipedia - Athletics at the 2011 Pan American Games - Men's discus throw -- International athletic competition
Wikipedia - Atlanta SC -- An American soccer team based in Atlanta, Georgia that plays in the National Independent Soccer Association
Wikipedia - Atlantic International University -- Educational institute based in U.S.
Wikipedia - Atlantic Meridional Transect -- A multi-decadal oceanographic programme that undertakes biological, chemical and physical research during annual voyages between the UK and destinations in the South Atlantic
Wikipedia - Atlas (anatomy) -- First cervical vertebra of the spine which supports the skull
Wikipedia - ATLAS-I -- US Air Force electromagnetic pulse generation and testing apparatus in use from 1972-1980 at Sandia National Laboratories in Albuquerque, NM, US
Wikipedia - ATL SkyTrain -- Landside people mover at Hartsfield-Jackson Atlanta International Airport
Wikipedia - Atmaram Sadashiv Jayakar -- Indian naturalist, military physician and surgeon (1844-1911)
Wikipedia - Atma Ram Sanatan Dharma College -- Constituent college of the University of Delhi
Wikipedia - ATM Nurul Bashar Chowdhury -- Bangladesh Nationalist Party politician
Wikipedia - Atoka County, Choctaw Nation -- Former political subdivision of the Choctaw Nation
Wikipedia - Atomic Age (design) -- Design style from the approximate period 1940-1960, when concerns of nuclear war dominated the West during the Cold War
Wikipedia - Atomics International -- Nuclear technology company
Wikipedia - A Treatise of Human Nature -- Work by David Hume
Wikipedia - A Trip to Chinatown (film) -- 1926 film by Robert P. Kerr
Wikipedia - Atropa acuminata -- Species of plant
Wikipedia - Atropine/diphenoxylate -- Pharmaceutical drug combination for diarrhea
Wikipedia - Atsugewi -- Native American people of Northeastern California
Wikipedia - At-Taysiyah Natural Reserve -- Saudi national nature reserve
Wikipedia - Attempted assassination of Gerald Ford in Sacramento -- 1975 assassination attempt by Lynette Fromme
Wikipedia - Attempted assassination of Gerald Ford in San Francisco -- 1975 assassination attempt by Sara Jane Moore
Wikipedia - Attempted assassination of Harry S. Truman -- Assassination attempt on U.S. President Truman on 1 November 1950
Wikipedia - Attempted assassination of Leonid Brezhnev -- 1969 assassination attempt made upon Leonid Brezhnev
Wikipedia - Attempted assassination of Ronald Reagan -- 1981 shooting of US President Ronald Reagan
Wikipedia - Attenborough Nature Reserve -- Nature reserve in Nottinghamshire, England
Wikipedia - Attention deficit hyperactivity disorder predominantly inattentive
Wikipedia - Attignat -- Commune in Auvergne-Rhone-Alpes, France
Wikipedia - Auckland Airport -- International airport serving Auckland, New Zealand
Wikipedia - Audism -- Form of discrimination against people who are deaf
Wikipedia - Auditory hallucination -- Form of hallucination that involves perceiving sounds without auditory stimulus
Wikipedia - Audit -- Systematic and independent examination of books, accounts, documents and vouchers of an organization
Wikipedia - Audrey O'Flynn -- Ireland hockey and rugby sevens international
Wikipedia - Audrey Roberts -- Fictional character from the British soap opera Coronation Street
Wikipedia - Augmentative and Alternative Communication (journal) -- Scientific journal
Wikipedia - Augmentative and alternative communication -- Techniques used for those with communication impairments
Wikipedia - Augrabies Falls National Park -- National park in the Northern Cape, South Africa
Wikipedia - Augusta Foote Arnold -- American naturalist and author
Wikipedia - Augusta Innes Withers -- English natural history illustrator
Wikipedia - Augusta International Raceway -- Defunct motorsport track in the United States
Wikipedia - August Batsch -- Eighteenth century German naturalist
Wikipedia - Auguste Forel -- Swiss myrmecologist, neuroanatomist and psychiatrist (1848-1931)
Wikipedia - August Hirt -- German anatomist and SS officer
Wikipedia - Augustinian predestination
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Wikipedia - Augustus Octavius Bacon -- Member of the U.S. Senate from Georgia
Wikipedia - Auktyon -- Russian alternative rock band from Saint Petersburg
Wikipedia - Aulus Caecina Paetus -- 1st century AD Roman senator and consul
Wikipedia - Aulus Ducenius Geminus -- First century AD Roman senator and prefect of Rome
Wikipedia - Aulus Gabinius Secundus (consul 35) -- 1st century AD Roman senator and general
Wikipedia - Aulus Licinius Nerva Silianus -- 1st century AD Roman senator and moneyer
Wikipedia - Aulus Marius Celsus -- 1st century Roman senator, military officer and governor
Wikipedia - Aulus Vicirius Proculus -- 1st century Roman senator, consul and governor of Roman Britain
Wikipedia - A.U.M.P. Church -- Methodist denomination
Wikipedia - Aunat -- Commune in Occitanie, France
Wikipedia - Aung Myo Hlaing -- Burmese international chess master
Wikipedia - Aurad (Vidhana Sabha constituency) -- Constituency of the Karnataka legislative assembly in India
Wikipedia - Auriculotherapy -- Pseudocientific alternative medicine practice based on the idea that the ear is a micro system, which reflects the entire body, and that physical, mental or emotional health conditions are treatable by stimulation of the surface of the ear.
Wikipedia - Aurobindo Pharma -- Indian multinational pharmaceutical company
Wikipedia - Aurora -- Natural light display that occurs in the sky, primarily at high latitudes (near the Arctic and Antarctic)
Wikipedia - Aurus Senat -- A full-size luxury car and limousine manufactured by NAMI in Russia
Wikipedia - Austinite -- Arsenate mineral
Wikipedia - Austin Powers: International Man of Mystery -- 1997 film by Jay Roach
Wikipedia - Australia and New Zealand Banking Group -- Australian multinational bank
Wikipedia - Australia at major beauty pageants -- Australia at Miss Universe, Miss World, Miss International, and Miss Earth
Wikipedia - Australia Day -- Australian national holiday
Wikipedia - Australia men's national field hockey team -- Men's nationalM-BM- field hockey team representing Australia
Wikipedia - Australia national badminton team -- National badminton team
Wikipedia - Australia national cricket team -- National sports team
Wikipedia - Australia national rugby union team coaches -- List of coaches
Wikipedia - Australian Defence Force -- National military force of Australia
Wikipedia - Australian Diver Accreditation Scheme -- Australian based international occupational diver accreditation organisation
Wikipedia - Australian fifty-cent coin -- Current denomination of Australian currency
Wikipedia - Australian fifty-dollar note -- Current denomination of Australian currency
Wikipedia - Australian five-cent coin -- Current denomination of Australian currency
Wikipedia - Australian five-dollar note -- Current denomination of Australian currency
Wikipedia - Australian International Airshow -- Air show in Australia
Wikipedia - Australian magpie -- A medium-sized black and white passerine bird native to Australia and southern New Guinea.
Wikipedia - Australian National Airways -- Australia's predominant carrier until the early 1950s
Wikipedia - Australian National Council on Drugs -- Australian Medical and Health Organisation
Wikipedia - Australian National Physics Competition -- Student competition in university-level physics
Wikipedia - Australian National University -- National research university in Canberra, Australian Capital Territory
Wikipedia - Australian native police -- Police units consisting of Australian Aboriginal men
Wikipedia - Australian one-cent coin -- Former denomination of Australian currency
Wikipedia - Australian one-dollar coin -- Current denomination of Australian currency
Wikipedia - Australian one-dollar note -- Former denomination of Australian currency
Wikipedia - Australian one-hundred-dollar note -- Current denomination of Australian currency
Wikipedia - Australian raven -- Passerine bird native to Australia
Wikipedia - Australian Red Cross -- National society of the International Red Cross and Red Crescent Movement in Australia
Wikipedia - Australian Schoolboys rugby league team -- National junior sports team
Wikipedia - Australian Senate
Wikipedia - Australians for Native Title and Reconciliation -- Australian organisation which advocates for Indigenous rights
Wikipedia - Australian Swim Team -- National swim team of Australia
Wikipedia - Australian ten-cent coin -- Current denomination of Australian currency
Wikipedia - Australian ten-dollar note -- Current denomination of Australian currency
Wikipedia - Australian Theatre for Young People -- Australian national youth theatre company
Wikipedia - Australian twenty-cent coin -- Current denomination of Australian currency
Wikipedia - Australian twenty-dollar note -- Current denomination of Australian currency
Wikipedia - Australian two-cent coin -- Former denomination of Australian currency
Wikipedia - Australian two-dollar coin -- Current denomination of Australian currency
Wikipedia - Australian two-dollar note -- Former denomination of Australian currency
Wikipedia - Australian Vaccination-risks Network -- Anti-vaccination propaganda group
Wikipedia - Australian Youth Orchestra -- National youth orchestra of Australia
Wikipedia - Australia women's national cricket team -- Australia women's national cricket team
Wikipedia - Australia women's national field hockey squad records -- Wikimedia list article
Wikipedia - Austria-Finland relations -- Bilateral international relations
Wikipedia - Austrian cuisine -- Style of cuisine native to Austria
Wikipedia - Austrian Empire -- Central European multinational great power from 1804 to 1867
Wikipedia - Austria-Netherlands relations -- Bilateral international relations
Wikipedia - Austrian nationality law -- Overview of the nationality law in the Republic of Austria
Wikipedia - Austrian National Socialism
Wikipedia - Austrian Standards International -- A standards organization and the ISO member body for Austria
Wikipedia - Austrian State Treaty -- 1955 multilateral treaty regarding the international status of Austria
Wikipedia - Austrians -- Nation and an ethnic group of people native to Austria
Wikipedia - Austria women's national cricket team -- Cricket team
Wikipedia - Austria women's national under-18 volleyball team -- Wikimedia list article
Wikipedia - Authorization for Use of Military Force Against Iraq Resolution of 2002 -- Joint resolution of the United States House of Representatives and Senate
Wikipedia - Autism Network International
Wikipedia - Autism Research Institute -- A non-profit organization in the USA advocating for alternative treatments for autism
Wikipedia - Autobahn -- National expressway in Germany
Wikipedia - Autocorrelation (words) -- In combinatorics, the autocorrelation of a word is the set of periods of this word
Wikipedia - Autograph -- Manuscript by author (or) celebrity's signature
Wikipedia - Autoimmune regulator -- A transcription factor expressed in the medulla (inner part) of the thymus. It is part of the mechanism which eliminates self-reactive T cells that would cause autoimmune disease.
Wikipedia - Automation in construction -- The combination of methods, processes, and systems
Wikipedia - AutoNation -- American automotive retailer
Wikipedia - Autonomous diver -- International minimum standard for entry level recreational scuba diver certification
Wikipedia - Autonomous scuba diver -- International minimum standard for entry level recreational scuba diver certification
Wikipedia - Autotelic (band) -- Filipino indie-alternative rock band
Wikipedia - Autumn Nations Cup -- Unique rugby union competition
Wikipedia - Autumn Sonata (opera) -- Opera by Sebastian Fagerlund
Wikipedia - Autumn Sonata -- 1978 film
Wikipedia - Auvergnat dialect
Wikipedia - Auzatellodes hyalinata -- Species of hook-tip moth
Wikipedia - A. Vaidyanatha Iyer
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Wikipedia - Avar Khanate -- Muslim state 13th to 19th century
Wikipedia - Avars (Caucasus) -- Caucasus native ethnic group
Wikipedia - Avatar -- Material appearance or incarnation of a deity on earth in Hinduism
Wikipedia - Avery Brundage -- American sports executive and 5th president of the International Olympic Committee
Wikipedia - Avery Dennis Sr. -- Native American activist
Wikipedia - Aviation International News -- Aviation media company
Wikipedia - AVIDAC -- Early computer built by Argonne National Laboratory
Wikipedia - Avidya (Buddhism) -- Ignorance or misconceptions about the nature of metaphysical reality
Wikipedia - Avient Aviation -- International cargo airline
Wikipedia - A Vindication of Natural Diet
Wikipedia - Avis Little Eagle -- Native American journalist
Wikipedia - Avss Amarnath Gudivada -- Indian politician
Wikipedia - Avvai Natarajan -- Indian educationist
Wikipedia - Awa-Kominato Station -- Railway station in Kamogawa, Chiba Prefecture, Japan
Wikipedia - Awanyu -- God of water in the Native American Tewa tribal mythology
Wikipedia - Awards and nominations received by Sarah Jessica Parker -- Wikimedia list article
Wikipedia - Awolnation -- American rock band
Wikipedia - Axa -- French multinational insurance firm
Wikipedia - Axiata -- Malaysian multinational telecommunications company
Wikipedia - Axis of Time -- Alternate history novel series by John Birmingham
Wikipedia - AXN White -- Channel operated by Sony Pictures Television International Networks Europe
Wikipedia - Axon hillock -- Part of the neuronal cell soma from which the axon originates
Wikipedia - Aydin (electoral district) -- Electoral district for the Grand National Assembly of Turkey
Wikipedia - Aydinids -- Anatolian beylik
Wikipedia - Ayeisha McFerran -- Ireland women's hockey international
Wikipedia - Ayu Diandra Sari Tjakra -- Miss International Indonesia 2009
Wikipedia - Ayurveda -- Alternative medicine with historical roots in the Indian subcontinent
Wikipedia - Ayyubid Sultanate
Wikipedia - Azam Jah of the Carnatic -- Nawab of the Carnatic
Wikipedia - Azerbaijan International
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Wikipedia - Azerbaijan National Agency for Mine Action -- State agency in Azerbaijan
Wikipedia - Azim Azami Ariffin -- Malaysian international lawn bowler
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Wikipedia - Azizul Haq Mollah -- Bangladesh Nationalist Party politician
Wikipedia - Azlina Arshad -- Malaysian international lawn bowler
Wikipedia - Azores Current -- A generally eastward to southeastward-flowing current in the North Atlantic, originating near the Grand Banks of Newfoundland where it splits from Gulf Stream
Wikipedia - Azteca 7 -- Mexican national TV network
Wikipedia - Azteca Uno -- Mexican national TV network
Wikipedia - Azure Window -- Former natural limestone arch in the Maltese island of Gozo
Wikipedia - Azurite -- Copper carbonate mineral
Wikipedia - Baao station -- Defunct station of the Philippine National Railways (PNR)
Wikipedia - Ba'athism -- Pan-Arabist and nationalist ideology
Wikipedia - Ba'ath Party (Iraqi-dominated faction) -- Iraqi political party (1963-2003)
Wikipedia - Ba'ath Party (Syrian-dominated faction) -- Syrian-dominated faction of the Ba'ath party.
Wikipedia - Baba Ghodrat Caravansarai -- Iranian national heritage site
Wikipedia - Baba Mast Nath -- Saint from Haryana, India
Wikipedia - BabasakichM-EM-^M Station -- Railway station in Sakaminato, Tottori Prefecture, Japan
Wikipedia - Baba Yaga: Terror of the Dark Forest -- Russian supernatural horror film
Wikipedia - Babia Gra National Park
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Wikipedia - Babiche -- Rawhide cord made by Native Americans
Wikipedia - Babinda Boulders -- | public recreation area within Wooroonooran National Park, Australia
Wikipedia - Babington Plot -- 1586 plot to assassinate Queen Elizabeth of England
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Wikipedia - Baby shower -- Prenatal celebration
Wikipedia - Bacalhau com natas -- Salt cod casserole
Wikipedia - Bacha Khan International Airport -- International airport in Peshawar, Pakistan
Wikipedia - Bachelor Lake (Brown County, Minnesota) -- Natural lake in the U.S.
Wikipedia - B. A. Chidambaranath -- Indian composer
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Wikipedia - Back Bay National Wildlife Refuge -- Wildlife reserve in Virginia, US
Wikipedia - Backchannel (linguistics) -- Listener responses that can be both verbal and non-verbal in nature
Wikipedia - Backpacking (travel) -- Low-cost, lightweight, independent and often international travel
Wikipedia - Back to God Ministries International -- Electronic media ministry of the Christian Reformed Church
Wikipedia - Back to Nature -- 1936 film by James Tinling
Wikipedia - Back to nature -- lifestyle or philosophy
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Wikipedia - Bacterial cell structure -- The specialized anatomy and physiology of bacteria
Wikipedia - Badak NGL -- Natural gas company
Wikipedia - Badami cave temples -- 6th-8th century Hindu and Jain cave temples in Karnataka, India
Wikipedia - Badam Natawan -- Former Sindhi language writer
Wikipedia - Bad Bergzabern -- Place in Rhineland-Palatinate, Germany
Wikipedia - Bad Bertrich -- Place in Rhineland-Palatinate, Germany
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Wikipedia - Bad Kreuznach -- Place in Rhineland-Palatinate, Germany
Wikipedia - Badlands National Park -- National park in South Dakota, United States
Wikipedia - Badminton Korea Association -- Korean national badminton association
Wikipedia - Badrinath (film) -- 2011 Indian action film
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Wikipedia - Badri Nath Tandon
Wikipedia - Badrinath Temple -- Hindu temple of Vishnu in Uttarakhand, India
Wikipedia - Badrinath
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Wikipedia - Baebius Massa -- 1st century AD Roman senator and provincial governor
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Wikipedia - Bagh print -- A traditional wood block printing an Indian handicraft originating in Bagh, Dhar district of Madhya Pradesh, India.
Wikipedia - Bagman -- A person designated to collect money or run errands
Wikipedia - Bahama Banks -- The submerged carbonate platforms that make up much of the Bahama Archipelago
Wikipedia - Bahamasair -- National airline of The Bahamas
Wikipedia - Bahamas National Trust -- Bahamian conservation organization
Wikipedia - BahaM-JM- -- Several radio stations worldwide, established by the international BahaM-JM-
Wikipedia - Bahia de Jobos -- National reserve in Puerto Rico
Wikipedia - Bahia Portete - Kaurrele National Natural Park -- National park in Colombia
Wikipedia - Bahmani Sultanate -- Former Muslim state in Southern India
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Wikipedia - Baidyanath Group
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Wikipedia - Baidyanath Temple -- Temple in Jharkhand, India
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Wikipedia - Bailte Seirbhise Gaeltachta -- State designation of selected urban areas in Ireland
Wikipedia - Bain Nunatak -- Manning Nunataks
Wikipedia - Bairavanathar Temple, Thagattur -- Temple in Tamil Nadu, India
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Wikipedia - Baja California rat snake -- A nonvenomous colubrid snake native to Baja California, Mexico
Wikipedia - Bajura Adentro -- Barrio of Manati, Puerto Rico
Wikipedia - Bajura Afuera -- Barrio of Manati, Puerto Rico
Wikipedia - Baker, California -- Census designated place in California, United States
Wikipedia - Baker, Minnesota -- Census-designated place in Minnesota, US
Wikipedia - Baker's Pit Nature Reserve -- Nature reserve in Cornwall
Wikipedia - Baker's theorem -- Lower bound for absolute value of linear combinations of logarithms of algebraic numbers
Wikipedia - Bakul -- 1954 film directed by Bholanath Mitra
Wikipedia - Baku (mythology) -- Japanese supernatural beings
Wikipedia - Balagangadharanatha Swamiji
Wikipedia - Balaji Pant Natu -- Indian Nationalist
Wikipedia - Balaka (Bengali poetry) -- Bengali poetry book written by Rabindranath Tagore
Wikipedia - Balanataman Rural LLG -- Local-level government in Papua New Guinea
Wikipedia - Balancing rock -- Naturally occurring precariously balanced rock
Wikipedia - Baldoyle Bay -- Sea inlet and nature reserve north of Dublin, Ireland
Wikipedia - Balekundri (K.H.) -- Village in Karnataka, India
Wikipedia - Balele Mountains -- Mountain massif in the KwaZulu-Natal province in South Africa
Wikipedia - Balfour Declaration -- A letter written by Arthur Balfour in support of a "national home for the Jewish people"
Wikipedia - Balgo -- a nature reserve in Sweden
Wikipedia - Ball Club, Minnesota -- Census-designated place in Minnesota, US
Wikipedia - Ballinatray -- Townlands in Gorey, County Wexford, Ireland
Wikipedia - Ballinknockane -- Site of Irish national monument
Wikipedia - Ballons des Vosges Nature Park -- Protected area in northeastern France
Wikipedia - Balls Head Reserve -- Forested headland nature reserve
Wikipedia - Ballynahow Castle -- Tower house and National Monument in County Tipperary, Ireland
Wikipedia - Balmory Hall -- Victorian Italianate mansion on the Isle of Bute, Scotland
Wikipedia - Baloch nationalism -- movement that claims the Baloch people are a distinct nation
Wikipedia - Balsamic vinegar -- Type of vinegar originating in Italy
Wikipedia - Baltic Air Policing -- NATO air defence mission
Wikipedia - Baltimore International College
Wikipedia - Baltimore Plot -- Alleged assassination attempt on Lincoln
Wikipedia - Baltimore/Washington International Airport -- airport near Baltimore, Maryland, United States
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Wikipedia - Banankoni -- Natural watercourse in Sikasso Region, Mali
Wikipedia - Banata Tchale Sow -- Chadian politician
Wikipedia - Banat Bulgarian dialect
Wikipedia - Banate, Iloilo -- Municipality of the Philippines in the province of Iloilo
Wikipedia - Banate of Bosnia
Wikipedia - Banat of Craiova -- Province of the Habsburg Monarchy established in Oltenia between 1718 and 1739
Wikipedia - Banat Romanian dialect -- Type of dialects
Wikipedia - Banat Uprising
Wikipedia - Banat
Wikipedia - Banco Santander -- Spanish multinational bank
Wikipedia - Bandaranaike International Airport -- International airport located in Sri Lanka
Wikipedia - Band-backed wren -- Species of bird native to South and Central America
Wikipedia - Banded yellow robin -- Species of songbird native to New Guinea
Wikipedia - Bandel cheese -- Cheese that originated in the erstwhile Portuguese colony Bandel in eastern India
Wikipedia - Bandele Omoniyi -- Nigerian nationalist
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Wikipedia - Band of the National Police of Peru -- Ceremonial musical ensemble of the National Police of Peru
Wikipedia - Banff National Park -- National park in Alberta, Canada
Wikipedia - Bangalore Hockey Stadium -- Field hockey stadium in Karnataka, India
Wikipedia - Bangalore Medical College and Research Institute -- Indian medical college in Bangalore, Karnataka
Wikipedia - Bangalore South (Vidhana Sabha constituency) -- Vidhana Sabha constituency in Karnataka, India
Wikipedia - Bangalore -- Capital of Karnataka, India
Wikipedia - Bangla Academy Literary Award -- Literary award given by the namesake national language authority of Bangladesh
Wikipedia - Bangladesh A cricket team -- Second-tier national cricket team of Bangladesh
Wikipedia - Bangladesh Garments Workers Unity Council -- National trade union centre of garment workers in Bangladesh
Wikipedia - Bangladesh Garment Workers Trade Union Centre -- National trade union federation of garment workers in Bangladesh
Wikipedia - Bangladesh Independent Garment Workers Union Federation -- National trade union federation of garment workers in Bangladesh
Wikipedia - Bangladesh Institute of International and Strategic Studies -- Research institute in Bangladesh
Wikipedia - Bangladesh Institute of Law and International Affairs -- Research institute in Bangladesh
Wikipedia - Bangladesh Medical Association -- National association of doctors
Wikipedia - Bangladesh Minority Janata Party -- Political party in Bangladesh
Wikipedia - Bangladesh National Awami Party -- Political party in Bangladesh
Wikipedia - Bangladesh National Film Award for Best Actress -- Film awards
Wikipedia - Bangladesh National Film Award for Best Director -- Wikimedia list
Wikipedia - Bangladesh Nationalist Front -- Bangladeshi political party
Wikipedia - Bangladesh Nationalist Party -- Centre-right political party in Bangladesh
Wikipedia - Bangladesh National Nutrition Council -- Research institute in Bangladesh
Wikipedia - Bangladesh National Portal -- National portal of the People's Republic of Bangladesh
Wikipedia - Bangladesh National Scientific and Technical Documentation Centre -- Research institute in Bangladesh
Wikipedia - Bangladesh Police -- National police force
Wikipedia - Bangladesh Television -- National Television channel of Bangladesh
Wikipedia - Bangladesh women's national cricket team -- Bangladesh women's national cricket team
Wikipedia - Banglapedia -- National encyclopedia of Bangladesh
Wikipedia - Bangor International Airport -- Airport in Bangor, Maine, USA
Wikipedia - Banked turn -- Inclination of road or surface other than flat
Wikipedia - Banke National Park -- National Park of Nepal
Wikipedia - Bank for International Settlements
Wikipedia - Banknotes of the New Zealand dollar -- Promissory notes denominated in the New Zealand dollar
Wikipedia - Banknotes of the pound sterling -- Promissory notes denominated in pounds sterling
Wikipedia - Bank of America -- American multinational banking and financial services corporation
Wikipedia - Bank of England Act 1946 -- Act of Parliament of the United Kingdom that nationalised the Bank of England
Wikipedia - Bank of England M-BM-#5 note -- Smallest denomination of England's banknotes
Wikipedia - Bank of Venice -- First national bank in Europe
Wikipedia - Banksia acanthopoda -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Banksia aculeata -- Shrub of the family Proteaceae native to the southwest of Western Australia.
Wikipedia - Banksia acuminata -- Species of shrub in thefamily Proteaceae endemic to south-west Western Australia
Wikipedia - Banksia alliacea -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Banksia anatona -- Species of flowering plant in the family Proteaceae native to Western Australia
Wikipedia - Banksia aquilonia -- A tree in the family Proteaceae native to north Queensland
Wikipedia - Banksia ashbyi -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Banksia baxteri -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Banksia bipinnatifida -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia burdettii -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Banksia chamaephyton -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Banksia coccinea -- An erect shrub or small tree in the family Proteaceae native to the south west coast of Western Australia
Wikipedia - Banksia echinata -- Species of shrub in the family Proreaceae endemic to Western Australia
Wikipedia - Banksia ericifolia subsp. macrantha -- Subspecies in the family Proteaceae native to New South Wales
Wikipedia - Banksia ericifolia -- A woody shrub of the family Proteaceae native to Australia and found in Central and Northern New South Wales
Wikipedia - Banksia gardneri var. brevidentata -- Variety of shrub in the family Proteaceae native to Western Australia
Wikipedia - Banksia gardneri var. gardneri -- Variety of plants in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia gardneri var. hiemalis -- Variety of plant in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia laevigata subsp. fuscolutea -- Subspecies of plant in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia lanata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia lemanniana -- Shrub of the family Proteaceae native to Western Australia
Wikipedia - Banksia leptophylla var. leptophylla -- Variety in the plant family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia leptophylla -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Banksia marginata -- Tree or woody shrub in the family Proteaceae found throughout much of southeastern Australia
Wikipedia - Banksia meisneri subsp. ascendens -- Subspecies of plant in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia meisneri subsp. meisneri -- Subspecies of plants in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia nutans var. cernuella -- Variety of plant in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia nutans var. nutans -- Variety of plant in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia paludosa -- A shrub in the family Proteaceae native to New South Wales, Australia
Wikipedia - Banksia petiolaris -- A flowering plant of the family Proteaceae native to Western Australia
Wikipedia - Banksia plagiocarpa -- Species of shrub in the family Proteaceae native to Queensland
Wikipedia - Banksia prionotes -- Species of shrub or tree in the family Proteaceae native to the southwest of Western Australia
Wikipedia - Banksia pteridifolia -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Banksia repens -- Species of shrub in the family Proteaceae' native to Western Australia
Wikipedia - Banksia saxicola -- Species of shrub in the family Proteaceae native to Victoria (Australia)
Wikipedia - Banksia serrata -- Species of tree native to eastern Australia
Wikipedia - Banksia sphaerocarpa var. caesia -- Variety of plant in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia sphaerocarpa var. dolichostyla -- Variety of plant in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia sphaerocarpa var. latifolia -- Variety of plant in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia sphaerocarpa var. pumilio -- Variety of plant in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia sphaerocarpa var. sphaerocarpa -- Variety of plant in the family Proteaceae native to the Southwest Botanical Province of Western Australia
Wikipedia - Banksia spinulosa -- A woody shrub in the family Proteaceae, native to eastern Australia
Wikipedia - Banksia subpinnatifida var. subpinnatifida -- Variety of plant in the family Proteaceae endemic to the South West Botanical Province of Western Australia
Wikipedia - Banksia subpinnatifida -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Banksia vincentia -- Species of shrub in the family Proteaceae native to New South Wales
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Wikipedia - Bannatyne Manuscript -- 16th-century Scots anthology
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Wikipedia - Banu Yam -- A large tribe native to Najran Province
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Wikipedia - Baptist Bible Fellowship International
Wikipedia - Baptist Community of Congo -- Baptist Christian denomination in the DRC
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Wikipedia - BarCamp -- international network of user-generated conferences
Wikipedia - Barcelona Convention and Statute on Freedom of Transit -- 1921 international treaty
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Wikipedia - Barry Goldwater -- Republican nominee for President, 1964; U.S. Senator from Arizona
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Wikipedia - Barycentric coordinates (mathematics)
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Wikipedia - Battle of Warsaw (1656) -- Battle of the Polish-Lithuanian Commonwealth and Crimean Khanate, against Sweden and Brandenburg
Wikipedia - Battle of Yinshan -- Battle between the Tang dynasty and Eastern Turkic Khaganate
Wikipedia - Baunatal (Madrid Metro) -- Madrid Metro station
Wikipedia - Bavarian National Museum
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Wikipedia - Bayer designation -- Star naming system
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Wikipedia - Baytown Site -- Place in Arkansas listed on National Register of Historic Places
Wikipedia - Bazaruto Archipelago National Park -- A marine and terrestrial protected area in the Bazaruto Archipelago in Mozambique
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Wikipedia - BBC National DAB -- British digital audio broadcasting multiplex
Wikipedia - BBC National Programme -- British radio broadcasting service
Wikipedia - B. B. Comer -- Democratic U.S. Senator from Alabama; Governor of Alabama
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Wikipedia - BBC -- British domestic and international public service broadcaster
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Wikipedia - Beartown Wilderness Addition A -- Protected natural area in Virginia, United States
Wikipedia - Beartown Wilderness Addition B -- Protected natural area in Virginia, United States
Wikipedia - Beasts of No Nation -- Book by Uzodinma Iweala
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Wikipedia - Beaulieu, Minnesota -- Census-designated place in Minnesota, US
Wikipedia - Beauport Lake -- Lake in Capitale-Nationale, Quebec, Canada
Wikipedia - Beaver Brook Association -- Nature center in Milford, New Hampshire, US
Wikipedia - Beaver Creek Indian Tribe -- Native American tribe in South Carolina
Wikipedia - Beaverdam Creek (conservation area) -- Protected natural area in Virginia, United States
Wikipedia - Bebop -- Subgenre of jazz music originated in the United States in mid-1940s
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Wikipedia - Be File System -- Native file system of the BeOS operating system
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Wikipedia - Behemoth: The Structure and Practice of National Socialism -- Literary work
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Wikipedia - Bengalis -- Ethnic group native to Bangladesh and India
Wikipedia - Bengal Sultanate -- sovereign power of Bengal for much of the 14th to 16th centuries
Wikipedia - Bengaluru North University -- Indian state university in Kolar, Karnataka
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Wikipedia - Benin City National Museum -- National museum in Benin City, Nigeria
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Wikipedia - Benjamin Allen (Wisconsin politician) -- 19th century American lawyer, politician, and Union Army officer. Member of the Wisconsin Senate.
Wikipedia - Benjamin Ferguson (politician) -- 19th century American Democratic politician, Member of the Wisconsin Senate
Wikipedia - Benjamin F. Hallett -- American lawyer and politician, Democratic National Committee chair
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Wikipedia - Billboard China Airplay/FL -- International record chart in China for songs
Wikipedia - Bill Frist -- Former United States Senator from Tennessee
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Wikipedia - Billies Bay Wilderness -- Part of a national forest located Florida
Wikipedia - Billings Logan International Airport -- Public airport in Billings, Montana, United States
Wikipedia - Bill Nation -- American politician
Wikipedia - Bill Nelson -- Former United States Senator from Florida
Wikipedia - Bill Walker (Scottish Nationalist politician) -- Scottish nationalist politician
Wikipedia - Bill White (neo-Nazi) -- Leader of the American National Socialist Workers' Party, and former administrator of Overthrow.com
Wikipedia - Billy Frank Jr. -- Native American rights activist
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Wikipedia - Binance -- International, multi-language cryptocurrency exchange
Wikipedia - Binary signature
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Wikipedia - Bingata -- Traditional resist-dyed fabric originating in the Ryukyuan Islands in Japan
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Wikipedia - Biodiversity of Cape Town -- Diversity of the natural environment of Cape Town
Wikipedia - Biographical Memoirs of the National Academy of Sciences
Wikipedia - Biological naturalism
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Wikipedia - Biomedical sciences -- Set of applied sciences applying portions of natural science or formal science, or both, to knowledge, interventions, or technology that are of use in healthcare or public health
Wikipedia - Biophilia hypothesis -- Hypothesis that humans possess an innate tendency to seek connections with nature and other forms of life
Wikipedia - Biophysical profile -- Prenatal ultrasound evaluation of fetal well-being
Wikipedia - Bioprospecting -- Exploration of Nature for material with commercial potential
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Wikipedia - Bitame Lucia International School -- School in Cameroon
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Wikipedia - Bitnation -- Digital nation
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Wikipedia - Black & White (Birmingham newspaper) -- Alternative weekly newspaper in Birmingham, Alabama
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Wikipedia - Black Birders Week -- Campaign for diversity in birding, conservation, and the natural sciences
Wikipedia - Black books of hours -- Medieval Flemish illuminated manuscript
Wikipedia - Black Canyon of the Gunnison National Park -- National park in Colorado, United States
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Wikipedia - Black-footed cat -- Small wild cat native to Southern Africa
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Wikipedia - Black Lives Matter -- Social movement originating in the United States
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Wikipedia - Blue Line (Lebanon) -- border demarcation between Lebanon and Israel published by the United Nations
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Wikipedia - Blue Quills First Nation Indian Reserve -- First Nations reserve in Alberta, Canada
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Wikipedia - Blues in the Night (film) -- 1941 film by Anatole Litvak
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Wikipedia - B'nai B'rith International -- International Jewish service organization
Wikipedia - B. N. Bache Gowda -- Politician from Karnataka, India
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Wikipedia - Board for International Food and Agricultural Development (BIFAD) -- Agricultural advisory board in US
Wikipedia - Board of Intermediate and Secondary Education, Faisalabad -- Examination board in Faisalabad, Punjab
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Wikipedia - Bongsanglay Natural Park -- A protected area of mangrove forests and swamps on Ticao Island in the Bicol Region of the Philippines
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Wikipedia - Book:International System of Units
Wikipedia - Book of Alternative Services
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Wikipedia - Botanical Society of Scotland -- The national learned society for botanists of Scotland
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Wikipedia - Botswana-Namibia border -- International border
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Wikipedia - Boundary Stelae of Akhenaten -- Group of royal monuments in Upper Egypt
Wikipedia - Bounds-checking elimination
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Wikipedia - Bourgeois nationalism -- Nationalism of the ruling class under capitalism.
Wikipedia - Boustrophedon -- Form of writing, left-to-right and right-to-left in alternate lines
Wikipedia - Bouteloua chondrosioides -- Perennial bunchgrass native to North America
Wikipedia - Bouteloua eludens -- Perennial grass native to North America
Wikipedia - Bouteloua parryi -- Perennial grass native to North America
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Wikipedia - Bouteloua repens -- Perennial grass native to North America
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Wikipedia - Boutros Boutros-Ghali -- 6th Secretary-General of the United Nations
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Wikipedia - Brachychiton rupestris -- A tree in the family Malvaceae native to Queensland, Australia
Wikipedia - Brachygnathus -- Genus of beetles
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Wikipedia - BRAC (organisation) -- International development organisation based in Bangladesh
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Wikipedia - Breathy voice -- A type of phonation
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Wikipedia - Breton Nationalist Party -- Defunct political party in France
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Wikipedia - Brian Dixon (bowls) -- South African international lawn bowler
Wikipedia - Brian Houghton Hodgson -- British diplomat and naturalist
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Wikipedia - Brian O'Neill (superintendent) -- Golden Gate National Recreation Area Superintendent
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Wikipedia - BRIC -- Group of four emerging national economies (not the same as BRICS)
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Wikipedia - British Hero of the Holocaust -- A special national award given by the government of the United Kingdom in recognition of British citizens who assisted in rescuing victims of the Holocaust
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Wikipedia - British nationality law -- Law of the United Kingdom concerning citizenship and other categories of British nationality
Wikipedia - British nationality
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Wikipedia - British National (Overseas) -- Class of British nationality
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Wikipedia - British Overseas Territories citizen -- Type of British nationality
Wikipedia - British Rail Class 357 -- British alternating current (AC) electric multiple units (EMUs) were built by Adtranz
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Wikipedia - Bucharest National University of Arts
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Wikipedia - Buddhist initiation ritual -- A public ordination ceremony
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Wikipedia - Budu (sauce) -- Fish sauce originating from east coast of Peninsular Malaysia
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Wikipedia - Bulgogi -- Marinated, grilled Korean meat dish
Wikipedia - Bulletin of the British Museum (Natural History), Historical Series
Wikipedia - Bull Island -- Island in Dublin, Ireland, also nature reserve
Wikipedia - Bullitt Group -- British multinational mobile phone and electronic company
Wikipedia - Bull v Hall -- UK discrimination and freedom of religious expression legal case
Wikipedia - Bumin Qaghan -- Founder of the Turkic Khaganate
Wikipedia - Bundesjugendorchester -- German national youth orchestra
Wikipedia - Buno Ramnath -- 18th century Indian logician and scholar
Wikipedia - Burdur (electoral district) -- Electoral district for the Grand National Assembly of Turkey
Wikipedia - Bureau International des Expositions -- Organization to supervise international exhibitions
Wikipedia - Bureau International des Poids et Mesures
Wikipedia - Bureau of National Investigations
Wikipedia - Burger King chicken nuggets -- Type of chicken product sold by the international fast food restaurant chain Burger King
Wikipedia - Burgtheater -- National theatre of Austria in Vienna
Wikipedia - Burhan-bulak falls -- Natural waterfall in Kazakhstan
Wikipedia - Burkina Faso Armed Forces -- national military of Burkina Faso
Wikipedia - Burkina Faso-Niger Frontier Dispute case -- 2013 public international law case
Wikipedia - Burlington International Airport -- Public airport in Burlington, Vermont, United States
Wikipedia - Burns Square Historic District -- A mixed-use area, predominately commercial, in Sarasota, Florida
Wikipedia - Burren National Park -- National park in the west of Ireland
Wikipedia - Burris Nunatak -- Nunatak in Victoria Land, Antarctica
Wikipedia - Bursa (electoral district) -- Electoral district for the Grand National Assembly of Turkey
Wikipedia - Burst of Youth for the Nation -- Political party in Mauritania
Wikipedia - Burton Clarke -- Alternative cartoonist
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Wikipedia - Burunduk Khan -- Khan of the Khazakh Khanate (15-16th centuries BC)
Wikipedia - Burusho people -- Ethno linguistic group native to Gilgit-Baltistan, Pakistan and Jammu and Kashmir, India
Wikipedia - Busan International Film Festival -- Annual film festival held in Busan, South Korea
Wikipedia - Busan National University of Education -- University
Wikipedia - Bushmaster Firearms International -- American firearms manufacturer
Wikipedia - Bush tomato -- Solanum species native to Australia
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Wikipedia - Business Consulting International -- London-based investment company that collapsed after being exposed by a City of London Police investigation in 2008 as the United Kingdom's biggest ponzi scheme, estimated at M-BM-#115M
Wikipedia - Business magnate -- Entrepreneur who has achieved wealth and prominence from a particular industry (or industries)
Wikipedia - Business Post -- Irish national financial Sunday newspaper
Wikipedia - Butaritari -- Atoll in the Pacific Ocean island nation of Kiribati
Wikipedia - Butia matogrossensis -- Palm native to Brazil
Wikipedia - Buttery (bread) -- Savoury bread roll originating from Aberdeen, Scotland.
Wikipedia - Buttocks -- An anatomical feature on the posterior of some primates
Wikipedia - Buyeo National Museum -- National museum
Wikipedia - B. Venkataramiah Nagarathna -- Judge of Karnataka High Court
Wikipedia - Byblos International Festival -- Festival held in Byblos, Lebanon
Wikipedia - ByteDance -- Chinese multinational internet technology company
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Wikipedia - Byzantine Anatolia
Wikipedia - Byzantine Papacy -- Byzantine domination of the Roman papacy, 537 to 752
Wikipedia - Byzantine Senate
Wikipedia - C5-convertase -- Serine protease that plays key role in the innate immunity. It participates in the complement system ending with cell death.
Wikipedia - Cabanatuan Cathedral
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Wikipedia - Cabinet of Botswana -- National cabinet of Botswana
Wikipedia - Cabo Blanco Absolute Natural Reserve -- Nature Reserve of Costa Rica
Wikipedia - Cabo Rojo National Wildlife Refuge -- National wildlife refuge in the Puerto Rico archipelago
Wikipedia - Cabo Viejo-Tala-Sulamas Natural Reserve -- Protected nature reserve
Wikipedia - Cache La Poudre River Corridor National Heritage Area -- Heritage area in Colorado, United States
Wikipedia - Caddoan languages -- Family of Native American languages
Wikipedia - Caddo language -- Native American language
Wikipedia - Caddo -- Confederacy of several Southeastern Native American tribes
Wikipedia - Cadena COPE -- Spanish national radio station
Wikipedia - Cadena SER -- Spanish national radio network
Wikipedia - Cadenatres -- Former Mexican television network
Wikipedia - Cadets of the Republic -- Youth organization of the Puerto Rican Nationalist Party
Wikipedia - Cadila Healthcare -- Indian multinational pharmaceutical company
Wikipedia - Cadwork informatik AG -- Swiss multinational technology and consulting corporation
Wikipedia - Caffe d'orzo -- Type of hot drink originating in Italy
Wikipedia - Caffeinated drink -- Type of drink
Wikipedia - Cahuilla -- Native American people
Wikipedia - Caipirinha -- Brazil's national cocktail
Wikipedia - Calanques National Park -- French national park in Bouches-du-Rhone
Wikipedia - Calanthe tricarinata -- Species of plant
Wikipedia - Calcareous sponge -- A class of marine sponges of the phylum Porifera which have spicules of calcium carbonate
Wikipedia - Calcareous -- An adjective meaning mostly or partly composed of calcium carbonate
Wikipedia - Calceolaria crenata -- Species of plant
Wikipedia - Calcination
Wikipedia - Calcite sea -- Sea chemistry favouring low-magnesium calcite as the inorganic calcium carbonate precipitate
Wikipedia - Calcite -- Carbonate mineral and polymorph of calcium carbonate
Wikipedia - Calcium carbonate -- Chemical compound
Wikipedia - Calcium caseinate -- Chemical compound
Wikipedia - Calculus ratiocinator
Wikipedia - Calcutta International Exhibition -- World's fair
Wikipedia - Calcutta National Medical College
Wikipedia - Caldera (company) -- Defunct American multinational operating system software company
Wikipedia - Caleb Cheeshahteaumuck -- Native American student
Wikipedia - Calgary French and International School -- Private comprehensive French immersion day school in Alberta, Canada
Wikipedia - Calgary International Airport -- Airport in Alberta, Canada
Wikipedia - Caliburn International -- Private contractor to the U.S. government
Wikipedia - Caliche -- A calcium carbonate based concretion of sediment
Wikipedia - Calicut International Airport -- Airport in Karipur, Malappuram, Kerala, India
Wikipedia - California Academy of Sciences -- Natural history museum in San Francisco
Wikipedia - California Coastal National Monument -- National monument in the United States
Wikipedia - California Environmental Resources Evaluation System -- program established to disseminate environmental and geoinformation electronic data about California
Wikipedia - California gnatcatcher -- Species of bird
Wikipedia - California International Marathon -- Annual race in the United States held since 1983
Wikipedia - California National Primate Research Center
Wikipedia - California native plants
Wikipedia - California Pacific International Exposition half dollar -- United States commemorative fifty-cent piece
Wikipedia - California Rancheria Termination Acts
Wikipedia - California's 11th State Senate district -- Californian State Senate district
Wikipedia - California Senate Bill 277 -- Removed personal belief as exemption from vaccination requirements for entry to schools
Wikipedia - California Senate Bill 27 -- State law of California
Wikipedia - California Senate Bill 54 (2017) -- 2017 California state law
Wikipedia - California Senate
Wikipedia - California State Senate -- Upper house of the California State Legislature
Wikipedia - California Woods Nature Preserve -- Municipal park in Cincinnati, Ohio
Wikipedia - Californios -- Term for Hispanic natives of California
Wikipedia - Calista Corporation -- One of thirteen Alaska Native Regional Corporations
Wikipedia - Calliostoma ornatum -- Ornate topshell, a marine gastropod mollusk in the family Calliostomatidae
Wikipedia - Call-sign allocation plan -- Table of allocation of international call sign series
Wikipedia - Call sign -- Unique designation for a transmitting station
Wikipedia - Callum McCaig -- Scottish National Party politician
Wikipedia - Calmi Cuori Appassionati -- 2001 film by Isamu Nakae
Wikipedia - Calo (Chicano) -- A cant language that originated during the early 20th century in the United States
Wikipedia - Calotemognatha -- Genus of beetles
Wikipedia - Calpis -- Japanese uncarbonated soft drink
Wikipedia - Calusa -- Native American people who lived on the coast and along the inner waterways of Florida's southwest coast
Wikipedia - Cambalache Bridge -- Bridge in Arecibo, Puerto Rico listed on the US National Register of Historic Places
Wikipedia - Cambodia national cricket team -- National cricket team
Wikipedia - Cambridge Assessment International Education -- International educational organisation
Wikipedia - Cambridge international center -- Group of six high schools in Shanghai, China
Wikipedia - Cambridge Turbos -- National Ringette League team in Cambridge, Ontario
Wikipedia - CaM-CM-1on del Rio Lobos Natural Park -- Natural park in Spain
Wikipedia - Camdeboo National Park -- National park at Graaff-Reinet in the Eastern Cape, South Africa
Wikipedia - Camden National Bank -- Bank with branches in Maine, United States
Wikipedia - Camerinus Antistius Vetus -- 1st century AD Roman senator and consul
Wikipedia - Cameron International -- American oilfield services company
Wikipedia - Cameron (Terminator) -- Fictional character in the Terminator franchise
Wikipedia - Cameroon People's National Convention -- Political party in British Cameroons
Wikipedia - Cameroon women's national cricket team -- Cricket team
Wikipedia - Camila Luna -- Puerto Rican Latin alternative-pop singer-songwriter
Wikipedia - Camilo Cascolan -- Director General of the Philippine National Police
Wikipedia - Camley Street Natural Park -- Urban nature reserve in King's Cross in central London
Wikipedia - Cammy Abernathy -- American materials scientist
Wikipedia - Campbell Bay National Park -- On Great Nicobar, India
Wikipedia - Camp Nowhere -- 1994 film directed by Jonathan Prince
Wikipedia - Campo Grande International Airport -- airport in Brazil
Wikipedia - Camponotus festinatus -- Species of American carpenter ant
Wikipedia - Camponotus flavomarginatus -- Species of carpenter ant
Wikipedia - Camponotus planatus -- Species of ant
Wikipedia - Cam Ranh International Airport -- Airport that serves Nha Trang, Vietnam
Wikipedia - Canada Day -- Canadian national holiday on July 1
Wikipedia - Canada goose -- Species of goose native to Northern Hemisphere
Wikipedia - Canada men's national ice hockey team -- Men's national ice hockey team representing Canada
Wikipedia - Canada national under-19 cricket team -- Cricket team
Wikipedia - Canada Now -- Canadian national news program
Wikipedia - Canada Park -- Israeli national park
Wikipedia - Canada Tonight -- Canadian national television newscast
Wikipedia - Canada-United States border -- International border between Canada and the USA
Wikipedia - Canada women's national cricket team -- Cricket team
Wikipedia - Canada women's national softball team -- Official women's softball team of Canada
Wikipedia - Canadian Centre for Policy Alternatives -- Policy research institute
Wikipedia - Canadian comics -- Comic originating in Canada
Wikipedia - Canadian International Paper Company -- Canadian forest products company
Wikipedia - Canadian National 3254 -- Preserved Canadian 2-8-2 locomotive (CN S-1-b class)
Wikipedia - Canadian National 7312 -- Preserved CN O-9 class locomotive
Wikipedia - Canadian National Exhibition
Wikipedia - Canadian nationality law -- Canadian nationality
Wikipedia - Canadian National Railway -- Canadian Class I freight railway company
Wikipedia - Canadian National Vimy Memorial -- Memorial in Pas-de-Calais, in France
Wikipedia - Canadian Natural Resources -- Canadian hydrocarbon exploration company
Wikipedia - Canadian Olympic Committee -- National Olympic committee in Canada
Wikipedia - Canadian Senators Group -- Parliamentary group in the Senate of Canada
Wikipedia - Canal 1 -- Colombian national TV network
Wikipedia - Canal 4 (Nicaragua) -- National TV channel in Nicaragua
Wikipedia - Canal 5 (Mexico) -- Mexican national TV network
Wikipedia - Canal A -- Former Colombian state-owned, privately run national TV network
Wikipedia - Canal Vasco -- Basque international television channel
Wikipedia - Canary flyrobin -- Species of songbird native to New Guinea
Wikipedia - Canceled denominations of United States currency -- Canceled banknotes and coins of the United States dollar
Wikipedia - Candelariodon -- Extinct genus of probainognathian cynodonts
Wikipedia - Candy Desk -- United States Senate tradition since 1968
Wikipedia - Candyman (1992 film) -- 1992 American supernatural horror film directed by Bernard Rose
Wikipedia - Canes Venatici -- Constellation in the northern celestial hemisphere
Wikipedia - Canfield's Diet Chocolate Fudge -- A zero-calorie, aspartame-sweetened carbonated soft drink
Wikipedia - Caning of Charles Sumner -- Attack of US Senator by a Representative
Wikipedia - Canoe Association of Northern Ireland -- National governing body for paddlesports in Northern Ireland
Wikipedia - Canoe England -- Previous national governing body for paddlesports in England
Wikipedia - Canoe Wales -- National governing body for paddlesports in Wales
Wikipedia - Canonical coordinates -- sets of coordinates on phase space which can be used to describe a physical system
Wikipedia - Canonical coronation -- Catholic ceremonial crowning of an image of Mary or Jesus
Wikipedia - Canon Inc. -- Japanese multinational corporation specialized in the manufacture of imaging and optical products
Wikipedia - Canons of Dort -- Judgment of the National Synod held in Dordrecht (Dort) in 1618-19 against Arminianism
Wikipedia - Cantabrian Nationalist Council -- Cantabrian political party
Wikipedia - Cantonal police -- Sub-national police authorities of Switzerland
Wikipedia - Cantonese people -- Ethnic group native to parts of southern China
Wikipedia - Cantos nacionales -- Three Nationalist songs of the Spanish Civil War
Wikipedia - Canucha sublignata -- Species of hook-tip moth
Wikipedia - Canyon de Chelly National Monument -- National Park Service unit in Arizona, United States
Wikipedia - Canyonlands National Park -- National park in Utah, United States
Wikipedia - Cape Cod National Seashore -- Protected area on Cape Cod, Massachusetts
Wikipedia - CapeNature -- Organisation responsible for managing wilderness areas and public nature reserves in Western Cape Province, South Africa
Wikipedia - Cape Romain National Wildlife Refuge -- Wildlife refuge located in South Carolina, United States
Wikipedia - Cape Town French School -- French international school in Cape Town, South Africa
Wikipedia - Cape Town International Airport -- Airport in Cape Town, South Africa
Wikipedia - Cape Town International Convention Centre -- Convention centre in Cape Town, South Africa
Wikipedia - Cape Town International Jazz Festival -- Annual music festival held in Cape Town, South Africa
Wikipedia - Cape Verde-Guinea-Bissau relations -- Diplomatic relations between two African nations
Wikipedia - Capillary wave -- Wave on the surface of a fluid, dominated by surface tension
Wikipedia - Capital Index -- International financial brokerage service offering online trading in contracts for difference and spread betting
Wikipedia - Capital Region International Airport -- Airport near Lansing, Michigan
Wikipedia - Capital TV (Belarus) -- National television network in Belarus
Wikipedia - Capitol Reef National Park -- National park in Utah, United States
Wikipedia - Caponata -- Sicilian eggplant dish
Wikipedia - Cappella San Donato, Venafro -- Roman Catholic church in Venafro, Italy
Wikipedia - Cap (sport) -- Term for a player's appearance in a game at international level
Wikipedia - Captain-class frigate -- Designation given to 78 frigates of the Royal Navy
Wikipedia - Captain Cook, Hawaii -- Census-designated place in Hawaii, United States
Wikipedia - CAPTCHA -- Computer test to discriminate human users from spambots
Wikipedia - Cap Tourmente National Wildlife Area -- National Wildlife Area in Quebec, Canada
Wikipedia - Capture & Release -- 2005 album by Khanate
Wikipedia - Capulin Volcano National Monument -- U.S. National Monument in New Mexico
Wikipedia - Caramoan National Park -- Protected area
Wikipedia - Caratheodory's theorem (convex hull) -- A point in the convex hull of a set P in Rd, is the convex combination of d+1 points in P
Wikipedia - Caravana de Campeones (2008) -- 2008 International Wrestling Revolution Group event
Wikipedia - Caravana de Campeones (2009) -- 2009 International Wrestling Revolution Group event
Wikipedia - Caravana de Campeones (2011) -- 2011 International Wrestling Revolution Group event
Wikipedia - Caravana de Campeones (2012) -- 2012 International Wrestling Revolution Group event
Wikipedia - Caravana de Campeones (2014) -- 2014 International Wrestling Revolution Group event
Wikipedia - Caravana de Campeones (2015) -- 2015 International Wrestling Revolution Group event
Wikipedia - Caravana de Campeones (2017) -- 2017 International Wrestling Revolution Group event
Wikipedia - Caravana de Campeones (2018) -- 2018 International Wrestling Revolution Group event
Wikipedia - Caravana de Campeones (August 2012) -- 2012 International Wrestling Revolution Group event
Wikipedia - Caravana de Campeones (August 2013) -- 2013 International Wrestling Revolution Group event
Wikipedia - Caravana de Campeones (May 2012) -- 2012 International Wrestling Revolution Group event
Wikipedia - Caravana de Campeones (November 2013) -- 2013 International Wrestling Revolution Group event
Wikipedia - Carbonate chloride -- Class of chemical compounds
Wikipedia - Carbonate compensation depth -- Depth in the oceans below which no calcium carbonate sediment particles are preserved
Wikipedia - Carbonated milk -- Type of drink
Wikipedia - Carbonated sierra finch -- Species of bird
Wikipedia - Carbonated water -- Water containing dissolved carbon dioxide gas
Wikipedia - Carbonate hardness -- Measure of the water hardness
Wikipedia - Carbonate platform -- A sedimentary body with topographic relief composed of autochthonous calcareous deposits
Wikipedia - Carbonate rock
Wikipedia - Carbonates on Mars -- Overview about the presencr of carbonates on Mars
Wikipedia - Carbonate -- Salts of carbonate
Wikipedia - Carbonation -- Reactions of carbon dioxide, including process of dissolving carbon dioxide in a liquid
Wikipedia - Carbonatite -- Igneous rock with more than 50% carbonate minerals
Wikipedia - Carbon detonation -- Violent reignition of thermonuclear fusion in a white dwarf star
Wikipedia - Cardiff International Arena
Wikipedia - Cardiff International Food and Drink Festival -- Annual food festival held at Cardiff, Wales
Wikipedia - Cardiff International White Water -- White water sports venue in Cardiff, Wales
Wikipedia - Cargill -- American-based international food conglomerate
Wikipedia - Carian language -- Language of the Luwian subgroup of the Anatolian branch of the Indo-European language family
Wikipedia - Caribbean Community -- Organization of 15 nations and dependencies throughout the Americas
Wikipedia - Caribbean Examinations Council -- Caribbean-based examination board
Wikipedia - Caribbean Manatee Conservation Center -- Organization to help endangered manatees
Wikipedia - Caribbean natural region -- A region of coastal northern Colombia
Wikipedia - Caridoid escape reaction -- Innate escape mechanism by crustaceans
Wikipedia - Caritas Internationalis
Wikipedia - Caritas International
Wikipedia - Carla Borrego -- Jamaica netball international
Wikipedia - Carla Connor -- Fictional character from the British soap opera Coronation Street
Wikipedia - Carl Bergmann (anatomist)
Wikipedia - Carl Curtis -- Former United States Senator from Nebraska
Wikipedia - Carl Gustaf Mannerheim (naturalist)
Wikipedia - Carl Gustaf von Mannerheim (naturalist)
Wikipedia - Carl Hatch -- United States Senator and judge
Wikipedia - Carl Hayden -- Democratic U.S. Senator from Arizona
Wikipedia - Carl Linnaeus the Younger -- Swedish naturalist
Wikipedia - Carlo Donat-Cattin -- Italian politician and trade unionist
Wikipedia - Carlo Donato Cossoni -- Italian composer
Wikipedia - Carlo Natali -- Italian painter
Wikipedia - Carlos Alberto Torres (Puerto Rican nationalist) -- Puerto Rican nationalist
Wikipedia - Carlos Huertas (vallenato composer) -- Colombian musician
Wikipedia - Carlos Medina Plascencia -- Mexican senator and Governor of Guanajuato
Wikipedia - Carlos Montezuma -- Native American activist
Wikipedia - Carlos Slim -- Mexican business magnate, investor, and philanthropist
Wikipedia - Carlos the Jackal -- Venezuelan-born international terror operative
Wikipedia - Carl Peter Thunberg -- Swedish naturalist (1743-1828)
Wikipedia - Carlson Wade -- American alternative health writer
Wikipedia - Carmen Valentin Perez -- Puerto Rican nationalist
Wikipedia - CarmiM-CM-1a LondoM-CM-1o -- Director of the National Science Foundation
Wikipedia - Carnate-Usmate railway station -- Railway station in Italy
Wikipedia - Carnatic music -- Music genre originating in southern India
Wikipedia - Carnation (brand) -- Brand of evaporated milk and other products
Wikipedia - Carnation Co v Quebec (Agricultural Marketing Board) -- Constitutional decision of the Supreme Court of Canada
Wikipedia - Carnation (heraldry) -- Heraldic tincture
Wikipedia - Carnation Revolution -- Revolution in Portugal and its colonies
Wikipedia - Carnation
Wikipedia - Carnauba wax -- Natural plant wax from leaves of the carnauba palm
Wikipedia - Carnegie Endowment for International Peace
Wikipedia - Carnegie library -- Libraries built with money donated by Scottish-American businessman and philanthropist Andrew Carnegie: 2,509 Carnegie libraries were built between 1883 and 1929
Wikipedia - Carnegie Mellon Institute for Software Research International
Wikipedia - Carnegie Museum of Natural History -- Museum in Pittsburgh, Pennsylvania, US
Wikipedia - Carnival Queen (film) -- 1937 American crime film directed by Nate Watt
Wikipedia - Carole Baldwin -- Vertebrate Zoology department chair at the National Museum of Natural History
Wikipedia - Carole Polchies -- First Nation athlete
Wikipedia - Carolina De Oliveira -- Lebanese actress and social activist of Brazilian native
Wikipedia - Carolina Liar -- Swedish-American alternative rock band
Wikipedia - Caroline Thomas -- International Relations Academic
Wikipedia - Carolyn D. Meadows -- President of the National Rifle Association
Wikipedia - Carpenter Schools -- Historic buildings in Natchez, Mississippi, United States
Wikipedia - Carpinteria Tar Pits -- Series of natural asphalt lakes situated in the southern part of Santa Barbara County in southern California
Wikipedia - Carr Collins Sr. -- American insurance business magnate and philanthropist
Wikipedia - Carrefour de l'Horloge -- French far-right national liberal think tank
Wikipedia - Carrefour -- French multinational retail and wholesaler
Wikipedia - Carr House (Benicia, California) -- United States national historic place
Wikipedia - Carrickmacross lace -- Net lace originating in Ireland
Wikipedia - Carrie (1976 film) -- American supernatural horror film directed by Brian De Palma
Wikipedia - Carriel Sur International Airport -- International airport in Chile
Wikipedia - Carrie Nation -- American temperance advocate
Wikipedia - Carrier Sekani Tribal Council -- Tribal council representing eight First Nations in BC, Canada
Wikipedia - Carrinatia gens -- Ancient Roman family
Wikipedia - Carr (landform) -- Shrub-dominated wetlands
Wikipedia - Carrownlisheen Wedge Tomb -- Irish national monument
Wikipedia - Cartesian coordinates
Wikipedia - Cartesian Coordinate System
Wikipedia - Cartesian coordinate system -- Coordinate system
Wikipedia - Caryocolum delphinatella -- Species of moth
Wikipedia - Caryocolum mucronatella -- Species of moth
Wikipedia - Casa Alianza -- International non-profit organization, winner of Olof Palme Prize
Wikipedia - Casa de la Diosa Mita -- Building in Arecibo, Puerto Rico listed on the US National Register of Historic Places
Wikipedia - Casa Natal de Luis MuM-CM-1oz Rivera -- Building in Barranquitas, Puerto Rico listed on the US National Register of Historic Places
Wikipedia - Casanova (Benatzky) -- Operetta by Ralph Benatzky
Wikipedia - Casa Susanna -- 1960s destination for cross-dressing
Wikipedia - Cascade Canyon Trail -- Hiking trail in Grand Teton National Park, Wyoming
Wikipedia - Cascade Canyon -- Canyon in Grand Teton National Park, US state of Wyoming
Wikipedia - Cascade Creek (Grand Teton National Park) -- River in Wyoming, United States
Wikipedia - Cascade-Siskiyou National Monument -- National monument in the United States
Wikipedia - Case Concerning Barcelona Traction, Light, and Power Company, Ltd -- International law case between the nations of Belgium and Spain
Wikipedia - Casimir Christoph Schmidel -- German naturalist
Wikipedia - Casona of the National University of San Marcos -- Cultural center
Wikipedia - Casper-Natrona County International Airport -- Airport in Wyoming, USA
Wikipedia - Cassandra (metaphor) -- |Metaphor originating from Greek mythology
Wikipedia - Cassia National Forest -- Protected land in Idaho
Wikipedia - Cassinga Day -- National public holiday in Namibia
Wikipedia - Cassini Grid -- Coordinate system used on British military maps
Wikipedia - Cassius Apronianus -- 2nd century Roman senator and provincial governor
Wikipedia - Cassius Cash -- 16th superintendent of Great Smoky Mountains National Park
Wikipedia - Castle Clinton -- US national monument
Wikipedia - Castle Geyser -- Geyser in Yellowstone National Park, Wyoming
Wikipedia - Castle Hill Lunatic Asylum -- Defunct psychiatric facility
Wikipedia - Castlelyons Friary -- Former Carmelite Priory and National Monument located in County Cork, Ireland
Wikipedia - Castle Mountains National Monument -- Protected area in Mojave Desert, California
Wikipedia - Castle on the Hudson -- 1940 film by Anatole Litvak
Wikipedia - Castleruddery Stone Circle -- Stone circle and National Monument in County Wicklow, Ireland
Wikipedia - Cataclysta lemnata -- Species of moth
Wikipedia - Catalan Countries -- Territories where Catalan is the native language
Wikipedia - Catalan declaration of independence -- Internationally unrecognised October 2017 announcement by which the Parliament of Catalonia unilaterally declared the independence of Catalonia from Spain
Wikipedia - Catalan rumba -- Spanish music genre originating among Barcelona Romani.
Wikipedia - Catalina Trail -- Mexican naturalist
Wikipedia - Cataloipus cognatus -- Species of grasshopper
Wikipedia - Catalytic triad -- Set of three coordinated amino acids
Wikipedia - Cat anatomy -- Anatomy of domesticated felines
Wikipedia - Catapanate of Italy
Wikipedia - Catawba Indian Nation
Wikipedia - Catechin -- A type of natural phenol and antioxidant. A plant secondary metabolite
Wikipedia - Catechumenate
Wikipedia - Category:1st-century BC women by nationality
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Wikipedia - Catenative verb
Wikipedia - Catgut -- Type of cord made from refined natural fibres of animal intestines
Wikipedia - Cathay -- Alternative name for China in some languages
Wikipedia - Cathedral Lakes -- Two lakes in Yosemite National Park, California. The lakes are near Cathedral Peak
Wikipedia - Cathedral of Saint Elias and Saint Gregory the Illuminator
Wikipedia - Cathedral of the Incarnation (Garden City, New York) -- Episcopal Cathedral in Garden City, New York
Wikipedia - Cathedral of the Nativity of the Theotokos, Sarajevo -- Church in Sarajevo
Wikipedia - Cathedral Range -- Mountain range in Yosemite National Park, California
Wikipedia - Catherine Cortez Masto -- United States Senator from Nevada
Wikipedia - Catherine Mahon -- First women president of the Irish National Teachers Organisation
Wikipedia - Catherine Robbe-Grillet -- French writer, lifestyle dominatrix and actress
Wikipedia - Catherine Rooney -- Irish nationalist and republican
Wikipedia - Catherine Stern -- German educationist, naturalist and non-fiction writer (1894-1973)
Wikipedia - Catholic Church doctrine on the ordination of women
Wikipedia - Catholic Church in the United States -- The largest American religious denomination
Wikipedia - Catholic National Library
Wikipedia - Catholic ordination
Wikipedia - Catholic Young Men's National Union -- Roman Catholic voluntary organisation set up in the USA in 1875
Wikipedia - Catiline Orations -- Set of speeches to the Roman Senate given by Marcus Tullius Cicero
Wikipedia - Catiline -- Ancient Roman Senator who attempted to overthrow the Republic
Wikipedia - Catognatha -- Genus of beetles
Wikipedia - Catoprion -- Fish genus native to South America
Wikipedia - Caucasian Review of International Affairs -- Academic journal
Wikipedia - Caucasus hunter-gatherer -- Anatomically modern human genetic lineage identified in 2015
Wikipedia - Cauchas anatolica -- Species of moth
Wikipedia - Caucones -- Tribe of Anatolia
Wikipedia - Causal explanation
Wikipedia - Causes of sexual violence -- Different theories that lend some explanation to the causes of sexual violence
Wikipedia - Cave of Saint Ignatius
Wikipedia - Cavern diver -- Diving under a natural overhead within the zone of natural light
Wikipedia - Cavern diving -- Diving in the part of a cave where the exit is visible by natural light
Wikipedia - Caves of St. Louis -- Complex of natural caves in Missouri, USA
Wikipedia - Cave -- Natural underground space large enough for a human to enter
Wikipedia - Caviar diplomacy -- Lobbying strategy of Azerbaijan, consisting of costly invitations of foreign politicians and employees of international organizations to Azerbaijan at the expense of the host country, including expensive gifts (such as caviar)
Wikipedia - Cavognathidae -- Family of beetles
Wikipedia - Cayenne - Felix Eboue Airport -- International airport serving French Guyana
Wikipedia - Cayuga Nation of New York -- Federally recognized tribe of Cayuga people, based in New York, United States
Wikipedia - Cayuse language -- Extinct Native American language formerly spoken in Oregon
Wikipedia - CB Patel International Cricket Stadium -- Cricket stadium
Wikipedia - C. Brooke Worth -- American naturalist and virologist
Wikipedia - CD2 -- Cell adhesion molecule found on the surface of T cells and natural killer
Wikipedia - CD8+ cell noncytotoxic anti-HIV response -- Apparent anti-HIV innate immune response
Wikipedia - Cecilia Fire Thunder -- Native American activist, leader of the Oglala Sioux
Wikipedia - Cecilia Panato -- Italian canoeist
Wikipedia - Cecilia, Table Mountain -- Section of the Table Mountain National Park
Wikipedia - Cecil Knatchbull-Hugessen, 4th Baron Brabourne -- English cricketer and British peer
Wikipedia - Cecil Rhodes -- British businessman, mining magnate and politician in South Africa
Wikipedia - Cecylia and Maciej Brogowski -- Polish married couple, recognized as Righteous Among the Nations
Wikipedia - CECyT 2 Miguel Bernard Perales -- Secondary school of the National Polytechnic Institute
Wikipedia - Cedar Lake East Beach -- natural beach in Minneapolis
Wikipedia - Cedric Thornberry -- British lawyer and United Nations official
Wikipedia - Ceilings of the Natural History Museum, London -- Decorated ceilings
Wikipedia - Celebrity -- Prominent person or group who commands some degree of public fascination and appears in the media
Wikipedia - Celestial coordinate system -- System for specifying positions of celestial objects
Wikipedia - Celestino Rodriguez -- Filipino Visayan Senator, Deputy of the Philippine Assembly, and member of National Assembly and 1st Congress
Wikipedia - Cell fate determination
Wikipedia - Cello Sonata No. 3 (Beethoven) -- composition for cello and piano by Ludwig van Beethoven
Wikipedia - Cello Sonatas Nos. 4 and 5 (Beethoven) -- Set of sonatas by Ludwig van Beethoven
Wikipedia - Celtic nations -- Territories in Northern and Western Europe in which Celtic cultural traits have survived
Wikipedia - Cemaes Head -- Nature reserve in north Pembrokeshire
Wikipedia - Cenchrus echinatus -- Species of plant
Wikipedia - Cenote -- A natural pit, or sinkhole, that exposes groundwater underneath
Wikipedia - Census-designated place (New York)
Wikipedia - Census-designated place -- Statistical concentration of population defined by the United States Census Bureau
Wikipedia - Census in Australia -- National census of Australia, held every five years
Wikipedia - Cent (currency) -- Monetary unit in many national currencies
Wikipedia - Centenary of National Independence Commemorative Medal -- Medal
Wikipedia - Centennial Museum and Chihuahuan Desert Gardens -- Cultural history and natural history museum
Wikipedia - Center for Alternatives to Animal Testing
Wikipedia - Center for Documentation of Cultural and Natural Heritage -- Scientific cultural center in Smart Village, Egypt
Wikipedia - Center for Genomic Gastronomy -- International art collective
Wikipedia - Center for International Forestry Research
Wikipedia - Center for International Security and Cooperation
Wikipedia - Center for Microbial Oceanography: Research and Education -- A research and education organization established in 2006 as a National Science Foundation funded Science and Technology Center
Wikipedia - Center for National Policy -- American public policy think tank
Wikipedia - Center for PostNatural History -- Museum
Wikipedia - Center for Strategic and International Studies -- American think tank, Washington, D.C., USA
Wikipedia - Center for the Fundamental Laws of Nature -- Physics research center at Harvard
Wikipedia - Center of International Studies -- Former research center at Princeton University
Wikipedia - CenterServ International, Ltd
Wikipedia - Centra Gas Manitoba -- Local natural gas distributor operating in Manitoba, Canada.
Wikipedia - Central American Bank for Economic Integration -- International multilateral development financial institution
Wikipedia - Central Armed Police Forces -- Indian national specialized police forces
Wikipedia - Central Directorate of the Judicial Police -- French national judicial police
Wikipedia - Central dogma of molecular biology -- Explanation of the flow of genetic information within a biological system
Wikipedia - Central European Journal of International and Security Studies -- Academic journal
Wikipedia - Central Intelligence Agency -- National intelligence agency of the United States
Wikipedia - Central Intelligence Organisation -- National intelligence agency, Zimbabwe
Wikipedia - Centralized government -- Type of government in whichM-BM- powerM-BM- orM-BM- legal authorityM-BM- is exerted or coordinated by aM-BM- de factoM-BM- political executive to whichM-BM- federal states,M-BM- local authorities, and smaller units are considered subject
Wikipedia - Central Japan International Airport Station -- Railway station in Tokoname, Aichi Prefecture, Japan
Wikipedia - Central Kalapuya language -- Extinct Native American language formerly spoken in Oregon
Wikipedia - Central Organization for Durable Peace -- International organization, disestablished after the Treaty of Versailles
Wikipedia - Central Reserve Police Force -- Indian national police force
Wikipedia - Central South University -- A national university of China
Wikipedia - Central Valley (California) -- Flat valley that dominates central California
Wikipedia - Centre des monuments nationaux -- French heritage agency
Wikipedia - Centre for International Climate and Environmental Research
Wikipedia - Centre for International Governance Innovation -- Think tank on global governance
Wikipedia - Centre for Philosophy of Natural and Social Science -- UK university research centre
Wikipedia - Centre International de Recherches sur l'Anarchisme -- Anarchist archive in Lausanne (Switzerland)
Wikipedia - Centre National de la Recherche Scientifique
Wikipedia - Centre national de la recherche scientifique
Wikipedia - Centre national du livre -- French administrative public body
Wikipedia - Centrifugal force -- An inertial force directed away from an axis passing through the origin of a coordinate system and parallel to an axis about which the coordinate system is rotating
Wikipedia - Centrist Democrat International
Wikipedia - Centro Sperimentale di Cinematografia -- Italian national film school in Rome
Wikipedia - Cephalotes complanatus -- Species of ant
Wikipedia - Cephalotes crenaticeps -- Species of ant
Wikipedia - Cephalotes laminatus -- Species of ant
Wikipedia - Cephalotes marginatus -- Species of ant
Wikipedia - Ceramic resonator
Wikipedia - Cerata -- Anatomical structures found in nudibranch sea slugs
Wikipedia - Cerrado mouse -- Rodent native to Brazil
Wikipedia - Cerro Banacruz Natural Reserve -- Nature reserve
Wikipedia - Cerro Cola Blanca Natural Reserve -- Nature reserve
Wikipedia - Cerro Cumaica-Cerro Alegre Natural Reserve -- Nature reserve
Wikipedia - Cerro de las Campanas -- Hill and national park in Queretaro, Mexico
Wikipedia - Cerro Guabule Natural Reserve -- Protected nature reserve area
Wikipedia - Cerro Largo International Airport -- Airport serving Melo, Uruguay
Wikipedia - Cerro Musun Natural Reserve -- Nature reserve
Wikipedia - Cerro Pancasan Natural Reserve -- Nature reserve area
Wikipedia - Cerro Quiabuc-Las Brisas Natural Reserve -- Natural reserve
Wikipedia - Cerro Silva Natural Reserve -- Nature reserve
Wikipedia - CERT Coordination Center
Wikipedia - Certificate Examinations in Polish as a Foreign Language -- Standardized tests of Polish language proficiency
Wikipedia - Certificate signing request -- Message from an applicant to a certificate authority to apply for a digital identity certificate; lists the public key the certificate should be issued for, identifying information (e.g. domain name) and integrity protection (e.g. digital signature)
Wikipedia - Cesar Curti -- Brazilian model, Mister International 2011, international male pageant winner
Wikipedia - Cestius Gallus -- 1st century AD Roman senator and general
Wikipedia - C'est la Vie (Polara album) -- 1997 album by Minneapolis alternative rock band Polara
Wikipedia - Cevennes National Park -- French national park in Lozere, Gard, Ardeche and Aveyron
Wikipedia - Ceviche -- Dish of marinated raw seafood
Wikipedia - CFGI-FM -- First Nations community radio station in Georgina Island, Ontario
Wikipedia - CFIC-FM -- First Nations radio station in Listuguj, Quebec
Wikipedia - CFM International CFM56 -- Turbofan aircraft engine
Wikipedia - CFM International LEAP -- Aircraft turbofan engine, successor to the CFM56
Wikipedia - CFNE-FM -- First Nations radio station in Waswanipi, Quebec
Wikipedia - CFNM-FM -- First Nations community radio station in Nemaska, Quebec
Wikipedia - CFNQ-FM -- First Nations community radio station in Natashquan, Quebec
Wikipedia - CFNR-FM -- First Nations radio station in Terrace, British Columbia
Wikipedia - CFPX-FM -- First Nations community radio station in Pukatagawan, Manitoba, Canada
Wikipedia - CFRZ-FM -- First Nations community radio station in Walpole Island, Ontario, Canada
Wikipedia - CFTI-FM -- First Nations radio station in Elsipogtog First Nation, New Brunswick
Wikipedia - CFTL-FM -- First Nations radio station in Big Trout Lake, Ontario, Canada
Wikipedia - CFWE -- First Nations radio network in Alberta, Canada
Wikipedia - CFWP-FM -- Former First Nations community radio station in the Wahta Mohawk Territory
Wikipedia - CGTN Russian -- Russian language international news, entertainment, and education television channel owned by China Central Television
Wikipedia - CGTN (TV channel) -- Chinese international English-language news channel of the State-owned China Global Television Network group
Wikipedia - Chabad on Campus International Foundation -- Jewish college organization.
Wikipedia - Chachuna Managed Reserve -- Nature reserve in Kakheti, Georgia
Wikipedia - Chaco Culture National Historical Park -- U.S. national park in New Mexico
Wikipedia - Chagatai Khanate
Wikipedia - Chai Nat -- Province of Thailand
Wikipedia - Chain termination method
Wikipedia - Chairman of the National Assembly of Vietnam
Wikipedia - Chairman of the NATO Military Committee
Wikipedia - Chairman of the Senate of Pakistan
Wikipedia - Chakrapani (politician) -- Indian Hindu Nationalist Politician
Wikipedia - Chalachitram National Film Festival -- Annual film festival in Assam, India
Wikipedia - Chalalan -- Eco-lodge in Madidi National Park, Bolivia
Wikipedia - Chalanata -- 36th raga in the Melakarta
Wikipedia - Chalcedonian Christianity -- Christian demoninations that accept the Fourth Ecumenical Council
Wikipedia - Chaldea -- Small Semitic nation
Wikipedia - Chalenata -- Genus of moths
Wikipedia - Chalet -- Type of building or house, native to the Alpine region
Wikipedia - Chalk's International Airlines -- Airline operating 1917-2007
Wikipedia - Chalk -- A soft, white, porous sedimentary rock made of calcium carbonate
Wikipedia - Chalmette National Cemetery -- Military cemetery in Louisiana
Wikipedia - Chamaesphecia anatolica -- Species of moth
Wikipedia - Chamber of Senators (Bolivia) -- Upper house of the Plurinational Legislative Assembly of Bolivia
Wikipedia - Chameria -- Designation of a historical region located in Epirus which was mostly inhabited by Cham Albanians.
Wikipedia - Chamizal National Memorial -- National memorial park in El Paso, Texas, United States
Wikipedia - Champagnat, Creuse -- Commune in Nouvelle-Aquitaine, France
Wikipedia - Champagne cola -- Carbonated beverage invented in Puerto Rico
Wikipedia - Champion Bumper -- National Hunt flat horse race in Britain
Wikipedia - Champion INH Flat Race -- National Hunt flat horse race for amateur riders in Ireland
Wikipedia - Championnat International de Jeux Mathematiques et Logiques -- International mathematics competition
Wikipedia - Champion Standard Open NH Flat Race -- National Hunt flat horse race in Britain
Wikipedia - Chamundeshwari Studios -- Film studio in Bengaluru, Karnataka, India
Wikipedia - Chamundi Hills -- Hill east of Mysore in Karnataka, India
Wikipedia - Chanatip Sonkham -- Thai taekwondo practitioner
Wikipedia - Chanchal Debnath -- Politician in West Bengal
Wikipedia - Chandranath Basu -- Bengali conservative litterateur
Wikipedia - Chandranath Hill -- Hill in Sitakunda, Bangladesh
Wikipedia - Chandranath Singha -- Indian politician
Wikipedia - Changan Ford International Curling Elite -- World Curling Tour event
Wikipedia - Change of basis -- Change of coordinates for a vector space
Wikipedia - Changi Airport -- International airport in Singapore
Wikipedia - Changsha Huanghua International Airport
Wikipedia - Chang Tang Nature Reserve
Wikipedia - Channel Islands National Park -- National park of the United States
Wikipedia - Chaos International -- British occultist magazine
Wikipedia - Chapada das Mesas National Park -- National Park in Brazil
Wikipedia - Chapada Diamantina National Park -- A national park in the Chapada Diamantina, Brazil
Wikipedia - Chapter house (Navajo Nation) -- Administrative department
Wikipedia - Chapter (Navajo Nation) -- Political unit of the Navajo Nation
Wikipedia - Chapter XVIII of the United Nations Charter -- UN charter chapter
Wikipedia - Character encodings in HTML -- Use of encoding systems for international characters in HTML
Wikipedia - Charanam -- Usually the end section of a composition in Carnatic music
Wikipedia - Charassognathus -- Genus of basal cynodonts
Wikipedia - Charity International
Wikipedia - Charles Abani -- United Nations official
Wikipedia - Charles A. Berry -- Director at National Aeronautics and Space Administration
Wikipedia - Charles Carroll of Carrollton -- American planter and signatory of the Declaration of Independence
Wikipedia - Charles Conrad Abbott -- American archaeologist and naturalist
Wikipedia - Charles Cunat -- French naval officer and historian
Wikipedia - Charles Darwin -- English naturalist and biologist
Wikipedia - Charles de Gaulle -- 18th President of the French Republic, army officer in World War II and national hero
Wikipedia - Charles de Visscher -- Belgian international law judge
Wikipedia - Charles Durkee -- 19th century American pioneer, Congressman, U.S. Senator from Wisconsin, 6th Governor of the Utah Territory.
Wikipedia - Charles Eastman -- Native American physician and scouting pioneer
Wikipedia - Charles Frederick Hartt -- Canadian-American geologist, paleontologist and naturalist
Wikipedia - Charles Frost (naturalist)
Wikipedia - Charles George Nurse -- English officer, naturalist, entomologist (1862-1933)
Wikipedia - Charles Guiteau (song) -- Folk song about assassination of Garfield
Wikipedia - Charles H. Percy -- Businessman and U.S. senator
Wikipedia - Charles III's Departure for Spain, Seen from the Land -- Painting by Antonio Joli in the National Museum of Capodimonte, Naples
Wikipedia - Charles III's Departure for Spain, Seen from the Sea -- Painting by Antonio Joli in the National Museum of Capodimonte, Naples
Wikipedia - Charles James Beverley -- British naval surgeon and naturalist
Wikipedia - Charles J. Bell (businessman) -- Irish-born American and Canadian businessman, co-founder of the National Geographic Society
Wikipedia - Charles Maclay (anatomist) -- Scottish anatomist and surgeon
Wikipedia - Charles Manatt -- American diplomat
Wikipedia - Charles Minot Dole -- Founder of the American National Ski Patrol
Wikipedia - Charles Morgan (businessman) -- American railroad and shipping magnate
Wikipedia - Charles Pickering (naturalist)
Wikipedia - Charles Pierce (female impersonator) -- American impersonator
Wikipedia - Charles R. Gill -- 19th century American politician, 9th Attorney General of Wisconsin, Civil War Union officer, Member of the Wisconsin Senate
Wikipedia - Charles River Natural Valley Storage Area -- Protected area in Massachusetts
Wikipedia - Charles River Peninsula -- Nature preserve in Needham, Massachusetts, U.S.
Wikipedia - Charles S. Kelsey -- 19th century American politician, member of the Wisconsin State Senate and Assembly
Wikipedia - Charles Swinhoe -- English officer, naturalist, lepidopterist (1838-1923)
Wikipedia - Charleston International Airport -- Airport serving Charleston, South Carolina, USA
Wikipedia - Charles William Peach -- British naturalist and geologist
Wikipedia - Charles W. Johnson (naturalist)
Wikipedia - Charlotte Elizabeth McManus -- Irish nationalist, historian and novelist
Wikipedia - Charlotte Hilton Green -- Writer and naturalist, environmentalist
Wikipedia - Charlotte Rose -- English sex worker, dominatrix, sexual trainer and political candidate
Wikipedia - Charodi (community) -- Community from Karnataka, India
Wikipedia - Chartered accountant -- Professional designation for accountants
Wikipedia - Chartered Alternative Investment Analyst -- Professional designation in U.S. securities
Wikipedia - Charter for Peace and National Reconciliation
Wikipedia - Charter International -- British engineering firm
Wikipedia - Chase Bank -- National bank headquartered in Manhattan, New York City
Wikipedia - Chatterjee International Center
Wikipedia - Chauliognathinae -- Subfamily of beetles
Wikipedia - Chauliognathus fasciatus -- Species of insect
Wikipedia - Chauliognathus -- Genus of beetles
Wikipedia - Chautauqua Institution -- about origination place of the Chautauqua Movement
Wikipedia - Chauvinism -- Form of extreme patriotism and nationalism and a belief in national superiority and glory
Wikipedia - Chavanat -- Commune in Nouvelle-Aquitaine, France
Wikipedia - Chaverim -- Orthodox Jewish International volunteer organizations which provide roadside assistance and other non-medical emergency help at home or on the road
Wikipedia - Chayote -- Plant of the gourd family and its edible fruit, originally native to Mesoamerica
Wikipedia - Chechil -- A brined string cheese that originated in Armenia
Wikipedia - Cheek by Jowl -- International theatre company
Wikipedia - Chela (organ) -- Pincer-like organ terminating certain limbs of some arthropods
Wikipedia - Chelgate -- British international public relations and public affairs consultancy firm
Wikipedia - Chemakum language -- Extinct Native American language formerly sopken in Washington (state)
Wikipedia - Chemical Geology -- International peer-reviewed academic journal
Wikipedia - Chennai International Airport -- International airport in Chennai, India
Wikipedia - Chennai International Queer Film Festival -- LGBT event
Wikipedia - Chennault International Airport -- Public use airport new Lake Charles, LA, US
Wikipedia - Chenopodium nuttalliae -- Species of edible plant native to Mexico
Wikipedia - Cheongju International Airport -- International airport in Cheongju, South Korea
Wikipedia - Cherokee Botanical Garden and Nature Trail -- Botanical garden and nature trail
Wikipedia - Cherokee Nation (1794-1907) -- Historic, autonomous Native American government
Wikipedia - Cherokee National History Museum -- Museum in Oklahoma, US
Wikipedia - Cherokee Nation Businesses -- American conglomerate holding company headquartered in Catoosa, Oklahoma
Wikipedia - Cherokee Nation v. Georgia
Wikipedia - Cherokee Nation
Wikipedia - Cherokee Tribe of Northeast Alabama -- State-recognized Native American tribe
Wikipedia - Cherokee -- Native American people indigenous to the Southeastern United States
Wikipedia - Cherry Hill Alternative High School -- High school in Camden County, New Jersey, United States
Wikipedia - Cherry Wood -- Nature reserve in London
Wikipedia - Chersobius signatus -- Species of reptile
Wikipedia - Chesapeake Affair -- International diplomatic incident that occurred during the American Civil War
Wikipedia - Chesapeake and Ohio Canal National Historical Park -- National Historical Park located in the District of Columbia and the states of Maryland and West Virginia
Wikipedia - Chesapeake people -- Extinct Native American tribe
Wikipedia - Chesley Goseyun Wilson -- Native American artist, singer, dancer and actor
Wikipedia - Chesney Brown -- Fictional character from the British soap opera Coronation Street
Wikipedia - Chevrolet Series AB National -- Car model
Wikipedia - Chevrolet Series AC International -- Car model
Wikipedia - Chevron Corporation -- American multinational energy corporation
Wikipedia - Chewey, Oklahoma -- Census-designated place in Oklahoma, United States
Wikipedia - Cheyenne language -- Native American language spoken by the Cheyenne people, predominantly in present-day Montana and Oklahoma in the United States
Wikipedia - CHFN-FM -- First Nations community radio station in Neyaashiinigmiing, Ontario
Wikipedia - Chhatrapati Shivaji Maharaj International Airport -- International airport in Mumbai, India
Wikipedia - Chhau dance -- Indian semi classical martial dance originating in West Bengal
Wikipedia - Chhayamoy -- 2013 Bengali film by Haranath Chakraborty
Wikipedia - Chhena -- Type of cheese curds originating in India
Wikipedia - Chiappa Double Badger -- Italian combination gun
Wikipedia - Chiappa M6 Survival Gun -- combination gun
Wikipedia - Chiara Benati -- Italian composer
Wikipedia - Chiara Simionato -- Italian speed skater
Wikipedia - Chiasm (anatomy) -- Nerve crossings outside the central nervous system
Wikipedia - Chiasognathus -- Genus of beetles
Wikipedia - Chibaminato Station -- Railway and monorail station in Chiba, Japan
Wikipedia - Chicago Better Housing Association -- Housing organization to counter discrimination in housing in the US
Wikipedia - Chicago Convention on International Civil Aviation -- International treaty that established the ICAO
Wikipedia - Chicago Indian Village -- Chicago Native American housing advocacy group
Wikipedia - Chicago International Film Festival -- Film festival in Chicago, Illinois, USA
Wikipedia - Chicago Nationwide Advertising -- Professional softball team
Wikipedia - Chicago-O'Hare International Airport
Wikipedia - Chicago Rockford International Airport -- Airport in Winnebago County, IL, USA
Wikipedia - Chicamocha National Park cable car -- Aerial tramway in Santander, Colombia
Wikipedia - Chickamauga and Chattanooga National Military Park -- Preserved battlefields of the American Civil War in Georgia and Tennessee, United States
Wikipedia - Chickasaw Nation -- Federally recognized Native American nation
Wikipedia - Chicle -- Natural gum derived from trees of the genus Manilkara
Wikipedia - Chiefly About War Matters -- 1862 essay by American author Nathaniel Hawthorne
Wikipedia - Chief of General Staff (Ethiopia) -- head of the Ethiopian National Defense Force
Wikipedia - Chief of the National Guard Bureau
Wikipedia - Chief Rabbinate of Israel
Wikipedia - Chikodi -- City in Karnataka, India
Wikipedia - Child abduction -- Unauthorized removal of a minor from the custody of the child's natural parents or legally appointed guardians
Wikipedia - Children of Nature -- 1991 film by FriM-CM-0rik M-CM-^^or FriM-CM-0riksson
Wikipedia - Children of the Corn (1984 film) -- 1984 supernatural horror film directed by Fritz Kiersch
Wikipedia - Children's Health Defense -- American anti-vaccination group led by Robert F. Kennedy Jr
Wikipedia - Chilean National History Award -- Part of the National Prize of Chile
Wikipedia - Chile at major beauty pageants -- Chile at Miss Universe, Miss World, Miss International, and Miss Earth
Wikipedia - Chileka International Airport -- Airport in Malawi
Wikipedia - Chilling Adventures of Sabrina (TV series) -- American supernatural television series
Wikipedia - Chilly McIntosh -- Farmer, soldier, and member of the Creek Nation
Wikipedia - Chimakuan languages -- Native American language family
Wikipedia - Chimpanzee (film) -- 2012 nature documentary film produced by Disneynature
Wikipedia - Chimpanzee -- Great ape native to the forest and savannah of tropical Africa
Wikipedia - China Airlines -- Taiwanese airline based at Taiwan Taoyuan International Airport
Wikipedia - China at major beauty pageants -- China at Miss Universe, Miss World, Miss International, and Miss Earth
Wikipedia - China Global Television Network -- Group of six international multi-language television channels owned and operated by China Central Television
Wikipedia - China International Exhibition Center station -- Beijing Subway station
Wikipedia - China International Exhibition Center -- Two convention halls in Beijnig, China
Wikipedia - China International Search and Rescue Team -- Earthquake response team
Wikipedia - China-Kyrgyzstan-Uzbekistan International Highway -- Network of roads of Asia
Wikipedia - China National Center for the Performing Arts Orchestra -- Chinese orchestra based in Beijing
Wikipedia - China National GeneBank
Wikipedia - China National Highway 109
Wikipedia - China National Highway 201 -- Road in China
Wikipedia - China National Radio -- National radio station of the People's Republic of China
Wikipedia - China National Space Administration -- national space agency of the People's Republic of China
Wikipedia - China Radio International -- International broadcast service of China
Wikipedia - Chinati Hot Springs -- Thermal springs
Wikipedia - Chinatown (1974 film) -- 1974 film directed by Roman Polanski
Wikipedia - Chinatown After Dark -- 1931 film
Wikipedia - Chinatown (Bleachers song) -- 2020 single by Bleachers featuring Bruce Springsteen
Wikipedia - Chinatown Charlie -- 1928 film
Wikipedia - Chinatown, Darwin -- Australian ethnic enclave
Wikipedia - Chinatown, Honolulu -- Historic neighborhood of Honolulu, Hawaii
Wikipedia - Chinatown, Houston
Wikipedia - Chinatown, Kolkata
Wikipedia - Chinatown, Melbourne -- Neighborhood in Melbourne, Australia
Wikipedia - Chinatown MRT station -- MRT station in Singapore
Wikipedia - Chinatown, My Chinatown (film) -- 1929 animated film
Wikipedia - Chinatown Nights (1929 film) -- 1929 film
Wikipedia - Chinatown: Sa Kuko ng Dragon -- 1988 film starring Ramon "Bong" Revilla Jr.
Wikipedia - Chinatown Squad -- 1935 film
Wikipedia - Chinatown -- Ethnic enclave of expatriate Chinese persons
Wikipedia - Chinatsu Mori -- Japanese shot putter
Wikipedia - Chinatsu Wakatsuki -- Japanese gravure idol
Wikipedia - China women's national cricket team -- Cricket team
Wikipedia - Chincha culture -- Native American culture
Wikipedia - Chinese Athletic Association -- National governing body for athletics in the People's Republic of China
Wikipedia - Chinese civil service examination
Wikipedia - Chinese International School -- Private, international school in Hong Kong
Wikipedia - Chinese nationalism
Wikipedia - Chinese National Vulnerability Database -- Database
Wikipedia - Chinese Taipei -- Name used by Taiwan in international organizations and events
Wikipedia - Chiniquodontidae -- Family of probainognathian cynodonts
Wikipedia - Chiniquodon -- Genus of probainognathian cynodonts
Wikipedia - Chin National Party -- Political party in Myanmar
Wikipedia - Chin people -- Sino-Tibetan group native to Chin State of Myanmar
Wikipedia - Chinta Valley -- Tourist destination in Jammu and Kashmir
Wikipedia - CHIO Aachen -- International horse show held each summer in Aachen, North Rhine-Westphalia, Germany
Wikipedia - Chiribiquete National Park -- National park in Colombia
Wikipedia - Chiricahua National Forest -- Forest in southwestern Arizona, U.S.
Wikipedia - Chiricahua National Monument -- National monument in southeastern Arizona
Wikipedia - Chiricahua -- Band of Apache Native Americans
Wikipedia - Chiropractic -- Form of alternative medicine
Wikipedia - Chisca -- Tribe of Native Americans
Wikipedia - Chitharesh Natesan -- Indian professional bodybuilder
Wikipedia - Chitradurga (Vidhana Sabha constituency) -- Seat in the Karnataka Legislative Assembly
Wikipedia - Chitrapur Math -- Central community temple for the Chitrapur Saraswat Brahmin sect in Karnataka, India
Wikipedia - Chittapur railway station -- Railway station in Karnataka, India
Wikipedia - Chloe Watkins -- Ireland women's hockey international
Wikipedia - Chloral hydrate/magnesium sulfate/pentobarbital -- combination veterinary anesthetic drug
Wikipedia - CHLR-FM -- First Nations community radio station in Rigolet, Newfoundland and Labrador
Wikipedia - ChM-aM-;M-# LM-aM-;M-^[n, Ho Chi Minh City -- Quarter of Ho Chi Minh City, Vietnam, known as Chinatown
Wikipedia - CHNT-FM -- First Nations community radio station on the Timiskaming First Nation near Notre-Dame-du-Nord, Quebec
Wikipedia - Choctawhatchee National Forest -- National forest in Florida, United States
Wikipedia - Choctaw -- Native American people originally from the Southeastern United States
Wikipedia - Choice Hotels International -- American hospitality company
Wikipedia - Chonnam National University -- University in Gwangju, South Korea
Wikipedia - Chorthippus albomarginatus -- Species of grasshopper
Wikipedia - Chotank Creek Natural Area Preserve -- Nature preserve in Virginia
Wikipedia - Cho Tsunatatsu -- Japanese samurai
Wikipedia - CHPH-FM -- First Nations community radio station in Wemindji, Quebec
Wikipedia - CHRG-FM -- First Nations community radio station in Gesgapegiag, Quebec
Wikipedia - Chris Abernathy -- American politician from Idaho
Wikipedia - Chris A. Brown -- Member of the New Jersey Senate
Wikipedia - Chris Coons -- United States Senator from Delaware
Wikipedia - Chris Corbould -- British special effects coordinator
Wikipedia - Chris Dodd -- Former United States Senator from Connecticut
Wikipedia - Chris Larson -- 21st century American politician, Wisconsin Senator
Wikipedia - Chris Lavers -- Natural historian
Wikipedia - Christ Apostolic Church International -- Pentecostal Evangelical church
Wikipedia - Christendom -- Countries in which Christianity dominates
Wikipedia - Christ Gospel Churches International -- Fundamentalist, Pentecostal Christian denomination
Wikipedia - Christiaan Huygens -- 17th-century Dutch mathematician and natural philosopher
Wikipedia - Christian alternative rock
Wikipedia - Christian Church (Disciples of Christ) -- Mainline Protestant (religious) denomination
Wikipedia - Christian Church International
Wikipedia - Christian denominations
Wikipedia - Christian denomination -- Identifiable Christian body with common name, structure, and doctrine
Wikipedia - Christiane Amanpour -- British-Iranian news anchor and international correspondent
Wikipedia - Christian Era Broadcasting Service International -- Philippine television network
Wikipedia - Christian fascism -- Combination of Christianity and fascism
Wikipedia - Christian Flemish People's Union -- Flemish nationalist political party
Wikipedia - Christian Georg Brugger -- Swiss botanist and naturalist
Wikipedia - Christian Gottfried Daniel Nees von Esenbeck -- Prolific German botanist, physician, zoologist, and natural philosopher (1776-1858)
Wikipedia - Christianization of the Rus' Khaganate
Wikipedia - Christian Liberty Party -- American minor third political party advocating for Christian nationalism
Wikipedia - Christian liturgy -- Pattern for worship used by a Christian congregation or denomination
Wikipedia - Christian materialism -- The combination of Christian theology with materialism
Wikipedia - Christian mortalism -- Belief that the human soul is not naturally immortal
Wikipedia - Christian nationalism -- Christianity-affiliated religious nationalism
Wikipedia - Christian Nationalist Crusade -- American antisemitic and nationalist organization
Wikipedia - Christian naturism -- Movement which believes that God never intended for people to be ashamed of their bodies
Wikipedia - Christian Reformed Church in North America -- Protestant Christian denomination
Wikipedia - Christiansted National Historic Site -- 7 acres in St. Croix, Virgin Islands (US) managed by the National Park Service
Wikipedia - Christian Vegetarian Association -- International organization
Wikipedia - Christine Grahame -- Scottish National Party politician
Wikipedia - Christ Junior College -- College in Bangalore, Karnataka, India
Wikipedia - Christmas Island red crab -- Species of crustacean (Gecarcoidea natalis)
Wikipedia - Christmas on the International Space Station -- Christmas traditions and celebration in the International Space Station
Wikipedia - Christmas Valley Sand Dunes -- natural sand dune complex in Lake County, Oregon, United States
Wikipedia - Christmas -- Holiday originating in Christianity, usually December 25
Wikipedia - Christogram -- Monogram or combination of letters that forms an abbreviation for the name of Jesus Christ
Wikipedia - Christopher Camuto -- American nature writer, scholar and poet
Wikipedia - Christopher John Lewis -- New Zealander who attempted to assassinate Queen Elizabeth II
Wikipedia - Christoph Hartmut Bluth -- Scholar of international relations
Wikipedia - Christoph Wilhelm Hufeland -- German physician and naturopath
Wikipedia - Christy Jenkins -- Fictional character from the American television supernatural drama Charmed
Wikipedia - Chromaticity -- An objective specification of the quality of a color regardless of its luminance. A combination of hue and saturation.
Wikipedia - Chromotherapy -- Alternative medicine method also known as color therapy
Wikipedia - Chronological lists of classical composers by nationality -- Wikipedia list article
Wikipedia - Chrysoberyl -- Mineral or gemstone of beryllium aluminate
Wikipedia - Chrysoritis natalensis -- Species of butterfly
Wikipedia - CHRZ-FM -- First Nations community radio station in Wasauksing, Ontario
Wikipedia - Chub Cay International Airport -- Airport in the Bahamas
Wikipedia - Chuck Schumer -- U.S. Democratic Senator from the State of New York, Senate Minority Leader
Wikipedia - Chuck Woolery: Naturally Stoned -- American reality television show
Wikipedia - Chugach National Forest -- National Forest in Alaska, United States
Wikipedia - Chugaev elimination
Wikipedia - Chughtai -- Family name originating in the Chagatai Khanate
Wikipedia - Chulakshi Ranathunga -- |Sri Lankan Actress and Model
Wikipedia - Chumash people -- Native American tribe of California
Wikipedia - Chumbawamba -- English alternative rock band
Wikipedia - Chunati Government Women's College -- Degree college in Bangladesh
Wikipedia - Chung Sye-kyun -- South Korean politician and former Speaker of National Assembly; Prime Minister of South Korea (2020-present)
Wikipedia - Church encoding -- Representation of the natural numbers as higher-order functions
Wikipedia - Church of Atheism of Central Canada v Canada (National Revenue) -- Canadian federal court case
Wikipedia - Church of Central Africa Presbyterian -- Presbyterian denomination
Wikipedia - Church of Conscious Living -- Australian sham anti-vaccination church
Wikipedia - Church of God (Cleveland, Tennessee) -- Pentecostal Christian denomination
Wikipedia - Church of God in Christ -- Pentecostal-Holiness Christian denomination
Wikipedia - Church of God International (United States) -- A nontrinitarian Christian denomination, which is an offshoot of the Worldwide Church of God
Wikipedia - Church of God of Prophecy -- Pentecostal Holiness denomination founded 1923
Wikipedia - Church of God of the Original Mountain Assembly -- holiness denomination founded in 1946
Wikipedia - Church of Israel -- A denomination that emerged from the Church of Christ (Temple Lot)
Wikipedia - Church of Norway -- Evangelical-Lutheran denomination in Norway
Wikipedia - Church of Our Lady of the Rosary, New Julfa -- Iranian national heritage site
Wikipedia - Church of Saint Ignatius of Loyola, Rome
Wikipedia - Church of Satan -- International organization dedicated to the religion of Satanism
Wikipedia - Church of Scientology International -- Corporation operated by the Church of Scientology
Wikipedia - Church of Scotland -- National church of Scotland
Wikipedia - Church of St. Ignatius Loyola (New York City)
Wikipedia - Church of St. Luke, Isfahan -- Iranian national heritage site
Wikipedia - Church of St. Simon the Zealot -- Iranian national heritage site
Wikipedia - Church of the Brethren in Nigeria -- EYN Anabaptist denomination
Wikipedia - Church of the Brethren -- Anabaptist denomination in the United States, descended from the Schwarzenau Brethren.
Wikipedia - Church of the Condemnation -- Roman Catholic church located within the Franciscan compound in the old city of Jerusalem
Wikipedia - Church of the Incarnation, Roman Catholic (Manhattan)
Wikipedia - Church of the Nativity, Bethlehem
Wikipedia - Church of the Nativity (Manhattan)
Wikipedia - Church of the Nativity of Christ and St. Nicholas (Florence) -- Russian Orthodox church in the Italian city of Florence
Wikipedia - Church of the Nativity of Christ, Pirot -- Serbian Orthodox church in Pirot, Serbia
Wikipedia - Church of the Nativity of the Theotokos, Drenica
Wikipedia - Church of the Nativity of the Theotokos, Kryvyi Rih -- Ukrainian Orthodox church in Kryvyi Rih, Dnipopetrovsk, Ukraine
Wikipedia - Church of the Nativity of the Theotokos, Srijemske Laze
Wikipedia - Church of the Nativity -- Basilica in Bethlehem
Wikipedia - Church-Turing thesis -- Thesis on the nature of computability
Wikipedia - Chutney Popcorn -- 1999 comedy-drama film by Nisha Ganatra
Wikipedia - C. H. Waymire Building -- U.S. National Register of Historic Places
Wikipedia - CHYF-FM -- First Nations community radio station in M'Chigeeng First Nation, Ontario
Wikipedia - CIA Kennedy assassination conspiracy theory
Wikipedia - CICU-FM -- Radio station at the Eskasoni First Nation, Nova Scotia
Wikipedia - CIDE-FM -- First Nations radio station in Sioux Lookout, Ontario
Wikipedia - Cigarette Labeling and Advertising Act -- Act providing national standards for cigarette packaging in the US
Wikipedia - Cignature -- South Korean girl group
Wikipedia - CIHW-FM -- First Nations radio station in Wendake, Quebec
Wikipedia - Cilla Battersby-Brown -- Fictional character from the soap opera Coronation Street
Wikipedia - Cimarron National Grassland -- American national grassland in Kansas
Wikipedia - CIML-FM -- First Nations community radio station in Makkovik, Newfoundland and Labrador
Wikipedia - Cincinnata -- Genus of beetles
Wikipedia - Cincinnati Airport People Mover -- Automated people mover at Cincinnati/Northern Kentucky International Airport
Wikipedia - Cincinnati Art Museum -- Art museum in Cincinnati, Ohio
Wikipedia - Cincinnati Bell -- US communications company
Wikipedia - Cincinnati Center City Development Corporation -- Non-profit real-estate development and finance organization
Wikipedia - Cincinnati Children's Hospital Medical Center
Wikipedia - Cincinnati chili -- Spiced meat sauce used as a topping for spaghetti
Wikipedia - Cincinnatier Freie Presse -- German-language newspaper
Wikipedia - Cincinnati Food + Wine Classic -- Culinary festival
Wikipedia - Cincinnati, Hamilton and Dayton Railway (1846-1917) -- American railway
Wikipedia - Cincinnati, Lebanon and Northern Railway -- Ohio passenger and freight-carrying railroad (1885-1926)
Wikipedia - Cincinnati-Memphis rivalry -- Sports rivalry
Wikipedia - Cincinnati Museum Center -- Museum center in Cincinnati, Ohio
Wikipedia - Cincinnati Musical Center half dollar -- US commemorative 50-cent piece
Wikipedia - Cincinnati/Northern Kentucky International Airport -- Airport in Hebron, Kentucky serving Greater Cincinnati in the United States
Wikipedia - Cincinnati, Ohio
Wikipedia - Cincinnati Opera -- Non-profit organisation in the USA
Wikipedia - Cincinnati Pride -- Festival and celebration in Cincinnati, Ohio
Wikipedia - Cincinnati Red -- American professional wrestler (1974-2015)
Wikipedia - Cincinnati Rivermen -- Professional softball team
Wikipedia - Cincinnati Strangler -- American serial killer
Wikipedia - Cincinnati Suds -- Professional softball team
Wikipedia - Cincinnati Swords -- Former American ice hockey team
Wikipedia - Cincinnati Union Terminal -- Train station in Cincinnati, Ohio
Wikipedia - Cincinnati
Wikipedia - Cincinnatus Leconte -- President of Haiti (1854-1912)
Wikipedia - Cinema International Corporation -- Defunct global distributor of American films
Wikipedia - Cinema Paradiso -- 1988 film by Giuseppe Tornatore
Wikipedia - Cinema Verite (The Annual Iran International Documentary Film Festival) -- Documentary Film Festival
Wikipedia - Cinephilia -- Passionate interest in films, film theory, and film criticism
Wikipedia - Cines del Sur -- Spanish international film festival
Wikipedia - Cioppino -- Fish stew originating in San Francisco
Wikipedia - Cipla -- Indian multinational pharmaceutical company
Wikipedia - CIPU-FM -- First Nations community radio station in Supekne'kati, Nova Scotia
Wikipedia - Circadian rhythm -- natural internal process that regulates the sleep-wake cycle
Wikipedia - Circle of fifths -- Relationship among the 12 tones of the chromatic scale, their corresponding key signatures, and the associated major and minor keys;geometrical representation of relationships among the 12 pitch classes of the chromatic scale in pitch class space
Wikipedia - Circle Surrogacy -- US-based surrogacy and egg donation agency
Wikipedia - Circle X Ranch -- a park unit located in the Santa Monica Mountains National Recreation Area
Wikipedia - Circuit International Automobile Moulay El Hassan -- Motorsport venue in Morocco
Wikipedia - Circus Hammock -- Nature preserve in Florida, United States
Wikipedia - CIRL-FM -- First Nations community radio station in Southend, Saskatchewan, Canada
Wikipedia - Cisco Systems -- American multinational technology company
Wikipedia - Cis (mathematics) -- alternate mathematical notation for cos x + i sin x
Wikipedia - CISV International -- Children's charity based in England
Wikipedia - Citibank Bahrain -- American multinational investment bank and financial services corporation
Wikipedia - Cities designated by government ordinance of Japan -- Type of Japanese city
Wikipedia - Cities of present-day nations and states
Wikipedia - Citigroup -- American multinational investment bank and financial services corporation
Wikipedia - Citizen King -- American alternative rock band
Wikipedia - Citizens National Bank (Laurel, Maryland) -- Historic bank
Wikipedia - Citrullination -- Biological process
Wikipedia - Citrus Hills, Florida -- Census-designated place in Florida, US
Wikipedia - Citrus Springs, Florida -- Census-designated place in Florida, US
Wikipedia - City for Conquest -- 1940 film by Anatole Litvak
Wikipedia - City International Hospital -- International hospital in Vietnam
Wikipedia - City National Arena -- Ice hockey arena in Summerlin, Nevada.
Wikipedia - City National Bank (California) -- Bank based in California, United States
Wikipedia - City of Anatol -- 1936 film
Wikipedia - City of Hope National Medical Center
Wikipedia - City of Hormuz Ardeshir -- Iranian national heritage site
Wikipedia - City of Music (UNESCO) -- Designation of a city awarded by UNESCO upon application, for its commitment to music
Wikipedia - City of Rocks National Reserve -- Protected natural area in Idaho, United States
Wikipedia - City of Sherrill v. Oneida Indian Nation of New York
Wikipedia - City Sightseeing -- International sightseeing tour bus operator
Wikipedia - Ciudad Obregon International Airport -- Airport
Wikipedia - Ciudad Universitaria, Mexico City -- Main campus of the National Autonomous University of Mexico (UNAM) in Mexico City
Wikipedia - Civic nationalism -- Form of nationalism compatible with progressive values of freedom, tolerance, equality and individual rights
Wikipedia - Civil Aviation Authority of Singapore -- National aviation authority of Singapore
Wikipedia - Civil Aviation Safety Authority -- Australia's national civil aviation authority
Wikipedia - Civil law (legal system) -- Legal system originating in continental Europe
Wikipedia - Civil parish -- Territorial designation and lowest tier of local government in England
Wikipedia - Civil rights movement (1865-1896) -- Movement aiming to eliminating racial discrimination against African Americans
Wikipedia - Civil service examination
Wikipedia - Civil Services Examination (India) -- Examination in India
Wikipedia - Civil War Unknowns Monument -- Monument at Arlington National Cemetery, Arlington, VA, US
Wikipedia - CIYR-FM -- First Nations community radio station in Potlotek, Nova Scotia
Wikipedia - CJCK-FM -- First Nations community radio station in Kawawachikamach, Quebec
Wikipedia - CJD Christophorusschule Konigswinter -- Private, alternative secondary school in Rhein-Sieg-Kreis, Germany
Wikipedia - CJFI-FM -- First Nations community radio station in Moose Factory, Ontario
Wikipedia - CJIK-FM -- First Nations community radio station in Sheshatshiu, Newfoundland and Labrador
Wikipedia - CJPL-FM -- First Nations community radio station in Postville, Newfoundland and Labrador
Wikipedia - CJRH-FM -- First Nations community radio station in Waskaganish, Quebec
Wikipedia - CJTL-FM -- First Nations/Christian radio station in Pickle Lake, Ontario
Wikipedia - CJWE-FM -- First Nations radio station in Calgary
Wikipedia - CJWT-FM -- First Nations community radio station in Timmins, Ontario
Wikipedia - CKAU-FM -- First Nations community radio station in Maliotenam, Quebec
Wikipedia - CKBK-FM -- First Nations radio station in Thamesville, Ontario
Wikipedia - CKLB-FM -- First Nations community radio station in the Northwest Territories
Wikipedia - CKNA-FM -- Community radio station in Natashquan, Quebec
Wikipedia - CKON-FM -- Radio station in Akwesasne, Mohawk Nation territory
Wikipedia - CKRK-FM -- First Nations radio station in Kahnawake, Quebec
Wikipedia - CKRQ-FM -- First Nations community radio station in Whapmagoostui, Quebec
Wikipedia - CKRZ-FM -- First Nations community radio station in Ohsweken, Ontario
Wikipedia - CKTI-FM -- First Nations community radio station in Kettle Point and Sarnia, Ontario
Wikipedia - CKWO-FM -- First Nations radio station in Fort Frances, Ontario
Wikipedia - CKWT-FM -- First Nations radio station in northwestern Ontario, Canada
Wikipedia - CKZY-FM -- First Nations community radio station in Lac Seul, Ontario
Wikipedia - Clackline Nature Reserve -- Australian nature preserve
Wikipedia - Cladognathus -- Genus of beetles
Wikipedia - Claimed moons of Earth -- Claims that Earth may have other natural satellites
Wikipedia - Claire Chandler -- Australian federal senator
Wikipedia - Claire Maxwell (netball) -- Scotland netball international
Wikipedia - Claire McCaskill -- Former United States senator from Missouri
Wikipedia - Clapper v. Amnesty International
Wikipedia - Clara Haskil International Piano Competition -- International piano competition founded in memory of Clara Haskil
Wikipedia - Clare Adamson -- Scottish National Party politician
Wikipedia - Clarence 13X -- Founder of The Nation of Gods and Earths
Wikipedia - Clarence Birdseye -- American inventor, entrepreneur, and naturalist
Wikipedia - Clarence Thomas Supreme Court nomination -- Nomination process of Clarence Thomas to the Supreme Court in 1991
Wikipedia - Clarinda the Christian Missionary -- Native Indian Maratha Brahamin
Wikipedia - Clarinet Sonata (Howells) -- Composition by Herbert Howells
Wikipedia - Clark Creek Natural Area -- Park In Wilkinson
Wikipedia - Clarke Abel -- British surgeon and naturalist (1780-1826)
Wikipedia - Clarke International University -- Private university in Uganda
Wikipedia - Clark International Airport
Wikipedia - Clark Nature Center -- Place in Pennsylvania, United States
Wikipedia - Class discrimination -- Discrimination on the basis of social class
Wikipedia - Classical realism (international relations)
Wikipedia - Classified magazine -- Describes nature of classified magazines
Wikipedia - Claude Gay -- French botanist, naturalist and illustrator
Wikipedia - Claudio Lopez, 2nd Marquess of Comillas -- Spanish businessman and shipping magnate
Wikipedia - Clay Pigeon Shooting Association -- National governing body for clay pigeon shooting in England
Wikipedia - Clay -- A finely-grained natural rock or soil containing mainly clay minerals
Wikipedia - Clean Hands Go Foul -- 2009 album by Khanate
Wikipedia - Cleaning and disinfection of personal diving equipment -- Prevention of infection by shared or contaminated equipment
Wikipedia - Cleanroom suit -- Full-body garments worn to control contamination in cleanrooms.
Wikipedia - Clear Rivers -- Fictional character in the Final Destination franchise
Wikipedia - Clearwater National Forest -- National forest in Idaho, United States
Wikipedia - Clement Claiborne Clay -- Democratic U.S. Senator from Alabama; Confederate States Senator from Alabama
Wikipedia - Clerico-nationalism -- Right-wing ideology
Wikipedia - Cleveland Bay -- A breed of horse that originated in England
Wikipedia - Cleveland, Columbus and Cincinnati Railroad -- Railroad in Ohio, United States
Wikipedia - Cleveland, Columbus, Cincinnati and Indianapolis Railway -- Railroad in the United States (1868-1889)
Wikipedia - Cleveland National Forest -- Southernmost National forest of California
Wikipedia - Cley Marshes -- Nature reserve on the North Sea coast of England
Wikipedia - Climate and energy -- Nexus in national and international governance
Wikipedia - Climate of Puerto Rico -- Predominately tropical rainforest in the Koppen climate classification
Wikipedia - Climate risk -- Risk resulting from climate change and affecting natural and human systems and regions
Wikipedia - Clinamen -- Latin word for the swerve of atoms, or an inclination/bias
Wikipedia - Clinch Ranger District Cluster -- Protected natural area in Virginia, United States
Wikipedia - Clinton National Airport -- Airport in Little Rock, Arkansas, United States
Wikipedia - Clive Elliott -- British ornithologist and international civil servant
Wikipedia - Clockstoppers -- 2002 film by Jonathan Frakes
Wikipedia - Clonard chess piece -- 12th century chess piece in the National Museum of Ireland
Wikipedia - Close air support -- Air missions coordinated with ground combat
Wikipedia - Closed-eye hallucination -- Class of hallucination
Wikipedia - Closed sessions of the United States Senate -- Secret meetings of the United States Senate
Wikipedia - Close to nature forestry
Wikipedia - Close to You (1943 song) -- Song composed by Hoffman, Lampl, Livingston; recorded by Sinatra
Wikipedia - Cloud Native Computing Foundation -- Linux Foundation project
Wikipedia - Cloutierville, Louisiana -- unincorporated community in Natchitoches Parish, Louisiana, United States
Wikipedia - Club soda -- Carbonated water
Wikipedia - Clue (film) -- 1985 film by Jonathan Lynn
Wikipedia - Clugnat -- Commune in Nouvelle-Aquitaine, France
Wikipedia - Clusia carinata -- Species of plant
Wikipedia - CMLL International Gran Prix (2019) -- 2019 Consejo Mundial de Lucha Libre professional wrestling show
Wikipedia - C. N. Ashwath Narayan -- 10th Deputy Chief Minister of Karnataka, India
Wikipedia - Cnemosioma innominata -- Genus of beetles
Wikipedia - CNGrid -- Chinese national high performance computing network
Wikipedia - CNN International Asia Pacific -- Television news channel
Wikipedia - CNN International -- International news television channel
Wikipedia - CNN Newsroom (International TV program) -- Main newscast program airing on CNN International
Wikipedia - CNN Today -- Former global news program on CNN International
Wikipedia - Cnoc Raithni -- Irish national monument
Wikipedia - CNR Radio -- First national radio network in North America
Wikipedia - CNS 11643 -- National standard coded character set of the Republic of China (Taiwan)
Wikipedia - CNSAD -- French national drama academy in Paris
Wikipedia - C. N. Visvanathan -- Indian politician
Wikipedia - CNX Resources -- US natural gas company
Wikipedia - Coalition Against Trafficking in Women -- International NGO opposing human trafficking and prostitution
Wikipedia - Coalition for Rainforest Nations
Wikipedia - Coaltar of the Deepers -- Alternative rock band from Japan
Wikipedia - Coastal zone color scanner -- A multi-channel scanning radiometer aboard the Nimbus 7 satellite, predominately designed for water remote sensing
Wikipedia - Coast Miwok -- Tribe of Native American people
Wikipedia - Coat of arms of Brazil -- National seal
Wikipedia - Coat of arms of Hungary -- National symbol of Hungary
Wikipedia - Coat of arms of the Netherlands -- Royal and national versions of the coat of arms of the Kingdom of the Netherlands
Wikipedia - Cobble Hill Historic District -- A municipal and national historic district in Brooklyn, New York City
Wikipedia - Cobblestone -- Natural building material based on cobble-sized stones, used for pavement roads, streets, and buildings
Wikipedia - Coca-Cola -- Carbonated soft drink
Wikipedia - Cochin International Airport -- International airport serving Cochin, Kerala, India
Wikipedia - Cochliobolus lunatus -- Fungal plant pathogen
Wikipedia - Cockscomb (Tuolumne Meadows) -- Mountain in the area of Tuolumne Meadows, Yosemite National Park, California
Wikipedia - Cocos Island -- An island designated as a National Park off the shore of Costa Rica
Wikipedia - Code talker -- People using their native language for secret wartime communication
Wikipedia - Co-determination
Wikipedia - Codex Aureus of Echternach -- 11th-century illuminated Gospel Book
Wikipedia - Codex Aureus of St. Emmeram -- 9th-century illuminated Gospel Book
Wikipedia - Codex Burgundus -- 15th century illuminated manuscript
Wikipedia - Codex canadensis -- Handwritten and hand-drawn document from c.M-bM-^@M-^I1700 that depicts the wildlife and native peoples of Canada
Wikipedia - Coding (therapy) -- Russian alternative therapeutic methods used to treat addictions
Wikipedia - Coefficient of determination
Wikipedia - Coelodontognathus -- Genus of reptiles
Wikipedia - Coe Mound -- Native American burial mound in Columbus, Ohio.
Wikipedia - Coenagrion ornatum -- Species of insect
Wikipedia - Coetus Internationalis Patrum
Wikipedia - Cognate (disambiguation)
Wikipedia - Cognate object
Wikipedia - Cognate -- Word that has a common etymological origin with another word
Wikipedia - Cognatic kinship -- Mode of descent
Wikipedia - Cognition enhanced Natural language Information Analysis Method
Wikipedia - Cognitive ecology -- Branch of ecology studying cognition in social and natural contexts
Wikipedia - Cognizant -- American multinational IT company
Wikipedia - Cognized environment -- Concept of how the peopleM-bM-^@M-^Ys culture understands nature, contrating with the operational environment
Wikipedia - Coimbatore Mappillai -- 1996 film by C. Ranganathan
Wikipedia - Cok Istri Krisnanda Widani -- Miss Supranational Indonesia 2013, Puteri Indonesia Pariwisata 2013, Indonesian supermodel and dancer
Wikipedia - Cola acuminata -- Species of plant
Wikipedia - Cola -- A sweetened, carbonated soft drink
Wikipedia - Colby cheese -- Type of semi-hard cheese originating from the US
Wikipedia - Cold Big Bang -- A designation of an absolute zero temperature at the beginning of the Universe
Wikipedia - Colegio Japones de Las Palmas -- A Japanese international school in Las Palmas de Gran Canaria
Wikipedia - Colegio Marista El Salvador -- Private school located in Manati, Puerto Rico
Wikipedia - Coleophora agnatella -- Species of moth
Wikipedia - Coleophora albostraminata -- Species of moth
Wikipedia - Coleophora brunneosignata -- Species of moth
Wikipedia - Coleophora iperspinata -- Species of moth
Wikipedia - Coleophora ornatipennella -- Species of moth
Wikipedia - Colin Beattie -- Scottish National Party politician
Wikipedia - Colin Keir -- Scottish National Party politician
Wikipedia - Coliseum-Oakland International Airport line -- Cable car rapid transit service in Oakland, California
Wikipedia - Collaborative International Dictionary of English
Wikipedia - Collaborative Perinatal Project -- Multisite cohort study in the United States
Wikipedia - Collar-and-elbow -- Style of folk wrestling native to Ireland
Wikipedia - College Entrance Examination Board
Wikipedia - College National Fed Challenge -- Academic competition
Wikipedia - Colleges and Universities Sports Association of Ireland -- Coordinating body for certain sports at third level in Ireland
Wikipedia - Collett's snake -- Highly venomous snake native to northeastern Australia
Wikipedia - Collier Trophy -- Annual aviation award administered by the US National Aeronautical Association
Wikipedia - Colombia at major beauty pageants -- Colombia at Miss Universe, Miss World, Miss International, and Miss Earth
Wikipedia - Colombia national rugby league team -- Colombia National Rugby Team
Wikipedia - Colombians -- Citizens, or natives, of Colombia
Wikipedia - Colombo crime family -- One of the "Five Families" that dominates organized crime activities in New York City, US
Wikipedia - Colon (anatomy)
Wikipedia - Colon classification -- A system of library classification developed by S. R. Ranganathan
Wikipedia - Colonel Bob Wilderness -- Protected area in the Olympic National Forest in the state of Washington
Wikipedia - Colonel Konigsfels Teaching Prince Poniatowski to Ride -- Painting by Bernardo Bellotto (National Museum in Warsaw)
Wikipedia - Colonial morphology -- Examination of microbial colonies
Wikipedia - Colonial National Bank -- Bank in Fiji
Wikipedia - Colonial National Historical Park -- Early history, operated by the U.S. National Park Service
Wikipedia - Colony of Natal
Wikipedia - Colony -- Territory under the political control of an overseas state, generally with its own subordinate colonial government
Wikipedia - Colorado National Monument -- National Park Service unit in Colorado, United States
Wikipedia - Colorado National Speedway -- Racetrack
Wikipedia - Colorado River Indian Tribes -- Federally recognized Native American tribe
Wikipedia - Color analysis (art) -- Process of determining the colors that best suit an individual's natural coloring
Wikipedia - Colostygia pectinataria -- Species of moth
Wikipedia - Colter Bay Village -- Developed area of Grand Teton National Park, Wyoming, USA
Wikipedia - Columbia Scholastic Press Association -- International student press association
Wikipedia - Columbicella explanata -- Genus of beetles
Wikipedia - Columbus Country Club Mound -- Native American burial mound in Columbus, Ohio
Wikipedia - Colville National Forest -- U.S. National Forest located in northeastern Washington state
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Wikipedia - Comanche -- Plains native North American tribe
Wikipedia - Combinational logic
Wikipedia - Combination bus
Wikipedia - Combination car -- A vehicle that could be either a hearse or an ambulance
Wikipedia - Combination (chess)
Wikipedia - Combination drug -- Drug that contains two or more active pharmaceutical ingredients
Wikipedia - Combination gun -- Type of firearm with at least one rifled barrel and one smoothbore barrel
Wikipedia - Combination
Wikipedia - Combinator calculus
Wikipedia - Combinator graph reduction
Wikipedia - Combinatorial chemistry
Wikipedia - Combinatorial design -- Symmetric arrangement of finite sets
Wikipedia - Combinatorial explosion
Wikipedia - Combinatorial game theory
Wikipedia - Combinatorial geometry
Wikipedia - Combinatorial manifold
Wikipedia - Combinatorial number theory
Wikipedia - Combinatorial optimisation
Wikipedia - Combinatorial optimization
Wikipedia - Combinatorial principles
Wikipedia - Combinatorial search
Wikipedia - Combinatorial topology
Wikipedia - Combinatorial
Wikipedia - Combinatorica
Wikipedia - Combinatorics on words
Wikipedia - Combinatorics -- Branch of discrete mathematics
Wikipedia - Combinator library
Wikipedia - Combinatory categorial grammar
Wikipedia - Combinatory literature -- Type of fiction writing
Wikipedia - Combinatory logic
Wikipedia - Combined gas law -- Combination of Charles', Boyle's and Gay-Lussac's gas laws
Wikipedia - Combined Task Force 151 -- Multinational naval task force
Wikipedia - Combined track and field events -- Combination of different athletics disciplines within a competition
Wikipedia - Comecon -- Former international economic organization
Wikipedia - Come Follow Me (To the Greenwood Tree) -- Nursery rhyme originating in the United States
Wikipedia - Come On Get Higher -- 2008 single by Matt Nathanson
Wikipedia - Comer Group -- International property developer
Wikipedia - Comet Donati -- Comet
Wikipedia - Comic-Con International: San Diego
Wikipedia - Comilla Jagannath Temple
Wikipedia - Commandant of the National Defence College -- Commandant of Indian defence college
Wikipedia - Command Consulting Group -- International security and intelligence consulting firm
Wikipedia - Commando Drift Nature Reserve -- Nature reserve in Eastern Cape Province, South Africa
Wikipedia - Commandos 3: Destination Berlin -- Video game (2003)
Wikipedia - Commedia dell'arte -- early form of professional theatre originating in Italy
Wikipedia - Commemoration of Ataturk, Youth and Sports Day -- Annual Turkish national holiday
Wikipedia - Commemoration of Tadeusz KoM-EM-^[ciuszko -- Memorials to Polish national hero
Wikipedia - Commentary on Anatomy in Avicenna's Canon
Wikipedia - Comminatory -- clause inserted into law
Wikipedia - Commission of National Education
Wikipedia - Commissions of the Danube River -- International river management bodies
Wikipedia - Committee for National Revolution -- Uighur nationalist party 1932-1934
Wikipedia - Committee for Safeguarding National Security of the Hong Kong Special Administrative Region -- An organ of the Central People's Government (State Council) of China in Hong Kong
Wikipedia - Committee for the Scientific Examination of Religion -- Nonprofitable educational organization
Wikipedia - Committee of Correspondence (women's organization) -- United States women's Cold War internationalist organization
Wikipedia - Committee of Privileges (Malaysian Senate) -- Select committee of the Senate in the Parliament of Malaysia
Wikipedia - Committee -- Body of one or more persons that is subordinate to a deliberative assembly
Wikipedia - Commodore International -- American home computer and electronics manufacturer
Wikipedia - Common blackbird -- A thrush native to Europe, Asia and North Africa
Wikipedia - Common Database on Designated Areas -- Database of European protected areas
Wikipedia - Common Service Book -- Worship book and hymnal used by several Lutheran denominations in North America
Wikipedia - Common starling -- Sturnus vulgaris; medium sized passerine bird native to temperate Europe and western Asia
Wikipedia - Common subexpression elimination
Wikipedia - Commonwealth Bank -- Australian multinational bank
Wikipedia - Commonwealth citizen -- national of any Commonwealth member state
Wikipedia - Commonwealth Day -- Holiday in the Commonwealth of Nations
Wikipedia - Commonwealth Games -- Multi-sport event involving athletes from the Commonwealth of Nations
Wikipedia - Commonwealth of Nations -- Intergovernmental organisation
Wikipedia - Commonwealth of World Citizens -- Self-described servant-Nation
Wikipedia - Commonwealth Secretariat -- Central agency and central institution of the Commonwealth of Nations
Wikipedia - Communicationssprache -- International auxiliary language
Wikipedia - Communication University of Zhejiang -- Public national university in Hangzhou, China
Wikipedia - Communist International -- International Communist organization, 1919 to 1943
Wikipedia - Communist League -- International political party established in June 1847 in London, England
Wikipedia - Community foundation -- Pooled donations for improvement of a local society
Wikipedia - Community of Christ -- Second-largest denomination in the Latter Day Saint movement
Wikipedia - Community of Portuguese Language Countries -- International organization
Wikipedia - Compact of Free Association -- International agreement between the United States and the Pacific Island nations of the Federated States of Micronesia, the Marshall Islands, and Palau
Wikipedia - Comparative anatomy -- Study of similarities and differences in the anatomy of different species
Wikipedia - Comparison between Esperanto and Ido -- Comparison of related international auxiliary languages.
Wikipedia - Comparison of Asian national space programs
Wikipedia - Comparison -- Examination of two or more entities to deduce their similarities and differences
Wikipedia - Compass Group -- Multinational contract foodservice and facilities management support company headquartered in Chertsey, Surrey, England
Wikipedia - Compassionate conservatism
Wikipedia - Compas -- Modern meringue, the national music genre of Haiti
Wikipedia - Complementary and alternative medicine
Wikipedia - Complementary currency -- Medium of exchange complementing national currencies
Wikipedia - Complex coordinate space -- Space formed by the ''n''-tuples of complex numbers
Wikipedia - Composite bow -- Bow made from horn, wood, and sinew laminated together
Wikipedia - Composite Gazetteer of Antarctica -- The authoritative international gazetteer containing all the Antarctic toponyms
Wikipedia - Composite material -- Material made from a combination of two or more unlike substances
Wikipedia - Composite nationalism -- A concept arguing that the Indian nation is made of up people of diverse cultures, castes, communities, and faiths
Wikipedia - Compound chocolate -- A product made from a combination of cocoa, vegetable fat and sweeteners
Wikipedia - Comprehensive National Cybersecurity Initiative
Wikipedia - Compsognathus -- Genus of reptiles (fossil)
Wikipedia - Comptonia peregrina -- Species of plant native to eastern North America
Wikipedia - Computational anatomy
Wikipedia - Computational semantics -- The study of how to automate the process of constructing and reasoning with meaning representations of natural language
Wikipedia - Computer Graphics International
Wikipedia - Computerised National Identity Card -- Pakistani identity card
Wikipedia - Conatus -- Innate inclination of a thing to continue to exist and enhance itself
Wikipedia - Concatenated Order of Hoo-Hoo -- Fraternal order
Wikipedia - Concatenation
Wikipedia - Concatenative programming language -- Type of programming language
Wikipedia - Concatenative synthesis
Wikipedia - Concavenator -- Carcharodontosaurid dinosaur genus from the early Cretaceous period
Wikipedia - Concentus Moraviae -- International music festival
Wikipedia - Conchoidal fracture -- Way that brittle materials break or fracture when they do not follow any natural planes of separation
Wikipedia - Conciliation -- Alternative dispute resolution (ADR) process
Wikipedia - Concise Dictionary of National Biography
Wikipedia - Concubinatus -- Quasi-marital relationship involving Roman citizens
Wikipedia - Condannato a nozze -- 1993 film
Wikipedia - Condemnations of 1210-1277 -- 13th-century anti-heresy condemnations issued at University of Paris
Wikipedia - Condemnations of 1270
Wikipedia - Condominium (international law) -- Form of shared government
Wikipedia - Condroz -- Natural region of eastern Belgium
Wikipedia - Confederated Salish and Kootenai Tribes of the Flathead Nation
Wikipedia - Confederated Tribes of Siletz Indians -- Confederation of Native American tribal bands
Wikipedia - Confederate Memorial (Arlington National Cemetery) -- Monument in Arlington National Cemetery built in 1914
Wikipedia - Confederation des syndicats nationaux -- Trade union federation in Quebec
Wikipedia - Confederation Mondiale des Activites Subaquatiques -- International organisation for underwater activities in sport and science, and recreational diver training and certification
Wikipedia - Conference of European Directors of Roads -- Organisation of European national road administrations
Wikipedia - Confucian court examination system in Vietnam
Wikipedia - Confucius Institute -- Chinese government international educational partnership program
Wikipedia - Confusing similarity -- Test used during trademark examination
Wikipedia - Congaree National Park -- National park in South Carolina, United States
Wikipedia - Congolese National Liberation Front -- Political party in the Democratic Republic of the Congo
Wikipedia - Congregational church -- Religious denomination
Wikipedia - Congres Internationaux d'Architecture Moderne -- Modern architecture movement organization
Wikipedia - Congress for National Unity -- Political party in Malawi
Wikipedia - Congressional Biodefense Caucus -- Caucus dedicated to biodefense enterprise and national security
Wikipedia - Congress of the Philippines -- National legislature of the Philippines
Wikipedia - Congress Working Committee -- Executive committee of the Indian National Congress
Wikipedia - Conguillio National Park -- National park in Chile
Wikipedia - Conjunction elimination
Wikipedia - Conkle's Hollow State Nature Preserve -- State park in Ohio, United States
Wikipedia - Connate fluids -- Liquids that were trapped in the pores of sedimentary rocks
Wikipedia - Connect2India -- Indian international trading platform
Wikipedia - Connectedness to nature scale
Wikipedia - Connecticut Four -- Librarians who challenged the constitutional validity of National Security Letters
Wikipedia - Connemara National Park -- National park in the west of Ireland
Wikipedia - Con Newbury -- Former Papua New Guinean international lawn bowler
Wikipedia - Conodont -- Extinct agnathan chordates resembling eels
Wikipedia - Conognatha -- Genus of beetles
Wikipedia - Conor Harte -- Ireland men's field hockey international
Wikipedia - Conozoa carinata -- Species of grasshopper
Wikipedia - Conrad Gessner -- Swiss naturalist (1516-1565)
Wikipedia - Conscription in Finland -- Part of a general compulsion for national military service for all adult males
Wikipedia - Conscription -- Compulsory enlistment into national or military service
Wikipedia - Conseil national des femmes belges -- Belgian women's organization
Wikipedia - Conservation designation -- Name and/or acronym which explains the status of an area of land in terms of conservation or protection
Wikipedia - Conservation grazing -- Use of animals to graze areas like nature reserves to maintain habitats
Wikipedia - Conservation International -- Nonprofit environmental organization
Wikipedia - Conservation movement -- Social and political advocacy for protecting natural resources
Wikipedia - Conservation Trust of Puerto Rico -- Non-profit organization protecting natural areas
Wikipedia - Conservative nationalism
Wikipedia - Conservative Revolution -- German national conservative movement during the Weimar Republic (1918-1933)
Wikipedia - Consolidated B-32 Dominator -- American heavy bomber
Wikipedia - Conspiracy theory -- Explanation of an event or situation that invokes a conspiracy
Wikipedia - Constantine Hering -- Homeopathic physician and naturalist
Wikipedia - Constantine Pogonatus
Wikipedia - Constantine Samuel Rafinesque -- French polymath and naturalist (1783-1840)
Wikipedia - Constanze Stelzenmuller -- German international affairs analyst
Wikipedia - Constituent National Assembly (South Korea) -- Constituent National Assembly, 1948 to 1950
Wikipedia - Constitutional references to God -- Invocations of God in national constitutions
Wikipedia - Constitution Gardens -- Park within the National Mall, Washington, DC
Wikipedia - Constitution Memorial Day -- National holiday in Japan
Wikipedia - Constitution of Finland -- The supreme source of national law of Finland
Wikipedia - Constitution of New Zealand -- Uncodified national constitution
Wikipedia - Constructed script -- New writing system specifically created by an individual or group, rather than having evolved as part of a language or culture like a natural script
Wikipedia - Constructivism (art) -- Artistic and architectural philosophy originating in Russia
Wikipedia - Constructivism in Practical Philosophy -- 2012 book edited by James Lenman and Yonatan Shemmer
Wikipedia - Constructivism (international relations)
Wikipedia - Constructivism (philosophy of education) -- Philosophical viewpoint about the nature of knowledge; theory of knowledge
Wikipedia - Consultative Committee for Space Data Systems -- Coordinator of data standards for space communication
Wikipedia - Consumer neuroscience -- Combination of consumer research with modern neuroscience
Wikipedia - Consumers International -- A United Nations body for consumer protection
Wikipedia - Contact immunity -- Gaining immunity due to contact with a recently vaccinated person rather than from getting a vaccine
Wikipedia - Contaminated blood scandal in the United Kingdom -- Scandal in the United Kingdom about contaminated blood Red
Wikipedia - Contaminated water -- Water containing high levels of hazardous materials
Wikipedia - Contamination delay -- Minimum time for an input change to change output in digital logic
Wikipedia - Continental AG -- German multinational company in the automotive component supplier industry
Wikipedia - Continental Airlines Flight 603 -- 1978 air crash at Los Angeles International Airport
Wikipedia - Continentalism -- Support for cooperation or integration between nations within a continent
Wikipedia - Continuation high school -- Alternative to comprehensive high school
Wikipedia - Continuum International Publishing Group
Wikipedia - Continuum International
Wikipedia - Contributing property -- Key component of a place listed on the National Register of Historic Places
Wikipedia - Controlled language in machine translation -- Controlled natural language may simplify translation into another language.
Wikipedia - Controlled natural language -- Subset of a natural language
Wikipedia - Conus arenatus -- Species of sea snail
Wikipedia - Conus coronatus -- Species of sea snail
Wikipedia - Conus gubernator -- Species of sea snail
Wikipedia - Conus infrenatus -- Species of sea snail
Wikipedia - Conus marchionatus -- Species of sea snail
Wikipedia - Conus mucronatus -- Species of sea snail
Wikipedia - Conus natalaurantius -- Species of sea snail
Wikipedia - Conus natalis -- Species of sea snail
Wikipedia - Conus submarginatus -- Species of sea snail
Wikipedia - Conus zonatus -- Species of sea snail
Wikipedia - Convection-diffusion equation -- Combination of the diffusion and convection (advection) equations
Wikipedia - Convention Centre Dublin -- National convention centre situated in the Dublin Docklands
Wikipedia - Convention for the Suppression of the Traffic in Persons and of the Exploitation of the Prostitution of Others -- United Nations General Assembly resolution adopted in 1949
Wikipedia - Convention of Scottish Local Authorities -- National association of Scottish councils
Wikipedia - Convention on Cluster Munitions -- International treaty
Wikipedia - Convention on the Elimination of All Forms of Discrimination Against Women -- An international bill of rights for women
Wikipedia - Convention on the Exercise of Liberal Professions of 1939 -- 1939 international treaty in South America
Wikipedia - Convention on the Rights of the Child -- International treaty about the rights of children
Wikipedia - Convention Relating to the Status of Refugees -- United Nations multilateral treaty
Wikipedia - Converge (Baptist denomination) -- Baptist denomination
Wikipedia - Convergence for Alternation and Change -- Political party in Mali
Wikipedia - Convertible husbandry -- Historic system of farming alternating land between arable land and pasture
Wikipedia - Con-way -- Former American multinational freight transportation and logistics company
Wikipedia - Cook Island Nature Reserve -- Protected area in Australia
Wikipedia - Cook Islands women's national cricket team -- Cricket team
Wikipedia - Cooley LLP -- American international law firm
Wikipedia - Coonatto (clipper ship) -- 1863 clipper ship
Wikipedia - Coonley House -- United States national historic place
Wikipedia - Coop-NATCCO -- Party-list in the Philippines
Wikipedia - Coordinate axis
Wikipedia - Coordinate change
Wikipedia - Coordinate chart
Wikipedia - Coordinated diagnostics -- A diagnostic procedure
Wikipedia - Coordinated Incident Management System -- Emergency response system in New Zealand
Wikipedia - Coordinated Universal Time
Wikipedia - Coordinate-measuring machine
Wikipedia - Coordinate rotations and reflections
Wikipedia - Coordinates of Death -- 1985 film by Samvel Gasparov
Wikipedia - Coordinate space -- Vector space formed by tuples of elements of a field
Wikipedia - Coordinates vector
Wikipedia - Coordinates
Wikipedia - Coordinate system -- System for determining the position of a point by a tuple of scalars
Wikipedia - Coordinate time
Wikipedia - Coordinate vector
Wikipedia - Coordinating conjunction
Wikipedia - Coordinating Minister for Infrastructure (Singapore) -- Former Senior Cabinet position in the Government of Singapore
Wikipedia - Coordinating Ministry for Maritime and Investments Affairs (Indonesia) -- Indonesian government ministry
Wikipedia - Coordinating Ministry for Political, Legal, and Security Affairs (Indonesia) -- Indonesian government ministry
Wikipedia - Coordination complex
Wikipedia - Coordination Council (Belarus) -- Belarusian pro-democracy political organisation
Wikipedia - Coordination game
Wikipedia - Coordination of New Forces -- Political party in Togo
Wikipedia - Coordination of United Revolutionary Organizations -- United States-supported militant group
Wikipedia - Coordination problem
Wikipedia - Coordinative definition
Wikipedia - Coosa chiefdom -- Paramount chiefdom of Native Americans
Wikipedia - Copella nattereri -- Species of fish
Wikipedia - Copenhagen Accord -- International agreement to fight global warming
Wikipedia - Copiapoa marginata -- Species of plant
Wikipedia - Copper Coast Geopark -- Designated area in County Waterford, Ireland
Wikipedia - Copper Mountain, Colorado -- Census-designated place in Colorado, US
Wikipedia - Coppett's Wood and Scrublands -- Nature reserve in the London Borough of Barnet
Wikipedia - COPPPAL -- International political in Latin America and the Caribbean.
Wikipedia - Coptic nationalism
Wikipedia - Coptic Orthodox Church of Alexandria -- international Oriental Orthodox Christian church led by the Patriarch of Alexandria on the Holy See of St. Mark
Wikipedia - Coptomma marrisi -- Longicorn beetle native to New Zealand
Wikipedia - Copyright alternatives
Wikipedia - Copyright status of work by U.S. subnational governments
Wikipedia - Coqui -- Small frogs in the genus Eleutherodactylus native to Puerto Rico
Wikipedia - Cor Caroli -- Star in Canes Venatici
Wikipedia - Cordillera de Yolaina Natural Reserve -- Nature reserves
Wikipedia - Cordillera Dipilto and Jalapa Natural Reserve -- Nature reserve
Wikipedia - Cordyla (gnat) -- Genus of flies
Wikipedia - Core (anatomy) -- Anatomy term for the body minus the limbs
Wikipedia - Corisco International Airport -- Airport in Equatorial Guinea
Wikipedia - Cornelia Oschkenat -- German track and field athlete
Wikipedia - Cornwallite -- Copper arsenate mineral
Wikipedia - Coromandel International -- Indian agricultural products company
Wikipedia - Coronation (2000 film) -- 2000 film
Wikipedia - Coronation (2020 film) -- 2020 documentary film directed by Chinese activist Ai Weiwei.
Wikipedia - Coronation chicken -- English chicken dish
Wikipedia - Coronation Cup -- Flat horse race in Britain
Wikipedia - Coronation Mass
Wikipedia - Coronation Ode -- Work composed by Edward Elgar with words by A. C. Benson (1902)
Wikipedia - Coronation of Edward VII and Alexandra -- Coronation of Edward VII and his wife Alexandra as king and queen of the United Kingdom and the British Dominions (1902)
Wikipedia - Coronation of Napoleon I -- 1804 French royal event
Wikipedia - Coronation of Nicholas II and Alexandra Feodorovna
Wikipedia - Coronation of Saint Rosalia
Wikipedia - Coronation of the British monarch -- Ceremony where the monarch of the United Kingdom is formally invested with regalia and crowned
Wikipedia - Coronation of the Burmese Monarch -- Ritual of the Burmese Kingdom
Wikipedia - Coronation of the French monarch
Wikipedia - Coronation of the Holy Roman Emperor
Wikipedia - Coronation of the Hungarian monarch
Wikipedia - Coronation of the pharaoh
Wikipedia - Coronation of the Russian monarch
Wikipedia - Coronation of the Virgin Altarpiece -- Painting by Moretto da Brescia
Wikipedia - Coronation of the Virgin (Beccafumi) -- Painting by Domenico di Pace Beccafumi
Wikipedia - Coronation of the Virgin (Gentile da Fabriano) -- c. 1420 painting by Gentile da Fabriano
Wikipedia - Coronation of the Virgin (Rubens) -- Painting by Peter Paul Rubens
Wikipedia - Coronation of the Virgin
Wikipedia - Coronation (provincial electoral district) -- Defunct provincial electoral district in Alberta
Wikipedia - Coronation Stakes -- Flat horse race in Britain
Wikipedia - Coronation Street timeline -- Timeline of Coronation Street
Wikipedia - Coronation
Wikipedia - Coronoid fossa of the humerus -- Anatomical feature
Wikipedia - Corporate capitalism -- Capitalism dominated by large corporations
Wikipedia - Corporate nationalism
Wikipedia - Corporation for National Research Initiatives
Wikipedia - Corps -- Military unit size designation
Wikipedia - Corpus Christi International Airport -- Airport in Corpus Christi, Texas, United States of America
Wikipedia - Corsair International -- Airline in France
Wikipedia - Corsican Nationalist Alliance -- Corsican nationalist political party
Wikipedia - Corso Donati
Wikipedia - Cors y Llyn National Nature Reserve -- Protected area in Wales
Wikipedia - Cortex (anatomy)
Wikipedia - Cortinarius violaceus -- Species of fungus in the family Cortinariaceae native to the Northern Hemisphere
Wikipedia - Corus International -- Global humanitarian organization
Wikipedia - Corybas circinatus -- Species of flowering plant
Wikipedia - Cory Booker -- U.S. Senator from New Jersey
Wikipedia - Cory Gardner -- Outgoing United States Senator from Colorado
Wikipedia - Corynoptera flavosignata -- Species of fly
Wikipedia - Cosiguina Volcano Natural Reserve -- Nature reserve
Wikipedia - Cosmic ray -- High-energy particle, mainly originating outside the Solar system
Wikipedia - Cosmic Trigger I: The Final Secret of the Illuminati
Wikipedia - Cosmo Buono -- American pianist, native of New Jersey
Wikipedia - Cossack Hetmanate -- 1649-1764 Cossack host in the region of Central Ukraine
Wikipedia - Cossus Cornelius Lentulus (consul 25) -- 1st century AD Roman senator and consul
Wikipedia - Cossus Cornelius Lentulus (consul 60) -- 1st century Roman senator and consul
Wikipedia - Costa Coffee -- British multinational coffeehouse company
Wikipedia - Costanera Sur Ecological Reserve -- Nature reserve in Argentina
Wikipedia - Costa Rican cuisine -- Cuisine originating from Costa Rica
Wikipedia - Costa Rica women's national cricket team -- Costa Rican women's cricket team
Wikipedia - Cost-benefit analysis -- Systematic approach to estimating the strengths and weaknesses of alternatives
Wikipedia - Costco -- American multinational chain of membership-only stores
Wikipedia - Cotiere -- Natural region in French department of Ain
Wikipedia - Cotoneaster granatensis -- species of plant in the family Rosaceae
Wikipedia - Coto Norte -- Barrio of Manati, Puerto Rico
Wikipedia - Coto Sur -- Barrio of Manati, Puerto Rico
Wikipedia - Cotton Candy grapes -- Hybrid variety of grapes with a naturally occurring cotton candy flavor
Wikipedia - Cotton Coulson -- Photographer known for his work for ''National Geographic'' magazine
Wikipedia - Couchville Cedar Glade State Natural Area -- State natural area in Tennessee, USA
Wikipedia - Cougar -- Large species of the family Felidae native to the Americas
Wikipedia - Council for Economic Education -- National Council on Economic Education
Wikipedia - Council for Geoscience -- A national science council of South Africa
Wikipedia - Council for International Exchange of Scholars -- Bureau of Educational and Cultural Affair
Wikipedia - Council for National Academic Awards -- Former national degree-awarding authority in the United Kingdom from 1965 until 1993
Wikipedia - Council for National Defense and Security (Vietnam)
Wikipedia - Council of Europe -- International organization for defending human rights
Wikipedia - Council of Ministers of Crimea -- Former subnational governmental body in Ukraine
Wikipedia - Council of the Nation -- Upper house of Algerian Parliament
Wikipedia - Council of Workers' and Soldiers' Delegates -- Organisation set up to co-ordinate the socialisation of the British economy
Wikipedia - Countable set -- A set with each element associated a unique natural number
Wikipedia - Counter-illumination -- Active camouflage using light matched to the background
Wikipedia - Counties of the United Kingdom -- Subnational divisions of the United Kingdom
Wikipedia - Counting Crows -- American alternative rock band
Wikipedia - Counting Down the Days (song) -- 2005 single by Natalie Imbruglia
Wikipedia - Country Music Association Award for International Achievement -- Country music award
Wikipedia - Country rock (geology) -- Rock types native to a specific area, as opposed to intrusions or sediments originating from other areas
Wikipedia - County of Oneida v. Oneida Indian Nation of New York State
Wikipedia - Courage International
Wikipedia - Cour nationale du droit d'asile -- French administrative court that reviews appeals from decisions of the OFPRA
Wikipedia - Court of Arbitration for Sport -- International arbitral body for sports disputes
Wikipedia - Courtyard by Marriott -- Mid-scale business hotel chain run by Marriott International
Wikipedia - Coushatta Tribe of Louisiana -- Native American tribe in Louisiana, United States
Wikipedia - Covenant of the League of Nations
Wikipedia - Cover Me Quick! -- Filipino Power pop/Alternative band
Wikipedia - COVID-19 hospitals in the United Kingdom -- Temporary COVID-19 critical care hospitals set up by the national health services of the United Kingdom
Wikipedia - COVID-19 pandemic in Karnataka -- Ongoing COVID-19 viral pandemic in Karnataka, India
Wikipedia - COVID-19 vaccination campaign in Bulgaria -- Plan to immunize against COVID-19
Wikipedia - COVID-19 vaccination in Australia
Wikipedia - COVID-19 vaccination in India
Wikipedia - COVID-19 vaccination in the Philippines
Wikipedia - COVID-19 vaccination in the Republic of Ireland
Wikipedia - COVID-19 vaccination programme in the United Kingdom -- Plan to immunize against COVID-19
Wikipedia - Cowrie-shell divination
Wikipedia - Coyote -- Species of canine native to North America
Wikipedia - C-pop -- Music genre by artists originating from mainland China, Hong Kong, Singapore, and Taiwan
Wikipedia - Cradleboard Teaching Project -- Native American organizations
Wikipedia - Cradle Snatchers -- 1927 film by Howard Hawks
Wikipedia - Craig Creek Cluster -- Protected natural area in Virginia, United States
Wikipedia - Craig Crowley -- Eighth President of the International Committee of Sports for the Deaf
Wikipedia - Crandon International Off-Road Raceway -- Racetrack
Wikipedia - Crane Flat Fire Lookout -- fire lookout in Yosemite National Park, USA
Wikipedia - Crash (computing) -- When a computer program stops functioning properly and self-terminates
Wikipedia - Crassula biplanata -- Species of plant
Wikipedia - Crassula connata -- species of plant in the family Crassulaceae
Wikipedia - Crater Lake National Park -- national park in Oregon
Wikipedia - Crater Lake -- caldera lake in south-central Oregon and main feature of Crater Lake National Park
Wikipedia - Craters of the Moon National Monument and Preserve -- National monument in Idaho, United States
Wikipedia - Crawfish Valley (Bear Creek) -- Protected natural area in Virginia, United States
Wikipedia - Creationism -- Religious belief that nature originated through supernatural acts of divine creation.
Wikipedia - Creative Commons Attribution-ShareAlike 4.0 International License
Wikipedia - Credit Suisse -- Multinational investment bank
Wikipedia - Cree -- Group of First Nations peoples in North America
Wikipedia - Cre-Lox recombination
Wikipedia - Crenatocetus -- Genus of mammals
Wikipedia - Crenatosiren -- Extinct genus of dugongid sirenian
Wikipedia - Creole language -- Stable natural languages that have developed from a pidgin
Wikipedia - Creole peoples -- Ethnic groups which originated are Africans and non-African peoples
Wikipedia - Cre recombinase -- Genetic recombination enzyme
Wikipedia - Cresmina Dune -- dune system on the edge of the Sintra-Cascais Natural Park, Portugal
Wikipedia - Crested duck -- Species of duck native to South America
Wikipedia - Cretaceous-Paleogene boundary -- Geological signature marking the boundary between the end of the Cretaceous Period and the beginning of the Paleogene Period
Wikipedia - C. R. formula -- Proposal formulated by Chakravarthi Rajagopalachari to solve the political deadlock between the All India Muslim League and Indian National Congress on independence of India from the British
Wikipedia - Crickette Sanz -- Naturalist, explorer, and field biologist
Wikipedia - Crime and Human Nature: The Definitive Study of the Causes of Crime
Wikipedia - Crime and Human Nature -- 1985 book
Wikipedia - Crimean Khanate -- Historical Turkic state (15-18th centuries), one of the successor states of the Golden Horde
Wikipedia - Crime in Brazil -- National crime information on Brazil
Wikipedia - Crime in Saint Lucia -- National crime information
Wikipedia - Criminal (Natti Natasha and Ozuna song) -- 2017 single by Natti Natasha and Ozuna
Wikipedia - Cristiano Ronaldo International Airport -- International airport
Wikipedia - Cristina Conati -- Italian and Canadian computer scientist
Wikipedia - Cristobal Acosta -- Portuguese doctor and natural historian
Wikipedia - Cristobal Senmanat y Robuster -- 1xth-century Catholic bishop
Wikipedia - Criterium International (horse race) -- Flat horse race in France
Wikipedia - Critical international relations theory
Wikipedia - Criticism of Islam -- Criticism of the current or historical Islamic religion, its actions, teachings, omissions, structure, or nature
Wikipedia - Criticism of the United Nations -- Summary and details of various criticisms of United Nations on various issues
Wikipedia - Croatia at major beauty pageants -- Croatia at Miss Universe, Miss World, Miss International, and Miss Earth
Wikipedia - Croatia men's national handball team -- Olympic handball team
Wikipedia - Croatian Meteorological and Hydrological Service -- National meteorological agency of Croatia
Wikipedia - Croatian National Bank
Wikipedia - Croatian National Corpus
Wikipedia - Croatian nationality law
Wikipedia - Croatian Railways -- Croatian national railway company
Wikipedia - Crockett Cup (2019) -- National Wrestling Alliance and Ring of Honor event
Wikipedia - Crockett Cup (2020) -- National Wrestling Alliance professional wrestling show
Wikipedia - Crocodile Bridge -- Rest camp and gate to Kruger National Park, South Africa
Wikipedia - Crocus banaticus -- Species of plant
Wikipedia - Crooked Colours -- Alternative dance group from Perth, Western Australia
Wikipedia - Cross Creek (Florida) -- Natural waterway in Florida, United States
Wikipedia - Cross-Examination (film) -- 1932 film
Wikipedia - Cross of All Nations -- A monumental cross located in Baskinta, Lebanon
Wikipedia - Cross-pollination
Wikipedia - Cross River Central Senatorial District -- Senatorial District in Nigeria
Wikipedia - Cross River South Senatorial District -- Senatorial District in Cross River State, Nigeria
Wikipedia - Crotalus catalinensis -- A species of venomous pit viper native to Isla Santa Catalina, Mexico
Wikipedia - Crowfoot -- First Nations chief
Wikipedia - Crowley (Supernatural) -- Character from the TV series Supernatural
Wikipedia - Crown (anatomy) -- The top of the head
Wikipedia - Crown (currency) -- Currency of several nations
Wikipedia - Crown International Pictures -- Defunct film studio
Wikipedia - Cruce a Nado Internacional -- Yearly international swimming competition that takes place at Bahia de Ponce
Wikipedia - Cru (Christian organization) -- An interdenominational Christian parachurch organization for college and university students
Wikipedia - Crucita Calabaza -- Native American potter
Wikipedia - Cruelty Free International
Wikipedia - Crufts -- An international canine event held annually in the UK
Wikipedia - Crunt -- Alternative rock band active 1993-1995 founded by Kat Bjelland
Wikipedia - Crush (soft drink) -- Line of fruit flavored carbonated beverages
Wikipedia - Crustal recycling -- Tectonic process by which surface material from the lithosphere is recycled into the mantle by subduction erosion or delamination
Wikipedia - Cryoplanation -- Formation of plains, terraces and pediments in periglacial environments
Wikipedia - Cryptognatha -- Genus of beetles
Wikipedia - Cryptographic signature
Wikipedia - Cryptography laws in different nations
Wikipedia - Crystal healing -- Pseudoscientific alternative medicine technique that employs stones and crystals.
Wikipedia - Crystal Lawns, Illinois -- census designated place
Wikipedia - Crystal River Archaeological State Park -- Place in Florida listed on National Register of Historic Places
Wikipedia - CSN International translators -- Wikipedia list article
Wikipedia - CSN International -- Christian radio station and network based in Twin Falls, Idaho
Wikipedia - Ctenognathus -- Genus of beetles
Wikipedia - Ctenophora ornata -- Species of fly
Wikipedia - CTV National News -- Canadian national TV newscast
Wikipedia - Cuba Davis Cup team -- National tennis team
Wikipedia - Cubanate -- English industrial band
Wikipedia - Cuban macaw -- An extinct species of macaw native to Cuba
Wikipedia - Cuban National Ballet School -- National ballet school of Cuba
Wikipedia - Cuban rumba -- Music genre originating from Cuba
Wikipedia - Cubavision -- Cuban national television network
Wikipedia - Cueva de las Maravillas National Park -- National park in the Dominican Republic
Wikipedia - Cueva del Milodon Natural Monument -- Protected area in Chile
Wikipedia - Cuisine of Karnataka -- Cuisine from the state of Karnataka, India
Wikipedia - Cuisine of Sardinia -- Cuisine originating from the island of Sardinia
Wikipedia - Culebra National Wildlife Refuge -- National wildlife refuge in the Puerto Rico archipelago
Wikipedia - Culminating point
Wikipedia - Cultural assimilation of Native Americans
Wikipedia - Cultural diplomacy -- Exchange of culture between nations
Wikipedia - Cultural eutrophication -- The acceleration of natural eutrophication because of human activity
Wikipedia - Cultural nationalism
Wikipedia - Cultural racism -- Type of racism that discriminates people of being culturally different ethnicity or race
Wikipedia - Culture of the Native Hawaiians -- Pattern of human activity and symbolism associated with Hawaii and its people
Wikipedia - Cumberland Gap National Historical Park -- 20,000 acres (Kentucky, Tennessee, and Virginia) operated by the U.S. National Park Service
Wikipedia - Cumberland House Cree Nation -- First Nation in Saskatchewan, Canada
Wikipedia - Cup of Jamshid -- Cup of divination in Persian mythology
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Wikipedia - Current transformer -- Transformer used to scale alternating current, used as sensor for AC power
Wikipedia - Curry Creek Preserve -- Nature preserve in Florida, United States
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Wikipedia - Curvatures of the stomach -- Article explaining anatomy of the curves of the human stomach
Wikipedia - Cushitic languages -- Branch of the Afroasiatic language family native to East Africa
Wikipedia - Cut, copy, and paste -- User-interface interaction technique for transferring text, data, files or objects from a source to a destination
Wikipedia - Cuthbert Collingwood (naturalist) -- English surgeon and zoologist
Wikipedia - Cuyahoga Valley National Park -- National park in Ohio, United States
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Wikipedia - Cybele -- Anatolian mother goddess
Wikipedia - CyberArts International -- Series of technology conferences
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Wikipedia - Cybex International -- American fitness equipment manufacturer
Wikipedia - Cycas nathorstii -- Species of cycad
Wikipedia - Cycle polo -- Team sport originating in Ireland; related to polo but played on bicycles
Wikipedia - Cyclic alternating pattern
Wikipedia - Cyclic order -- Alternative mathematical ordering
Wikipedia - Cyclone Althea -- 1971 natural disaster in Australia
Wikipedia - Cyclothems -- Alternating sequences of marine and non-marine sediments
Wikipedia - Cydia inquinatana -- Species of moth
Wikipedia - Cygnus CRS OA-4 -- International Space Station (ISS) resupply mission
Wikipedia - Cygnus CRS OA-7 -- International Space Station (ISS) resupply mission
Wikipedia - Cygnus CRS Orb-1 -- International Space Station (ISS) resupply mission
Wikipedia - Cygnus CRS Orb-2 -- International Space Station (ISS) resupply mission
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Wikipedia - Cymindis subcarinata -- Beetle species
Wikipedia - Cynariognathus -- Extinct genus of therapsids from the middle Permian of South Africa
Wikipedia - Cynognathia -- Clade of cynodonts
Wikipedia - Cynognathus -- Genus of cynognathian cynodonts
Wikipedia - Cyperus carinatus -- Species of plant
Wikipedia - Cyperus vaginatus -- Species of plant
Wikipedia - Cypress dome -- A swamp dominated by pond or bald cypress
Wikipedia - Cyprodenate
Wikipedia - Cyprus Red Cross -- Red Cross national society in Cyprus
Wikipedia - Cyrtomium falcatum -- Species of fern native to Asia
Wikipedia - Czech National Corpus
Wikipedia - Czech nationalism
Wikipedia - Czech National Revival -- Cultural movement
Wikipedia - Czech National Socialist Party -- Centre-left nationalist political party in the Czech Republic
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Wikipedia - Czechoslovak Society of Arts and Sciences -- International non-profitable organization
Wikipedia - Czech Pirate Party -- Political party in the Czech Republic, member of the broader international Pirate politics movement
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Wikipedia - Czechs -- European nation and an ethnic group native to the Czech Republic
Wikipedia - D1 road (Croatia) -- National highway in Croatia
Wikipedia - Da'as Elyon and Da'as Tachton -- Two alternative levels of perception of reality in Hasidic thought
Wikipedia - Dabbeghatta -- Village in Mandya district, Karnataka, India
Wikipedia - Dactylorhiza incarnata -- Species of flowering plant in the orchid family Orchidaceae
Wikipedia - Dada Thakur (2001 film) -- 2001 film by Haranath Chakraborty
Wikipedia - Dado Banatao -- Filipino entrepreneur and engineer
Wikipedia - Daegu International Airport -- International airport in Daegu, South Korea
Wikipedia - Daemon (classical mythology) -- Good or benevolent nature spirit in classical Greek mythology
Wikipedia - Daffodil International School -- School in Dhaka District, Bangladesh
Wikipedia - Daffodil International University -- Private University in Bangladesh
Wikipedia - DAF SB220 -- Full-size single-decker bus chassis produced by DAF Bus International
Wikipedia - Dahlak Marine National Park -- National park in Eritrea
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Wikipedia - Dakota people -- Native American people in the mid northern U.S. and mid southern Canada
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Wikipedia - Dally M Awards -- National Rugby League awards
Wikipedia - Dal makhani -- Dish originating from the Indian subcontinent
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Wikipedia - Damnation and a Day
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Wikipedia - Danmarks Nationalbank -- Danish central bank
Wikipedia - Dannatt's tiger -- Species of butterfly
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Wikipedia - Dante Sonata -- Piano sonata by Franz Liszt
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Wikipedia - Dardic languages -- Sub-group of the Indo-Aryan languages natively spoken in northern Pakistan's Gilgit Baltistan and Khyber Pakhtunkhwa, northern India's Jammu and Kashmir, and eastern Afghanistan
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Wikipedia - Dasamongueponke -- Native American tribe of Secotan people
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Wikipedia - David di Donatello for Best Cinematography -- Annual Italian film award
Wikipedia - David di Donatello for Best Costumes -- Annual Italian film award
Wikipedia - David di Donatello for Best Editing -- Annual Italian film award
Wikipedia - David di Donatello for Best European Film -- Former annual Italian film award
Wikipedia - David di Donatello for Best Foreign Actor -- Former annual Italian film award
Wikipedia - David di Donatello for Best Foreign Actress -- Former annual Italian film award
Wikipedia - David di Donatello for Best Foreign Director -- Former annual Italian film award
Wikipedia - David di Donatello for Best Foreign Film -- Annual Italian film award
Wikipedia - David di Donatello for Best Score -- Annual Italian film award
Wikipedia - David di Donatello for Best Sets and Decorations -- Annual Italian film award
Wikipedia - David di Donatello for Best Sound -- Annual Italian film award
Wikipedia - David di Donatello -- Annual Italian film award ceremony
Wikipedia - David (Donatello) -- Bronze statue by Donatello
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Wikipedia - David G. Nathan
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Wikipedia - David Platt (Coronation Street) -- Fictional character from the British soap opera Coronation Street
Wikipedia - David Quammen -- American science and nature writer
Wikipedia - David Rubenstein (activist) -- International nonprofit executive (born 1957)
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Wikipedia - David S. Painter -- Associate professor of international history
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Wikipedia - Daytime -- Period of a day in which a location experiences natural illumination
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Wikipedia - Dayton International Airport -- Airport
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Wikipedia - Death Valley National Park -- US national park located in the California desert bordering Nevada
Wikipedia - Death Valley pupfish -- Small endangered fish native to Death Valley, California
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Wikipedia - Decapod anatomy -- The entire structure of a decapod crustacean
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Wikipedia - Deccan Sultanates
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Wikipedia - Decimus Junius Silanus Torquatus -- Roman Senator, consul AD 53
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Wikipedia - Decimus Valerius Asiaticus (Legatus of Gallia Belgica) -- 1st century AD Roman Senator who served as a Legatus of Gallia Belgica
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Wikipedia - Declaration of Boulogne -- Declaration about the nature and purpose of the Esperanto movement and the Fundamento as a basis for the Esperanto language; authored by L. L. Zamenhof and approved at the First World Esperanto Congress, Boulogne-sur-Mer, 1905
Wikipedia - Declaration of the Rights of the Child -- Declaration adopted in 1959 by the United Nations General Assembly
Wikipedia - Declaration on the Elimination of All Forms of Racial Discrimination -- Declaration adopted in 1963 by the United Nations General Assembly
Wikipedia - Declaration on the Elimination of Discrimination Against Women -- Human rights proclamation issued by the United Nations General Assembly
Wikipedia - Declaration on the Elimination of Violence Against Women -- Declaration adopted in 1993 by the United Nations General Assembly
Wikipedia - Declaration on the Granting of Independence to Colonial Countries and Peoples -- United Nations General Assembly resolution adopted in 1960
Wikipedia - Declaration on the Rights of Disabled Persons -- Declaration adopted in 1975 by the United Nations General Assembly
Wikipedia - Declaration on the Rights of Indigenous Peoples -- Declaration adopted in 2007 by the United Nations General Assembly
Wikipedia - Declaration on the Rights of Persons Belonging to National or Ethnic, Religious and Linguistic Minorities -- Declaration adopted in 1992 by the United Nations General Assembly
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Wikipedia - Declination -- Astronomical coordinate analogous to latitude
Wikipedia - Decline to State -- A no-party (independent) designation in California voting registration
Wikipedia - Decompression (diving) -- The reduction of ambient pressure on underwater divers after hyperbaric exposure and the elimination of dissolved gases from the diver's tissues
Wikipedia - Decompression stop -- A period a diver must spend at constant depth during ascent from a dive to eliminate absorbed inert gases
Wikipedia - Decoupling of wages from productivity -- End of the historical linkage between gross national product and wages
Wikipedia - Decree 770 -- Romanian natalist decree
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Wikipedia - Deep perineal pouch -- Anatomic space enclosed partly by the perineum
Wikipedia - Deep Springs College -- Private, alternative college in Deep Springs, California, United States
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Wikipedia - Defense of the Revolution -- Soldier designation
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Wikipedia - De Groote Peel National Park -- National Park in the Peel, a region in the Southeast of the Netherlands
Wikipedia - Dehalococcoides -- Genus of bacteria within class Dehalococcoidia that obtain energy via the oxidation of hydrogen and subsequent reductive dehalogenation of halogenated organic compounds in a mode of anaerobic respiration called organohalide respiration
Wikipedia - De Hel Nature Area -- Nature reserve on the lower eastern slopes of Table Mountain, Cape Town, South Africa
Wikipedia - De Hoop Nature Reserve -- Nature reserve in the Western Cape, South Africa
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Wikipedia - Delamination (geology) -- Process occurring when lower continental crust and mantle lithosphere break away from the upper continental crust
Wikipedia - Delamination -- Mode of failure for which a material fractures into layers
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Wikipedia - Delhi Sultanate -- Successive Islamic dynasties that ruled large parts of the Indian subcontinent (1206-1526)
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Wikipedia - Democratic National Committee -- Top institution of the U.S. Democratic Party
Wikipedia - Democratic National Convention -- Series of presidential nominating conventions of the United States Democratic Party
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Wikipedia - Demographics of Germany -- National demographics
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Wikipedia - Demographics of Switzerland -- National demographics
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Wikipedia - Denominator -- Bottom of a fraction
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Wikipedia - Dependent origination
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Wikipedia - Destination Moon (film) -- 1950 film by Irving Pichel
Wikipedia - Destination Moon (short story) -- Short story by Robert Heinlein
Wikipedia - Destination sign -- Sign mounted on the front, side or rear of a public transport vehicle
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Wikipedia - Destination: Universe! -- Book by A.E. van Vogt
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Wikipedia - Destination Unknown (1942 film) -- 1942 film
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Wikipedia - Destination X (2006) -- 2006 Total Nonstop Action Wrestling pay-per-view event
Wikipedia - Destination X (2007) -- 2007 Total Nonstop Action Wrestling pay-per-view event
Wikipedia - Destination X (2008) -- 2008 Total Nonstop Action Wrestling pay-per-view event
Wikipedia - Destination X (2009) -- 2009 Total Nonstop Action Wrestling pay-per-view event
Wikipedia - Destination X (2010) -- 2010 Total Nonstop Action Wrestling pay-per-view event
Wikipedia - Destination X (2011) -- 2011 Total Nonstop Action Wrestling pay-per-view event
Wikipedia - Destination X (2012) -- 2012 Total Nonstop Action Wrestling pay-per-view event
Wikipedia - Destination X (2016) -- Professional wrestling event
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Wikipedia - Detective Chinatown 3 -- 2020 film by Chen Sicheng
Wikipedia - Detective Chinatown (web series) -- Chinese web television series
Wikipedia - Detective Chinatown -- 2015 film by Chen Sicheng
Wikipedia - Determinatio -- Authoritative determination by the legislator concerning the application of practical principles
Wikipedia - Detonation -- Explosion at supersonic velocity
Wikipedia - Detoxification (alternative medicine) -- Alternative medicine treatments without sound scientific basis for claims made.
Wikipedia - Detoxification foot baths -- Pseudoscientific alternative medicine
Wikipedia - Deutsche Akademie der Naturforscher Leopoldina
Wikipedia - Deutsche Bahn -- State-owned national railway company of Germany
Wikipedia - Deutsche Nationalbibliothek
Wikipedia - Deutsche Physik -- Nationalist movement in the German physics community in the early 1930s
Wikipedia - Deutscher Pfadfinderbund (1911-1933) -- First national German scouting association
Wikipedia - Deutsches Institut fur Normung -- National standards organisation of Germany
Wikipedia - Deutsche Welle -- International German public radio and television channel
Wikipedia - Deutschlandlied -- German patriotic song; its third stanza is the German national anthem
Wikipedia - Deutschlandradio -- German national public radio broadcaster
Wikipedia - Deutschlandsender -- German national radio stations
Wikipedia - Dev Alahan -- Fictional character from the British soap opera Coronation Street
Wikipedia - Devarshi Ramanath Shastri
Wikipedia - Developing nations
Wikipedia - Developmental coordination disorder -- Neurodevelopmental disorder affecting planning of movements
Wikipedia - Devendranath Tagore
Wikipedia - Devendrappa -- Politician from Karnataka, India
Wikipedia - Devils Fork (conservation area) -- Protected natural area in Virginia, United States
Wikipedia - Devils Hole pupfish -- Rare species of fish native to Nevada, U.S.
Wikipedia - Devil -- Supernatural entity that is the personification of evil and the enemy of God and humankind
Wikipedia - Devizes to Westminster International Canoe Marathon -- Marathon canoe race in England
Wikipedia - Devlet II Giray -- Khan of the Tatar Crimean Khanate
Wikipedia - Devon, Pennsylvania -- Census-designated place in Pennsylvania, United States
Wikipedia - De Wild Goose-Nation -- 1840s song
Wikipedia - DFW Skylink -- Automated people mover at Dallas/Fort Worth International Airport
Wikipedia - DGRCN Tonatiuh MX-1 -- High-wing monoplane utility
Wikipedia - Dhamek Stupa -- Stupa at Sarnath, Uttar Pradesh, India
Wikipedia - Dhamrai Jagannath Roth
Wikipedia - Dharmashastra National Law University, Jabalpur -- Law college in India
Wikipedia - Dhavalsinh Zala -- Indian Bharatiya Janata Party politician
Wikipedia - Dhirendra Debnath Shambhu -- Bangladeshi politician
Wikipedia - Dhirendranath Basu -- Indian politician
Wikipedia - Dhirendra Nath Saha -- Bangladeshi politician
Wikipedia - Dhivehi Academy -- national academy for promoting the Dhivehi language in the Maldives
Wikipedia - DHL -- Division of the German logistics company Deutsche Post DHL providing international express mail services
Wikipedia - Dhofar Rebellion -- Civil war in the Sultanate of Muscat and Oman
Wikipedia - Dhoper chop -- a snack originating from the Indian Subcontinent
Wikipedia - Dhruva Natchathiram -- Upcoming film by GVM Thala
Wikipedia - Dhurakij Pundit University International College -- School in Thailand
Wikipedia - Diaconate
Wikipedia - Dialectical naturalism
Wikipedia - Dialectics of Nature
Wikipedia - Dialogues Concerning Natural Religion
Wikipedia - Diamond Light Source -- UK's national synchrotron science facility located in Oxfordshire
Wikipedia - Diamond Youth -- American alternative rock band
Wikipedia - Diana W. Bianchi -- American medical geneticist and neonatologist
Wikipedia - Diane Ackerman -- American poet, essayist, and naturalist
Wikipedia - Dianne Feinstein -- United States Senator from California
Wikipedia - Diaphania hyalinata -- Species of insect
Wikipedia - Diarthrognathus -- Genus of prozostrodontian cynodonts
Wikipedia - Diastella fraterna -- Species of plant of the family Proteaceae native to South Africa.
Wikipedia - Dibunate sodium
Wikipedia - DIC Entertainment -- International film and television production company
Wikipedia - Dichanthelium acuminatum -- Species of plant
Wikipedia - Dichomeris acuminata -- Species of moth
Wikipedia - Dick Clark (senator) -- American politician
Wikipedia - Dick Durbin -- United States Democratic Senator from Illinois
Wikipedia - Dictionary of National Biography -- Reference on notable British figures first published in 1885
Wikipedia - Didone abbandonata (Albinoni)
Wikipedia - Didone abbandonata (Sarro)
Wikipedia - Didone abbandonata (Sarti)
Wikipedia - Didone abbandonata (Vinci)
Wikipedia - Didone abbandonata
Wikipedia - Diebold Nixdorf -- American multinational financial and retail technology company
Wikipedia - Diegocanis -- Genus of probainognathian cynodonts
Wikipedia - Die Naturlichen Pflanzenfamilien -- German textbook on plant systematics, initially published 1887-1915
Wikipedia - Diene Keita -- United Nations official (born 1964)
Wikipedia - Diestrammena japanica -- Species of cricket native to Japan
Wikipedia - Diet Coke and Mentos eruption -- Reaction between the carbonated beverage Diet Coke and Mentos mints
Wikipedia - Diet Mountain Dew -- Carbonated soft drink brand
Wikipedia - Die Welt -- German national daily newspaper
Wikipedia - Die Zeit -- German national weekly newspaper
Wikipedia - Digitalis lanata -- Species of flowering plant in the plantain family Plantaginaceae
Wikipedia - Digital manifold -- Special kind of combinatorial manifold which is defined in grid cell space
Wikipedia - Digital Nations -- Intergovernmental organization focused on technology
Wikipedia - Digital native -- Term describing a person who has grown up in the digital age
Wikipedia - Digital One -- UK national commercial digital radio multiplex
Wikipedia - Digital Signature Algorithm
Wikipedia - Digital signatures
Wikipedia - Digital signature
Wikipedia - Digital Underground -- American alternative hip hop group
Wikipedia - Digit (anatomy) -- One of several most distal parts of a limb, such as fingers or toes
Wikipedia - Digit ratio -- Ratio of lengths of anatomical digits, typically the 2nd and 4th
Wikipedia - Digvijay Nath -- Politician from India
Wikipedia - Dik Evans -- Irish alternative rock guitarist, early U2 member
Wikipedia - Dilemma -- Problem requiring a choice between equally undesirable alternatives
Wikipedia - Dimenhydrinate
Wikipedia - Dimension stone -- Natural stone that has been finished to specific sizes and shapes
Wikipedia - Dimethyl methylphosphonate -- Chemical compound
Wikipedia - Dime (United States coin) -- Current denomination of United States currency
Wikipedia - Dimple -- Small natural indentation in the flesh
Wikipedia - Dimyati Natakusumah -- Indonesian politician
Wikipedia - Dinanath Bhaskar -- Indian politician
Wikipedia - Dinanath Pandey -- Indian politician
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Wikipedia - Dinanath Singh Yadav -- Indian politician
Wikipedia - Dine College -- Tribal college on the Navajo Nation
Wikipedia - Dinendranath Tagore
Wikipedia - Diners Club International -- First payment card company in the world
Wikipedia - Dinetah -- Traditional homeland of the Navajo tribe of Native Americans
Wikipedia - Dingle Marshes -- English nature reserve
Wikipedia - Dingo -- Canid species native to Australia
Wikipedia - Dinuzulu kaCetshwayo -- King of the Zulu nation
Wikipedia - Dioscorea acuminata -- Species of plant
Wikipedia - Dioscorea elephantipes -- Species of flowering plant native to the dry interior of South Africa
Wikipedia - Dipak C. Jain -- Co-President and Global Advisor of China Europe International Business School
Wikipedia - Di Penates
Wikipedia - Diphasiastrum complanatum -- Species of clubmoss plant from coniferous forests
Wikipedia - Diphthong -- Combination of two adjacent vowel sounds
Wikipedia - Diplognatha -- Genus of beetles
Wikipedia - Direct 8 -- French national TV network
Wikipedia - Direct examination -- The questioning of a witness in a trial by the party who called the witness
Wikipedia - Directions to Servants -- 1745 satirical essay by Jonathan Swift
Wikipedia - Directorate General of Civil Aviation (India) -- National civil aviation authority of the Government of India
Wikipedia - Director of National Intelligence
Wikipedia - Director of the National Security Agency
Wikipedia - Directory of International Associations of the Faithful
Wikipedia - Dirotognathus -- Genus of beetles
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Wikipedia - Disability Rights International
Wikipedia - Disabled Peoples' International -- International disability rights organization
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Wikipedia - Disarmed Enemy Forces -- Redesignation of Prisoners of War to avoid Geneva Convention responsibilities
Wikipedia - Disaster -- An event or combination of events resulting in major damage, destruction or death
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Wikipedia - Discoduratere Nunatak -- Antarctic nunatak
Wikipedia - Disconatis accolus -- Species of annelid
Wikipedia - Disconatis contubernalis -- Species of annelid
Wikipedia - Discovery and development of bisphosphonates -- Drugs used to treat bone disorders
Wikipedia - Discovery doctrine -- Concept of public international law
Wikipedia - Discrimination against asexual people
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Wikipedia - Discrimination against autistic people
Wikipedia - Discrimination against drug addicts
Wikipedia - Discrimination against homeless people
Wikipedia - Discrimination against intersex people
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Wikipedia - Discrimination against people with HIV/AIDS
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Wikipedia - Discrimination based on hair texture
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Wikipedia - Discrimination in the United States
Wikipedia - Discrimination -- Prejudicial treatment based on membership in a certain group
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Wikipedia - Disinformation attack -- Coordinated dissemination of false information
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Wikipedia - Disney Character Voices International -- Corporate division of The Walt Disney Company
Wikipedia - Disney College Program -- National internship program operated by The Walt Disney Company
Wikipedia - Disney International Programs -- International internship programs operated by The Walt Disney Company
Wikipedia - Disneyland, mon vieux pays natal -- 2002 documentary by Arnaud des Pallieres
Wikipedia - Disneynature
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Wikipedia - Dissemination (Derrida)
Wikipedia - Dissemination
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Wikipedia - Distance Education Accrediting Commission -- National Home Study Council
Wikipedia - Distinguished Conduct Medal (Natal) -- Military decoration for bravery in Natal
Wikipedia - Distress signal -- Internationally recognized means for obtaining help
Wikipedia - Distributed coordination function
Wikipedia - District Level Examination -- Nepali standardized test
Wikipedia - District of Alaska -- Governmental designation for Alaska from 1884-1912
Wikipedia - District of Arizona -- Subordinate district of the Department of New Mexico territory
Wikipedia - District of Columbia Judicial Nomination Commission -- Panel that selects judges in Washington D.C.
Wikipedia - Districts of England -- Level of subnational division of England used for the purposes of local government
Wikipedia - Ditidaht First Nation -- First Nations band of southern Vancouver Island, British Columbia, Canada
Wikipedia - Diva (Dana International song) -- 1998 single by Dana International
Wikipedia - Dive leader -- International minimum standard for a person professionally leading a group of certified recreational divers
Wikipedia - Divers Academy International -- A technical educational institution in New Jersey that offers training in commercial diving
Wikipedia - Divers Alert Network -- International group of not-for-profit organizations for improving diving safety
Wikipedia - Divinatio in Caecilium -- Oration by Cicero
Wikipedia - Divination (album) -- 2012 album by In Hearts Wake
Wikipedia - Divination by Astrological and Meteorological Phenomena -- Ancient Chinese astronomy manuscript
Wikipedia - Divination -- Attempt to gain insight into a question or situation
Wikipedia - Divinatory
Wikipedia - Divine illumination
Wikipedia - Divine retribution -- Supernatural punishment of a person, a group of people, or everyone by a deity in response to some action
Wikipedia - Diving destination -- Places where recreational divers go on vacation
Wikipedia - Diving Equipment and Marketing Association -- International trade association for the recreational diving equipment industry
Wikipedia - Diving Unlimited International -- American manufacturer of dry suits and other diving equipment
Wikipedia - DivjakM-CM-+-Karavasta National Park -- national park in western Albania
Wikipedia - Divorce -- Termination of a marital union
Wikipedia - DIVX -- DVD-based format created as an alternative to video rental
Wikipedia - Divya Drishti -- Indian supernatural series
Wikipedia - Dixie Bibb Graves -- Democratic U.S. Senator from Alabama; the first female Senator from Alabama
Wikipedia - Dixon Hall Lewis -- Democratic U.S. Senator from Alabama
Wikipedia - Dmitry and Natalia Baksheevy -- Russian criminal duo
Wikipedia - Dmitry Kobylkin -- Russian politician; Minister of Natural Resources (2018-2020)
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Wikipedia - Dmytro Ihnatenko -- Ukrainian figure skater
Wikipedia - DNA damage (naturally occurring)
Wikipedia - Doda Dome (Yosemite) -- Doda Dome is a granite dome, in Yosemite National Park, in the Tuolumne Meadows area
Wikipedia - Dodeka music notation -- Alternative music notation
Wikipedia - Doeg people -- Native American people
Wikipedia - Doescher Nunatak -- nunatak in Victoria Land, Antarctica
Wikipedia - Dog Dome (Tuolumne) -- Dog Cottage Dome is a granite dome, in Yosemite National Park, in the Tuolumne Meadows area
Wikipedia - Dogue de Bordeaux -- Dog breed originating in France
Wikipedia - Doina Florica Ignat -- Romanian politician
Wikipedia - Dolce Fine Giornata -- 2019 film
Wikipedia - Dole Food Company -- American agricultural multinational corporation
Wikipedia - Dolichoderus laminatus -- Species of ant
Wikipedia - Dolichoderus prolaminatus -- Species of ant
Wikipedia - Dolichognatha longiceps -- Species of spider
Wikipedia - Dollar coin (United States) -- Current denomination of United States currency
Wikipedia - Dolomite (mineral) -- Carbonate mineral - CaMg(COM-bM-^BM-^C)M-bM-^BM-^B
Wikipedia - Dolomite (rock) -- Sedimentary carbonate rock that contains a high percentage of the mineral dolomite
Wikipedia - Dolphin Nature Conservation Society -- NGO Andhra Pradesh, India
Wikipedia - Dolphin Reef (film) -- 2020 American nature documentary film about dolphins
Wikipedia - DoM-aM-9M-^Ga Sutta -- A short Buddhist discourse concerning the Buddha's nature or identity
Wikipedia - Domenica Niehoff -- German dominatrix, prostitute and activist
Wikipedia - Domestic terrorism -- Terrorism committed in a country by its own natives or nationals, without support from abroad
Wikipedia - Dominate -- "despotic" phase of government in the ancient Roman Empire
Wikipedia - Dominating set problem
Wikipedia - Dominating set
Wikipedia - Domination of Black -- Poem by Wallace Stevens
Wikipedia - Dominator culture
Wikipedia - Dominator (roller coaster) -- Floorless roller coaster
Wikipedia - Dominators (DC Comics) -- Fictional alien race
Wikipedia - Dominatrix -- A woman who takes the dominant role in BDSM activities
Wikipedia - Dominica Broadcasting Corporation -- National radio station of the Commonwealth of Dominica
Wikipedia - Dominican International School
Wikipedia - Dominican Republic at major beauty pageants -- Dominican Republic at Miss Universe, Miss World, Miss International, and Miss Earth
Wikipedia - Dominic McGlinchey -- Irish National Liberation Army leader
Wikipedia - Dominic "The Doginator" Cardo -- competitive eater
Wikipedia - Domitila de Carvalho -- first woman to study at University of Coimbra and one of first three female members of the Portuguese National Assembly
Wikipedia - Domlur -- Neighbourhood in Bangalore, Karnataka, India
Wikipedia - Domo Bolivariano de Barquisimeto -- National historical monument of Venezuela in Barquisimeto
Wikipedia - Domodedovo International Airport bombing -- 2011 suicide bombing in a Moscow airport
Wikipedia - Donald A. B. Lindberg -- Director of the US National Library of Medicine
Wikipedia - Donald F. Malonson -- Native-American chief
Wikipedia - Donald Rucker -- U.S. National Coordinator for Health IT
Wikipedia - Donald Stewart (Alabama politician) -- Democratic U.S. Senator from Alabama
Wikipedia - Donald Trump Supreme Court candidates -- Persons nominated or considered for nomination
Wikipedia - Don and Mike Show -- American national radio talk show
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Wikipedia - Donat Acklin -- Swiss bobsledder
Wikipedia - Donata Francescato -- Italian psychologist
Wikipedia - Donata Gottardi -- Italian politician
Wikipedia - Donata RimM-EM-!aitM-DM-^W -- Russian-Lithuanian modern pentathlete
Wikipedia - Donatas Malinauskas -- Lithuanian politician and diplomat
Wikipedia - Donatas M-EM- karnulis -- Lithuanian race walker
Wikipedia - Donatas VM-DM-^WM-EM->elis -- Lithuanian ballroom dancer
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Wikipedia - Donatella Albano -- Italian politician
Wikipedia - Donatella Damiani -- Italian actress
Wikipedia - Donatella Danielli -- Professor of mathematics
Wikipedia - Donatella della Porta -- Italian sociologist and political scientist
Wikipedia - Donatella (film) -- 1956 film
Wikipedia - Donatella Finocchiaro -- Italian actress
Wikipedia - Donatella Sacchi -- Italian gymnast
Wikipedia - Donatello Stefanucci -- Italian painter
Wikipedia - Donatello -- Italian painter and sculptor
Wikipedia - Donat Ertel -- German bobsledder
Wikipedia - Donat Henchy O'Brien -- 18th and 19th-century Royal Navy officer
Wikipedia - Donatia fascicularis -- Species of cushion plant
Wikipedia - Donatien Laurent -- French musicologist
Wikipedia - Donatien Mavoungou -- Gabonese doctor
Wikipedia - Donatien Schauly -- French equestrian
Wikipedia - Donation of Constantine -- Forged Roman imperial decree
Wikipedia - Donation of Pepin
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Wikipedia - Donatists
Wikipedia - Donatist
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Wikipedia - Donato Acciaiuoli
Wikipedia - Donato Barcaglia -- Italian sculptor
Wikipedia - Donato Bilancia -- Italian serial killer
Wikipedia - Donato Cabrera -- American conductor with an
Wikipedia - Donato Coco -- Italian automobile designer
Wikipedia - Donato da Cascia
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Wikipedia - Donato Frisia -- Italian painter
Wikipedia - Donato Gentile -- Italian politician
Wikipedia - Donato Giancola
Wikipedia - Donato Grima
Wikipedia - Donato Lamorte -- Italian politician
Wikipedia - Donato Laurenti -- Roman Catholic prelate
Wikipedia - Donato Maria Dell'Olio -- 19th and 20th-century Italian Catholic cardinal
Wikipedia - Donato Pascasio -- 17th-century Roman Catholic bishop
Wikipedia - Donato Pavesi -- Italian racewalker
Wikipedia - Donato Sabia -- Italian athlete
Wikipedia - Donato Toma -- Italian politician
Wikipedia - Donato Tommaso Veraldi -- Italian politician
Wikipedia - Donat Raymond -- Canadian politician and builder
Wikipedia - Donatus of Arezzo
Wikipedia - Donatus of Euroea
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Wikipedia - Dongguan International Trade Center 1 -- Skyscraper in Dongguan, China
Wikipedia - Donggung Palace and Wolji Pond -- Pond in Gyeongju National Park, South Korea.
Wikipedia - Dong Phou Vieng National Protected Area -- National protected area in Laos
Wikipedia - Don Jose M. Ynares Sr. Memorial National High School -- Public secondary in Binangonan, Rizal, Philippines
Wikipedia - Don Mueang International Airport -- Former main airport in Bangkok, Thailand
Wikipedia - Donna Dasko -- Canadian senator from Ontario
Wikipedia - Donohue Peak (Yosemite) -- Donohue Peak is mountain in eastern Yosemite National Park, near Tuolumne Meadows
Wikipedia - Don Pacifico affair -- 1850 international incident concerning Greece, the UK and Portugal
Wikipedia - Don't Come Back -- 2001 single by Human Nature
Wikipedia - Doquz Khatun -- 13th-century Keraite princess and consort to Ilkhanate Khan, Hulagu
Wikipedia - Dorado Ground Water Contamination Site -- Superfund site in Puerto Rico, United States
Wikipedia - Do Re Mi Sol La Si Do -- 2019 single by Hinatazaka46
Wikipedia - Dorilus Morrison -- 19th century American businessman and politician. 1st and 3rd Mayor of Minneapolis, Minnesota. Member of the Minnesota Senate.
Wikipedia - DORIS (satellite system) -- Doppler-radio-based system for determination of satellite orbits and ground station locations
Wikipedia - Dorothy Lewis (bowls) -- Female English international lawn bowler
Wikipedia - Dorset Wildlife Trust -- Wildlife and natural habitat charity
Wikipedia - Dorylaeum -- Ancient city in Anatolia, modern Turkey
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Wikipedia - Dos por Dos -- Philippine national radio program
Wikipedia - Doto coronata -- Species of mollusc
Wikipedia - Double Arch (Utah) -- Natural arch in Utah, United States
Wikipedia - Double-barrelled name -- Family name that is a combination of two other family names
Wikipedia - Double negation elimination
Wikipedia - Double predestination
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Wikipedia - Doug Jones (politician) -- United States Senator from Alabama
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Wikipedia - Dover International Speedway -- Motorsport track in the United States
Wikipedia - Dovrefjell-Sunndalsfjella National Park -- National park in Norway
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Wikipedia - Draft:2019 UEFA Youth League Final -- International youth soccer final
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Wikipedia - Ecological footprint -- Individual's or a group's human demand on nature
Wikipedia - Ecological genetics -- The study of genetics in natural populations
Wikipedia - Ecological literacy -- Ability to understand natural systems and their interactions
Wikipedia - Ecomusicology -- Study of music as it relates to nature
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Wikipedia - Economy of Guinea -- National economy
Wikipedia - Economy of Guyana -- National economy
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Wikipedia - Economy of Hungary -- National economy
Wikipedia - Economy of Iceland -- National economy
Wikipedia - Economy of India -- National economy
Wikipedia - Economy of Israel -- National economy
Wikipedia - Economy of Italy -- National economy
Wikipedia - Economy of Kazakhstan -- National economy
Wikipedia - Economy of Kenya -- National economy
Wikipedia - Economy of Kyrgyzstan -- National economy
Wikipedia - Economy of Latvia -- National economy
Wikipedia - Economy of Libya -- National economy
Wikipedia - Economy of Liechtenstein -- National economy
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Wikipedia - Economy of Mali -- National economy
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Wikipedia - Economy of New Caledonia -- National economy
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Wikipedia - Economy of Niger -- National economy
Wikipedia - Economy of Niue -- National economy
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Wikipedia - Economy of Pakistan -- National economy
Wikipedia - Economy of Peru -- National economy
Wikipedia - Economy of Poland -- National economy of the Republic of Poland
Wikipedia - Economy of Portugal -- National economy
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Wikipedia - Economy of Russia -- National economy
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Wikipedia - Economy of Slovakia -- National economy
Wikipedia - Economy of Slovenia -- National economy
Wikipedia - Economy of South Korea -- National economy
Wikipedia - Economy of Spain -- National economy
Wikipedia - Economy of Sri Lanka -- National economy
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Wikipedia - Economy of Sweden -- National economy
Wikipedia - Economy of Switzerland -- National economy
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Wikipedia - Economy of Tanzania -- National economy
Wikipedia - Economy of Thailand -- National economy
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Wikipedia - Economy of the United States -- National economy
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Wikipedia - Economy of Turkey -- National economy
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Wikipedia - E-Control -- Government regulator for electricity and natural gas markets in Austria
Wikipedia - Ecopsychology -- Psychological relationship between humans and the natural world
Wikipedia - Ecosystem management -- Conservation paradigm factoring in natural and human use of resources and ecosystem services
Wikipedia - Ecotheology -- Form of constructive theology that focuses on the interrelationships of religion and nature, particularly in the light of environmental concerns
Wikipedia - Ecotourism -- Tourism visiting natural environments
Wikipedia - Ecrins National Park -- French national park in Isere and Hautes-Alpes
Wikipedia - Ecteniniidae -- Family of probainognathian cynodonts
Wikipedia - Ecteninion -- Genus of probainognathian cynodonts
Wikipedia - Ectenognathus -- Genus of beetles
Wikipedia - Ecuador at major beauty pageants -- Ecuador at Miss Universe, Miss World, Miss International, and Miss Earth
Wikipedia - Ecuatoriana de Aviacion -- Former national airline of Ecuador
Wikipedia - Ecumenism -- Cooperation between Christian denominations
Wikipedia - Ecurie Nationale Belge -- Auto racing team
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Wikipedia - Edo South Senatorial District -- Senatorial District in Nigeria
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Wikipedia - Effeminate
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Wikipedia - Elachista geminatella -- Species of moth
Wikipedia - Elaeocarpus inopinatus -- Species of flowering plant in the family Elaeocarpaceae
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Wikipedia - Elan vital -- Hypothetical explanation for evolution and development of organisms
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Wikipedia - El Castillo del Terror (2002) -- 2002 International Wrestling Revolution Group event
Wikipedia - El Castillo del Terror (2003) -- 2003 International Wrestling Revolution Group event
Wikipedia - El Castillo del Terror (2004) -- 2004 International Wrestling Revolution Group event
Wikipedia - El Castillo del Terror (2005) -- 2005 International Wrestling Revolution Group event
Wikipedia - El Castillo del Terror (2006) -- 2006 International Wrestling Revolution Group event
Wikipedia - El Castillo del Terror (2007) -- 2007 International Wrestling Revolution Group event
Wikipedia - El Castillo del Terror (2008) -- 2008 International Wrestling Revolution Group event
Wikipedia - El Castillo del Terror (2009) -- 2009 International Wrestling Revolution Group event
Wikipedia - El Castillo del Terror (2010) -- 2010 International Wrestling Revolution Group event
Wikipedia - El Castillo del Terror (2011) -- 2011 International Wrestling Revolution Group event
Wikipedia - El Castillo del Terror (2012) -- 2012 International Wrestling Revolution Group event
Wikipedia - El Castillo del Terror (2013) -- 2013 International Wrestling Revolution Group event
Wikipedia - El Castillo del Terror (2014) -- 2014 International Wrestling Revolution Group event
Wikipedia - El Castillo del Terror (2015) -- 2015 International Wrestling Revolution Group event
Wikipedia - El Castillo del Terror (2016) -- 2016 International Wrestling Revolution Group event
Wikipedia - El Castillo del Terror (2017) -- 2017 International Wrestling Revolution Group event
Wikipedia - El Castillo del Terror (2018) -- 2018 International Wrestling Revolution Group event
Wikipedia - El Castillo del Terror (2019) -- 2019 International Wrestling Revolution Group event
Wikipedia - El Castillo del Terror (December 2008) -- 2008 International Wrestling Revolution Group event
Wikipedia - El Cerrito, Riverside County, California -- census-designated place in Riverside County, California, United States
Wikipedia - El Cielo Biosphere Reserve -- Natural reserve in Mexico
Wikipedia - El clon -- internationally produced Spanish-language telenovela
Wikipedia - Eleazar Albin -- English naturalist and illustrator
Wikipedia - Electoral history of Eugene McCarthy -- US Senator 1959-1971
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Wikipedia - Electorate of the Palatinate
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Wikipedia - Electrical system of the International Space Station -- Solar powered electrical system
Wikipedia - Electroacoustic music -- Art music genre, originated in 1950s
Wikipedia - Electrochlorination -- Producing hypochlorite by electric current through salt water
Wikipedia - Electronic cigarette -- Device usually used to quit or be an alternative to tobacco
Wikipedia - Electronic literature -- Literary genre consisting of works of literature that originate within digital environments and require digital computation
Wikipedia - Electronic signature
Wikipedia - Electron microscope -- Type of microscope with electrons as a source of illumination
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Wikipedia - Eleftheria i thanatos -- National motto of Greece
Wikipedia - Elegy to the Memory of an Unfortunate Lady
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Wikipedia - Elephant Managers Association -- International learned society for computing
Wikipedia - Elez Isufi -- Albanian nationalist figure and guerrilla fighter (1861-1924)
Wikipedia - Elfin Forest Natural Area -- Nature reserve in California, United States
Wikipedia - Elf -- Supernatural being in Germanic mythology and folklore
Wikipedia - ElGamal signature scheme
Wikipedia - El Gran Carlemany -- National anthem of Andorra
Wikipedia - El Gran Desafio (2009) -- 2009 International Wrestling Revolution Group event
Wikipedia - El Gran Desafio (2011) -- 2011 International Wrestling Revolution Group event
Wikipedia - El Gran Desafio Femenil - Sin Empate, Sin Indulto -- 2009 International Wrestling Revolution Group event
Wikipedia - Elimination Chamber (2010) -- 2010 World Wrestling Entertainment pay-per-view event
Wikipedia - Elimination Chamber (2011) -- 2011 World Wrestling Entertainment pay-per-view event
Wikipedia - Elimination Chamber (2012) -- 2012 WWE pay-per-view event
Wikipedia - Elimination Chamber (2013) -- 2013 WWE pay-per-view event
Wikipedia - Elimination Chamber (2014) -- 2014 WWE pay-per-view event
Wikipedia - Elimination Chamber (2015) -- 2015 WWE pay-per-view and WWE Network event
Wikipedia - Elimination Chamber (2017) -- 2017 WWE pay-per-view and WWE Network event
Wikipedia - Elimination Chamber (2018) -- 2018 WWE pay-per-view and WWE Network event
Wikipedia - Elimination Chamber (2019) -- 2019 WWE pay-per-view and WWE Network event
Wikipedia - Elimination Chamber (2020) -- 2020 WWE pay-per-view and WWE Network event
Wikipedia - Elimination Chamber -- Professional wrestling match type
Wikipedia - Elimination half-life
Wikipedia - Eliminationism
Wikipedia - Elimination theory -- Part of algebraic geometry devoted to the elimination of variables between polynomials
Wikipedia - Eliminative materialism
Wikipedia - Eliminativism
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Wikipedia - Elisabeth of the Palatinate
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Wikipedia - Elks National Veterans Memorial -- Memorial building in Chicago, Illinois
Wikipedia - Elleanor Eldridge -- African American/Native American entrepreneur and memoirist
Wikipedia - Ellen Harvelle -- Fictional character in the TV series Supernatural
Wikipedia - Ellen Mary Patrick Downing -- Irish nationalist, poet, nun
Wikipedia - Ellen McCulloch -- Australian nature writer
Wikipedia - El Leoncito National Park -- National Park in Argentina
Wikipedia - Ellesmere Chaucer -- 15th-century illuminated manuscript of the Canterbury Tales
Wikipedia - Ellie Morrison -- national commissioner of the Boy Scouts of America
Wikipedia - Elliott School of International Affairs -- Professional school of international relations of the George Washington University, Wash, DC
Wikipedia - Elliott sisters -- Two Irish sisters notable for their involvement in Irish Nationalism and founder members of Cumann na mBan
Wikipedia - Elliptic Curve Digital Signature Algorithm
Wikipedia - E. Lloyd Du Brul -- American anatomist
Wikipedia - Elma Campbell -- Scottish nationalist activist
Wikipedia - Elman Huseynov -- National Hero of Azerbaijan
Wikipedia - Elmbridge Open Space -- Nature reserve in London
Wikipedia - El M-CM-^Avila National Park -- Venezuelan national park
Wikipedia - El Morro National Monument -- National monument in the United States
Wikipedia - Elo (card association) -- Brazilian national financial services corporation
Wikipedia - El Paso Ysleta Port of Entry -- American port of entry at the Ysleta-Zaragoza International Bridge in El Paso, Texas
Wikipedia - El Protector (2012) -- 2012 International Wrestling Revolution Group event
Wikipedia - El Protector (2013) -- 2013 International Wrestling Revolution Group event
Wikipedia - El Protector (2014) -- 2014 International Wrestling Revolution Group event
Wikipedia - El Protector (2015) -- 2015 International Wrestling Revolution Group event
Wikipedia - El Protector (2016) -- 2016 International Wrestling Revolution Group event
Wikipedia - El Protector (2017) -- 2017 International Wrestling Revolution Group event
Wikipedia - El Protector (2018) -- 2018 International Wrestling Revolution Group event
Wikipedia - El Protector (2019) -- 2019 International Wrestling Revolution Group event
Wikipedia - El Qutlugh Khatun -- early 14th century Ilkhanate princess
Wikipedia - El Salvador at major beauty pageants -- El Salvador at Miss Universe, Miss World, Miss International, and Miss Earth
Wikipedia - El Salvador national rugby league team -- National rugby team of El Salvador
Wikipedia - Elsie Paul -- Elder of the Tla'amin Nation in British Columbia, Canada
Wikipedia - El Sistema Sweden National Orchestra -- National youth orchestra of Sweden
Wikipedia - El Toro Wilderness -- National Wilderness Preservation System in Puerto Rico
Wikipedia - Elvira Fortunato -- Portuguese physicist
Wikipedia - Elvis impersonator -- Musician who performs in the style of Elvis Presley
Wikipedia - El Watania 1 -- Tunisian national television channel
Wikipedia - El Yunque National Forest -- Rainforest near Rio Grande, Puerto Rico
Wikipedia - Emad Burnat -- Palestinian farmer and filmmaker
Wikipedia - Email address -- Identifier of the destination where email messages are delivered
Wikipedia - EMakhosini Ophathe Heritage Park -- Wildlife park and historic place in KwaZulu-Natal, South Africa
Wikipedia - Emamieh school -- Iranian former school and national heritage site
Wikipedia - Emanate -- First studio album by Penumbra
Wikipedia - Emanation (Eastern Orthodox Christianity)
Wikipedia - Emanationism -- Mode by which all things are derived from the first reality, or principle
Wikipedia - Emap International Limited
Wikipedia - E (mathematical constant) -- e M-bM-^IM-^H 2.71828..., base of the natural logarithm
Wikipedia - Embassy of Heaven -- Micronation
Wikipedia - Emblem and logo of Abkhazia -- National emblem
Wikipedia - Embodied imagination
Wikipedia - Embolus -- Unattached mass that travels through the bloodstream
Wikipedia - Embryology -- Branch of biology studying prenatal biology
Wikipedia - EM-CM-^_lingen -- Place in Rhineland-Palatinate, Germany
Wikipedia - Emek Tzurim National Park -- Israeli national park located in occupied East Jerusalem
Wikipedia - Emergence International -- LGBT support organization
Wikipedia - Emergency gas supply -- Alternative independent breathing gas supply carried by a diver
Wikipedia - Emergency Response Diving International -- American organisation for training and certification of emergency response divers
Wikipedia - Emergenesis -- The result of a specific combination of several interacting genes
Wikipedia - Emerson Electric -- American multinational corporation
Wikipedia - EMF (band) -- Alternative rock band
Wikipedia - Emile Gravelle -- French individualist anarchist and naturist activist, writer and painter
Wikipedia - Emilien Amaury -- French publishing magnate
Wikipedia - Emilie Snethlage -- Brazilian naturalist and ornithologist
Wikipedia - Emilio M-CM-^Alvarez Icaza -- Mexican senator and sociologist
Wikipedia - Emily Beatty -- Ireland women's hockey international
Wikipedia - Emily Bishop -- Fictional character from the British soap opera Coronation Street
Wikipedia - Emily O'Reilly -- Irish author and journalist, national and EU Ombudsman
Wikipedia - Emily Waheneka -- Native American beadwork artist
Wikipedia - Emir Gazi -- Anatolian Bey
Wikipedia - Emma Brooker -- Fictional character from the British soap opera Coronation Street
Wikipedia - Emma Duck -- British international track athlete
Wikipedia - Emma G. Cummings -- American naturalist, ornithologist and author
Wikipedia - Emma Jones (naturalist) -- New Zealand author, naturalist and painter
Wikipedia - Emmanuel Anati -- Italian archaeologist
Wikipedia - Emmett Hanger -- American senator
Wikipedia - Emoji domain -- Internationalized domain name containing Punycoded emoji
Wikipedia - Empis cognata -- Species of fly
Wikipedia - Employment discrimination
Wikipedia - Empress of the Seas -- Cruise ship operated by Royal Caribbean International
Wikipedia - Emtricitabine/tenofovir -- Drug combination for HIV/AIDS prophylaxis and treatment
Wikipedia - Enannatum II
Wikipedia - Enannatum I
Wikipedia - Enathu Bailey bridge -- Bridge in India
Wikipedia - Enathu Bridge -- Bridge in India
Wikipedia - Enation -- Scaly leaflike structures, differing from leaves in their lack of vascular tissue
Wikipedia - Enaton
Wikipedia - Enceladus Life Signatures and Habitability
Wikipedia - Enceladus -- Natural satellite (moon) orbiting Saturn
Wikipedia - Encephalartos lanatus -- Species of plant
Wikipedia - Enciclopedia de Mexico -- National encyclopedia of Mexico
Wikipedia - Endemic flora of Trinidad and Tobago -- 59 species of native vascular plants
Wikipedia - End of Basque home rule in France -- End of Basque native laws and institutions during French revolultion
Wikipedia - End of Nations -- 2012 video game
Wikipedia - Endo International -- Ireland-domiciled pharmaceutical company
Wikipedia - Endrum Anbudan -- 1992 film by R. Bhagyanathan
Wikipedia - Enel -- Multinational energy company based in Italy
Wikipedia - Enemy of the people -- Designation for political or class opponents of a state
Wikipedia - Energy (esotericism) -- Term used by various esoteric forms of spirituality and alternative medicine
Wikipedia - Energy field disturbance -- Pseudoscientific concept rooted in altgernative medicine
Wikipedia - Energy security -- National security considerations of energy availability
Wikipedia - Engie -- French multinational electric utility company
Wikipedia - Enginator -- Engine type
Wikipedia - Engineering physics -- Study of the combined disciplines in natural science and engineering
Wikipedia - Engineers Without Borders International -- Organization
Wikipedia - England First Party -- English nationalist political party
Wikipedia - England national football team
Wikipedia - England national rugby league team -- Team representing England in international rugby league
Wikipedia - England national rugby union team -- Sportsteam in rugby union
Wikipedia - England under-19 cricket team -- National cricket team
Wikipedia - England-Wales border -- National boundary between England and Wales
Wikipedia - England women's cricket team -- England women's national cricket team
Wikipedia - Englewood, Florida -- Census-designated place in Florida, United States
Wikipedia - English-Arabic Parallel Corpus of United Nations Texts -- Parallel corpora involving the Arabic language
Wikipedia - English as a lingua franca -- Use of the English language for international communication
Wikipedia - English as a second or foreign language -- Use of English by speakers with different native languages
Wikipedia - English cricket team in Australia in 1920-21 -- Tour of Australia by an English national team
Wikipedia - English Democrats -- English nationalist political party
Wikipedia - English folk music -- Tradition-based music originating in England
Wikipedia - English Heritage -- Charity responsible for the National Heritage Collection of England
Wikipedia - English in the Commonwealth of Nations
Wikipedia - English National Association -- English far-right political organisation
Wikipedia - English National Opera -- Opera company based in London
Wikipedia - English people -- Ethnicity and nation native to England
Wikipedia - Eni -- Multinational oil and gas company based in Italy
Wikipedia - Enlargement of NATO -- countries joining the military alliance
Wikipedia - Ennathan Mudivu -- 1965 film by K. S. Gopalakrishnan
Wikipedia - Ennaton
Wikipedia - Enoplognatha ovata -- Species of arachnid
Wikipedia - Enquiry into the Cost of the National Health Service -- 1956 report of the UK Parliament
Wikipedia - Enrique Rodriguez Negron -- Member of Senate of Puerto Rico
Wikipedia - Ensign -- Maritime flag used for national identification of ships
Wikipedia - Entebbe International Airport -- Airport in Uganda
Wikipedia - Entelognathus -- A placoderm fish from the late Ludlow epoch of the Silurian period
Wikipedia - Ente Nacional de Comunicaciones -- National communications and media regulator of Argentina
Wikipedia - Entertainment Merchants Association -- International trade association
Wikipedia - En Thangai (1989 film) -- 1989 film by A. Jagannathan
Wikipedia - Entognatha -- Class of arthropods
Wikipedia - Entomophily -- Form of pollination by insects
Wikipedia - Enugu North Senatorial District -- |Senatorial District in Nigeria
Wikipedia - Enumerative combinatorics -- Area of combinatorics that deals with the number of ways certain patterns can be formed
Wikipedia - en:United Nations
Wikipedia - Enver Pasha -- Ottoman politician, Turkish nationalist
Wikipedia - Environmental art -- Artistic practices encompassing both historical approaches to nature in art and more recent ecological and politically motivated types of works
Wikipedia - Environmental chemistry -- The scientific study of the chemical and phenomena that occur in natural places
Wikipedia - Environmental disaster -- Disaster to the natural environment due to human activity
Wikipedia - Environmental issues in the United Arab Emirates -- Natural resources, population growth, and energy demand
Wikipedia - Environmental law -- Branch of law concerning the natural environment
Wikipedia - Environmental protection -- The practice of protecting the natural environment
Wikipedia - Environmental sociology -- The study of interactions between societies and their natural environments
Wikipedia - Environment International -- Scientific journal
Wikipedia - Enyinnaya Abaribe -- Nigerian Senate member
Wikipedia - Eois insignata -- Species of moth
Wikipedia - Eois lunatissima -- Species of moth
Wikipedia - Eois multilunata -- Species of moth
Wikipedia - EOKA -- Former Greek Cypriot nationalist guerrilla organization
Wikipedia - Eotettix signatus -- Species of grasshopper
Wikipedia - Epacris impressa -- A plant of the heath family, Ericaceae, that is native to southeast Australia
Wikipedia - Eparchy of Banat
Wikipedia - Epeolus zonatus -- Species of bee
Wikipedia - Ephesus -- Ancient city in Anatolia
Wikipedia - Epigonation -- Liturgical vestment used in some Eastern Christian churches
Wikipedia - Epinephelus albomarginatus -- Species of fish
Wikipedia - Epinotia signatana -- Species of moth
Wikipedia - Epipsestis ornata -- Species of false owlet moth
Wikipedia - Epirrhoe molluginata -- Species of moth
Wikipedia - Episcopal Church (United States) -- Anglican denomination in the United States
Wikipedia - Episcopal conference -- Assembly of bishops of some nation or certain territory of the Latin Church
Wikipedia - Epistemology -- Branch of philosophy concerned with the nature and scope of knowledge
Wikipedia - Equality before the law -- Principle that each individual must be treated equally by the law without discrimination or privileges
Wikipedia - Equatorial coordinate system -- celestial coordinate system used to specify the positions of celestial objects
Wikipedia - Equestrian Portrait of Charles of Bourbon -- Painting by Francesco Liani in the National Museum of Capodimonte, Naples
Wikipedia - Equestrian Portrait of Maria Amalia of Saxony -- Painting by Francesco Liani in the National Museum of Capodimonte, Naples
Wikipedia - Equinox (1970 film) -- 1970 American supernatural horror film
Wikipedia - Equinox (celestial coordinates) -- astronomical location
Wikipedia - Eradication of infectious diseases -- Complete extermination of disease causing agent effectively to reduce its incidence to zero
Wikipedia - Era Natarasan -- Indian writer of children's books
Wikipedia - Era of Stagnation
Wikipedia - Eravikulam National Park -- National park in India
Wikipedia - Erbauliche Monaths Unterredungen -- Magazine
Wikipedia - Erbil Observatory -- INAO Iraqi National Astronomical Observatory
Wikipedia - Ercan International Airport -- Airport on the island of Cyprus
Wikipedia - ErdM-EM-^Qs-Rado theorem -- Theorem in combinatorial set theory extending Ramsey's theorem to uncountable sets
Wikipedia - Erephognathus -- Genus of beetles
Wikipedia - Ergothioneine -- naturally occurring amino acid
Wikipedia - Eric Drummond, 7th Earl of Perth -- Scottish diplomat, Secretary General of the League of Nations (1876-1951)
Wikipedia - Erich Natusch -- German sailor
Wikipedia - Eric Wimberger -- American Republican politician, Member-elect of the Wisconsin State Senate.
Wikipedia - Erie Canalway National Heritage Corridor -- National Heritage Area in New York State, US
Wikipedia - Erika Heynatz -- Australian actress
Wikipedia - Eri Natori -- Japanese speed skater
Wikipedia - Eriophorum vaginatum -- Species of flowering plant in the sedge family Cyperaceae
Wikipedia - Eriophorum viridicarinatum -- Species of flowering plant in the sedge family Cyperaceae
Wikipedia - Erma Johnson Fisk -- Nature writer
Wikipedia - Ermanno Pignatti -- Italian weightlifter
Wikipedia - Ermellinata di Rovigo -- Italian breed of chicken
Wikipedia - Ernest Gruening -- Governor of the Alaska Territory and U.S. Senator
Wikipedia - Ernest Harold Baynes -- American naturalist and writer
Wikipedia - Ernest McFarland -- Democratic governor of and U.S. Senator from Arizona; Chief Justice of the Arizona Supreme Court
Wikipedia - Ernest Nathan Morial -- African-American politician
Wikipedia - Ernst & Young -- Multinational professional services network headquartered in London, England
Wikipedia - Ernst August Nicolai -- German physician and naturalist
Wikipedia - Ernst Niekisch -- German National-Bolshevik politician
Wikipedia - Ernst Schweninger -- German physician and naturopath
Wikipedia - Eros International plc -- Indian mass media corporation
Wikipedia - Eros International -- Indian film studio
Wikipedia - Erotic literature -- Stories of passionate romance, and / or sexual relationships intended for arousal of desire in readers
Wikipedia - Eryngium pinnatifidum -- Species of flowering plant in the celery family Apiaceae
Wikipedia - Eryngium pinnatisectum -- Species of flowering plant in the celery family Apiaceae
Wikipedia - Erythrophleum couminga -- Species of tree native to Madagascar
Wikipedia - Erythrovenator -- A genus of basal theropod dinosaurs
Wikipedia - Escape character -- Character that invokes an alternative interpretation on subsequent characters in a character sequence
Wikipedia - Escarpia laminata -- Species of annelid
Wikipedia - Escobar Inc -- Colombian multinational conglomerate holding company
Wikipedia - Escorts Limited -- Indian multinational automotive engineering and manufacturing conglomerate
Wikipedia - Esko, Minnesota -- Census-designated place in Minnesota, US
Wikipedia - Esme Kruger -- South African international lawn bowler
Wikipedia - Esoteric Nazism -- Post-WW2 mystical or occult beliefs that view Adolf Hitler as a supernatural savior or divinity
Wikipedia - ESPN International -- International outlets of ESPN
Wikipedia - ESPN National Hockey Night -- ESPN ice hockey broadcastings
Wikipedia - Espostoa lanata -- Species of plant
Wikipedia - Esri International User Conference -- Geographic information system technology event
Wikipedia - Essel Propack -- Indian multinational packaging company
Wikipedia - Essercizi per gravicembalo -- 1739 harpsichord sonata collection by Domenico Scarlatti
Wikipedia - Essex, Maryland -- Census-designated place in Maryland, United States
Wikipedia - Estadio Municipal Pedro Roman Melendez -- Multi-use stadium in Manati, Puerto Rico
Wikipedia - Esta Livio -- Pakistani Alternative rock band
Wikipedia - Estas Tonne -- International guitarist
Wikipedia - Estat Catala -- Catalan nationalist party
Wikipedia - Estonia men's national ice hockey team -- Men's national ice hockey team representing Estonia
Wikipedia - Estonia men's national junior ice hockey team -- Men's national junior ice hockey team representing Estonia
Wikipedia - Estonia men's national under-18 ice hockey team -- Men's national under-18 ice hockey team representing Estonia
Wikipedia - Estonian Evangelical Lutheran Church -- Protestant-oriented Christian denomination in Estonia
Wikipedia - Estonian Native -- Estonian breed of horse
Wikipedia - Estonia women's national ice hockey team -- Women's national ice hockey team representing Estonia
Wikipedia - Estradiol benzoate/progesterone/methandriol dipropionate -- Combination drug
Wikipedia - Estradiol benzoate/progesterone -- Drug combination
Wikipedia - ETB Sat -- Basque international television channel
Wikipedia - Ethan Lindenberger -- Teenager who received vaccinations against his parents will
Wikipedia - Ethical naturalism
Wikipedia - Ethical non-naturalism
Wikipedia - Ethinylestradiol/norethisterone acetate -- Pharmaceutical combination
Wikipedia - Ethiopian-Adal war -- 1529-1543 war between the Ethiopian Empire and the Adal Sultanate
Wikipedia - Ethiopian National Defense Force -- Military force of Ethiopia
Wikipedia - Ethiopian wolf -- Canine native to Ethiopian Highlands
Wikipedia - Ethnic and national stereotypes
Wikipedia - Ethnic nationalism -- Form of nationalism wherein the "nation" is defined in terms of ethnicity
Wikipedia - Ethnocide -- Extermination of a national culture as a part of genocide.
Wikipedia - Ethnologue -- Database of the world's languages published by SIL International
Wikipedia - Ethylene as a plant hormone -- Alkene gas naturally regulating the plant growth
Wikipedia - Ethyl thiocyanate -- Chemical compound
Wikipedia - Etienne Destot -- French radiologist, anatomist and accomplished sculptor (1864-1918)
Wikipedia - Etienne Pierre Ventenat -- Late 18th century French botanist and taxonomist (1757-1808)
Wikipedia - Etiology -- Study of causation, or origination
Wikipedia - Etosha National Park -- National park of Namibia
Wikipedia - Etowah, North Carolina -- Census-designated place in Henderson County, North Carolina, USA
Wikipedia - Ettringite -- Calcium sulfo-aluminate
Wikipedia - Eucalyptus lateritica -- Rare species of malee eucalyptus tree native to Western Australia
Wikipedia - Eucalyptus marginata -- Species of plant in the family Myrtaceae endemic to the south-west of Western Australia
Wikipedia - Eucalyptus nortonii -- Species of tree, native to NSW, Australia
Wikipedia - Eucamaragnathus -- Genus of beetles
Wikipedia - Eucamptognathus howa -- Species of insect
Wikipedia - Eucamptognathus -- Genus of beetles
Wikipedia - Eucrostes indigenata -- Species of moth
Wikipedia - Eudaldo Baez Galib -- Senator of Puerto Rico
Wikipedia - Eugene Christian -- American naturopath
Wikipedia - Eugene Magee -- Ireland men's field hockey international
Wikipedia - Eugene Sheehy (priest) -- Irish land rights campaigner, nationalist and priest
Wikipedia - Eugenio Bennato -- Italian folk musician and songwriter
Wikipedia - Eugenio Fernandez Cerra -- Senator of Puerto Rico
Wikipedia - Eugenio Maria de Hostos -- Puerto Rican nationalist writer, activist and sociologist
Wikipedia - Euler-Mascheroni constant -- M-NM-3 M-bM-^IM-^H 0.5772, the limit of the difference between the harmonic series and the natural logarithm
Wikipedia - Euler's homogeneous function theorem -- A homogeneous function is a linear combination of its partial derivatives
Wikipedia - Eulithis prunata -- Species of moth
Wikipedia - EUMETNET -- Network of 31 European National Meteorological Services, based in Brussels, Belgium
Wikipedia - Eunice Kennedy Shriver National Institute of Child Health and Human Development -- Research institute for improving the health of Americans
Wikipedia - Euphalacra lacunata -- Species of hook-tip moth
Wikipedia - Euphorbia heterophylla -- Species of plant in the spurge family, Euphorbiaceae, native to tropical and subtropical America
Wikipedia - Euphorbia pulvinata -- Species of succulent plant found in southern Africa
Wikipedia - Eupithecia albimontanata -- Species of moth
Wikipedia - Eupithecia anguinata -- Species of moth
Wikipedia - Eupithecia biornata -- Species of moth
Wikipedia - Eupithecia brunneomarginata -- Species of moth
Wikipedia - Eupithecia conterminata -- Species of moth
Wikipedia - Eupithecia crenata -- Species of moth
Wikipedia - Eupithecia dechkanata -- Species of moth
Wikipedia - Eupithecia granata -- Species of moth
Wikipedia - Eupithecia inassignata -- Species of moth
Wikipedia - Eupithecia indefinata -- Species of moth
Wikipedia - Eupithecia inopinata -- Species of moth
Wikipedia - Eupithecia jefrenata -- Species of moth
Wikipedia - Eupithecia longipennata -- Species of moth
Wikipedia - Eupithecia lunata -- Species of moth
Wikipedia - Eupithecia lunatica -- Species of moth
Wikipedia - Eupithecia marginata -- Species of moth
Wikipedia - Eupithecia montanata -- Species of moth
Wikipedia - Eupithecia nanata -- Species of moth
Wikipedia - Eupithecia natalica -- Species of moth
Wikipedia - Eupithecia orphnata -- Species of moth
Wikipedia - Eupithecia praesignata -- Species of moth
Wikipedia - Eupithecia rosmarinata -- Species of moth
Wikipedia - Eupithecia rufivenata -- Species of moth
Wikipedia - Eupithecia santolinata -- Species of moth
Wikipedia - Eupithecia selinata -- Species of moth
Wikipedia - Eupithecia semilignata -- Species of moth
Wikipedia - Eupithecia serenata -- Species of moth
Wikipedia - Eupithecia silenata -- Species of moth
Wikipedia - Eupithecia succernata -- Species of moth
Wikipedia - Eupithecia terrenata -- Species of moth
Wikipedia - Eupithecia unedonata -- Species of moth
Wikipedia - Eupithecia valerianata -- Species of moth
Wikipedia - Eupithecia zibellinata -- Species of moth
Wikipedia - Euprenolepis echinata -- Species of ant
Wikipedia - Euproctis lunata -- Species of moth
Wikipedia - Eupterote geminata -- Species of moth
Wikipedia - EUR.1 movement certificate -- Form used in international commodity traffic
Wikipedia - Eurasia International University -- Armenian university
Wikipedia - EuResist -- International project designed to improve the treatment of HIV patients
Wikipedia - Eurobond (external bond) -- International bond denominated in a non-native currency
Wikipedia - Euromonitor International -- Market research company
Wikipedia - Europe-Action -- White nationalist French political mouvement
Wikipedia - European Association of History Educators -- International educational organization
Wikipedia - European Atomic Energy Community -- International organisation
Wikipedia - European Coal and Steel Community -- International organisation
Wikipedia - European Convention on Human Rights -- International treaty to protect human rights and fundamental freedoms in Europe
Wikipedia - European Coordinating Committee for Artificial Intelligence
Wikipedia - European Court of Human Rights -- Supranational court in Strasbourg, France, established by the European Convention on Human Rights
Wikipedia - European Directorate for the Quality of Medicines & HealthCare -- International organisation
Wikipedia - European Diving Technology Committee -- International organisation for improving professional diver safety
Wikipedia - European Economic Community -- International organisation
Wikipedia - European hare -- A large species of hare native to Europe and parts of Asia
Wikipedia - European Library -- Web service providing access to resources of national libraries across Europe
Wikipedia - European Patent Convention -- International patent treaty
Wikipedia - European Piano Contest Bremen -- International piano competition
Wikipedia - European pine marten -- Species of mammal native to northern Europe belonging to the mustelid family
Wikipedia - European route E90 -- Transnational highway in Europe
Wikipedia - European Society of Paediatric and Neonatal Intensive Care -- Medical association
Wikipedia - European Travel Commission -- Association of National Tourism Organisations based in Brussels
Wikipedia - Europe's Biggest Dance Show 2019 -- International radio special
Wikipedia - Europe's Biggest Dance Show 2020 -- International radio special
Wikipedia - EuroSim -- Annual international intercollegiate simulation of the European Union
Wikipedia - Euro starter kits -- Packs of euro coins of all the eight denominations sealed in a plastic bag
Wikipedia - Eurostar -- International high-speed railway service connecting the United Kingdom with France, Belgium and the Netherlands
Wikipedia - Eurygnathus -- Genus of beetles
Wikipedia - EU-UK Partnership Council -- Multinational body to govern relations between the EU and UK
Wikipedia - EVA Air -- Taiwanese airline based at Taoyuan International Airport
Wikipedia - Eva Braak -- German anatomist
Wikipedia - Evaluation -- A systematic determination of a subject's merit, worth and significance,
Wikipedia - Evan Bayh -- 46th Governor of Indiana, former United States Senator from Indiana
Wikipedia - Evangelical Baptist Church of the Central African Republic -- Baptist Christian denomination in the CAR
Wikipedia - Evangelical Church of Maraland -- Christian denomination in India
Wikipedia - Evangelical Lutheran Church in America -- Largest Lutheran denomination in the United States
Wikipedia - Evangelical Lutheran Church in Suriname -- Religious denomination
Wikipedia - Evangelical Lutheran Church in Sweden -- Confessional Lutheran denomination in Sweden
Wikipedia - Evangelical Lutheran Diocese of North America -- Christian denomination in the United States
Wikipedia - Evangelical Seminary -- Graduate school and interdenominational seminary
Wikipedia - Evan O'Dorney -- Scripps National Spelling Bee winner
Wikipedia - Eva O'Flaherty -- Irish nationalist, Parisienne model, patron of the arts and London milliner
Wikipedia - Eva Sykova -- Czech senator of Czech Parliament, doctor, professor and scientist
Wikipedia - Everclear (band) -- American alternative rock band
Wikipedia - Everglades National Park -- One-and-a-half million acres in Florida (US) managed by the National Park Service
Wikipedia - Evergreen International Airlines Flight 17 -- 1989 aviation accident
Wikipedia - Evergreen International Aviation -- Aviation services company
Wikipedia - Eversheds Sutherland -- Multinational law firm
Wikipedia - Everything and More (Natalia album) -- album by Natalia
Wikipedia - Everything's Gonna Be Alright (Naughty by Nature song) -- 1991 single by Naughty by Nature
Wikipedia - Everything -- Term from metaphysics designating all that exists
Wikipedia - Evil (TV series) -- American supernatural drama television series
Wikipedia - Evolutionarily stable strategy -- Strategy which, if adopted by a population in a given environment, cannot be invaded by any alternative strategy that is initially rare
Wikipedia - Evolutionary argument against naturalism -- A philosophical argument asserting a problem with believing both evolution and philosophical naturalism simultaneously
Wikipedia - Evolutionary origin of religions -- Emergence of religious behavior discussed in terms of natural evolution
Wikipedia - Evolutionary Technologies International -- Former database company
Wikipedia - Evraz -- British multinational vertically integrated steel making and mining company
Wikipedia - Examination board -- Set of people who judge exams, oppositions or other similar calls
Wikipedia - Examination for Professional Practice in Psychology
Wikipedia - Examination of Conscience (miniseries) -- Spanish docu-series on Netflix
Wikipedia - Examination of conscience
Wikipedia - Examination of the Council of Trent
Wikipedia - Examinations
Wikipedia - Examination Yuan -- Government branch of the Republic of China
Wikipedia - Excarnation
Wikipedia - ExCeL London -- Exhibitions and international convention centre in the London Borough of Newham
Wikipedia - Exco International -- Defunct British money brokering company
Wikipedia - Excretion -- Elimination by an organism of metabolic waste products
Wikipedia - Exechia cincinnata -- Species of fly
Wikipedia - Exechia contaminata -- Species of fly
Wikipedia - Executive Order 9981 -- 1948 order by President Truman to abolish discrimination on the basis of race, color, religion or national origin in the US Armed Forces
Wikipedia - Exegesis -- Critical explanation or interpretation of a text
Wikipedia - Exercise RIMPAC -- International maritime warfare exercise
Wikipedia - Exercitatio Anatomica de Motu Cordis et Sanguinis in Animalibus
Wikipedia - Exhibition of Achievements of National Economy -- Exhibition park in Moscow
Wikipedia - Exide lead contamination -- Operations at battery plants that posed a health risk
Wikipedia - Exit International -- Assisted suicide advocacy group
Wikipedia - Expatriate -- Individual temporarily or permanently residing in a country other than their native one
Wikipedia - Expedition 26 -- Mission to the International Space Station
Wikipedia - Expedition 63 -- Long-duration mission to the International Space Station
Wikipedia - Expedition 64 -- Long-duration mission to the International Space Station
Wikipedia - Expedition 65 -- Long-duration mission to the International Space Station
Wikipedia - Expeditors International
Wikipedia - Experiment in International Living -- Voluntary association
Wikipedia - Expert wizard amendment -- Proposed amendment by New Mexico state senator Duncan Scott
Wikipedia - Explanation (poem) -- Poem by Wallace Stevens
Wikipedia - Explanation -- Set of statements constructed to describe a set of facts which clarifies causes
Wikipedia - Explanatory Dictionary of the Live Great Russian language
Wikipedia - Explanatory Dictionary of the Russian Language (Ushakov)
Wikipedia - Explanatory dictionary -- Dictionary that gives additional information, e. g. on pronunciation, grammar, meaning, etymology, etc.
Wikipedia - Explanatory gap -- Difficulty that physicalist theories have in explaining how physical properties give rise to the way things feel when they are experienced
Wikipedia - Explanatory power
Wikipedia - Explanatory style
Wikipedia - Exploitation of natural resources
Wikipedia - Explorable explanation -- Form of informative media
Wikipedia - Explore Edmonton -- Destination marketing organization for Edmonton, Alberta
Wikipedia - Explorer of the Seas -- Voyager-class cruise ship operated by Royal Caribbean International
Wikipedia - Explosive ordnance disposal (United States Navy) -- US Navy personnel who render safe or detonate unexploded ordnance
Wikipedia - Expo '93 -- International exposition
Wikipedia - Export Cola -- carbonated cola soft drink
Wikipedia - EXPORT -- Measuring instrument on the International Space Station
Wikipedia - Exposure value -- Measure of illuminance for a combination of a camera's shutter speed and f-number
Wikipedia - ExPRESS Logistics Carrier -- Module on the International Space Station
Wikipedia - Exsanguination -- Process of blood loss, to a degree sufficient to cause death
Wikipedia - Extensions to the International Phonetic Alphabet -- Set of symbols
Wikipedia - Extensor digitorum longus muscle -- A pennate muscle, situated at the lateral part of the front of the leg
Wikipedia - Exterminate! (song) -- 1992 single by Snap!
Wikipedia - Extermination camps
Wikipedia - Extermination camp -- Nazi death camps established during World War II to primarily murder Jews
Wikipedia - Extermination through labour -- Killing prisoners by means of forced labour
Wikipedia - Exterminators of the Year 3000 -- 1983 film by Giuliano Carmineo
Wikipedia - External Active Thermal Control System -- International Space Station thermal control system
Wikipedia - External reference pricing -- Use of selected medication prices as references to compare prices internationally and guide policies
Wikipedia - Extinction -- Termination of a taxon by the death of the last member
Wikipedia - Extracorporeal membrane oxygenation -- Technique of providing both cardiac and respiratory support
Wikipedia - Extra Ordinary (film) -- 2019 Irish super natural movie
Wikipedia - Extra-Terrestrial Exposure Law -- Regulations adopted by NASA to guard the Earth against any harmful contamination
Wikipedia - Extraterrestrial life -- Hypothetical life which may occur outside of Earth and which did not originate on Earth
Wikipedia - Extremal combinatorics
Wikipedia - ExxonMobil -- American multinational oil and gas corporation
Wikipedia - Eymard Corbin -- Canadian retired Senator
Wikipedia - Ezemvelo KZN Wildlife -- Governmental organisation managing wildlife conservation areas and biodiversity in KwaZulu-Natal Province, South Africa
Wikipedia - F3 Nation -- American exercise organization
Wikipedia - Fabricators & Manufacturers Association, International -- Professional association for metal workers
Wikipedia - Factorial number system -- Numeral system in combinatorics
Wikipedia - Factors of polymer weathering -- Natural phenomenon in inorganic materials
Wikipedia - Faculty of Politics, Psychology, Sociology and International Studies
Wikipedia - Faegre Baker Daniels -- Full-service international law firm in the United States
Wikipedia - Fagne (natural region) -- Area on the border of Belgium and France
Wikipedia - Faia Brava -- natural reserve in northern Portugal
Wikipedia - Fairbanks International Airport -- Airport in Fairbanks, Alaska, USA
Wikipedia - Fairtrade Canada -- National non-profit certification and public education organization
Wikipedia - Fairy ring -- Naturally occurring ring or arc of mushrooms
Wikipedia - Fairy Tale Forest (Etosha) -- Section of Etosha National Park, Namibia
Wikipedia - Faisalabad International Airport -- International airport in Faisalabad, Punjab
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Wikipedia - Faith Smith -- Native American organizer and educational leader
Wikipedia - Fajr International Film Festival -- Annual film festival held in Tehran, Iran
Wikipedia - Fakhraddin Musayev -- National Hero of Azerbaijan
Wikipedia - Fakhraddin Najafov -- National Hero of Azerbaijan
Wikipedia - Falih Al-Fayyadh -- Advisor of National Security Council
Wikipedia - Fallen (1998 film) -- 1998 supernatural thriller film
Wikipedia - Fall of Saigon -- Capture of SaigonM-BM- by the PeopleM-bM-^@M-^Ys Army of Vietnam and the National Liberation Front of South Vietnam
Wikipedia - False cognate -- Words that look or sound alike, but are not related
Wikipedia - False dilemma -- Informal fallacy involving falsely limited alternatives
Wikipedia - False White Mountain -- Mountain peak in northern Yosemite National Park, United States
Wikipedia - Falun Gong -- New religious movement originating from China
Wikipedia - Fambare Ouattara Natchaba -- Togolese politician
Wikipedia - Famenne -- Natural region of Belgium
Wikipedia - Fames Rough -- Nature reserve in Surrey, England
Wikipedia - Family of choice -- Alternative concept of family
Wikipedia - Family Sayings -- Book by Natalia Ginzburg
Wikipedia - Fanaticism -- Belief or behavior involving uncritical zeal or an obsessive enthusiasm
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Wikipedia - Farasuto Forest Community Nature Reserve, the Gambia -- Nature Reserve
Wikipedia - Farida A. Wiley -- American naturalist, ornithologist, botanist (1887-1927)
Wikipedia - Farmer-managed natural regeneration
Wikipedia - Farooqui dynasty -- Ruling dynasty of the Khandesh sultanate
Wikipedia - Farrukh Amonatov -- Tajikistani chess player
Wikipedia - Fasana-e-Azad -- Urdu novel in four parts by Ratan Nath Dhar Sarshar
Wikipedia - Fasciated wren -- Species of bird native to South America
Wikipedia - Fascinating Rhythm -- Song composed by George Gershwin with lyrics by Ira Gershwin performed by Cliff Edwards
Wikipedia - Fascinating Youth -- 1926 film by Sam Wood
Wikipedia - Fascination (1922 film) -- 1922 film
Wikipedia - Fascination (1931 film) -- 1931 film
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Wikipedia - Fascination (Star Trek: Deep Space Nine)
Wikipedia - Fascination with death
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Wikipedia - Fascism -- Form of far-right, authoritarian ultranationalism
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Wikipedia - Fat Man -- Codename for the type of atomic bomb that was detonated over the Japanese city of Nagasaki on 9 August 1945
Wikipedia - Fatou Bensouda -- Chief prosecutor of the International Criminal Court
Wikipedia - Fat Tuesday (band) -- Alternative rock band from Minnesota
Wikipedia - Fauna of Australia -- Native animals of Australia
Wikipedia - Fauna of India -- native animals of India
Wikipedia - Fauna of the United States -- Native animals of the United States
Wikipedia - Faustina Pignatelli
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Wikipedia - Faustus Cornelius Sulla (quaestor 54 BC) -- Roman senator
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Wikipedia - Faye Windass -- Fictional character from the British soap opera Coronation Street
Wikipedia - FBI National Security Branch -- US FBI national security unit
Wikipedia - FDM Group -- International professional services company
Wikipedia - Fear of falling -- natural fear typical of most mammals
Wikipedia - Febreze -- Brand of household odor eliminators manufactured by Procter & Gamble
Wikipedia - Federal Financial Institutions Examination Council -- U.S. regulatory body
Wikipedia - Federal Geographic Data Committee -- United States government committee coordinating geospatial data
Wikipedia - Federal government of Nigeria -- National government of Nigeria
Wikipedia - Federal Institute for Geosciences and Natural Resources -- German geological survey in Hannover, Germany
Wikipedia - Federal Power Commission v. Tuscarora Indian Nation
Wikipedia - Federal Republic of Central America -- Former nation in Central America
Wikipedia - Federal Service for Supervision of Natural Resources -- Federal executive body performing control and supervision functions in the sphere of nature management
Wikipedia - Federal territory -- Area under the direct control of the national government
Wikipedia - Federation Internationale de l'Automobile -- International sport governing body
Wikipedia - Federation Internationale de Motocyclisme -- International sport governing body
Wikipedia - Federation Internationale de Volleyball -- International governing body for the sport of indoor, beach and grass volleyball
Wikipedia - Federation nationale des Jaunes de France -- French trade union
Wikipedia - Federation of International Bandy -- International sports governing body organizing bandy and rink bandy
Wikipedia - Federation of International Robot-soccer Association
Wikipedia - Federation of Nationalist Students -- French far-right student organization
Wikipedia - Federative International Committee on Anatomical Terminology -- Group of experts who review, analyze and discuss the terms of the morphological structures of the human body
Wikipedia - Federico Fellini International Airport -- Airport in Italy
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Wikipedia - Feldenkrais Method -- Type of alternative exercise therapy with no evidence of efectivity created by Moshe Feldenkrais
Wikipedia - Felicia echinata -- a shrublet in the daisy family from South Africa
Wikipedia - Felicia Hwang Yi Xin -- Miss International Indonesia 2016, Puteri Indonesia Lingkungan 2016, Indonesian Supermodel, actress and beauty pageant titleholder
Wikipedia - Felix Bonnat -- French bobsledder
Wikipedia - Felix Leopold Oswald -- American naturalist and secularist
Wikipedia - Felix Vicq-d'Azyr -- French anatomist
Wikipedia - FelsM-EM-^Qtarkany National Forest Railway -- Rail line in Northern Hungary
Wikipedia - Female urination device -- Device which aids a female person to urinate while standing upright
Wikipedia - Femina Miss India -- National beauty pageant competition in India, beauty pageant organization
Wikipedia - Feminism (international relations)
Wikipedia - Feminist epistemology -- examination of the study of knowledge from a feminist standpoint
Wikipedia - Femoral canal -- Anatomy of the leg
Wikipedia - Fencibles -- Temporary British regiment for national defense
Wikipedia - Fencing Confederation of Asia -- International body created in 1988
Wikipedia - Ferdinando Adornato -- Italian politician
Wikipedia - Ferenc Donath -- Hungarian gymnast
Wikipedia - Ferko v. National Ass'n for Stock Car Auto Racing, Inc. -- Ferko v. National Association of Stock Car Racing
Wikipedia - Fermi National Accelerator Laboratory
Wikipedia - Fern Acres, Hawaii -- Census-designated place in Hawaii, United States
Wikipedia - Fernando Bonatti -- Italian artistic gymnast
Wikipedia - Fernando Simon -- Spanish epidemiologist and Director of the Center for Coordination of Health Alerts and Emergencies
Wikipedia - Fertility -- Natural capability to produce offspring
Wikipedia - Fertitta Entertainment -- American multinational hospitality company
Wikipedia - Ferugliotheriidae -- One of three known families in the order Gondwanatheria, an enigmatic group of extinct mammals
Wikipedia - Festival de las Mascaras (2008) -- 2008 International Wrestling Revolution Group event
Wikipedia - Festival de las Mascaras (2009) -- 2009 International Wrestling Revolution Group event
Wikipedia - Festival de las Mascaras (2010) -- 2010 International Wrestling Revolution Group event
Wikipedia - Festival de las Mascaras (2011) -- 2011 International Wrestling Revolution Group event
Wikipedia - Festival de las Mascaras (2012) -- 2012 International Wrestling Revolution Group event
Wikipedia - Festival de las Mascaras (2013) -- 2013 International Wrestling Revolution Group event
Wikipedia - Festival de las Mascaras (2014) -- 2014 International Wrestling Revolution Group event
Wikipedia - Festival de las Mascaras (2015) -- 2015 International Wrestling Revolution Group event
Wikipedia - Festival de las Mascaras (2016) -- 2016 International Wrestling Revolution Group event
Wikipedia - Festival de las Mascaras (2017) -- 2017 International Wrestling Revolution Group event
Wikipedia - Festival de las Mascaras (2018) -- 2018 International Wrestling Revolution Group event
Wikipedia - Festival of Britain -- 1951 national exhibition in the United Kingdom
Wikipedia - Festival of Nations (St. Louis) -- Annual event in St. Louis, Missouri
Wikipedia - Fetsund Booms -- Norwegian national cultural heritage site
Wikipedia - Feudalism -- Combination of legal and military customs and form of government in medieval Europe
Wikipedia - Fiat Chrysler Automobiles -- Multinational automotive manufacturing conglomerate
Wikipedia - Fiber -- Natural or synthetic substance made of long, thin filaments
Wikipedia - Fibroblast growth factor -- Family of proteins involved in anatomical development
Wikipedia - Ficus americana -- Species of fig tree native to the Neotropics
Wikipedia - Ficus citrifolia -- Species of fig native to the Americas
Wikipedia - Ficus coronata -- Species of fig
Wikipedia - Ficus lacunata -- Species of fig tree from Ecuador
Wikipedia - Ficus maxima -- Fig tree native to the Neotropics
Wikipedia - Ficus rubiginosa -- a species of flowering plant in the family Moraceaea native to eastern Australia
Wikipedia - Fidelity National Financial -- American financial services company
Wikipedia - Fidesco International
Wikipedia - FIDE -- International organization that connects the various national chess federations
Wikipedia - FidoNet -- International computer network
Wikipedia - Field Nation -- American freelance management company
Wikipedia - Fierz identity -- Rewrites bilinears of the product of 2 spinors as a linear combination of products of the bilinears of the spinors
Wikipedia - Fiestas Patrias (Mexico) -- Mexican national holiday
Wikipedia - FIFA Champions Badge -- Emblem for FIFA national and club world champions
Wikipedia - FIFA International Soccer
Wikipedia - FIFO (film festival) -- International documentary film festival held in Tahiti
Wikipedia - Fifth International
Wikipedia - Fifth National Population Census of the People's Republic of China -- 2000 Chinese census
Wikipedia - Fifth Third Arena -- Multi-purpose arena in Cincinnati, Ohio
Wikipedia - Figaro Nunatak -- Isolated nunatak on Alexander Island, Antarctica
Wikipedia - Fig (band) -- Filipino rock-alternative band
Wikipedia - Fighting Discrimination
Wikipedia - Figura serpentinata -- Italian artistic style
Wikipedia - Fig wasp -- group of mostly pollinating insects whose larvae live in figs.
Wikipedia - Fiji Airways -- National airline of Fiji
Wikipedia - Fijian Nationalist Party -- Political party of Fiji
Wikipedia - Fiji women's national cricket team -- Cricket team
Wikipedia - Filemon Sotto -- Filipino Visayan Senator, Congressman, and Constitutional Convention delegate from Cebu, Philippines
Wikipedia - File signature -- Data used to identify or verify the content of a file
Wikipedia - Filibuster in the United States Senate -- method of legislative obstruction in the US senate
Wikipedia - Filiki Eteria -- Secret Greek nationalist organization that successfully conspired to establish a sovereign Greek state
Wikipedia - Filipinas dentro de cien aM-CM-1os -- Filipino nationalist essay
Wikipedia - Filipino language -- National and official language of the Philippines
Wikipedia - Filipinos -- People native to or citizens of the islands of the Philippines
Wikipedia - Filippo Cannata -- Italian lighting designer
Wikipedia - Filippo Penati -- Italian politician
Wikipedia - Film International
Wikipedia - Filmsaaz -- International short film festival organised in Aligarh Muslim University
Wikipedia - Filsham Reedbed -- British nature reserve
Wikipedia - Filthy Friends -- Alternative rock supergroup
Wikipedia - Final Destination 2 -- 2003 American supernatural horror film
Wikipedia - Final Destination 5 -- 2011 film by Steven Quale
Wikipedia - Final Destination (film) -- 2000 American supernatural horror film
Wikipedia - Final Destination: Red Lantern -- 1960 film
Wikipedia - Final FRCA -- UK postgraduate examination in anaesthesia
Wikipedia - Finance & Development -- Journal of the International Monetary Fund
Wikipedia - Finance Magnates -- Israeli financial website
Wikipedia - Financial domination -- Sexual fetish involving transfer of money
Wikipedia - Financial endowment -- Donation to a non profit enterprise for ongoing support
Wikipedia - Financial Stability Forum -- International organization
Wikipedia - Financial Times -- London-based international daily newspaper
Wikipedia - Find 815 -- Alternate reality game
Wikipedia - Fine motor skill -- Coordination of small muscles, particularly of the hands and fingers, with the eyes
Wikipedia - Fines herbes -- Combination of herbs
Wikipedia - Fine-tuned universe -- The hypothesis that life in the Universe depends upon certain physical constants having values within a narrow range and the belief that the observed values warrant an explanation.
Wikipedia - Finger rafting -- Compression overlapping of floating ice cover in alternating overthrusts and underthrusts
Wikipedia - Finland at major beauty pageants -- Finland at Miss Universe, Miss World, Miss International, and Miss Earth
Wikipedia - Finland national basketball team
Wikipedia - Finland-Ukraine relations -- Bilateral international relations
Wikipedia - Finland women's national ice hockey team -- Women's national ice hockey team representing Finland
Wikipedia - Finland women's national under-18 volleyball team -- Wikimedia list article
Wikipedia - Finnish National Board of Antiquities
Wikipedia - Finnish National Gallery
Wikipedia - Finnish national road 55 -- Road in Uusimaa region, Finland
Wikipedia - Finswimming at the 2009 Asian Indoor Games -- Competition held in MM-aM-;M-9 M-DM-^PM-CM-,nh National Aquatics Sports Complex, Hanoi, Vietnam
Wikipedia - Finswimming at the 2009 World Games -- International competition in Kaohsiung
Wikipedia - Fiona McLeod -- Scottish National Party politician
Wikipedia - Fiona Themann -- Scotland netball international
Wikipedia - Fire agate -- Semi-precious natural gemstone
Wikipedia - Fire Ball -- Amusement ride manufactured by Larson International
Wikipedia - Firebreak -- A natural or man-made gap in vegetation that acts as a barrier against wildfires
Wikipedia - First Bank of the United States -- US National Register of Historic Places bank building
Wikipedia - First Chinese domination of Vietnam -- First Han Dynasty rule of Vietnam (111 BC-40 AD)
Wikipedia - First Civil War (Kazakh Khanate) -- Internecine war in the Kazakh Khanate (16th century BC)
Wikipedia - First-class cricket -- Cricket played at the highest international or domestic standard
Wikipedia - First Financial Bank (Ohio) -- Regional bank headquartered in Cincinnati, Ohio
Wikipedia - FirstGroup -- International transport group based in Aberdeen
Wikipedia - First Indian National Army -- Indian National Army as it existed between February and December 1942
Wikipedia - First International Conference on the World-Wide Web
Wikipedia - First International Forestry Exhibition
Wikipedia - First International
Wikipedia - First Korean Congress -- April 1919 meeting of Korean nationalists in Philadelphia, US
Wikipedia - First Men in the Moon (1964 film) -- 1964 film by Nathan H. Juran, Ray Harryhausen
Wikipedia - First National Bank Ghana -- Commercial bank in Ghana
Wikipedia - First National Financial Corporation -- Canadian financial services company
Wikipedia - First National Government -- Public holiday in Argentina
Wikipedia - First National Pictures -- Film production company
Wikipedia - First National Population Census of the People's Republic of China -- 1953 Chinese census
Wikipedia - First National (TV series) -- Canadian television newscast
Wikipedia - First Nations in Saskatchewan -- Native Canadian band governments
Wikipedia - First Nations -- Term used for Indigenous peoples in Canada
Wikipedia - First Programme (ERT) -- Greek national radio station
Wikipedia - First State National Historical Park -- National Park Service unit in Delaware and Pennsylvania, United States
Wikipedia - First Turkic Khaganate -- Khaganate of the Gokturks Ashina clan in medieval Inner Asia
Wikipedia - First World -- Geopolitical grouping of the world's most politically and economically stable nations
Wikipedia - Fish anatomy -- study of the form or morphology of fishes
Wikipedia - Fishbone -- U.S. alternative rock band
Wikipedia - Fisher (animal) -- Species of small, carnivorous mammal native to North America
Wikipedia - Fishing Cone -- Geyser in Yellowstone National Park
Wikipedia - Fish Wars -- Protests in the 1960s and 1970s for the recognition of Native American fishing rights
Wikipedia - Fit as a Fiddle (album) -- album by Natalie MacMaster
Wikipedia - Fitness proportionate selection
Wikipedia - Fitton Green Natural Area -- Park in Oregon, United States
Wikipedia - FIU Panthers -- Intercollegiate sports teams of Florida International University
Wikipedia - Five Civilized Tribes -- Native American grouping
Wikipedia - Five Nations Golf Club -- Golf Club
Wikipedia - Five-Percent Nation -- Religious movement
Wikipedia - Five-Year Plans for the National Economy of the Soviet Union
Wikipedia - Five-year plans for the national economy of the Soviet Union -- Series of nation-wide centralized economic plans in the Soviet Union
Wikipedia - Fixed-field alternating gradient accelerator -- Circular particle accelerator concept
Wikipedia - Fixed-point combinator
Wikipedia - Flag code of India -- Laws, practices and conventions that apply to the display of the Indian national flag
Wikipedia - Flag of Abkhazia -- National flag
Wikipedia - Flag of Afghanistan -- National flag
Wikipedia - Flag of Albania -- National flag
Wikipedia - Flag of Algeria -- National flag
Wikipedia - Flag of Andorra -- National flag
Wikipedia - Flag of Angola -- National flag
Wikipedia - Flag of Anguilla -- National flag
Wikipedia - Flag of Antigua and Barbuda -- National flag
Wikipedia - Flag of Argentina -- National flag
Wikipedia - Flag of Armenia -- National flag
Wikipedia - Flag of Australia -- National flag
Wikipedia - Flag of Austria -- National flag
Wikipedia - Flag of Azerbaijan -- National flag
Wikipedia - Flag of Bahrain -- National flag
Wikipedia - Flag of Bangladesh -- National flag
Wikipedia - Flag of Barbados -- National flag
Wikipedia - Flag of Belgium -- National flag
Wikipedia - Flag of Belize -- National flag
Wikipedia - Flag of Benin -- National flag
Wikipedia - Flag of Bhutan -- National flag
Wikipedia - Flag of Bolivia -- National flag
Wikipedia - Flag of Bosnia and Herzegovina -- National flag
Wikipedia - Flag of Botswana -- National flag
Wikipedia - Flag of Brazil -- National flag
Wikipedia - Flag of Brunei -- National flag
Wikipedia - Flag of Bulgaria -- National flag
Wikipedia - Flag of Burkina Faso -- National flag
Wikipedia - Flag of Burundi -- National flag
Wikipedia - Flag of Cambodia -- National flag
Wikipedia - Flag of Cameroon -- National flag
Wikipedia - Flag of Canada -- National flag
Wikipedia - Flag of Cape Verde -- National flag
Wikipedia - Flag of Chad -- National flag
Wikipedia - Flag of Chile -- National flag
Wikipedia - Flag of China -- National flag
Wikipedia - Flag of Cincinnati -- Municipal banner of the city of Cincinnati, Ohio
Wikipedia - Flag of Colombia -- National flag
Wikipedia - Flag of Costa Rica -- National flag
Wikipedia - Flag of Croatia -- National flag
Wikipedia - Flag of Cuba -- National flag
Wikipedia - Flag of Cyprus -- National flag
Wikipedia - Flag of Denmark -- National flag
Wikipedia - Flag of Djibouti -- National flag
Wikipedia - Flag of Dominica -- National flag
Wikipedia - Flag of East Timor -- National flag
Wikipedia - Flag of Ecuador -- National flag
Wikipedia - Flag of El Salvador -- National flag
Wikipedia - Flag of Equatorial Guinea -- National flag
Wikipedia - Flag of Eritrea -- National flag
Wikipedia - Flag of Estonia -- National flag
Wikipedia - Flag of Eswatini -- National flag
Wikipedia - Flag of Ethiopia -- National flag
Wikipedia - Flag of Fiji -- National flag
Wikipedia - Flag of Finland -- National flag
Wikipedia - Flag of France -- National flag
Wikipedia - Flag of Gabon -- National flag
Wikipedia - Flag of Georgia (country) -- National flag
Wikipedia - Flag of Germany -- National flag
Wikipedia - Flag of Ghana -- National flag
Wikipedia - Flag of Greece -- National flag
Wikipedia - Flag of Grenada -- National flag
Wikipedia - Flag of Guatemala -- National flag
Wikipedia - Flag of Guinea-Bissau -- National flag
Wikipedia - Flag of Guinea -- National flag
Wikipedia - Flag of Guyana -- National flag
Wikipedia - Flag of Haiti -- National flag
Wikipedia - Flag of Honduras -- National flag
Wikipedia - Flag of Hungary -- National flag
Wikipedia - Flag of Iceland -- National flag
Wikipedia - Flag of India -- National flag
Wikipedia - Flag of Indonesia -- National flag
Wikipedia - Flag of Iran -- National flag
Wikipedia - Flag of Iraq -- National flag
Wikipedia - Flag of Ireland -- National flag
Wikipedia - Flag of Israel -- National flag
Wikipedia - Flag of Italy -- National flag
Wikipedia - Flag of Ivory Coast -- National flag
Wikipedia - Flag of Jamaica -- National flag
Wikipedia - Flag of Japan -- National flag
Wikipedia - Flag of Jordan -- National flag
Wikipedia - Flag of Karnataka -- Unofficial Indian state flag
Wikipedia - Flag of Kazakhstan -- National flag
Wikipedia - Flag of Kenya -- National flag
Wikipedia - Flag of Kiribati -- National flag
Wikipedia - Flag of Kuwait -- National flag
Wikipedia - Flag of Kyrgyzstan -- National flag
Wikipedia - Flag of Laos -- National flag
Wikipedia - Flag of Latvia -- National flag
Wikipedia - Flag of Lebanon -- National flag
Wikipedia - Flag of Lesotho -- National flag
Wikipedia - Flag of Liberia -- National flag
Wikipedia - Flag of Libya -- National flag
Wikipedia - Flag of Liechtenstein -- National flag
Wikipedia - Flag of Luxembourg -- National flag
Wikipedia - Flag of Madagascar -- National flag
Wikipedia - Flag of Malawi -- National flag
Wikipedia - Flag of Malaysia -- National flag
Wikipedia - Flag of Mali -- National flag
Wikipedia - Flag of Malta -- National flag
Wikipedia - Flag of Mauritania -- National flag
Wikipedia - Flag of Mauritius -- National flag
Wikipedia - Flag of Mexico -- National flag
Wikipedia - Flag of Moldova -- National flag
Wikipedia - Flag of Monaco -- National flag
Wikipedia - Flag of Mongolia -- National flag
Wikipedia - Flag of Montenegro -- National flag
Wikipedia - Flag of Morocco -- National flag
Wikipedia - Flag of Mozambique -- National flag
Wikipedia - Flag of Myanmar -- National flag
Wikipedia - Flag of Namibia -- National flag
Wikipedia - Flag of Nauru -- National flag
Wikipedia - Flag of Nepal -- National flag
Wikipedia - Flag of New Zealand -- National flag
Wikipedia - Flag of Nicaragua -- National flag
Wikipedia - Flag of Nigeria -- National flag
Wikipedia - Flag of Niger -- National flag
Wikipedia - Flag of Niue -- National flag
Wikipedia - Flag of Northern Cyprus -- National flag
Wikipedia - Flag of North Korea -- National flag
Wikipedia - Flag of North Macedonia -- National flag
Wikipedia - Flag of Norway -- National flag
Wikipedia - Flag of Oman -- National flag
Wikipedia - Flag of Ossetia -- National flag
Wikipedia - Flag of Pakistan -- National flag of Pakistan
Wikipedia - Flag of Palau -- National flag of the Republic of Palau
Wikipedia - Flag of Palestine -- National flag
Wikipedia - Flag of Panama -- National flag
Wikipedia - Flag of Papua New Guinea -- National flag
Wikipedia - Flag of Paraguay -- National flag
Wikipedia - Flag of Peru -- National flag
Wikipedia - Flag of Poland -- National flag
Wikipedia - Flag of Portugal -- National flag
Wikipedia - Flag of Qatar -- National flag
Wikipedia - Flag of Romania -- National flag
Wikipedia - Flag of Russia -- National flag
Wikipedia - Flag of Rwanda -- National flag
Wikipedia - Flag of Saint Kitts and Nevis -- National flag
Wikipedia - Flag of Saint Lucia -- National flag
Wikipedia - Flag of Saint Vincent and the Grenadines -- National flag
Wikipedia - Flag of Samoa -- National flag
Wikipedia - Flag of San Marino -- National flag
Wikipedia - Flag of Sao Tome and Principe -- National flag
Wikipedia - Flag of Saudi Arabia -- National flag
Wikipedia - Flag of Senegal -- National flag
Wikipedia - Flag of Serbia -- National flag
Wikipedia - Flag of Seychelles -- National flag
Wikipedia - Flag of Sierra Leone -- National flag
Wikipedia - Flag of Singapore -- National flag
Wikipedia - Flag of Slovakia -- National flag
Wikipedia - Flag of Slovenia -- National flag
Wikipedia - Flag of Solomon Islands -- National flag
Wikipedia - Flag of Somalia -- National flag
Wikipedia - Flag of Somaliland -- National flag
Wikipedia - Flag of South Africa -- National flag
Wikipedia - Flag of South Sudan -- National flag
Wikipedia - Flag of Spain -- National flag
Wikipedia - Flag of Sri Lanka -- National flag
Wikipedia - Flag of Suriname -- National flag
Wikipedia - Flag of Sweden -- National flag
Wikipedia - Flag of Switzerland -- National flag
Wikipedia - Flag of Syria -- National flag
Wikipedia - Flag of Tajikistan -- National flag
Wikipedia - Flag of Tanzania -- National flag
Wikipedia - Flag of Thailand -- National flag
Wikipedia - Flag of the Central African Republic -- National flag
Wikipedia - Flag of the Cherokee Nation -- Flag
Wikipedia - Flag of the Comoros -- National flag
Wikipedia - Flag of the Cook Islands -- National flag
Wikipedia - Flag of the Czech Republic -- National flag
Wikipedia - Flag of the Democratic Republic of the Congo -- National flag
Wikipedia - Flag of the Dominican Republic -- National flag
Wikipedia - Flag of the Federated States of Micronesia -- National flag
Wikipedia - Flag of the Gambia -- National flag
Wikipedia - Flag of the Kazakh Soviet Socialist Republic -- Former national flag
Wikipedia - Flag of the Maldives -- National flag
Wikipedia - Flag of the Marshall Islands -- National flag
Wikipedia - Flag of the Navajo Nation -- Flag
Wikipedia - Flag of the Netherlands -- National flag
Wikipedia - Flag of the Philippines -- National flag
Wikipedia - Flag of the Republic of Artsakh -- National flag
Wikipedia - Flag of the Republic of China -- National flag
Wikipedia - Flag of the Republic of the Congo -- National flag
Wikipedia - Flag of the United Arab Emirates -- National flag
Wikipedia - Flag of the United Kingdom -- National flag
Wikipedia - Flag of the United Nations -- Flag of the United Nations
Wikipedia - Flag of the United States -- National flag
Wikipedia - Flag of Togo -- National flag
Wikipedia - Flag of Tonga -- National flag
Wikipedia - Flag of Transnistria -- National flag
Wikipedia - Flag of Trinidad and Tobago -- National flag
Wikipedia - Flag of Tunisia -- National flag
Wikipedia - Flag of Turkey -- National flag
Wikipedia - Flag of Turkmenistan -- National flag
Wikipedia - Flag of Tuvalu -- National flag
Wikipedia - Flag of Uganda -- National flag
Wikipedia - Flag of Ukraine -- National flag
Wikipedia - Flag of Uruguay -- National flag
Wikipedia - Flag of Uzbekistan -- National flag
Wikipedia - Flag of Vanuatu -- National flag
Wikipedia - Flag of Vatican City -- National flag
Wikipedia - Flag of Venezuela -- National flag
Wikipedia - Flag of Vietnam -- National flag
Wikipedia - Flag of Western Sahara -- National flag
Wikipedia - Flag of Yemen -- National flag
Wikipedia - Flag of Zambia -- National flag
Wikipedia - Flag of Zimbabwe -- National flag
Wikipedia - Flags of the Confederate States of America -- National flag representing the Confederate States of America
Wikipedia - Flame robin -- A small passerine bird native to southeastern Australia
Wikipedia - Flamsteed designation
Wikipedia - Flattr -- Swedish-based microdonation subscription service
Wikipedia - Flavio Zanonato -- Italian politician
Wikipedia - Flavor Aid -- Non-carbonated soft drink beverage powder
Wikipedia - Fletcher Covered Bridge -- West Virginia place listed on National Register of Historic Places
Wikipedia - Flight 93 National Memorial -- Shanksville, Pennsylvania memorial to the 4th plane crashed on 9/11
Wikipedia - Flight International -- British aviation magazine
Wikipedia - FlightSafety International
Wikipedia - Flipper (anatomy) -- Flattened limb adapted for propulsion and maneuvering in water
Wikipedia - Flirty Fishing -- Religious prostitution method formerly used by the Children of God/Family International
Wikipedia - Floating island -- Island (natural or artificial) made of floating plants, mud, and peat
Wikipedia - Flora Danica -- Atlas of botany native to Denmark
Wikipedia - Floral City, Florida -- Census-designated place in Florida, US
Wikipedia - Floral diagram -- Formal schematic description of floral anatomy
Wikipedia - Floralies Internationales de Montreal -- 1980 horticultural exposition
Wikipedia - Flora of Pakistan -- Native flora
Wikipedia - Flora of South Georgia -- List of plants native to the Southern Atlantic island of South Georgia
Wikipedia - Flora Sinensis -- Natural history books about China
Wikipedia - Florence Chenoweth -- Liberian politician and United Nations officer
Wikipedia - Florence Owens Thompson -- Native-American farm worker, subject of Dorothea Lange's famous photo Migrant Mother
Wikipedia - Florida International University pedestrian bridge collapse -- Bridge collapse in Sweetwater, Florida
Wikipedia - Florida International University -- Public research university in Miami, Florida, United States
Wikipedia - Florida Museum of Natural History -- Natural history museum in Florida, United States
Wikipedia - Florida National High Adventure Sea Base -- Boy Scout high adventure program base
Wikipedia - Florida National University -- For-profit university in Hialeah, Florida, United States
Wikipedia - Florida Senate -- Upper house of the Florida Legislature
Wikipedia - Florida State Road 37 -- State highway in Manatee, Hillsborough, and Polk counties in Florida, United States
Wikipedia - Florida Trail -- A US National Scenic trail
Wikipedia - Flossenburg concentration camp -- Nazi concentration camp in the Upper Palatinate, Bavaria, Germany
Wikipedia - Flower of Scotland -- Scottish national anthem (unofficial)
Wikipedia - Floyd Nattrass -- Canadian sports shooter
Wikipedia - Flume Gorge -- Natural gorge in New Hampshire, United States
Wikipedia - Fluorocarbonate -- Class of chemical compounds
Wikipedia - Fluorotelomer -- Fluorinated oligomer of limited size produced by radical polymerization reaction
Wikipedia - Flushing International High School -- American public high school in New York City
Wikipedia - Fluticasone furoate/umeclidinium bromide/vilanterol -- Combination, inhaled medication for COPD
Wikipedia - Fluticasone propionate -- Medication
Wikipedia - Flu vaccination
Wikipedia - Fluxus -- International network of artists, composers and designers
Wikipedia - FM4 -- Austrian national youth radio station
Wikipedia - Foerster Peak -- Foerster Peak is mountain in Yosemite National Park, east of Half Dome
Wikipedia - Foiba -- A type of deep natural sinkhole
Wikipedia - Folkman's theorem -- Theorem in arithmetic combinatorics on finite partitions of the natural numbers
Wikipedia - Follicle (anatomy) -- | small spherical group of cells containing a cavity
Wikipedia - Folweni High School -- High school in KwaZulu-Natal
Wikipedia - Fomorians -- Supernatural race in Irish mythology
Wikipedia - Fonderie Nationale des Bronzes -- Artistic studio and foundry
Wikipedia - Fonteius Capito (consul 67) -- 1st century Roman senator, consul and governor
Wikipedia - Foodborne illness -- Illness resulting from food that is spoiled or contaminated by pathogenic bacteria, viruses, parasites, or toxins
Wikipedia - Food security in Mozambique -- Security of food in the East African nation of Mozambique
Wikipedia - Food security in the Central Valley, California -- Widespread issue where most of the nation's agriculture is produced
Wikipedia - Foods of the Southwest Indian Nations -- Cookbook of Native American cuisine
Wikipedia - Food web -- Natural interconnection of food chains
Wikipedia - Footedness -- Natural preference of one's left or right foot for various purposes
Wikipedia - Foothills Parkway -- National parkway in Tennessee
Wikipedia - Foot -- Anatomical structure found in vertebrates
Wikipedia - Force of Nature (2020 film) -- 2020 US action film by Michael Polish
Wikipedia - Forces of Nature (1999 film) -- 1999 film directed by Bronwen Hughes
Wikipedia - Forces of Nature (2004 film) -- 2004 documentary film by Sean Casey
Wikipedia - Forces of Nature (book) -- Book by Brian Cox
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Wikipedia - Ford Piquette Avenue Plant -- former car factory and National Historic Landmark in Detroit, Michigan
Wikipedia - Foreign Associate of the National Academy of Sciences
Wikipedia - Foreign body -- Object originating outside the body of an organism
Wikipedia - Foreign, comparative, and international law librarian
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Wikipedia - Foreign language -- Non native language
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Wikipedia - France and the United Nations -- Overview of the relationship between France and the United Nations
Wikipedia - France at major beauty pageants -- France at Miss Universe, Miss World, Miss International, and Miss Earth
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Wikipedia - Franco-German University -- International organisation of universities from Germany and France
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Wikipedia - Frankfurt Airport -- German international airport in Frankfurt am Main, Hesse
Wikipedia - Frankfurt-Hahn Airport -- Airport in Rhineland-Palatinate, Germany
Wikipedia - Frankie Abernathy -- American reality television personality and purse designer
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Wikipedia - Frank J. Larkin -- Sergeant at Arms U.S. Senate
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Wikipedia - Frederick V of the Palatinate -- Elector Palatine (1610-23), and King of Bohemia (1619-20), the Winter King
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Wikipedia - Free abelian group -- Commutative group whose elements are unique integer combinations of basis elements
Wikipedia - Free Albania National Committee -- political organization of post-World War II Albanian emigres in the Western countries (1949-1992)
Wikipedia - Freedom Angels Foundation -- American anti-vaccination group
Wikipedia - Freedoms of the air -- Set of international commercial aviation rights
Wikipedia - Free European Song Contest -- International song competition
Wikipedia - Free Money Day -- Annual global event to promote sharing and alternative economic ideas
Wikipedia - Freerice -- Click-to-donate site associated with the World Food Programme
Wikipedia - Free State National Botanical Garden -- Botanical garden just outside Bloemfontein
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Wikipedia - French National Center for Scientific Research
Wikipedia - French National Centre for Scientific Research -- French research organisation
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Wikipedia - Frenchy the Clown -- Title character in National Lampoon's "Evil Clown Comics"
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Wikipedia - Frequency-dependent foraging by pollinators -- Animal behavior
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Wikipedia - Fresh water -- naturally occurring water with low amounts of dissolved salts
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Wikipedia - Frestonia -- Former micronation in London
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Wikipedia - Friday Night with Jonathan Ross -- Former British television chat show
Wikipedia - Friedel's salt -- Calcium chloroaluminate formed by reaction of ettringite with chloride ions
Wikipedia - Friedenspreis des Deutschen Buchhandels -- International peace prize
Wikipedia - Friedrich Gustav Jakob Henle -- German physician, pathologist, and anatomist (1809-1885)
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Wikipedia - Froilano de Mello -- Goan-Portuguese medical scientist, microbiologist, writer and member of parliament in the Portuguese National Assembly
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Wikipedia - Frozen Planet -- a nature documentary series focusing on life and the environment in both the Arctic and Antarctic
Wikipedia - Fruit anatomy
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Wikipedia - Fuel Freedom International -- American multi-level marketing company
Wikipedia - Fuerzas Armadas de Liberacion Nacional PuertorriqueM-CM-1a -- Puerto Rican nationalist paramilitary organization
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Wikipedia - Fuhrer Directive No. 30 -- 1941 directive of Adolf Hitler ordering German support for Arab nationalists in Iraq
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Wikipedia - Full communion -- Relationship of full understanding among different Christian denominations that share certain essential principles of Christian theology
Wikipedia - Full moon -- Lunar phase: completely illuminated disc
Wikipedia - Fulvio Fantoni -- Italian international bridge player
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Wikipedia - Funato Station -- Railway station in Iwade, Wakayama Prefecture, Japan
Wikipedia - Funatsu Station (Kihoku) -- Railway station in Kihoku, Mie Prefecture, Japan
Wikipedia - Funatsu Station (Toba) -- Railway station in Toba, Mie Prefecture, Japan
Wikipedia - Functional Cargo Block -- Spacecraft and International Space Station component
Wikipedia - Functional medicine -- Alternative medicine and pseudoscience
Wikipedia - Fundamentalist Church of Jesus Christ of Latter-Day Saints -- Latter-Day Saint denomination
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Wikipedia - FUQERRBDY -- album by Natas
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Wikipedia - Fuzzy Nation
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Wikipedia - G4 nations -- Brazil, Germany, India, and Japan in UN
Wikipedia - G4S -- British multinational security services company
Wikipedia - Gabrielle Bell -- British-American alternative cartoonist
Wikipedia - Gabrielle Maud Vassal -- British naturalist (1880-1959)
Wikipedia - Gaddafi International Foundation for Charity Associations -- former international non-governmental organisation
Wikipedia - Gaelic games -- Set of sports originating, and mainly played, on the island of Ireland
Wikipedia - Gaeton Fonzi -- Investigative journalist and JFK assassination researcher
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Wikipedia - Gagea granatellii -- Species of flowering plant in the family Liliaceae
Wikipedia - Gahnia pauciflora -- Sedge native to New Zealand
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Wikipedia - Gairdner Foundation International Award
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Wikipedia - Gaius Asinius Protimus Quadratus -- Roman senator and governor during the Severan dynasty
Wikipedia - Gaius Caesonius Macer Rufinianus -- Roman military officer, senator, governor and consul (c.157-c. 237)
Wikipedia - Gaius Calpetanus Rantius Quirinalis Valerius Festus -- 1st century AD Roman senator and general
Wikipedia - Gaius Calpetanus Rantius Sedatus -- 1st century AD Roman senator and consul
Wikipedia - Gaius Calpurnius Aviola -- 1st century Roman senator and consul suffectus
Wikipedia - Gaius Calpurnius Piso -- 1st century Roman senator and conspirator
Wikipedia - Gaius Calvisius Sabinus (consul 26) -- First century Roman senator, consul, and governor of Pannonia
Wikipedia - Gaius Caninius Rebilus (consul 12 BC) -- Roman senator
Wikipedia - Gaius Cassius Longinus (consul 73 BC) -- Roman senator and general
Wikipedia - Gaius Cassius Longinus -- Roman senator, assassin of Caesar
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Wikipedia - Gaius Catellius Celer -- 1st century Roman senator and suffect consul
Wikipedia - Gaius Cestius Gallus (consul 35) -- Roman senator and consul active during the mid-first century AD
Wikipedia - Gaius Claudius Marcellus (consul 49 BC) -- Senator of the Roman Republic
Wikipedia - Gaius Fonteius Capito (consul 59) -- 1st century AD Roman senator and consul
Wikipedia - Gaius Fonteius Capito (consul AD 12) -- Roman senator during the Principate and consul with Germanicus
Wikipedia - Gaius Fufius Geminus (consul 29) -- 1st century AD Roman senator and ally of the empress Livia, the mother of Tiberius
Wikipedia - Gaius Fufius Geminus (consul 2 BC) -- Roman senator and consul during the rule of Augustus
Wikipedia - Gaius Fulvius Plautianus -- Friend of Emperor Septimius Severus, prefect of the Praetorian Guard, senator and consul (c.150-205)
Wikipedia - Gaius Horatius Pulvillus -- Senator and consul of the early Roman Republic
Wikipedia - Gaius Julius Agrippa -- 1st/2nd century Cilician prince and Roman senator
Wikipedia - Gaius Julius Caesar (proconsul of Asia) -- Roman senator and father of Julius Caesar (c.140 BC - 85 BC)
Wikipedia - Gaius Julius Caesar Strabo Vopiscus -- Roman senator, orator and poet
Wikipedia - Gaius Julius Quadratus Bassus -- Roman senator, general and governor (70 - 117)
Wikipedia - Gaius Julius Vindex -- Roman senator and governor (AD c.25-68)
Wikipedia - Gaius Laecanius Bassus Caecina Paetus -- 1st century AD Roman senator, consul and governor
Wikipedia - Gaius Laecanius Bassus -- 1st century AD Roman senator and consul
Wikipedia - Gaius Manlius Valens -- Roman senator, general and consul (AD 6-96)
Wikipedia - Gaius Memmius Regulus -- First century AD Roman senator and consul
Wikipedia - Gaius Octavius Laenas -- 1st century AD Roman senator and consul
Wikipedia - Gaius Octavius Tidius Tossianus Lucius Javolenus Priscus -- 1st century AD Roman senator and jurist
Wikipedia - Gaius Oppius Sabinus Julius Nepos Manius Vibius Sollemnis Severus -- Roman senator
Wikipedia - Gaius Paccius Africanus -- 1st century AD Roman senator, consul and delator (informer)
Wikipedia - Gaius Petronius (consul 25) -- 1st century Roman senator and consul
Wikipedia - Gaius Pomponius Graecinus -- Roman senator and consul active during the reign of Tiberius
Wikipedia - Gaius Poppaeus Sabinus -- First century Roman senator, consul, and provincial governor
Wikipedia - Gaius Porcius Cato (consul 114 BC) -- Roman senator and general
Wikipedia - Gaius Rubellius Blandus -- 1st century AD Roman politician and senator
Wikipedia - Gaius Sallustius Crispus Passienus -- First century Roman senator, consul, and provincial governor
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Wikipedia - Gaius Sulpicius Galba (consul AD 22) -- 1st century AD Roman senator active during the reign of Tiberius
Wikipedia - Gaius Terentius Tullius Geminus -- 1st century AD Roman senator and consul
Wikipedia - Gaius Ummidius Durmius Quadratus -- 1st century Roman senator, consul and proconsul
Wikipedia - Gaius Vellaeus Tutor -- Roman senator and suffect consul during the reign of Tiberius
Wikipedia - Gaius Vettulenus Civica Cerealis -- 1st century Roman senator and governor
Wikipedia - Gaius Vibius Marsus -- 1st century Roman senator, consul and provincial governor
Wikipedia - Gaius Vibius Postumus -- Roman senator, suffect consul and proconsular governor of Asia during the reign of Augustus
Wikipedia - Gaius Vibius Rufus -- Roman senator, consul and orator active during the reign of Tiberius
Wikipedia - Gaius Vipstanus Apronianus -- 1st century Roman senator and provincial governor
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Wikipedia - Galactic coordinate system -- A celestial coordinate system in spherical coordinates, with the Sun as its center
Wikipedia - Galatia -- | Ancient region of Anatolia
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Wikipedia - Galeo Tettienus Severus Marcus Eppuleius Proculus Tiberius Caepio Hispo -- Roman senator
Wikipedia - Galician Unity (1991) -- Defunct nationalist party in Spain
Wikipedia - Galilean transformation -- Transform between the coordinates of two reference frames which differ only by constant relative motion within the constructs of Newtonian physics
Wikipedia - Galle International Stadium -- Cricket stadium in Sri Lanka
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Wikipedia - Gandhi Bhavan, Bengaluru -- Museum in Bangalore, Karnataka, India
Wikipedia - Gandhi Jayanti -- National holiday celebrated in India to mark the occasion of the birthday of Mahatma Gandhi
Wikipedia - Ganendranath Tagore
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Wikipedia - Garda National Surveillance Unit
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Wikipedia - Gardens by the Bay -- Urban nature park in Singapore
Wikipedia - Garden -- Planned space for displaying plants and other forms of nature
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Wikipedia - Garima Gospels -- Early illuminated Christian manuscripts
Wikipedia - Garment Workers Unity Forum -- National trade union of garment workers in Bangladesh
Wikipedia - Garnet robin -- Species of songbird native to New Guinea
Wikipedia - Garo National Council -- Political party in Meghalaya, India
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Wikipedia - Gary Potts -- Temagami First Nation chief
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Wikipedia - Gas-fired power plant -- One or more generators which convert natural gas into electricity
Wikipedia - Gas hydrate stability zone -- A zone and depth of the marine environment at which methane clathrates naturally exist in the Earth's crus
Wikipedia - Gas Natural Building -- Office skyscraper in Barcelona, Spain
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Wikipedia - Gaspar Xuarez -- Argentinian Jesuit, botanist, and naturalist
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Wikipedia - Gateshead International Stadium -- Arena in Felling, Tyne and Wear, England
Wikipedia - Gates of the Arctic National Park and Preserve -- National park in Alaska, United States
Wikipedia - Gateway Arch National Park -- American National Park in St. Louis, MO
Wikipedia - Gateway Generating Station -- Natural gas-fired power station in California
Wikipedia - Gathering of Nations Pow Wow 1999 -- compilation album
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Wikipedia - Gaultheria mucronata -- Species of plant
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Wikipedia - Gauss elimination
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Wikipedia - Gavrilo Princip -- Bosnian Serb who assassinated Archduke Franz Ferdinand
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Wikipedia - Gay pride -- Positive stance toward LGBTQ+ people, opposing any stigma, discrimination, or violence
Wikipedia - Gaziantep (electoral district) -- Electoral district for the Grand National Assembly of Turkey
Wikipedia - Gazikumukh Khanate -- Lak entity established after the disintegration of Gazikumukh Shamkhalate
Wikipedia - Geary Hobson -- Native American writer (born 1941)
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Wikipedia - Gemstar-TV Guide International -- Defunct American media company
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Wikipedia - General Secretary of Bangladesh Nationalist Party -- General Secretary of Bangladesh Nationalist Party
Wikipedia - Generation for a National Encounter -- Argentine political party
Wikipedia - Generation Nation -- Young wing of the French National Rally
Wikipedia - Generative systems -- Technologies with the overall capacity to produce unprompted change driven by large, varied, and uncoordinated audiences
Wikipedia - Generativity -- Term originating in psychology to describe a concern for the next generation
Wikipedia - Genetic discrimination
Wikipedia - Genetic genealogy -- The use of DNA testing in combination with traditional genealogical methods to infer relationships between individuals and find ancestors
Wikipedia - Genetic Information Nondiscrimination Act
Wikipedia - Genetic recombination -- The production of offspring with combinations of traits that differ from those found in either parent
Wikipedia - Geneva Airport -- International airport in Geneva, Switzerland
Wikipedia - Geneva International Academic Network -- Swiss organization
Wikipedia - Geneva Protocol (1924) -- Proposal to the League of Nations
Wikipedia - Geneva School of Diplomacy and International Relations -- School in Pregny-Chambesy, Switzerland
Wikipedia - Genius (mythology) -- In ancient Roman religion, an individual instance of a general divine nature that is present in every individual person, place, or thing
Wikipedia - Genizah -- A storage area in a Jewish synagogue or cemetery designated for the temporary storage of worn-out Hebrew-language books and papers
Wikipedia - Gennosuke Fuse -- Japanese anatomist
Wikipedia - Genocide Convention -- 1948 United Nations resolution which legally defined genocide
Wikipedia - Genocide definitions -- Scholarly and international legal definitions of genocide
Wikipedia - Genocide of indigenous peoples -- genocide of native inhabitants of a region
Wikipedia - Genocide -- The intentional destruction of all or a significant part of a racial, ethnic, religious or national group
Wikipedia - Genosha -- Fictional island nation in comics published by Marvel Comics
Wikipedia - GenseiryM-EM-+ Karate-do International Federation -- The governing body of sport karate
Wikipedia - Gentiana sino-ornata -- Species of plant
Wikipedia - Geocentric Coordinate Time -- Time standard used in astronomy
Wikipedia - Geocoding -- Geospatial coordinate system for specifying the exact location of a geospatial point at, below, or above the surface of the earth at a given moment of time.
Wikipedia - Geographical coordinates
Wikipedia - Geographical indications and traditional specialities in the European Union -- Protected names and designations of agricultural products and foodstuffs
Wikipedia - Geographic coordinate conversion
Wikipedia - Geographic coordinate system -- Coordinate system to specify locations on Earth
Wikipedia - Geography and ecology of the Everglades -- Details of the natural environment of the Everglades
Wikipedia - Geography Cup -- An online, international competition between the United States and the United Kingdom, with the aim of determining which nation collectively knows more about geography
Wikipedia - Geography of Burkina Faso -- landlocked Sahel country that shares borders with six nations
Wikipedia - Geography of Kaziranga National Park -- Indian national park
Wikipedia - Geohash -- A similarity-hashing function invented in 2008, specific for geographic coordinates compressing or for location clustering
Wikipedia - Geological Survey of Ireland -- National Earth Science agency of Ireland
Wikipedia - Geology of the Lassen volcanic area -- Geology of a national park in California
Wikipedia - Geology of the United States -- national geology
Wikipedia - Geology of the Zion and Kolob canyons area -- Geology of Zion National Park in Utah
Wikipedia - Geomancy -- Method of divination that interprets markings on the ground
Wikipedia - Geombinatorics
Wikipedia - GEOnet Names Server -- Database of geographical objects maintained by the United States National Geospatial-Intelligence Agency
Wikipedia - Geophysical fluid dynamics -- The fluid dynamics of naturally occurring flows, such as lava flows, oceans, and planetary atmospheres, on Earth and other planets
Wikipedia - Geopolitical imagination -- Constructed view of the world that reflect the vision of a placeM-bM-^@M-^Ys, a countryM-bM-^@M-^Ys or a societyM-bM-^@M-^Ys role within world politics
Wikipedia - George Allen (American politician) -- 67th Governor of Virginia (1994-1998), U.S. Senator (2001-2007)
Wikipedia - George Allman (natural historian) -- Irish natural historian (1812-1898)
Wikipedia - George Bannatyne -- Scottish merchant and collector of Scottish poems
Wikipedia - George Barnston -- Fur-trader and naturalist
Wikipedia - George Bennett (Wisconsin politician) -- 19th century American merchant, and pioneer of Kenosha, Wisconsin. Member of the Wisconsin Senate and Assembly.
Wikipedia - George Brettingham Sowerby II -- British naturalist, illustrator, and conchologist
Wikipedia - GEORGE (computer) -- Computer built in 1957 by Argonne National Laboratory
Wikipedia - George Darby Haviland -- British surgeon and naturalist
Wikipedia - George DeGraw Moore -- 18th century American politician, Member of the Wisconsin Senate
Wikipedia - George Edwards (naturalist)
Wikipedia - George E. Spencer -- Republican U.S. Senator from Alabama; Officer in the Union Army
Wikipedia - George French Angas -- English explorer, naturalist and painter who emigrated to Australia
Wikipedia - George Gale (Wisconsin politician) -- 19th century American lawyer, politician, and judge. Wisconsin Circuit Court Judge, member of the Wisconsin Senate, founder of Galesville, Wisconsin, organizer of Trempealeau County.
Wikipedia - George Goldthwaite -- Democratic U.S. Senator from Alabama
Wikipedia - George Hatch -- 1860s mayor of Cincinnati, Ohio
Wikipedia - George Herbert Carpenter -- British naturalist and entomologist
Wikipedia - George Johnston (naturalist)
Wikipedia - George LeMieux -- Former United States Senator from Florida
Wikipedia - Georg Elser -- German opponent of Nazism, planned and carried out an assassination attempt on Adolf Hitler on 8 November 1939
Wikipedia - George Montagu (naturalist)
Wikipedia - George Nathanael Anderson -- American pastor and missionary (1883-1958)
Wikipedia - George Noble Plunkett -- Irish Nationalist politician and museum curator
Wikipedia - George Papandreou -- Greek politician, president of the Socialist International
Wikipedia - George Perry (naturalist)
Wikipedia - George Reid (Scottish politician) -- Scottish National Party politician
Wikipedia - George R. Swift -- Democratic U.S. Senator from Alabama
Wikipedia - Georges Buckley -- Peruvian international referee
Wikipedia - Georges Cuvier -- French naturalist, zoologist and paleontologist
Wikipedia - Georges-Louis Leclerc, Comte de Buffon -- French naturalist of the 18th century
Wikipedia - George Vegnathan -- Fijian politician
Wikipedia - George Washington Birthplace National Monument -- 550 acres in Virginia (US) managed by the National Park Service
Wikipedia - George Washington Carver National Monument -- National monument in Missouri, US
Wikipedia - George Washington Memorial Parkway -- 7,142-acre parkway maintained by the National Park Service
Wikipedia - George Washington's resignation as commander-in-chief -- Event on December 23, 1783
Wikipedia - George W. Cate -- 18th century American congressman, judge, and member of the Wisconsin Senate
Wikipedia - Georg Ferdinand Duckwitz -- German diplomat and Righteous Among the Nations
Wikipedia - Georg Forster -- German naturalist, ethnologist, travel writer, journalist, and revolutionary
Wikipedia - Georgia Davis Cup team -- Georgian national tennis team
Wikipedia - Georgia Harris -- Native American potter and artisan
Wikipedia - Georgia Museum of Natural History -- Museum in Athens, Georgia
Wikipedia - Georgia National Cemetery -- United States National Cemetery located near the city of Canton, in Cherokee County, Georgia
Wikipedia - Georgian cuisine -- Cooking styles and dishes from the nation of Georgia
Wikipedia - Georgian Orthodox Church -- National Eastern Orthodox church
Wikipedia - Georgia's 36th Senate district -- State senate district in Georgia, US
Wikipedia - Geo Soctomah Neptune -- Native American basket maker
Wikipedia - Geotagging -- Act of associating geographic coordinates to digital media
Wikipedia - Geotraces -- International research programme to improve understanding of biogeochemical cycles in the oceans
Wikipedia - Geplak -- Southeast Asian sweet snack, originating from Indonesia
Wikipedia - Gerald Durrell -- British naturalist, writer, zookeeper, and television presenter
Wikipedia - Gerald F. Fitzgerald -- American banking magnate
Wikipedia - Geraldine Gill -- Irish racing cyclist, national champion
Wikipedia - Geraldine M. Sherman -- Native American fashion designer
Wikipedia - Geraldine Thompson -- Florida State Senator
Wikipedia - Geraldine Viswanathan -- Australian actor
Wikipedia - Gerard Rennick -- Australian Senator
Wikipedia - Gerhardminnebron -- Natural spring off Ventersdorp, South Africa
Wikipedia - Germagnat -- Part of Nivigne et Suran in Auvergne-Rhone-Alpes, France
Wikipedia - German comics -- Comic originating in Germany
Wikipedia - German Maritime Search and Rescue Service -- National agency responsible for search and rescue in Germany's territorial waters
Wikipedia - German National Academy of Sciences Leopoldina -- National academy of Germany
Wikipedia - German nationalism
Wikipedia - German National Library of Economics
Wikipedia - German National Library -- Central archival library and national bibliographic centre for the Federal Republic of Germany
Wikipedia - German National Prize for Art and Science -- Nazi German award
Wikipedia - German-Polish Non-Aggression Pact -- 1934 international treaty
Wikipedia - German Reich -- Official name for the German nation state from 1871 to 1945 and name of Germany until 1949
Wikipedia - Germans -- People of German ethnicity (or citizens, inhabitants or natives of Germany)
Wikipedia - German Unity Day -- National Day of Germany
Wikipedia - Germany and the United Nations -- Overview of the relationship between Germany and the United Nations
Wikipedia - Germany at major beauty pageants -- Germany at Miss Universe, Miss World, Miss International, and Miss Earth
Wikipedia - Germany: Memories of a Nation -- 2014 book by Neil MacGregor
Wikipedia - Germany national football team
Wikipedia - Germany women's national cricket team -- Cricket team
Wikipedia - Germination -- Process by which an organism grows from a spore or seed
Wikipedia - Gettext -- GNU internationalization and localization software
Wikipedia - Gettysburg National Cemetery -- United States national cemetery created for Union casualties of the Battle of Gettysburg in the American Civil War
Wikipedia - Gevher Nesibe -- Princess of the Sultanate of Rum
Wikipedia - Gfinity -- International esports company
Wikipedia - G Fuel -- Caffeinated drink mix sold by Gamma Labs
Wikipedia - Ghana Academy of Arts and Sciences -- National learned society in Ghana
Wikipedia - Ghana Airways -- National airline of Ghana
Wikipedia - Ghana Baptist Convention -- Baptist Christian denomination in Ghana
Wikipedia - Ghanaian people -- Citizens or native-born people of Ghana
Wikipedia - Ghana National College -- Boarding school in Cape Coast, Ghana
Wikipedia - Ghana National Party -- Political party in Ghana
Wikipedia - Ghana National Science and Maths Quiz -- STEM competition
Wikipedia - Ghanata Senior High School -- Senior High School
Wikipedia - Gharial -- Crocodilian species native to the Indian subcontinent
Wikipedia - Ghazal -- Form of poetry of many languages, originating in Arabic
Wikipedia - Ghazan -- Ruler of the Mongol Empire's Ilkhanate division (1271-1304) (r. 1295-1304)
Wikipedia - Ghazi Amanullah International Cricket Stadium -- Cricket stadium
Wikipedia - Ghaznavids -- Muslim Persianate dynasty of Turkic mamluk origin
Wikipedia - Ghettotech -- Genre of electronic music originating from Detroit
Wikipedia - Ghidra -- Free reverse engineering tool developed by the National Security Agency
Wikipedia - Ghiyas ud din Balban -- Sultan of the Delhi Sultanate
Wikipedia - Ghiyas-ud-din Baraq -- Khan of the Chagatai Khanate (r. 1266-1271)
Wikipedia - Ghostbusters II -- 1989 American supernatural comedy film
Wikipedia - Ghost Shark 2: Urban Jaws -- 2015 New Zealand supernatural horror film
Wikipedia - Ghost story -- Literary genre, work of literature featuring supernatural elements
Wikipedia - Ghost Whisperer -- 2005 American supernatural television series
Wikipedia - Ghoti people -- Social group native to West Bengal
Wikipedia - Ghoul -- Demon-like being or monstrous humanoid originating in pre-Islamic Arabian religion
Wikipedia - Gho -- Knee-length robe; national dress of men of Bhutan
Wikipedia - Ghurid Sultanate
Wikipedia - Giambattista Canano -- Italian anatomist and professor
Wikipedia - Gian Francesco Fortunati -- Italian composer
Wikipedia - Gianni Pettenati -- Italian singer
Wikipedia - Giant Forest Museum -- Giant Forest Museum, Sequoia National Park, California, United States
Wikipedia - Giant Peach -- Song by alternative rock band Wolf Alice
Wikipedia - Gibraltar International Airport -- Airport in Gibraltar
Wikipedia - Gifford Lectures -- Annual series of lectures on natural theology
Wikipedia - Gilbert Blue -- Chief of the Catawba Nation
Wikipedia - Gilbert de Clare, 8th Earl of Gloucester -- 14th-century English magnate
Wikipedia - Gilbertese National Party -- Kirbati political party
Wikipedia - Gilbert White -- 18th-century English priest and naturalist
Wikipedia - Gil Cuerva -- Filipino-Spanish actor and international model
Wikipedia - Gilgul -- Reincarnation in Kabbalah
Wikipedia - Gillian Martin -- Scottish National Party politician
Wikipedia - Gillian Pinder -- Ireland women's hockey international
Wikipedia - Gillidanda -- Ameteur sport originating from the Indian subcontinent
Wikipedia - Gimpo International Airport -- International airport serving Seoul, South Korea
Wikipedia - Ginataang hipon -- Filipino seafood soup that does not use vegetables
Wikipedia - Ginataang mais
Wikipedia - Ginataang munggo
Wikipedia - Ginatilan, Cebu
Wikipedia - Ginatilan -- Municipality of the Philippines in the province of Cebu
Wikipedia - Gin Blossoms -- American alternative rock band
Wikipedia - Giorgio Mignaty -- Italian-Greek painter
Wikipedia - Giovanni Battista Donati -- Italian astronomer
Wikipedia - Giovanni Battista Natali (bishop)
Wikipedia - Giovanni Bonati (gymnast) -- Italian gymnast
Wikipedia - Giovanni Bonati (motorcyclist) -- Italian motorcycle racer
Wikipedia - Giovanni Targioni Tozzetti -- Italian naturalist
Wikipedia - Giresun (electoral district) -- Electoral district for the Grand National Assembly of Turkey
Wikipedia - Girl Guides of Canada -- National Guiding association of Canada
Wikipedia - Girl Guides of Saudi Arabia -- National Guiding organization of Saudi Arabia
Wikipedia - Girls Nation -- Civic training program
Wikipedia - Girls Not Brides -- International non-governmental organization with the mission to end child marriage throughout the world
Wikipedia - Girl Talk Inc. -- Nternational student-to-student mentoring program
Wikipedia - Girolamo Grimaldi (died 1543) -- Cardinal and senator of Genoa, died 1543
Wikipedia - Gitabitan -- Collection of songs by Rabindranath Tagore
Wikipedia - Gita Gopinath -- Economist and chief economist of the IMF
Wikipedia - Gitanjali -- Collection of poems by Rabindranath Tagore
Wikipedia - Giulia Ammannati -- Mother of Galileo Galilei
Wikipedia - Giulio Martinat -- Italian general
Wikipedia - Giulio Natta
Wikipedia - Giuseppe Acerbi -- Italian naturalist, explorer, composer (1773-1846)
Wikipedia - Giuseppe Cognata -- 20th-century Roman Catholic bishop, in [[Beatification|cause of beatification]].
Wikipedia - Giuseppe Levi -- Anatomist and histologist
Wikipedia - Giuseppe Mazzini -- Italian nationalist activist, politician, journalist and philosopher
Wikipedia - Giuseppe Natoli -- Italian jurist and politician
Wikipedia - Giuseppe Olivi -- Italian naturalist
Wikipedia - Giuseppe Renato Imperiali -- Italian cardinal
Wikipedia - Giuseppe Sterzi -- Italian anatomist, neuroanatomist and medical historian
Wikipedia - Giuseppe Tornatore -- Italian film director and screenwriter
Wikipedia - Given (manga) -- Japanese manga series by Natsuki Kizu
Wikipedia - GKN Driveline -- Multinational manufacturer of automotive drive system technologies
Wikipedia - GKN -- British multinational automotive and aerospace company
Wikipedia - Glacier National Park (Canada) -- Canadian national park located in British Columbia
Wikipedia - Glacier National Park (U.S.) -- National park located in the U.S. state of Montana
Wikipedia - Glacies alpinata -- Species of moth
Wikipedia - Glaciology -- Scientific study of ice and natural phenomena involving ice
Wikipedia - Glade of the Armistice -- French national and war memorial in the Forest of Compiegne in Picardy
Wikipedia - Gladwyn Jebb -- Acting Secretary-General of the United Nations
Wikipedia - Glamanand Supermodel India -- National beauty pageant competition in India
Wikipedia - Glanyrafon Halt railway station -- Former station on the Tanat Valley Light Railway in England
Wikipedia - Glasgow Airport -- International airport in Scotland
Wikipedia - Glenat, Cantal -- Commune in Auvergne-Rhone-Alpes, France
Wikipedia - Glencore -- multinational commodity trading and mining company
Wikipedia - Glenmark Pharmaceuticals -- Indian multinational pharmaceutical company
Wikipedia - Glen Nant -- Woodland and nature reserve in Argyll and Bute, Scotland
Wikipedia - Glen Roy -- Nature reserve in the Highlands of Scotland with ancient shoreline terraces
Wikipedia - Glen Tanar -- Glen of the Water of Tanar and national nature reserve in northeast Scotland
Wikipedia - Glen Tavern Inn -- Hotel in Santa Paula, Ventura County, California listed on the National Register of Historic Places
Wikipedia - Global Alliance for Rabies Control -- Non-profit organization that aims to eliminate deaths from canine rabies by 2030
Wikipedia - Global Alliance of Leading-Edge Schools -- International educational organization
Wikipedia - Global Assessment Report on Biodiversity and Ecosystem Services -- 2019 report by the United Nations on mass extinction
Wikipedia - Global Country of World Peace -- Non-profit organization and micronation
Wikipedia - Global Design Effort -- Team tasked with designing the International Linear Collider
Wikipedia - Global e-Schools and Communities Initiative -- An international not-for-profit organisation
Wikipedia - Global governance -- Movement towards political cooperation among transnational actors
Wikipedia - Global Growth -- American multinational financial services company
Wikipedia - Global illumination -- Group of rendering algorithms used in 3D computer graphics
Wikipedia - Globalization -- Process of international integration arising of world views, products, ideas, and other aspects of culture
Wikipedia - Global Jurist of the Year Award -- Recognition awarded annually by the Center for International Human Rights
Wikipedia - Global National -- Canadian national television newscast
Wikipedia - Global Peace Index -- Measures the relative position of nations' and regions' peacefulness
Wikipedia - Global Plant Clinic -- International agricultural organization
Wikipedia - Global Poverty Project -- international education and advocacy organisation
Wikipedia - Global Rapid Rugby -- International rugby union competition
Wikipedia - Global Rights Index -- Assessment by the International Trade Union Confederation
Wikipedia - Global SchoolNet -- Nonprofit 501(c)3 international educational organization
Wikipedia - Global surveillance -- Mass surveillance across national borders
Wikipedia - Global Task Force for Public Media -- International association
Wikipedia - Global Television (Peruvian TV network) -- Peruvian national television network
Wikipedia - Global Travel Taskforce -- UK government body established to consider the safe resumption of international travel
Wikipedia - Global Universities Partnership on Environment and Sustainability -- International partnership among universities
Wikipedia - Global Zero (campaign) -- Organization dedicated to achieving the elimination of nuclear weapons
Wikipedia - Glorious (Natalie Imbruglia song) -- 2007 single by Natalie Imbruglia
Wikipedia - Glory Onome Nathaniel -- Nigerian hurdler
Wikipedia - Glosa -- International auxiliary language
Wikipedia - Glossary of Carnatic music -- Wikipedia glossary
Wikipedia - Glossary of dinosaur anatomy -- Wikipedia glossary
Wikipedia - Glossary of names for the British -- Alternative names for people from the United Kingdom
Wikipedia - Glossary of Russian and USSR aviation acronyms: Aircraft designations -- Wikipedia glossary
Wikipedia - Gluphisia crenata -- Species of moth
Wikipedia - G. M. Banatwala -- Indian politician
Wikipedia - GM P platform -- Former American car platform designation
Wikipedia - Gnaeus Arrius Antoninus -- 1st century AD Roman senator and consul
Wikipedia - Gnaeus Arulenus Caelius Sabinus -- 1st century AD Roman senator and consul
Wikipedia - Gnaeus Caecilius Simplex -- 1st century AD Roman senator
Wikipedia - Gnaeus Cornelius Lentulus Gaetulicus (consul 26) -- 1st century AD Roman senator, general and governor of Germania Superior
Wikipedia - Gnaeus Cornelius Lentulus Gaetulicus (consul 55) -- 1st century AD Roman senator and consul
Wikipedia - Gnaeus Domitius Calvinus -- Roman general, senator and consul
Wikipedia - Gnaeus Domitius Lucanus -- 1st century AD Roman senator and consul
Wikipedia - Gnaeus Domitius Tullus -- 1st century Roman senator and military commander
Wikipedia - Gnaeus Hosidius Geta -- 1st century AD Roman senator and general
Wikipedia - Gnaeus Pedanius Fuscus Salinator (consul 61) -- 1st century AD Roman senator and suffect consul
Wikipedia - Gnaeus Pompeius Collega -- 1st century Roman senator, consul and legate
Wikipedia - Gnat (disambiguation)
Wikipedia - Gnathaena -- Athenian hetaira
Wikipedia - Gnathocera -- Genus of beetles
Wikipedia - Gnathoenia -- Genus of beetles
Wikipedia - Gnathoncus -- Genus of beetles
Wikipedia - Gnathophis tritos -- Species of fish
Wikipedia - Gnathopraxithea -- Genus of beetles
Wikipedia - Gnathostomata -- Infraphylum of jawed vertebrates
Wikipedia - Gnathostomiasis -- Human disease
Wikipedia - Gnathostomulid -- A phylum of marine invertebrates
Wikipedia - Gnathotrichus -- Genus of beetles
Wikipedia - Gnathoweisea -- Genus of beetles
Wikipedia - Gnathoxys -- Genus of beetles
Wikipedia - GNAT Programming Studio
Wikipedia - GNAT
Wikipedia - Gnat -- Any of many species of tiny flying insects in the dipterid suborder Nematocera
Wikipedia - GNOME Terminator
Wikipedia - Gobi Gurvansaikhan National Park -- National park in Mongolia
Wikipedia - God Bless Our Homeland Ghana -- Ghana National Anthem
Wikipedia - Godescalc Evangelistary -- Illuminated manuscript from the 8th century
Wikipedia - Godfrey Phillips National Bravery Awards -- National Bravery Award
Wikipedia - God Save the Queen -- National anthem of the United Kingdom and royal anthem of many Commonwealth realms
Wikipedia - God's Word Translation -- English translation of the Bible translated by the God's Word to the Nations Society
Wikipedia - Goethe-Nationalmuseum
Wikipedia - Gogte Institute of Technology -- Engineering college in Belgaum, Karnataka, India
Wikipedia - GoiM-CM-"nia accident -- Radioactive contamination accident in Brazil
Wikipedia - GoiM-CM-"nia International Airport -- Airport in Brazil
Wikipedia - Goke, Body Snatcher from Hell -- 1968 film by Hajime SatM-EM-^M
Wikipedia - Gola Gokarannath railway station -- Railway station in Uttar Pradesh
Wikipedia - Gold Base -- International headquarters of the Church of Scientology
Wikipedia - Golden age hip hop -- Name given to mainstream hip hop music created in the mid/late 1980s and early 1990s, particularly by artists and musicians originating from the New York metropolitan area
Wikipedia - Golden Age of Television (2000s-present) -- Period beginning in the late 1990s or early 2000s, seeing a large number of internationally-acclaimed television programs, particularly from the United States
Wikipedia - Golden Dragon massacre -- Gang-related shooting that took place in a San Francisco Chinatown restaurant
Wikipedia - Golden Gate Canyon -- Canyon in Yellowstone National Park
Wikipedia - Golden Gate Highlands National Park -- National park in the Free State, South Africa, near the Lesotho border
Wikipedia - Golden Horde -- Mongol khanate
Wikipedia - Golden jackal -- wolf-like canid that is native to Southeast Europe, Asia and Arabia
Wikipedia - Golden Week (China) -- National public holidays in China
Wikipedia - Goldman Sachs -- U.S. multinational investment bank
Wikipedia - Gold Turkey -- album by National Lampoon
Wikipedia - Gomphodontia -- Clade of cynognathian cynodonts
Wikipedia - Gomphus clavatus -- Edible species of fungus in the family Gomphaceae native to Eurasia and North America
Wikipedia - Gomteshwara Express -- Express train in Karnataka, India
Wikipedia - Gonatodes alexandermendesi -- Species of lizard
Wikipedia - Gonatodes -- Genus of dwarf geckos
Wikipedia - Go'natt Herr Luffare -- 1988 film by Daniel Bergman
Wikipedia - Gondwanatheria -- extinct group of Mammaliaformes that lived during the Upper Cretaceous through the Miocene
Wikipedia - Gong (band) -- International progressive/psychedelic rock band
Wikipedia - Gongju National Museum -- National museum in Gongju, South Korea
Wikipedia - Goniaea carinata -- Species of grasshopper
Wikipedia - Gonolobus naturalistae -- Species of plant
Wikipedia - Gonzalo Marin 101 -- Building in Arecibo, Puerto Rico listed on the US National Register of Historic Places
Wikipedia - Goodbye 20th Century: A Biography of Sonic Youth -- 2009 biography on the American alternative rock band Sonic Youth
Wikipedia - Goodbye Pop 1952-1976 -- album by National Lampoon
Wikipedia - Goodluck Jonathan -- Nigerian politician and former president
Wikipedia - Good Party -- nationalist political party in Turkey
Wikipedia - Goodpasture Bridge -- place in Oregon listed on National Register of Historic Places
Wikipedia - Good Shepherd International School, Ooty -- Residential school in Nilgiris, India
Wikipedia - Goodstein's theorem -- Theorem about natural numbers
Wikipedia - Good to Be Back -- album by Natalie Cole
Wikipedia - GoodWeave International -- Indian non-profit organization
Wikipedia - Goodwill Games -- International sports competition
Wikipedia - Google Native Client
Wikipedia - Google Science Fair -- International science fair
Wikipedia - Gopal Sharan Nath Shahdeo -- Indian prince and politician
Wikipedia - Gopi Amarnath -- Indian cinematographer
Wikipedia - Gopinath Bordoloi
Wikipedia - Gopinath Gajapati -- Indian politician
Wikipedia - Gopinath Kartha
Wikipedia - Gopinath Kaviraj
Wikipedia - Gopinath Mohanty
Wikipedia - Gopinath P -- Indian judge
Wikipedia - Gora (film) -- 1938 film based on a novel of Rabindranath Tagore
Wikipedia - Gorakhnath -- Hindu yogi and saint
Wikipedia - Gorakshanath
Wikipedia - Gora (novel) -- Bengali novel written by Rabindranath Tagore
Wikipedia - Goran Wahlenberg -- Swedish naturalist (1780-1851)
Wikipedia - Gorce National Park
Wikipedia - Gordie Howe International Bridge -- Future crossing of the Detroit River
Wikipedia - Gorgany Nature Reserve -- Nature reserve in Ukraine
Wikipedia - Gorigandi -- Village in Karnataka, India
Wikipedia - GoriM-DM-^Mko Natural Park -- Nature park in northeastern Slovenia
Wikipedia - Gorkha National Liberation Front -- Indian political party
Wikipedia - Gorteria personata -- An annual in the daisy family from South Africa
Wikipedia - Gorumara National Park -- National park in northern West Bengal, India
Wikipedia - Gosahasra -- ritual donation described in the ancient texts of India
Wikipedia - Gossamer Folds -- Film by Lisa Donato
Wikipedia - GOST (block cipher) -- Soviet/Russian national standard block cipher
Wikipedia - Gothic rock -- Musical subgenre of post-punk and alternative rock
Wikipedia - Gottlob Burchard Genzmer -- German educationist and naturalist
Wikipedia - Gourinathdham railway station -- Railway station in West Bengal
Wikipedia - Government National College, Karachi -- Science, arts, and commerce college
Wikipedia - Government of Belize -- National government
Wikipedia - Government of Ghana -- National government of the Republic of Ghana
Wikipedia - Government of National Accord -- Government of Libya
Wikipedia - Government of National Defense
Wikipedia - Government of National Unity (Libya)
Wikipedia - Government of National Unity (South Africa)
Wikipedia - Government of North Korea -- National government of North Korea
Wikipedia - Government of South Korea -- National government of South Korea
Wikipedia - Government of the Grand National Assembly -- Provisional government
Wikipedia - Government-organized demonstration -- Demonstrations which are organized by the government of that nation
Wikipedia - Governorates of the Palestinian National Authority
Wikipedia - Governor Blacksnake -- Seneca nation War Chief
Wikipedia - Govind Ramnath Kare College of Law -- Law college in Goa
Wikipedia - GQ -- international monthly men's magazine
Wikipedia - Grace Communion International -- Formerly the Worldwide Church of God
Wikipedia - Grace Gospel Fellowship -- A Christian denomination associated with the Grace Movement
Wikipedia - GraceKennedy -- International conglomerate
Wikipedia - Grace O'Flanagan -- Ireland women's hockey international
Wikipedia - Graciela Kaminsky -- Professor of Economics and International Affairs
Wikipedia - Graduate Institute of International and Development Studies -- Higher Education Institute in Geneva, Switzerland
Wikipedia - Graduate Record Examination
Wikipedia - Graeme Casley -- Last prince of micronation Principality of Hutt River
Wikipedia - Graeme Proctor -- Fictional character from Coronation Street
Wikipedia - Graf Ignatievo Air Base -- Air base in Graf Ignatievo, Bulgaria
Wikipedia - Grafton Elliot Smith -- Anatomist and egyptologist
Wikipedia - G. Raghu Achar -- Indian National Congress political activist
Wikipedia - Graham Robertson (bowls) -- Scottish international indoor and lawn bowler
Wikipedia - GraM-EM- -- Polish diplomat
Wikipedia - Grammar -- Structural rules that govern the composition of clauses, phrases, and words in a natural language
Wikipedia - Granata sulcifera -- Species of Gastropoda
Wikipedia - Granatina -- Genus of birds
Wikipedia - Grand Canyon National Park -- National park of the United States in Arizona
Wikipedia - Grand Canyon Railway -- A historic railway to Grand Canyon National Park in Arizona, United States
Wikipedia - Grandmother Fish -- 2016 book written by Jonathan Tweet and illustrated by Karen Lewis
Wikipedia - Grand National Assembly of Turkey -- Parliament of Turkey
Wikipedia - Grand National Trial -- Steeplechase horse race in Britain
Wikipedia - Grand River National Grassland -- In northwestern South Dakota, United States
Wikipedia - Grand Rounds National Scenic Byway -- parkway system in Minneapolis
Wikipedia - Grands-Jardins National Park -- National park of Quebec
Wikipedia - Grandstand (US Open) -- Tennis stadium at the USTA Billie Jean King National Tennis Center in New York
Wikipedia - Grand Teton National Park -- United States National Park in northwestern Wyoming
Wikipedia - Grand Theft Audio -- Alternative rock band from England
Wikipedia - Grand Theft Auto: Chinatown Wars -- 2009 video game for Nintendo DS, PlayStation Portable, iOS and Android
Wikipedia - Grand Union Flag -- First national flag of the United States of America
Wikipedia - Grandwood Park, Illinois -- census designated place
Wikipedia - Grape therapy -- alternative medicine with little or no scientific basis based on the heavy consumption of grapes
Wikipedia - Graph cut optimization -- Combinatorial optimization method for a family of functions of discrete variables
Wikipedia - Graphis Inc. -- International publishing company in the US
Wikipedia - Graphis mucronata -- Species of lichenised fungi in the family Graphidaceae
Wikipedia - Graphite (SIL) -- Programmable Unicode-compliant smart-font technology and rendering system developed by SIL International as free software
Wikipedia - Graphs and Combinatorics
Wikipedia - Grassland -- Area with vegetation dominated by grasses
Wikipedia - Gratia non tollit naturam, sed perficit -- 'Grace does not destroy nature, but perfects it,' phrase by Thomas Aquinas
Wikipedia - Gravastar -- Hypothesized alternative to black hole
Wikipedia - Gray's Anatomy -- Textbook of human anatomy
Wikipedia - Great Britain men's national softball team -- National team for Great Britain
Wikipedia - Great Britain national rugby league team -- Team representing Great Britain in rugby league
Wikipedia - Great Edinburgh International Cross Country -- Cross country running race in Edinburgh
Wikipedia - Greater Addo Elephant National Park -- Megapark in the Eastern Cape of South Africa
Wikipedia - Greater ground robin -- Species of songbird native to New Guinea
Wikipedia - Greater Mekong Subregion -- Trans-national region of the Mekong River in Southeast Asia
Wikipedia - Greater Southwest International Airport -- Closed airport in Fort Worth, Texas, US
Wikipedia - Greatest Hits of the National Lampoon -- album by National Lampoon
Wikipedia - Great Exhibition -- 1851 international exhibition in Hyde Park, London
Wikipedia - Great Falls Park -- National Park Service unit in Virginia, United States
Wikipedia - Great Fish River Nature Reserve -- Nature reserve in Eastern Cape Province, South Africa
Wikipedia - Great Grant Deed -- Transaction for the sale of property by the Cherokee Nation
Wikipedia - Great Indian Warpath -- Part of network of trails in eastern North America used by Native Americans
Wikipedia - Great Oxygenation Event
Wikipedia - Great Peacemaker -- Native American prophet who founded the Iroquois Confederacy
Wikipedia - Great Peace Shipping Ltd v Tsavliris (International) Ltd -- English contract law case
Wikipedia - Great Pond (Massachusetts) -- A natural kettle pond in Truro, Barnstable County
Wikipedia - Great Race (Native American legend) -- Native American legend
Wikipedia - Great Renewed National Alliance -- Political coalition in Paraguay
Wikipedia - Great River Road -- Highway designation
Wikipedia - Great Seal of the United States -- National seal
Wikipedia - Great Smoky Mountains National Park -- U.S. national park in Tennessee and North Carolina
Wikipedia - Great Union Day -- National holiday in Romania, celebrated on 1 December
Wikipedia - Great Valley Grasslands State Park -- Protected native grassland in California, USA
Wikipedia - GRECE -- French ethno-nationalist think-tank
Wikipedia - Greece at major beauty pageants -- Greece at Miss Universe, Miss World, Miss International, and Miss Earth
Wikipedia - Greece national cricket team -- Cricket team
Wikipedia - Greece-Turkey border -- International border
Wikipedia - Greece women's national under-18 volleyball team -- Wikimedia list article
Wikipedia - Greek divination
Wikipedia - Greek National Council for Radio and Television -- Greek broadcasting regulator
Wikipedia - Greek nationalism -- Ideology perceiving Greeks as a nation
Wikipedia - Greeks -- Ethnic group native to Greece
Wikipedia - Greek Youth Symphony Orchestra -- National youth orchestra of the Greece
Wikipedia - Green-backed robin -- Species of songbird native to New Guinea
Wikipedia - Green Bay-Austin Straubel International Airport -- Airport serving Green Bay, Wisconsin, USA
Wikipedia - Green Cay Wetlands -- Nature preserve in Boynton Beach, Florida
Wikipedia - Green Cross International -- Environmental organisation
Wikipedia - Greenfield Energy Centre -- Natural gas-fired power station in Courtright, Ontario
Wikipedia - Greenfield International Stadium -- International Stadium in Trivandrum City
Wikipedia - Greenfield land -- Agricultural, landscaped, or natural land
Wikipedia - Greenhill Ogham Stones -- Ogham stones (national monument) in County Cork, Ireland
Wikipedia - Greenhouse Canada -- National business magazine published out of Simcoe, Ontario
Wikipedia - Greenlandic Inuit -- Nationals of Greenland
Wikipedia - Green Man (PGI) -- A figure associated with the Pyrotechnics Guild International
Wikipedia - Green Man -- Sculpture or other representation of a face surrounded by or made from nature
Wikipedia - Greenpeace International
Wikipedia - Green rosella -- A parrot native to Tasmania and Bass Strait Islands
Wikipedia - Green Springs National Historic Landmark District -- 14,000 acres in Virginia (US) maintained by the National Park Service
Wikipedia - Greenwheel -- American alternative rock band
Wikipedia - Greenwich station -- Docklands Light Railway and National Rail station
Wikipedia - Greenwich Village townhouse explosion -- 1970 accidental detonation of bomb in New York City
Wikipedia - Green Wing: Original Television Soundtrack -- album by Jonathan Whitehead
Wikipedia - Greer Spring -- Spring in the Mark Twain National Forest, Oregon, Missouri, United States
Wikipedia - Greg Johnson (white nationalist) -- American white nationalist journalist
Wikipedia - Gregorian calendar -- Internationally the most widely accepted civil calendar
Wikipedia - Gregory the Illuminator -- Patron saint of the Armenian Apostolic Church (c.257-c.331)
Wikipedia - Grenadian Permanent Representative to the United Nations -- Wikimedia list article
Wikipedia - Grete Natzler -- Austrian actress
Wikipedia - Grevillea agrifolia -- Species of plant in the family Proteaceae native to the north of Western Australia and the Northern Territory
Wikipedia - Grevillea albiflora -- Species of shrub in the family Proteaceae native to Queensland
Wikipedia - Grevillea aneura -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Grevillea aspera -- Species of shrub in the family Proteaceae native to central Australia
Wikipedia - Grevillea aurea -- Species of shrub in the family Proteaceae native to the Northern Territory in Australia
Wikipedia - Grevillea baileyana -- Species of tree of the family Proteaceae native to north-east Queensland in Australia
Wikipedia - Grevillea banksii -- Species of plant in the family Proteaceae native to Queensland
Wikipedia - Grevillea banyabba -- Species of shrub of the family Proteaceae native to northern New South Wales
Wikipedia - Grevillea beardiana -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Grevillea bipinnatifida -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea biternata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea brevifolia -- Species of plant in the family Proteaceae native to Victoria and New South Wales in Australia
Wikipedia - Grevillea brevis -- Species of shrub in the family Proteaceae native to the Northern Territory of Australia
Wikipedia - Grevillea byrnesii -- Species of shrub in the family Proteaceae native to the Northern Territory of Australia
Wikipedia - Grevillea cagiana -- Species of shrub in the family Proteaceae native to southern Western Australia
Wikipedia - Grevillea calcicola -- Species of plant in the family Proteaceae native to Western Australia
Wikipedia - Grevillea decipiens -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Grevillea decora -- Species of shrub in the family Proteaceae native to Queensland, Australia
Wikipedia - Grevillea decurrens -- Species of shrub in the family Proteaceae native to northern Australia
Wikipedia - Grevillea deflexa -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Grevillea delta -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Grevillea depauperata -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Grevillea didymobotrya -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Grevillea dielsiana -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Grevillea dimidiata -- Species of shrub in the family Proteaceae native to Australia
Wikipedia - Grevillea diminuta -- Species of shrub in the family Proteaceae native to New South Wales and the Australian Capital Territory
Wikipedia - Grevillea dimorpha -- Species of shrub in the family Proteaceae native to Victoria, Australia
Wikipedia - Grevillea disjuncta -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Grevillea divaricata -- Species of shrub in the family Proteaceae native to New South Wales, Australia
Wikipedia - Grevillea diversifolia -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Grevillea dolichopoda -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Grevillea drummondii -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Grevillea dryandri -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Grevillea dryandroides -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Grevillea dryophylla -- Species of shrub in the family Proteaceae native to Victoria, Australia
Wikipedia - Grevillea juniperina -- A plant of the family Proteaceae native to eastern New South Wales and south-eastern Queensland in Australia
Wikipedia - Grevillea pectinata -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Grevillea triternata -- Species of shrub in the family Proteaceae endemic to New South Wales, Australia
Wikipedia - Grevillea -- Genus of plants in the family Proteaceae native to Australia and several islands east of the Wallace Line
Wikipedia - Grey's Anatomy (season 12) -- Season of television series
Wikipedia - Grey's Anatomy (season 2) -- Season of television series
Wikipedia - Grey's Anatomy -- US medical drama television series
Wikipedia - Grey Towers National Historic Site -- Home of Gifford Pinchot, founder of U.S. Forest Service, outside Milford, Pennsylvania
Wikipedia - Grey Wolves (organization) -- a Turkish far-right, fascist, ultranationalist political organization
Wikipedia - G. R. Gopinath -- Indian entrepreneur
Wikipedia - GRID Alternatives -- United States Solar power non-profit
Wikipedia - Griffiss International Airport -- Public airport in Rome, New York
Wikipedia - Grime (music genre) -- Genre of electronic music originating in the United Kingdom
Wikipedia - Grim Natwick -- American artist, animator and film director
Wikipedia - Griswold Conservation Area -- USA nature reserve
Wikipedia - Groningen gas field -- Largest natural gas field in Europe
Wikipedia - Grootvadersbosch Nature Reserve -- South African nature reserve
Wikipedia - Gros Morne National Park -- National Park on the west coast of Newfoundland
Wikipedia - Gross anatomy
Wikipedia - Gross National Happiness
Wikipedia - Gross national happiness
Wikipedia - Gross national income -- Total domestic and foreign economic output claimed by residents of a country
Wikipedia - Gross national product
Wikipedia - Gross National Well-being
Wikipedia - Gross world product -- Combined gross national product of all the countries in the world
Wikipedia - Grotta della Bigonda -- Natural cave in Trento, Italy
Wikipedia - Grotto Geyser -- Geyser in Yellowstone National Park, Wyoming
Wikipedia - Grotto (National Speleological Society) -- Internal organization of the National Speleological Society
Wikipedia - Grounation Day -- Rastafari holy day
Wikipedia - Ground-level power supply -- Alternative method of third rail electrical pick-up for street trams
Wikipedia - Ground zero -- Point on the Earth's surface closest to a detonation
Wikipedia - Group action (sociology) -- Coordinated social action by a group of people
Wikipedia - Group captain -- Senior commissioned rank which originated in the Royal Air Force
Wikipedia - Groupe d'organisation nationale de la Guadeloupe -- Guadeloupe political group
Wikipedia - Groupe Habitat -- International chain of stores
Wikipedia - Group of 24 -- International governmental financial organization
Wikipedia - Group of Seven -- International intergovernmental economic organization
Wikipedia - Grove Social Club -- Alternative disco club from Clontarf and Raheny, Dublin, Ireland
Wikipedia - Groypers -- Loose group of white nationalist activists, provocateurs, and internet trolls
Wikipedia - G-spot -- Anatomical detail of human female sexual organ
Wikipedia - Guadalajara International Book Fair -- Book fair in Guadalajara, Mexico
Wikipedia - Guadalupe Mountains National Park -- national park in Texas, USA
Wikipedia - Guadalupe-Nipomo Dunes National Wildlife Refuge -- One of the largest coastal dune systems in California
Wikipedia - Guadeloupe National Park -- French national park in Guadeloupe
Wikipedia - Guangdong International Building -- Skyscraper in Guangzhou, China
Wikipedia - Guangzhou International Finance Center -- supertall skyscraper in Guangzhou
Wikipedia - Guardians of the Oglala Nation -- Paramilitary organizations based in the United States
Wikipedia - Guatemala national futsal team -- National sports team
Wikipedia - Guatemalan National Revolutionary Unity
Wikipedia - Guatemalans -- Citizens or natives of Guatemala
Wikipedia - Guayana natural region -- geographic region of Venezuela
Wikipedia - Gudekote -- village in Kudligi, Bellary district, Karnataka, India
Wikipedia - Guerra de Dinastias -- 2019 International Wrestling Revolution Group event
Wikipedia - Guerra de Empresas (2010) -- 2010 International Wrestling Revolution Group event
Wikipedia - Guerra de Empresas (2012) -- 2012 International Wrestling Revolution Group event
Wikipedia - Guerra de Empresas (April 2011) -- 2011 International Wrestling Revolution Group event
Wikipedia - Guerra de Empresas (January 2011) -- 2011 International Wrestling Revolution Group event
Wikipedia - Guerra de Escuelas -- 2015 International Wrestling Revolution Group event
Wikipedia - Guerra de Familias (2013) -- 2013 International Wrestling Revolution Group event
Wikipedia - Guerra de Familias (2015) -- 2015 International Wrestling Revolution Group event
Wikipedia - Guerra del Golfo (2005) -- 2005 International Wrestling Revolution Group event
Wikipedia - Guerra del Golfo (2008) -- 2008 International Wrestling Revolution Group event
Wikipedia - Guerra del Golfo (2010) -- 2010 International Wrestling Revolution Group event
Wikipedia - Guerra del Golfo (2011) -- 2011 International Wrestling Revolution Group event
Wikipedia - Guerra del Golfo (2012) -- 2012 International Wrestling Revolution Group event
Wikipedia - Guerra del Golfo (2013) -- 2013 International Wrestling Revolution Group event
Wikipedia - Guerra del Golfo (2014) -- 2014 International Wrestling Revolution Group event
Wikipedia - Guerra del Golfo (2015) -- 2015 International Wrestling Revolution Group event
Wikipedia - Guerra del Golfo (2016) -- 2016 International Wrestling Revolution Group event
Wikipedia - Guerra del Golfo (2017) -- 2017 International Wrestling Revolution Group event
Wikipedia - Guerra del Golfo (2018) -- 2018 International Wrestling Revolution Group event
Wikipedia - Guerra del Golfo (2019) -- 2019 International Wrestling Revolution Group event
Wikipedia - Guerra del Golfo (January 2009) -- 2009 International Wrestling Revolution Group event
Wikipedia - Guerra del Golfo (September 2009) -- 2009 International Wrestling Revolution Group event
Wikipedia - Guerra de Sexos (2011) -- 2011 International Wrestling Revolution Group event
Wikipedia - Guerra de Sexos (2012) -- 2012 International Wrestling Revolution Group event
Wikipedia - Guerra Revolucionaria (2009) -- 2009 International Wrestling Revolution Group event
Wikipedia - Guerra Revolucionaria (2011) -- 2011 International Wrestling Revolution Group event
Wikipedia - Guerra Revolucionaria (2013) -- 2013 International Wrestling Revolution Group event
Wikipedia - Guerra Revolucionaria (2015) -- 2015 International Wrestling Revolution Group event
Wikipedia - Guess Eleanor Birchett -- American self-trained ornithologist and naturalist
Wikipedia - Guevenatten -- Commune in Grand Est, France
Wikipedia - Guiana Amazonian Park -- French national park in French Guiana
Wikipedia - Guichard Joseph Duverney -- French anatomist
Wikipedia - GUIDE International
Wikipedia - Guinean National Olympic and Sports Committee -- The National Olympic Committee of Guinea
Wikipedia - Guiro -- Latin-American percussion instrument, usually made from natural materials such as an open-ended, hollow gourd with parallel notches cut in one side
Wikipedia - Gujarat International Finance Tec-City
Wikipedia - Gujarat Sultanate
Wikipedia - Guji Lorenzana -- Filipino alternative rock, pop rock singer, actor, and theater actor
Wikipedia - Gulbarga (Lok Sabha constituency) -- Lok Sabha Constituency in Karnataka, India
Wikipedia - Gulbarga University -- University in Kalburagi, Karnataka, India
Wikipedia - Gulbarga -- City in Karnataka, India
Wikipedia - Gulen movement -- Transnational civic movement
Wikipedia - Gulfcoast Wonder & Imagination Zone -- defunct science museum in Sarasota, Florida
Wikipedia - Gulf Islands National Seashore -- 96,000 underwater acres in Mississippi and Florida (US) managed by the National Park Service
Wikipedia - Gulfstream International Airlines -- Airline of the United States
Wikipedia - Gulf Stream -- A warm, swift Atlantic current that originates in the Gulf of Mexico flows around the tip of Florida, along the east coast of the United States before crossing the Atlantic Ocean
Wikipedia - Gulielma Lister -- English mycologist and naturalist
Wikipedia - Gulliver's Travels -- 1726 novel by Jonathan Swift
Wikipedia - Gull Natorp -- Swedish actress
Wikipedia - Gull Wing Group International -- Organization of Mercedes-Benz 300 SL enthusiasts
Wikipedia - Gul Muhammad Lot -- A former member of the Senate of Pakistan.
Wikipedia - Gum arabic -- Natural gum obtained from Acacia tree sap
Wikipedia - Gumball 3000 -- British international motor rally
Wikipedia - Gumot National Park -- National park in Pakistan
Wikipedia - GumuM-EM-^_hane (electoral district) -- Electoral district for the Grand National Assembly of Turkey
Wikipedia - Gunatitanand Swami -- Spiritual guru of the BAPS Swaminarayan Sanstha
Wikipedia - Gunpowder Plot -- Failed assassination attempt against King James I
Wikipedia - Gunsmoke (film) -- 1953 film starring Audie Murphy directed by Nathan H. Juran
Wikipedia - Gunstock war club -- Indigenous weapon used by Native Americans
Wikipedia - Gunther von Hagens -- German anatomist and inventor of plastination
Wikipedia - Gunung Gading National Park -- National park in Malaysia
Wikipedia - Gurkha -- Nepalese National Soldiers
Wikipedia - GURPS Illuminati University
Wikipedia - Gurunathan Muthuswamy -- Indian weightlifter
Wikipedia - Gustavo Gianetti -- Brazilian model, Mister World 2003, international male pageant winner
Wikipedia - Gustav Schlickeysen -- German naturopath
Wikipedia - Gustavus Detlef Hinrichs -- Chemist, natural philosopher
Wikipedia - Gutian people -- Zagros nation in antiquity
Wikipedia - Guyana Congregational Union -- Congregational denomination in Latin America
Wikipedia - Guy Nattiv -- Israeli film director, producer and screenwriter
Wikipedia - Guy Natusch -- New Zealand architect
Wikipedia - G. Viswanathan -- Indian academic
Wikipedia - Gwangju National Museum -- National museum located in Gwangju, South Korea
Wikipedia - Gyanendra Nath Pande -- British academic
Wikipedia - Gyeongju National Museum -- National museum in Gyeongju, South Korea
Wikipedia - Gymnognathus -- Genus of beetles
Wikipedia - Gymnophthalmus marconaterai -- Species of lizard
Wikipedia - Gynatrix pulchella -- A dioecious flowering shrub in the family Malvaceae, endemic to south-east Australia
Wikipedia - Gynatrix -- species of plant in the family Malvaceae
Wikipedia - Gyosei International School -- Japanese school
Wikipedia - Gyula Donath -- Hungarian sculptor
Wikipedia - Habitability of natural satellites -- Measure of the potential of natural satellites to have environments hospitable to life
Wikipedia - Habitat destruction -- Natural environment becomes unable to support its native species due to human activity
Wikipedia - Habr Yunis Sultanate
Wikipedia - Hacienda Azucarera la Esperanza -- Former 2265-acre sugarcane plantation in Manati, Puerto Rico
Wikipedia - Hacienda San Francisco -- Sugar mill complex on National Register of Historic Places in Sabana Grande, Puerto Rico
Wikipedia - Hacker International -- Japanese video game developer
Wikipedia - Hagerman National Wildlife Refuge -- Nature reserve in northwestern Grayson County, Texas, United States
Wikipedia - Hague Conventions of 1899 and 1907 -- Series of international treaties helping establish international law
Wikipedia - Haibun -- Literary form originating in Japan, combining prose and haiku
Wikipedia - Haier -- Chinese multinational consumer electronics and home appliance company
Wikipedia - Hainan Airlines -- Chinese domestic and international airline
Wikipedia - Hairdressers Journal International -- Monthly glossy magazine for the hairdressing industry, published in the United Kingdom
Wikipedia - Hai Tanahku Papua -- National anthem
Wikipedia - Hakalau Forest National Wildlife Refuge -- Protected area on the Big Island of HawaiM-JM-;i, US
Wikipedia - Hakarl -- A national dish of Iceland consisting of fermented shark
Wikipedia - Hakea actites -- Species of plant of the Proteacea family native to New South Wales and Queensland
Wikipedia - Hakea acuminata -- Species of shrub of the family Proteaceae native to Western Australia
Wikipedia - Hakea adnata -- Species of shrub in the family Proteaceae native to the south coast of Western Australia
Wikipedia - Hakea aenigma -- Species of shrub in the family Proteaceae native to South Australia
Wikipedia - Hakea arborescens -- Species of plant in the family Proteaceae native to northern Australia.
Wikipedia - Hakea baxteri -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Hakea bicornata -- Species of shrub in the family Proteaceae native to Western Australia,
Wikipedia - Hakea brachyptera -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Hakea brownii -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Hakea candolleana -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Hakea carinata -- Species of shrub in the family Proteaceae native to South Australia
Wikipedia - Hakea cinerea -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Hakea circumalata -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Hakea collina -- Species of shrub in the Proteaceae native to eastern Australia
Wikipedia - Hakea commutata -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Hakea conchifolia -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Hakea constablei -- Species of shrub in the Proteacea family native to eastern Australia
Wikipedia - Hakea costata -- Species of shrub in the family Proteaceae native to Western Australia
Wikipedia - Hakea divaricata -- Species of plant in the family Proteaceae native to an area in central Australia
Wikipedia - Hakea drupacea -- Species of plant in the family Proteaceae native to south west Western Australia
Wikipedia - Hakea ednieana -- Species of shrub of the Proteacea family native to arid parts of central Australia
Wikipedia - Hakea francisiana -- Species of plant in the family Proteaceae native to Western Australia and South Australia
Wikipedia - Hakea invaginata -- Species of shrub in the family Proteacea and is endemic to Western Australia
Wikipedia - Hakea macraeana -- Species of shrub in the family Proteaceae native to eastern Australia
Wikipedia - Hakea macrorrhyncha -- Species of shrub in the family Proteaceae native to Australia
Wikipedia - Hakea marginata -- Species of shrub in the family, Proteaceae endemic to Western Australia
Wikipedia - Hakea ochroptera -- Species of shrub in the family Proteaceae native to eastern Australia
Wikipedia - Hakea platysperma -- Species of shrub of the family Proteaceae native to south west Western Australia
Wikipedia - Hakea preissii -- Species of plant in the family Proteaceae native to Western Australia
Wikipedia - Hakea psilorrhyncha -- Species of shrub in the family Proteacea native to Western Australia
Wikipedia - Hakea rostrata -- Species of plant in the family Proteaceae, native to South Australia and Victoria
Wikipedia - Hakea rugosa -- Species of shrub of the family Proteaceae native to Australia
Wikipedia - Hakea ulicina -- Species of shrub in the family Proteaceae, native to Australia
Wikipedia - Hakea undulata -- Species of shrub in the family Proteaceae native to the south-west of Western Australia
Wikipedia - Hakkari (electoral district) -- Electoral district for the Grand National Assembly of Turkey
Wikipedia - Halaula, Hawaii -- Census-designated place in Hawaii, United States
Wikipedia - Halawa, Hawaii -- Census-designated place in Hawaii, United States
Wikipedia - Haleakala National Park -- National park in Hawaii
Wikipedia - Hale (band) -- Filipino alternative rock band
Wikipedia - Halegan gas field -- Iranian natural gas field
Wikipedia - Halewood International -- British distiller
Wikipedia - Half crown (British coin) -- Denomination of British money worth half of a crown
Wikipedia - Half dollar (United States coin) -- Current denomination of United States currency
Wikipedia - Half Dome -- Granite dome in Yosemite National Park, California
Wikipedia - Half Life Half Death -- Filipino alternative rock band
Wikipedia - Halflives -- French alternative rock band
Wikipedia - Half sen coin -- Lowest Japanese sen denomination
Wikipedia - Halfwidth and fullwidth forms -- Alternative width characters in East Asian typography
Wikipedia - Halifax Stanfield International Airport -- International airport in Goffs, Nova Scotia, Canada
Wikipedia - Halkomelem -- Language of various First Nations peoples in British Columbia
Wikipedia - Hallucinate (song) -- 2020 single by Dua Lipa
Wikipedia - Hallucination Engine -- album by Material
Wikipedia - Hallucinations in the sane
Wikipedia - Hallucinations of a Deranged Mind -- 1978 film directed by Jose Mojica Marins
Wikipedia - Hallucination Strip -- 1975 Italian poliziottesco film
Wikipedia - Hallucinations
Wikipedia - Hallucination -- Perception in the absence of external stimulation that has the qualities of real perception
Wikipedia - Hamad International Airport -- Airport in Doha, Qatar
Wikipedia - Hamas -- Palestinian Islamic militant nationalist organization
Wikipedia - Hamitic League of the World -- African American nationalist organization
Wikipedia - Hamleys -- British Multinational toy retailer
Wikipedia - Hammer Dome (Tuolumne) -- Hammer Whizz Dome is a granite dome, in Yosemite National Park, in the Tuolumne Meadows area
Wikipedia - Hampi -- Ancient and medieval monuments, a UNESCO World Heritage Site in Karnataka, India
Wikipedia - Ham Wall -- Wetland nature reserve in Somerset, England
Wikipedia - Hanaten Station -- Railway station in Osaka, Japan
Wikipedia - Hanatou Ouelogo -- Burkinabe Olympic judoka
Wikipedia - Hand eye calibration problem -- Robotics problem on coordinating two parts of a robot
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Wikipedia - Hands Off Gretel -- British alternative rock band (e. 2015)
Wikipedia - Hangala -- Village in Karnataka, India
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Wikipedia - Hang Nadim International Airport -- Airport in Batam, Indonesia
Wikipedia - Han-Hsien International Hotel -- Hotel in Lingya District of Kaohsiung, Taiwan
Wikipedia - Hanis language -- Extinct Native American language formerly spoken in Oregon
Wikipedia - Hank Adams -- Native American Activist
Wikipedia - Hannah Matthews -- Ireland women's hockey international
Wikipedia - Hannatu Salihu -- Commissioner of Education, Niger State
Wikipedia - Hannibal Hamlin (Tefft) -- Bronze sculpture depicting the American attorney and politician of the same name by Charles Tefft, installed at the US Capitol's National Statuary Hall, in Washington, DC
Wikipedia - Hannover Airport -- International airport in Hannover, Germany
Wikipedia - Hans Georg von Arnim-Boitzenburg -- German general alternatively fighting for the Holy Roman Empire and its opponent the Electorate of Saxony (1583-1641)
Wikipedia - Hans Natorp -- Danish sailor
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Wikipedia - Hantam National Botanical Garden -- Botanical Garden just outside Nieuwoudtville in the Northern Cape, South Africa
Wikipedia - Happy Mondays -- English alternative rock band
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Wikipedia - Harald Lesch -- German physicist, astronomer, natural philosopher, author, television presenter and professor
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Wikipedia - Hard clam -- A species of bivalve mollusc native to the east coast of North and Central America
Wikipedia - Hard seltzer -- Carbonated alcoholic beverage
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Wikipedia - Hargarten -- Place in Rhineland-Palatinate, Germany
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Wikipedia - Harivarasanam -- National anthem of India
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Wikipedia - Harman International Industries
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Wikipedia - Harmankaya Nature Park -- Nature park in Turkey
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Wikipedia - Harmony Hall (Kinston, North Carolina) -- United States national historic site
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Wikipedia - Harpegnathos -- Genus of ants
Wikipedia - Harriet Mann Miller -- American author, naturalist, ornithologist
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Wikipedia - Harrisburg International Airport -- Airport in Harrisburg, Pennsylvania, US
Wikipedia - Harry Benjamin International Gender Dysphoria Association
Wikipedia - Harry Jonathan Park -- American businessman and politician
Wikipedia - Harry Marker -- American Oscar-nominated film editor (1899-1990)
Wikipedia - Harry Mwanga Nkumbula International Airport -- Airport in Zambia
Wikipedia - Harry Reid -- American politician, former Senate Majority Leader
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Wikipedia - HauM-JM-;ula, Hawaii -- Census-designated place in Hawaii, United States
Wikipedia - Hausmania -- Norwegian alternative culture project
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Wikipedia - Havasu National Wildlife Refuge -- National Wildlife Refuge in California and Arizona in the United States
Wikipedia - Havas -- French multinational advertising and public relations company
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Wikipedia - Hawaiian Beaches, Hawaii -- Census-designated place in Hawaii, United States
Wikipedia - Hawaiian Ocean View, Hawaii -- Census-designated place in Hawaii, United States
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Wikipedia - Hawaiian sovereignty movement -- Grassroots movement to gain self-determination and rule for Hawaiians
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Wikipedia - Hazaras -- Persian-speaking people, native to central Afghanistan and inhabit parts of Pakistan
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Wikipedia - Hazard substitution -- Replacing a material or process with a lower risk alternative
Wikipedia - Hazel Monteith -- Jamaican senator, radio personality and social worker
Wikipedia - Haziratu'l-Quds -- National, regional and local administrative centres in the BahaM-JM-
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Wikipedia - HBO Signature (Asian TV channel) -- Asian pay television network
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Wikipedia - H. D. Kumaraswamy -- Former Chief Minister of Karnataka
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Wikipedia - Health Level Seven International -- Organization involved in healthcare informatics interoperability standards
Wikipedia - Health Service Executive -- National public health and social services authority in Ireland
Wikipedia - Healthy People program -- United States national health promotion goals
Wikipedia - Hearst Communications -- American multinational mass media conglomerate group
Wikipedia - Heartbreaker (Pat Benatar song) -- Song recorded by Pat Benatar on her 1979 debut album "In the Heat of the Night".
Wikipedia - Heart Like a Wheel (film) -- 1983 film by Jonathan Kaplan
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Wikipedia - Heather Langenkamp -- American actress, film producer and prosthetic makeup coordinator
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Wikipedia - Heathrow Airport -- Major international airport serving London, United Kingdom
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Wikipedia - He Don't Love You -- 2000 single by Human Nature
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Wikipedia - Helen Hoover -- American nature writer (1910-1984)
Wikipedia - Heleni Polichronatou -- Greek painter, sculptor and art historian
Wikipedia - Helen Peterson -- American Native American rights administrator
Wikipedia - Heliamphora heterodoxa -- Species of Marsh Pitcher Plant native to Gran Sabana, Venezuela
Wikipedia - Heliconia acuminata -- Species of plant
Wikipedia - Heliosphere -- region of space dominated by the Sun
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Wikipedia - Hellinsia fuscomarginata -- Species of plume moth
Wikipedia - Hellinsia inquinatus -- Species of plume moth
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Wikipedia - Hendrik Verwoerd -- Prime Minister of South Africa from 1958 until his assassination in 1966
Wikipedia - Hengqin International Tennis Center -- Tennis stadium complex
Wikipedia - Henneman's size principle -- Principle in muscular anatomy
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Wikipedia - Henry D. Barron -- 19th century American lawyer, politician and judge. 17th and 23rd Speaker of the Wisconsin Assembly, Wisconsin Circuit Court Judge, member of the Wisconsin Senate.
Wikipedia - Henry F. Ashurst -- Democratic U.S. Senator from Arizona
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Wikipedia - Herbier National De Guinee -- National herbarium of the Republic of Guinea
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Wikipedia - Heroic Imagination Project
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Wikipedia - Herritarren Zerrenda -- Basque-nationalist party
Wikipedia - Hervaeus Natalis
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Wikipedia - Heterotheca marginata -- Species of plant
Wikipedia - Hewanorra International Airport -- International airport serving Saint Lucia
Wikipedia - Hewitt Lake National Wildlife Refuge -- National Wildlife Refuge in Montana, United States
Wikipedia - Hexacyclonate
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Wikipedia - Hibbertia subvaginata -- Species of plant
Wikipedia - Hibernate (framework)
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Wikipedia - Hibernation
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Wikipedia - Hiberno-English -- The set of English dialects natively written and spoken within the island of Ireland
Wikipedia - Hickam Housing, Hawaii -- Census-designated place in Hawaii, United States
Wikipedia - Hicksbeachia pinnatifolia -- Species of tree in the family Proteaceae native to New South Wales and Queensland in Australia
Wikipedia - Hidalgoa ternata -- Species of plant
Wikipedia - Hidatsa -- Native American ethnic group
Wikipedia - Hidayat Rustamov -- National Hero of Azerbaijan
Wikipedia - Hidden Falls (Teton County, Wyoming) -- Waterfall in Grand Teton National Park, Wyoming, USA
Wikipedia - Hidden Nations, Enduring Crimes conference -- Circassian Conference in Tbilisi in March 2010
Wikipedia - Hidden surface determination
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Wikipedia - Hiddush -- Trans-denominational nonprofit organization founded in 2009 which is aimed at promoting religious freedom and equality in Israel
Wikipedia - Hideaway (U.S. Senate) -- secret offices used by members of the United States Senate
Wikipedia - Hierarchy of hazard controls -- System used in industry to eliminate or minimize exposure to hazards
Wikipedia - Hierarchy -- System of elements that are subordinated to each other
Wikipedia - Higashi-Azabu -- Town located in Minato-ku, Tokyo
Wikipedia - Higashi Shinminato Station -- Railway station in Imizu, Toyama prefecture, Japan
Wikipedia - H.I.G. Capital -- US private equity and alternative assets investment firm
Wikipedia - Highbridge Capital Management -- Alternative investment management firm
Wikipedia - High church -- Christian denominations which emphasize ritual and form
Wikipedia - High Court of Singapore -- Lower division of national supreme court
Wikipedia - Higher National Diploma -- Higher education qualification of the United Kingdom
Wikipedia - Higher Nationals -- An internationally-recognised higher education programme of qualifications
Wikipedia - Higher Secondary School Certificate -- Board Examination of class 12 in Indian subcontinent
Wikipedia - Highgate Vampire -- Supposed supernatural activity at Highgate Cemetery in London in the 1970s.
Wikipedia - Highland copperhead -- Highly venomous snake native to southeastern Australia
Wikipedia - Highline National Recreation Trail -- Long-distance hiking trail in the United States
Wikipedia - High-pressure water jetting -- The use of very high pressure water for removing contamination and coatings from hard surfaces
Wikipedia - High school graduation examination
Wikipedia - Highveld -- Natural region of the South African inland plateau
Wikipedia - Hikanatoi
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Wikipedia - Hikmet Nazarli -- National Hero of Azerbaijan
Wikipedia - Hilda Ogden -- Fictional character from the ITV soap opera Coronation Street
Wikipedia - Hill and Dale Preserve -- Nature preserve in Lebanon, New Jersey
Wikipedia - Hillary Clinton -- 67th U.S. Secretary of State, former New York senator and First Lady
Wikipedia - Hillel International
Wikipedia - Hillman Gnat -- British WWII armored car
Wikipedia - Hills of Old Wyoming -- 1937 film by Nate Watt
Wikipedia - Hill sphere -- The region in which an astronomical body dominates the attraction of satellites
Wikipedia - Hilo, Hawaii -- Census-designated place in Hawaii, United States
Wikipedia - Hilo International Airport -- Airport in Hilo, Hawaii, United States
Wikipedia - Hinata Hyuga -- Fictional character in the anime and manga franchise "Naruto"
Wikipedia - Hinata Kashiwagi -- Japanese singer and actor
Wikipedia - Hinata SatM-EM-^M -- Japanese actress
Wikipedia - Hinata Station -- Railway station in Motosu, Gifu Prefecture, Japan
Wikipedia - Hinatawada Station -- Railway station in M-EM-^Lme, Tokyo, Japan
Wikipedia - Hinatayama Station -- Railway station in Kirishima, Kagoshima Prefecture, Japan
Wikipedia - Hinatazaka46 -- Japanese idol group
Wikipedia - Hinatazaka de AimashM-EM-^M -- Japanese variety show
Wikipedia - Hindalco Industries -- Indian multinational aluminium manufacturing company
Wikipedia - Hindu denominations
Wikipedia - Hindu Mahasabha -- A Hindu Nationalist political party in India
Wikipedia - Hindu Nationalism
Wikipedia - Hindu nationalism -- Nationalism based on Hinduism
Wikipedia - Hindustan National Glass & Industries Limited -- Indian container glassmaker
Wikipedia - Hindutva -- A form of right-wing Hindu nationalism
Wikipedia - Hino da Carta -- National anthem of the Kingdom of Portugal
Wikipedia - Hip Hop Congress -- Non profit, international grassroots organization
Wikipedia - Hipparchus (son of Peisistratos) -- Tyrant of Athens until his assassination (r. 528/7 BC - 514 BC)
Wikipedia - Hippopotamus -- large, mostly herbivorous, semiaquatic mammal native to sub-Saharan Africa
Wikipedia - Hipposyngnathus -- Extinct genus of fish
Wikipedia - Hip -- Anatomical region
Wikipedia - Hiranyagarbha (donation) -- ancient Indian ceremony involving the donation of a golden vessel
Wikipedia - Hiroshi Minatoya -- Japanese judoka
Wikipedia - Hisense -- Chinese state-owned multinational electronics company
Wikipedia - Hispanos of New Mexico -- Ethnic group native to New Mexico
Wikipedia - Histoire Naturelle
Wikipedia - Histology -- Study of the microscopic anatomy of cells and tissues of plants and animals
Wikipedia - Histopathology -- The microscopic examination of tissue in order to study and diagnose disease
Wikipedia - Historian of the United States Senate -- Historian position in the U.S. Senate
Wikipedia - Historical Studies in the Natural Sciences
Wikipedia - Historic counties of England -- Geographical designations for areas of England, based on historical traditions
Wikipedia - Historic Firehouses of Louisville -- Multiple listing in the U.S. National Register of Historic Places
Wikipedia - Historicism (Christianity) -- Method of interpretation of biblical prophecies which associates symbols with historical persons, nations or events.
Wikipedia - Historic properties in Fort Huachuca National Historic District -- US Army base
Wikipedia - Historic Roman Catholic Properties in Mobile Multiple Property Submission -- multiple listing in the U.S. National Register of Historic Places
Wikipedia - Historiography and nationalism
Wikipedia - History (American TV network) -- US-based international satellite and cable TV channel
Wikipedia - History of alternate reality games
Wikipedia - History of anatomy
Wikipedia - History of California before 1900 -- Native inhabitants, European exploration and colonization
Wikipedia - History of Cincinnati Union Terminal -- History of Cincinnati, Ohio's rail terminal
Wikipedia - History of combinatorics
Wikipedia - History of creationism -- History of thought based on the premise that the natural universe had a beginning, and came into being supernaturally
Wikipedia - History of East Asia -- history of nations of eastern Asia
Wikipedia - History of laws concerning immigration and naturalization in the United States -- Aspect of history
Wikipedia - History of metaphysical naturalism
Wikipedia - History of NATO -- History of the North Atlantic Treaty Organization
Wikipedia - History of natural language processing
Wikipedia - History of natural science
Wikipedia - History of rail transport in Great Britain 1948-1994 -- Covers the period when the British railway system was nationalized under the name of British Rail
Wikipedia - History of the African National Congress
Wikipedia - History of the Indian National Congress
Wikipedia - History of the National Register of Historic Places
Wikipedia - History of the Republic of Turkey -- New nation formed 1923
Wikipedia - History of the United Nations -- Aspect of history
Wikipedia - History of Wales -- National history
Wikipedia - Hitachi -- Japanese multinational engineering and electronics company
Wikipedia - Hitler Umanath -- 1982 film by P. Madhavan
Wikipedia - Hit Me with Your Best Shot -- 1980 single by Pat Benatar
Wikipedia - Hits Radio Pride -- British national digital radio station
Wikipedia - Hits Radio UK -- British national digital radio station
Wikipedia - Hittites -- ancient Anatolian people and their empire
Wikipedia - Hitz (radio station) -- Malaysian national radio station
Wikipedia - Hluleka Nature Reserve -- Nature reserve in Eastern Cape Province, South Africa
Wikipedia - HM-EM-^MjM-EM-^M clan -- Clan who controlled the Kamakura Shogunate as shikken (regent) in Japan
Wikipedia - HMSAS Natal -- Loch-class frigate in the South African Navy
Wikipedia - Hnamadawgyi -- Burmese nat (spirit)
Wikipedia - Hnatyshyn Foundation Visual Arts Awards -- visual arts awards
Wikipedia - Hnatyshyn -- Surname list
Wikipedia - Hobelar -- Type of light cavalry or mounted infantry that originated in Medieval Ireland
Wikipedia - Hochkelberg -- Mountain in Rhineland-Palatinate, Germany
Wikipedia - Ho-Chunk Nation of Wisconsin -- Ethnic group
Wikipedia - Ho-Chunk -- Siouan-speaking Native American people
Wikipedia - Hockley Valley Provincial Nature Reserve -- Nature reserve at Mono, Ontario, Canada
Wikipedia - Hodeida International Airport -- Airport in Yemen
Wikipedia - Hodie Christus natus est -- Gregorian chant; name shared by several other musical works
Wikipedia - Hoefler & Co. -- Type foundry in New York City, founded and run by type designer Jonathan Hoefler
Wikipedia - Hogback (geology) -- A long, narrow ridge or a series of hills with a narrow crest and steep slopes of nearly equal inclination on both flanks
Wikipedia - Hokuriku Expressway -- National expressway in Japan
Wikipedia - Holcus lanatus -- Species of plant
Wikipedia - Holkham National Nature Reserve -- Nature reserve in the United Kingdom
Wikipedia - Holme Dunes -- Nature reserve near Holme-next-the-Sea in Norfolk, England
Wikipedia - Holme Pierrepont National Watersports Centre -- Sports venue near Nottingham, England
Wikipedia - Holm O. Bursum -- United States Senator from New Mexico
Wikipedia - Holocaust tourism -- Tourism around destinations associated with The Holocaust
Wikipedia - Holosiivskyi National Nature Park -- protected natural area in Kyiv, Ukraine
Wikipedia - Holosteum -- Genus of flowering plants in the carnation family Caryophyllaceae
Wikipedia - Holualoa, Hawaii -- Census-designated place in Hawaii, United States
Wikipedia - Holy Ampulla -- Glass vial containing the chrism for French coronations from 1131 to 1774
Wikipedia - Holy Leaven -- Ingredient used in ceremonies of several Christian denominations
Wikipedia - Holy orders in the Catholic Church -- The ordination of clergy in the Roman Catholic Church
Wikipedia - Holy See and the United Nations
Wikipedia - Home birth -- An attended or an unattended childbirth in a non-clinical setting
Wikipedia - HoM-EM-^_ap Castle -- Medieval castle in Eastern Anatolia, Turkey
Wikipedia - Home Nations -- The individual nations within the United Kingdom
Wikipedia - Homeobox protein NANOG -- Transcriptional factor that helps embryonic stem cells (ESCs) maintain pluripotency by suppressing cell determination factors
Wikipedia - Homeobox -- DNA sequence, around 180 base pairs long, found within genes that are involved in the regulation of patterns of anatomical development
Wikipedia - Homeopathy -- Pseudoscientific system of alternative medicine based on the doctrine of "like cures like"
Wikipedia - Homeschooling and alternative education in India -- Overview of the status of homeschooling and alternative education in India
Wikipedia - Homestead National Monument of America -- National monument in the United States
Wikipedia - Homestead principle -- legal principle that you own unclaimed natural resources by first using them
Wikipedia - Homogeneous coordinates
Wikipedia - Homoiousian -- Christian theological theory on the nature of Jesus the Son of God and God the Father
Wikipedia - Homologous recombination
Wikipedia - Homophobia -- Negative attitudes and discrimination toward homosexuality and LGBT people
Wikipedia - Homosassa, Florida -- Census-designated place in Florida, United States
Wikipedia - Homosassa Springs, Florida -- Census-designated place in Florida, United States
Wikipedia - Honalo, Hawaii -- Census-designated place in Hawaii, U.S.
Wikipedia - Honaunau-Napoopoo, Hawaii -- Census-designated place in Hawaii, U.S.
Wikipedia - Honda -- Japanese multinational conglomerate manufacturer of automotive and power products
Wikipedia - Honduras Davis Cup team -- National tennis team
Wikipedia - Honey locust -- Species of tree native to central North America
Wikipedia - Honeywell -- American multinational conglomerate
Wikipedia - Hong Kong Air International -- Defunct Hong Kong aviation company
Wikipedia - Hong Kong International Airport -- Main airport in Hong Kong
Wikipedia - Hong Kong International Film Festival -- Film festival
Wikipedia - Hong Kong International Printing and Packaging Fair -- International trade show in Hong Kong
Wikipedia - Hongkong International Terminals -- Hong Kong container port operator
Wikipedia - Hong Kong national security law -- Chinese legislation on national security in Hong Kong
Wikipedia - Hong Kong women's national cricket team -- Cricket team
Wikipedia - Hong Kong women's national ice hockey team -- Ice hockey team
Wikipedia - Honokaa, Hawaii -- Census-designated place in Hawaii, U.S.
Wikipedia - Honomu, Hawaii -- Census-designated place in Hawaii, U.S.
Wikipedia - Honoria Aughney -- Irish republican activist and nationalist and Chief Medical Health Officer
Wikipedia - Honors music -- National anthem
Wikipedia - Honor walk -- Ceremonial event preceding organ donation
Wikipedia - Honouliuli National Historic Site -- Former internment camp near Waipahu, Hawaii
Wikipedia - Hooded robin -- Species of songbird native to Australia
Wikipedia - Hood film -- Film genre originating in the United States
Wikipedia - Hook echo -- Weather radar signature indicating tornadic circulation in a supercell thunderstorm
Wikipedia - Hoop hole -- Protected natural area in Virginia, United States
Wikipedia - Hopalong Cassidy Returns -- 1936 film by Nate Watt
Wikipedia - Hopewell tradition -- Common aspects of Native American culture that flourished in northeastern and midwestern North America
Wikipedia - Hopi mythology -- Native american mythology
Wikipedia - Hopi -- Native American people of the United States
Wikipedia - Hoquiam's Castle -- United States national historic place
Wikipedia - Horah Al-Horah Reserve -- Saudi national nature reserve
Wikipedia - Horatio N. Smith -- American politician, former member of the Wisconsin State Senate and Assembly
Wikipedia - Hordeonius Flaccus -- 1st century AD Roman soldier, senator and consul
Wikipedia - Horei Station -- Railway station in M-EM-^Lfunato, Iwate Prefecture, Japan
Wikipedia - Horithyatira ornata -- Species of false owlet moth
Wikipedia - Horizontal evolution -- Disambiguation to articles with alternative titles
Wikipedia - Horizontal Falls -- natural phenomenon in Western Australia where spring tides create a waterfall
Wikipedia - Horn (anatomy)
Wikipedia - Horned Serpent -- A mythological serpent told of in Southeastern Native American comminities
Wikipedia - Horowpathana National Park -- National park in Sri Lanka
Wikipedia - Horseshoe Bend National Military Park -- 2,040-acre park in Alabama (US) maintained by the National Park Service
Wikipedia - Horsetail Fall (Yosemite) -- Waterfall in Yosemite National Park, California
Wikipedia - Hortus deliciarum -- 12th century illuminated medieval encyclopedia compiled by Herrad of Landsberg
Wikipedia - Hosackia pinnata -- Species of legume
Wikipedia - Hosoura Station -- Former railway station in M-EM-^Lfunato, Iwate Prefecture, Japan
Wikipedia - Hospet -- City in Karnataka, India
Wikipedia - Hossein Amanat -- Iranian-Canadian architect
Wikipedia - Hossein Nateghi -- Iranian bicycle racer
Wikipedia - Host Hotels & Resorts -- International hotel company in Bethesda, Maryland, United States
Wikipedia - Hostosian National Congress -- Small left-wing and pro-independence organization in Puerto Rico
Wikipedia - Hostosian National Independence Movement -- Pro-independence organization (and unregistered political party) in Puerto Rico
Wikipedia - Hotel International Prague -- Hotel in Prague, Czech Republic
Wikipedia - Hotel particulier -- French town houses, especially of the 18th century, generally more elegant, ornate, and larger than other houses
Wikipedia - Hot potassium carbonate -- A method used to remove carbon dioxide from gas mixtures
Wikipedia - Hot Rock & Alternative Songs -- US record chart published by Billboard Magazine
Wikipedia - Hotspot Ecosystem Research and Man's Impact On European Seas -- An international multidisciplinary project that studies deep-sea ecosystems
Wikipedia - Hotspot Ecosystems Research on the Margins of European Seas -- international multidisciplinary research project
Wikipedia - Hot Springs National Park -- United States National Park in central Arkansas
Wikipedia - Houlin Zhao -- |Houlin Zhao is the Secretary-General of the International Telecommunication Union (ITU)
Wikipedia - Houlton-Woodstock Border Crossing -- International land border crossing between the United States of America and Canada
Wikipedia - Houma people -- Native American tribe located in Louisiana, United States
Wikipedia - Hours of Louis XII -- Illuminated manuscript book of hours
Wikipedia - Hours of Mary of Burgundy -- Devotional illuminated manuscript made in Flanders around 1477
Wikipedia - Hours of Philip the Good -- Collection highlight from the National Library of the Netherlands
Wikipedia - House of All Nations -- Book by Christina Stead
Wikipedia - House of Hesse -- European noble house originating from Hesse, Germany
Wikipedia - House of Nationalities -- Upper house of the Myanmar legislature
Wikipedia - House of Natoli
Wikipedia - House of Palatinate-Neumarkt
Wikipedia - House of the People (Afghanistan) -- Lower house of the National Assembly of Afghanistan
Wikipedia - House on Ellicott's Hill -- United States national historic place
Wikipedia - Housing discrimination in the United States -- Aspect of history and culture of the United States
Wikipedia - Housing discrimination
Wikipedia - Houston Graduate School of Theology -- Multidenominational seminary
Wikipedia - Houston International Festival -- Music festival held annually in Houston, Texas
Wikipedia - Houston Museum of Natural Science
Wikipedia - Hovenweep National Monument -- US national monument
Wikipedia - Howard Baker -- United States Republican Senator from Tennessee
Wikipedia - Howard Clark (pacifist) -- British pacifist and Chair of ''War Resisters International'' (2006 - 2013)
Wikipedia - Howard Gardiner -- Zimbabwean cricketer and international match referee
Wikipedia - Howard P. Savage -- National Commander of The American Legion from 1926 to 1927
Wikipedia - Howard T. Markey National Courts Building -- Courthouse building in Washington, D.C.
Wikipedia - Howell Heflin -- Democratic U.S. Senator from Alabama
Wikipedia - How Long Is the Coast of Britain? Statistical Self-Similarity and Fractional Dimension -- Paper by BenoM-CM-.t Mandelbrot discussing the nature of fractals (without using the term)
Wikipedia - How Long: Ultra Nate Best Remixes, Vol. 2 -- 1999 remix album
Wikipedia - How Opal Mehta Got Kissed, Got Wild, and Got a Life -- 2006 book by Kaavya Viswanathan
Wikipedia - Hoysala architecture -- The building style developed under the rule of the Hoysala Empire between the 11th and 14th centuries, in the region known today as Karnataka, in India
Wikipedia - Hoysala Empire -- Kannadiga empire that ruled most of what is now Karnataka, India (10th-14th centuries)
Wikipedia - Hoyt Peak -- Summit in Yellowstone National Park, Wyoming
Wikipedia - H. P. Lovecraft -- American horror story author and originator of the Cthulhu Mythos
Wikipedia - H. R. McMaster -- 26th United States National Security Advisor
Wikipedia - HSBC -- British multinational banking and financial services holding company
Wikipedia - HSL and HSV -- Alternative representations of the RGB color model
Wikipedia - H.S. Skovoroda Kharkiv National Pedagogical University
Wikipedia - Huaiyang cuisine -- Branch of Chinese traditional cuisine native to Jiangsu province
Wikipedia - Hubbard Medal -- Medal awarded by the National Geographic Society for distinction in exploration, discovery, and research
Wikipedia - Hubli Airport -- Airport in Karnataka, India
Wikipedia - Hubli Junction railway station -- Railway station in Karnataka
Wikipedia - Hubris -- Extreme pride or overconfidence, often in combination with arrogance
Wikipedia - Huey Long -- American politician, Governor of Louisiana, and United States Senator
Wikipedia - Hugh A. Butler -- United States Senator from Nebraska
Wikipedia - Hugh Lawson White -- American judge and Senator from Tennessee
Wikipedia - Hugh McMahon Memorial Novice Chase -- Irish National Hunt annual steeplechase
Wikipedia - Hugo Margenat -- Puerto Rican politician and independence advocate
Wikipedia - Hugues C. Pernath-prijs -- Belgian literary award
Wikipedia - Hugues C. Pernath -- Flemish poet
Wikipedia - Hult International Business School
Wikipedia - Hult Prize -- international prize for social enterprise
Wikipedia - Human anatomy
Wikipedia - Human Appeal -- British international development and relief charity based in Manchester
Wikipedia - Human decontamination -- Is the process of cleansing the human body to remove contamination by hazardous materials including chemicals, radioactive substances, and infectious material.
Wikipedia - Human Development Report -- Annual report by the Human Development Report Office of the United Nations Development Programme
Wikipedia - Human ecology -- Study of the relationship between humans and their natural, social, and built environments
Wikipedia - Human enhancement -- Natural, artificial, or technological alteration of the human body
Wikipedia - Human evolution -- Evolutionary process leading to anatomically modern humans
Wikipedia - Humanistic Judaism -- Movement in Judaism that offers a nontheistic alternative in contemporary Jewish life
Wikipedia - Humanistic naturalism
Wikipedia - Humanists International
Wikipedia - Humanities Press International
Wikipedia - Human mouth -- Part of human anatomy
Wikipedia - Human Nature (2001 film) -- 2001 film by Michel Gondry
Wikipedia - Human Nature (Madonna song) -- 1995 single by Madonna
Wikipedia - Human Nature (Michael Jackson song) -- song by Michael Jackson
Wikipedia - Human nature
Wikipedia - Human-readable medium -- representation of data or information that can be naturally read by humans
Wikipedia - Human Rights Watch -- International non-governmental organization
Wikipedia - Human right to water and sanitation -- A human right recognized by the United Nations General Assembly in 2010
Wikipedia - Hum (band) -- Alternative rock band
Wikipedia - Humcha Jain temples -- Jain temples in the state of Karnataka
Wikipedia - Humidity indicator card -- Card on which a moisture-sensitive chemical is impregnated such that it will change color when the indicated relative humidity is exceede
Wikipedia - Hummel -- municipality in Rhineland-Palatinate, Germany
Wikipedia - Humnabad railway station -- Railway station in Karnataka, India
Wikipedia - Humza Yousaf -- Scottish National Party politician
Wikipedia - Hunan cuisine -- Branch of Chinese traditional cuisine native to Hunan province
Wikipedia - Hundred Islands National Park -- National park in northern Philippines
Wikipedia - Hungarian Greek Catholic Church -- A Christian Catholic denomination particular to Hungary
Wikipedia - Hungarian National Bank
Wikipedia - Hungarian nationality law
Wikipedia - Hungarian Native Faith
Wikipedia - Hungarian Ornithological and Nature Conservation Society -- Hungarian ornithological conservation organization
Wikipedia - Hungary at major beauty pageants -- Hungary at Miss Universe, Miss World, Miss International, and Miss Earth
Wikipedia - Hungary national cricket team -- Cricket team
Wikipedia - Hungary-Vietnam relations -- International relations
Wikipedia - Hungary women's national under-18 volleyball team -- Wikimedia list article
Wikipedia - Hunter Douglas -- Dutch multinational corporation
Wikipedia - Hunter Valentine -- Canadian alternative rock band
Wikipedia - Huntington Station, New York -- Hamlet and census-designated place in Suffolk County, New York, United States
Wikipedia - Huntite -- Carbonate mineral
Wikipedia - Huron-Manistee National Forests -- National forest in Michigan, United States
Wikipedia - Hurricane Nate (2005) -- Category 1 Atlantic hurricane in 2005
Wikipedia - Husam al-Din Qaraja -- Governer of Sivas in the Sultanate of Rum
Wikipedia - Hush'd Be the Camps To-Day -- Poem by Walt Whitman about the assassination of Abraham Lincoln
Wikipedia - Hu Shuli -- Hu Shuli was named International Editor of the Year by the World Press Review and the founder and publisher of Caixin Media
Wikipedia - Huu-ay-aht First Nations -- First Nations band government in British Columbia, Canada
Wikipedia - Hyatt -- American multinational hospitality company
Wikipedia - Hyco International Inc -- manufacturer of hydraulic cylinders
Wikipedia - Hydra effect -- paradox originating from the Greek legend of the Lernaean Hydra
Wikipedia - Hydriris ornatalis -- Species of moth
Wikipedia - Hydrocarbonate
Wikipedia - Hydrogenation -- Chemical reaction between molecular hydrogen and another compound or element
Wikipedia - Hydrotherapy -- Alternative medicine involving the use of water for pain relief and treatment
Wikipedia - Hydroxyapatite -- Naturally occurring mineral form of calcium apatite
Wikipedia - Hyperspace -- "sub-region" or alternate superluminal travel depicted in science fiction
Wikipedia - Hyphenated ethnicity -- Term combining an ethnicity with a country of residence
Wikipedia - Hyphenation algorithm
Wikipedia - Hypocoena inquinata -- Species of moth
Wikipedia - Hyponatremia -- Low sodium concentration in the blood
Wikipedia - Hypothesis -- Proposed explanation for an observation, phenomenon, or scientific problem
Wikipedia - Hypothetical Axis victory in World War II -- Alternate history scenario
Wikipedia - Hypothetical moon of Mercury -- Supposed natural satellite orbiting Mercury
Wikipedia - Hypothetical types of biochemistry -- Possible alternative biochemicals used by life forms
Wikipedia - Hypsopygia incarnatalis -- Species of moth
Wikipedia - Hysteron Proteron Club -- A dining club originating at Balliol College, Oxford
Wikipedia - Hysteron proteron -- A figure of speech reversing a natural or rational order
Wikipedia - Hyundai Motor Company -- South Korean multinational automaker
Wikipedia - Iain Lewers -- Great Britain hockey international
Wikipedia - Ian Berry (politician) -- Australian Liberal National politician
Wikipedia - Ian Sloan (field hockey) -- Great Britain hockey international
Wikipedia - IAPCC -- International Association of Private Career Colleges
Wikipedia - IAPCHE: the International Association for the Promotion of Christian Higher Education -- Christian educational organization
Wikipedia - IAU designated constellations by area -- List of constellations by area
Wikipedia - IAU designated constellations -- Wikipedia list article
Wikipedia - Iberian federalism -- Pan-nationalist ideology supporting the union of all the Iberian Peninsula
Wikipedia - Ibero-American Alliance for Peace -- International Coalition
Wikipedia - Ibife Alufohai -- Nigerian model and founder of miss polo international
Wikipedia - IBM international chess tournament
Wikipedia - IBM Watson Health -- American multinational technology and consulting corporation
Wikipedia - IBM -- American multinational technology and consulting corporation
Wikipedia - Ibrahim Lodi -- 31st Sultan of the Delhi Sultanate and 3rd from the Lodi dynasty
Wikipedia - Ibrahim Mohammed Bomai -- Nigerian senator
Wikipedia - Ibukun Awosika -- Nigerian business magnate
Wikipedia - ICANN -- American nonprofit organization that coordinates several Internet address databases
Wikipedia - Icarian Sea -- The part of the Aegean Sea to the south of Chios, to the east of the Eastern Cyclades and west of Anatolia
Wikipedia - ICD-10 Procedure Coding System -- International system of medical classification used for procedural coding
Wikipedia - Ice Age National Scientific Reserve -- Multi-unit protected area in Wisconsin, USA
Wikipedia - Ice bridge -- A frozen natural structure formed over seas, bays, rivers or lake surfaces
Wikipedia - Ice class -- A notation assigned by a classification society or a national authority to denote the additional level of strengthening and other arrangements that enable a ship to navigate through sea ice
Wikipedia - ICE - International Currency Exchange -- Global foreign currency exchange
Wikipedia - Iceland and the International Monetary Fund -- Overview of the relationship between Iceland and the International Monetary Fund
Wikipedia - Iceland at major beauty pageants -- Iceland at Miss Universe, Miss World, Miss International, and Miss Earth
Wikipedia - Iceland Fed Cup team -- National tennis team
Wikipedia - Iceland national cricket team -- Cricket team
Wikipedia - Ice Seguerra -- Filipino actor singer and Chairman of the National Youth Commission
Wikipedia - ICES Journal of Marine Science -- A peer-reviewed scientific journal covering oceanography and marine biology. It is published by Oxford University Press on behalf of the International Council for the Exploration of the Sea
Wikipedia - Ice storm -- Natural disaster
Wikipedia - I Ching divination
Wikipedia - I Ching -- Ancient Chinese text used for divination
Wikipedia - Ichthyovenator -- Genus of dinosaur
Wikipedia - Icons of Evolution -- Book by Jonathan Wells
Wikipedia - I Cover Chinatown -- 1936 American crime film directed by Norman Foster
Wikipedia - Ictidognathus -- Extinct genus of therapsids of Late Permian South Africa
Wikipedia - Icy Strait Point -- Privately owned tourist destination just outside the small village of Hoonah, Alaska
Wikipedia - Idaea emarginata -- Species of moth
Wikipedia - Idaea inquinata -- Species of moth
Wikipedia - Idaea straminata -- Species of moth
Wikipedia - Idaea trigeminata -- Species of moth
Wikipedia - Idaho National Laboratory
Wikipedia - Idaho Panhandle National Forests -- National forests in Idaho, United States
Wikipedia - Idaho Senate -- Upper state chamber of a state of the United-States of America
Wikipedia - Ida Rolf -- American alternative medicine practitioner, creator of Rolfing
Wikipedia - Idealism (international relations)
Wikipedia - Ideal Standard -- Multinational bathroom, sanitary ware and plumbing fixture company.
Wikipedia - Ideas on the Nature of Science -- Book by David Cayley
Wikipedia - Identity by descent -- Identical nucleotide sequence due to inheritance without recombination from a common ancestor
Wikipedia - Idhayakkani -- 1975 film by A. Jagannathan
Wikipedia - Idiom Neutral -- International auxiliary language, published by the International Academy of the Universal Language in 1902 under the leadership of W. Rosenberger; a heavy revision of Volapuk
Wikipedia - Idiom -- Combination of words that has a literal meaning
Wikipedia - Idli -- A common Breakfast originating from South India
Wikipedia - Ido -- Constructed international auxiliary language
Wikipedia - I'd Receive the Worst News from Your Beautiful Lips -- 2011 film directed by Beto Brant, Renato Ciasca
Wikipedia - IEC 61400-25 -- International standard for communications for monitoring and control of wind power plants
Wikipedia - IEEE C2 -- IEEE standard for National Electrical Safety Code
Wikipedia - IEEE International Electron Devices Meeting
Wikipedia - IERS Reference Meridian -- International prime meridian used for GPS and other systems
Wikipedia - Iglesia de Nuestra SeM-CM-1ora de la Candelaria y San Matias -- Historic church in Manati, Puerto Rico
Wikipedia - Iglesia de San Carlos Borromeo -- Church listed on the US National Register of Historic Places located in Aguadilla, Puerto Rico
Wikipedia - Iglesia San Ramon Nonato -- Historic place in Juana Diaz, Puerto Rico
Wikipedia - Ignacio Martin-Baro -- Spanish scholar, Jesuit priest, assassinated martyr in El Salvador
Wikipedia - Ignatas Konovalovas -- Lithuanian road bicycle racer
Wikipedia - Ignat Golovatsiuk -- Belarusian speed skater
Wikipedia - Ignatian Pedagogical Paradigm
Wikipedia - Ignatian spirituality
Wikipedia - Ignatios Glabas
Wikipedia - Ignatios of Constantinople -- 9th century Patriarch of Constantinople
Wikipedia - Ignatios Psyllakis -- Greek sports shooter
Wikipedia - Ignatius Anandappa -- Sri Lankan cricket umpire
Wikipedia - Ignatius Anthony Catanello
Wikipedia - Ignatius A. Onimawo -- Nigerian researcher
Wikipedia - Ignatius Aphrem I
Wikipedia - Ignatius Brianchaninov
Wikipedia - Ignatius Bryanchaninov
Wikipedia - Ignatius Carbonnelle -- Belgian Jesuit and mathematician
Wikipedia - Ignatius Chombo -- Zimbabwean politician
Wikipedia - Ignatius Datong Longjan -- Nigerian politician
Wikipedia - Ignatius Elias III
Wikipedia - Ignatius Frederick Horstmann
Wikipedia - Ignatius Gabriel I Tappouni
Wikipedia - Ignatius Gymnasium
Wikipedia - Ignatius III David
Wikipedia - Ignatius IV Sarrouf
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Wikipedia - Ignatius Joseph Kasimo Hendrowahyono -- Indonesian politician
Wikipedia - Ignatius K. Musaazi -- Ugandan politician
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Wikipedia - Ignatius Kung Pin-Mei
Wikipedia - Ignatius Kutu Acheampong -- Soldier and former military Head of state of Ghana
Wikipedia - Ignatius L. Donnelly
Wikipedia - Ignatius Leong -- Former singaporean chess official
Wikipedia - Ignatius Lissner
Wikipedia - Ignatius Loyola
Wikipedia - Ignatius Maloyan -- 19th and 20th-century Armenian Catholic archbishop and martyr
Wikipedia - Ignatius Mattingly
Wikipedia - Ignatius Michael IV Daher -- 19th-century Patriarch of the Syrian Catholic Church
Wikipedia - Ignatius Mrak
Wikipedia - Ignatius of Antioch -- Late 1st / early 2nd century Christian writer and Patriarch of Antioch
Wikipedia - Ignatius of Laconi -- Christian saint
Wikipedia - Ignatius of Loyola -- Catholic Saint, founder of the Society of Jesus (the Jesuits)
Wikipedia - Ignatius of Moscow
Wikipedia - Ignatius Press -- Catholic publishing house
Wikipedia - Ignatius Singer -- British writer and social reformer, died 1926
Wikipedia - Ignatius Spencer
Wikipedia - Ignatius Stelletskii
Wikipedia - Ignatius V Qattan
Wikipedia - Ignatius Zakka I Iwas
Wikipedia - Ignatius Zakka I -- 20th and 21st-century Syrian-Orthodox Patriarch
Wikipedia - Ignat Kaneff -- Canadian businessman
Wikipedia - Ignat Kovalev -- Russian canoeist
Wikipedia - Ignatz Award -- US comics and cartooning award
Wikipedia - Ignatz Bubis -- Former president of the Central Council of Jews in Germany
Wikipedia - Ignatz Gresser -- American soldier
Wikipedia - Ignatz von Popiel -- Polish-Ukrainian chess player
Wikipedia - Ignatz Waghalter -- Polish-German composer and conductor
Wikipedia - Ignazio Donati -- Italian composer
Wikipedia - Ignaz von Olfers -- German naturalist, historian and diplomat
Wikipedia - Ignite National Technology Fund -- Non-profit State owned company, Pakistan
Wikipedia - Ignota Plautia -- Roman woman of senatorial rank
Wikipedia - Igor-Alexandre Nataf -- French chess player
Wikipedia - Igor and the Lunatics -- 1985 film
Wikipedia - Igor Bjelobrk -- Australian chess International Master
Wikipedia - Igor Vladimirovich Makeyev -- National Hero of Azerbaijan
Wikipedia - IIcons -- album by Naughty by Nature
Wikipedia - IIFA Award for Best Actress -- International Indian Film Academy Award
Wikipedia - IIFA Award for Best Director -- International Indian Film Academy Award
Wikipedia - IIFA Award for Best Male Playback Singer -- International Indian Film Academy Award
Wikipedia - IIFA Award for Best Supporting Actress -- International Indian Film Academy Award
Wikipedia - IIFA Award for Star Debut of the Year - Male -- International Indian Film Academy Award
Wikipedia - I. Jonathan Amster -- American chemist
Wikipedia - IKEA effect -- Cognitive bias in which consumers place a disproportionately high value on products they partially created
Wikipedia - Ike Altgens -- American photojournalist who captured JFK assassination
Wikipedia - Ilaban Natin Yan! -- 2020 Philippine television show
Wikipedia - Il camorrista -- 1986 film by Giuseppe Tornatore
Wikipedia - Il Canto degli Italiani -- National anthem of Italy
Wikipedia - Ilgar Ismailov -- National Hero of Azerbaijan
Wikipedia - Ilha Grande National Park -- National park of Brazil
Wikipedia - Ilia Ignatev -- Kyrgyzstani sailor
Wikipedia - Ilkhanate -- breakaway khanate of the Mongol Empire
Wikipedia - Ill Bethisad -- Alternate history of the Earth.
Wikipedia - Illegal immigration -- Migration of people across national borders in a way that violates the immigration laws of the destination country
Wikipedia - Illig Qaghan -- Last qaghan of the Eastern Turkic Khaganate
Wikipedia - Illinois Bar Examination
Wikipedia - Illinois Confederation -- Group of 12-13 Native American tribes
Wikipedia - Illuminata (film) -- 1998 film by John Turturro
Wikipedia - Illuminate (band) -- German band
Wikipedia - Illuminate (David Crowder Band album) -- album by David Crowder Band
Wikipedia - Illuminated Chronicle
Wikipedia - Illuminate (Destine album) -- album by Destine
Wikipedia - Illuminated manuscript -- Manuscript in which the text is supplemented by the addition of decoration
Wikipedia - Illuminates of Thanateros
Wikipedia - Illuminati (comics) -- super hero team from Marvel comics
Wikipedia - Illuminati Motor Works Seven -- Electric vehicle
Wikipedia - Illuminati: New World Order
Wikipedia - Illumination (company) -- American animation film production company
Wikipedia - Illumination (disambiguation)
Wikipedia - Illuminationism -- Islamic philosophy introduced by Suhrawardi
Wikipedia - Illuminationist philosophy
Wikipedia - Illumination Mac Guff -- French animation company
Wikipedia - Illumination (manuscript)
Wikipedia - Illumination problem -- Mathematical problem studying illumination of rooms with mirrored walls
Wikipedia - Illumination School
Wikipedia - Illuminati (play-by-mail game) -- Fantasy role-playing game
Wikipedia - Illuminative way
Wikipedia - Illuminati -- Secret society to spread the ideals of The Enlightenment
Wikipedia - Illuminatus!
Wikipedia - Illusionistic tradition -- Theatrical genre originated in Italy during the mid-2nd millennium
Wikipedia - Iloilo International Airport -- Airport in Western Visayas, Philippines
Wikipedia - Il Prof. Dott. Guido Tersilli, primario della clinica Villa Celeste, convenzionata con le mutue -- 1969 film
Wikipedia - Ilto Managed Reserve -- Protected nature area in Georgia (country)
Wikipedia - I'm a Fool to Want You -- Original song written and composed by Frank Sinatra, Jack Wolf, Joel Herron; first recorded by Frank Sinatra
Wikipedia - Imagen Television -- Mexican national TV network
Wikipedia - Imagination Age
Wikipedia - Imagination inflation
Wikipedia - Imagination (magazine) -- American fantasy and science fiction magazine
Wikipedia - Imagination META
Wikipedia - Imaginations (William Carlos Williams book) -- Book by William Carlos Williams
Wikipedia - Imagination Technologies
Wikipedia - Imagination Theatre
Wikipedia - Imagination -- Creative ability
Wikipedia - Imaginative Tales -- American science fiction magazine
Wikipedia - Imagined community -- A nation as a socially constructed community, imagined by the people who perceive themselves as part of that group
Wikipedia - Imamzadeh Davood -- Iranian national heritage site
Wikipedia - Imamzadeh Seyed Mohammad -- Iranian national heritage site
Wikipedia - IMBER -- International project for marine research
Wikipedia - Imbokodvo National Movement -- Political party in Eswatini
Wikipedia - Im Chhun Lim -- Cambodian politician; Member of National Assembly of Cambodia
Wikipedia - IM-DM-^_dir (electoral district) -- Electoral district for the Grand National Assembly of Turkey
Wikipedia - IML Walking Association -- An international walking association
Wikipedia - Immigration Act of 1990 -- US law reforming the Immigration and Nationality Act of 1965
Wikipedia - Immigration and Naturalization Service -- Former immigration service of the United States
Wikipedia - Immigration Nation -- 2020 documentary television miniseries
Wikipedia - Immunization Action Coalition -- Organization providing vaccination information
Wikipedia - Imnaha National Forest -- National forest in Oregon, USA
Wikipedia - Imona Natsiapik -- Inuit artist
Wikipedia - IMPACT (British organisation) -- International initiative
Wikipedia - Impacts of tourism -- Effects of tourism on the environment. destination communities, and economy
Wikipedia - Imperator torosus -- Species of fungus in the family Boletaceae native to southern Europe east to the Caucasus and Israel.
Wikipedia - Imperia Cognati -- Italian courtesan
Wikipedia - Imperial Coronation (Faberge egg) -- 1897 Imperial Faberge egg
Wikipedia - Imperial crown -- A crown used for the coronation of emperors
Wikipedia - Imperial Examinations
Wikipedia - Imperial examination
Wikipedia - Imperial Gift -- Donation of aircraft from British surplus stocks after the First World War to various of its dominions
Wikipedia - Imperialism -- Policy or ideology of extending a nation's rule over foreign nations
Wikipedia - Impersonal verb -- Verb that has no determinate subject
Wikipedia - Impersonator
Wikipedia - Implementation Force -- NATO-led multinational peacekeeping deployment to Bosnia and Herzegovina
Wikipedia - Implicit bias training -- Programs to expose implicit bias and eliminate discriminatory behaviors
Wikipedia - Impregnation fetish
Wikipedia - Impurity of the land of the nations -- Rabbinic decree declaring land outside the Land of Israel to be ritually impure
Wikipedia - Inagua National Park -- National park on the island of Great Inagua in The Bahamas
Wikipedia - Inaindha Kaigal -- 1990 film by N. K. Vishwanathan
Wikipedia - Inatoi Station -- Railway station in Toride, Ibaraki Prefecture, Japan
Wikipedia - Inattentional blindness -- Condition of failing to see something in plain view
Wikipedia - INaturalist
Wikipedia - Inayati Order -- International organization dedicated to spreading the Sufi teachings of Inayat Khan
Wikipedia - Incardination and excardination -- Catholic law tying priests to a superior
Wikipedia - Incardination
Wikipedia - Incarnate
Wikipedia - Incarnational humanism
Wikipedia - Incarnation (Christianity) -- Belief that Jesus was made flesh by being conceived in the womb of a woman
Wikipedia - Incarnation of Christ
Wikipedia - Incarnation -- Deity or divine being in human/animal form on Earth
Wikipedia - Incheon Chinatown -- Chinatown in Incheon, South Korea
Wikipedia - Incheon International Airport Station
Wikipedia - Incheon International Airport -- Largest airport in South Korea, completed in 2001 near the city of Incheon
Wikipedia - Incheon National University station -- Railway station in Incheon
Wikipedia - Incheon National University -- National university of South Korea
Wikipedia - Incheon -- Metropolitan City in Seoul National Capital Area, South Korea
Wikipedia - Incident at Pristina airport -- 1999 confrontation between Russian and NATO forces
Wikipedia - Incitement to genocide -- Crime under international law
Wikipedia - Incitement to terrorism -- Category in some national legal systems
Wikipedia - Incomindios Switzerland -- Human rights organization that focuses on the native populations of the Americas
Wikipedia - Incredible India -- International tourism campaign
Wikipedia - Incredible Tales -- Supernatural horror documentary series in Singapore
Wikipedia - Independence Day (Bangladesh) -- National holiday in Bangladesh under the leadership of the [[Father Of The Nation Sheikh Mujibor Rahman]],popularly known as [[Bangonondhu]]
Wikipedia - Independence Day (Bosnia and Herzegovina) -- National holiday in Bosnia & Herzegovina
Wikipedia - Independence Day (Georgia) -- National holiday in Georgia
Wikipedia - Independence Day (India) -- National day in India, celebrated on 15 August
Wikipedia - Independence Day (Malaysia) -- national holiday in Malaysia, observed annually on 31 August
Wikipedia - Independence Day (Pakistan) -- National holiday in Pakistan
Wikipedia - Independence Day (Sri Lanka) -- National holiday in Sri Lanka
Wikipedia - Independence National Forest -- Region of Humboldt National Forest
Wikipedia - Independence National Historical Park -- National historic site in Philadelphia, Pennsylvania, United States
Wikipedia - Independence -- Condition of a nation, country, or state which exercises self-government, and usually sovereignty, over the territory
Wikipedia - Independent Alternative for Italians Abroad -- Italian political party
Wikipedia - Independent Baptist -- Christian protestant denomination
Wikipedia - Independent National Alliance of Angola -- Political party in Angola
Wikipedia - Independent Nationalist -- Political description
Wikipedia - Independent National Security Legislation Monitor -- Independent oversight body of the Australian Government
Wikipedia - Independent nation
Wikipedia - Independent school -- Private, non-parochial school that is not dependent upon national or local government
Wikipedia - Independent Senators Group -- Parliamentary group in the Senate of Canada
Wikipedia - Inderjeet Parmar -- International studies professor
Wikipedia - Indeterminate form
Wikipedia - Indeterminate (variable)
Wikipedia - Index Fungorum -- International project to index all formal (scientific) names in the kingdom of Fungi
Wikipedia - Index of anatomy articles -- Wikipedia index
Wikipedia - Index of Economic Freedom -- Annual index and ranking created in 1995 by The Heritage Foundation and The Wall Street Journal to measure the degree of economic freedom in the world's nations
Wikipedia - Index of international public law articles -- Wikipedia index
Wikipedia - Index (typography) -- Typographical character detonating an index finger pointing
Wikipedia - India International Friendship Society -- Indian award-granting organisation
Wikipedia - India International Trade Fair -- Organized by the India Trade Promotion Organization
Wikipedia - India men's national field hockey team -- Field hockey team representing India
Wikipedia - Indian Actors Association -- Organization for Native American actors
Wikipedia - Indiana Dunes National Park -- United States National Park in Indiana
Wikipedia - Indian agent -- Individual authorized to interact with Native Americans tribes on behalf of the U.S. government
Wikipedia - Indianapolis International Airport -- Airport in Indianapolis, Indiana, United States
Wikipedia - Indian Association of Kickboxing Organisations -- National kickboxing federation
Wikipedia - Indian Association of Physics Teachers -- Physics Olympiad coordinator
Wikipedia - India national cricket team -- National cricket team of India
Wikipedia - India National PolioPlus -- Non-profit organization
Wikipedia - India national rugby league team -- National rugby league team representing India
Wikipedia - Indian barrier state -- Proposal to establish a Native American state in the Great Lakes region of North America
Wikipedia - Indian Century -- Idea that the 21st century will be dominated by India
Wikipedia - Indian Gorkha -- Indian citizens of Nepalese national origin
Wikipedia - Indian Health Service -- Branch of the United States Health Department regarding the health of Native Americans
Wikipedia - Indian independence movement -- Indian national movement seeking to end British rule (1857-1947)
Wikipedia - Indian National Academy of Engineering
Wikipedia - Indian National Army in popular culture -- INA in popular culture
Wikipedia - Indian National Army trials -- The British Indian trial by courts-martial of a number of officers of the Indian National Army (INA) between November 1945 and May 1946
Wikipedia - Indian National Army -- Indian armed force fighting on the Axis side in World War II
Wikipedia - Indian national calendar
Wikipedia - Indian National Congress
Wikipedia - Indian National Defence University -- Defence university of India
Wikipedia - Indian National Finals Rodeo Hall of Fame -- Hall of Fame for Cowboys
Wikipedia - Indian nationalism
Wikipedia - Indian nationalist movement
Wikipedia - Indian National Lok Dal -- Political party in India
Wikipedia - Indian National Science Academy
Wikipedia - Indian Ocean Commission -- Intergovernmental organization comprising five African Indian Ocean nations along with the French overseas region of Reunion
Wikipedia - Indian people -- Nationals or citizens of India
Wikipedia - Indian princess -- Term for Native American women.
Wikipedia - Indian Railways -- India's national railway system operated by the Ministry of Railways
Wikipedia - Indian religions -- Religions that originated in the Indian subcontinent
Wikipedia - Indian reservation -- Land managed by Native American tribes under the US Bureau of Indian Affairs
Wikipedia - Indian School, Al-Ghubra -- International school in Al-Ghubra, Oman
Wikipedia - Indian Self-Determination and Education Assistance Act
Wikipedia - Indian termination policy
Wikipedia - Indian Vaccination Act of 1832 -- Act to vaccinate Indian Americans for smallpox
Wikipedia - India-Pakistan border -- International boundary between India and Pakistan
Wikipedia - India women's national cricket team -- India Women's National Cricket Team
Wikipedia - Indicator bacteria -- Types of bacteria used to detect and estimate the level of fecal contamination of water
Wikipedia - Indie Fest -- International film festival in California
Wikipedia - Indie rock -- Genre of alternative rock music
Wikipedia - Indigenous Australian self-determination -- Powers relating to self-governance by Aboriginal Australian and Torres Strait Islander people
Wikipedia - Indigenous education in Canada -- Education for First Nations, Inuit, and Metis people in Canada
Wikipedia - Indigenous language -- Language that is native to a region and spoken by indigenous peoples
Wikipedia - Indigenous Peoples March -- Political demonstration on the National Mall in Washington (18 January 2019 )
Wikipedia - Indigenous peoples of California -- Native Californians
Wikipedia - Indigenous Philippine folk religions -- Native religions of the Philippines
Wikipedia - Indira Alfonzo -- President of the national electoral council of venezuela
Wikipedia - Indira Gandhi Award for National Integration -- Award granted by the Indian National Congress
Wikipedia - Indira Gandhi International Sports Stadium -- Stadium in Haldwani, Uttrakhand, India
Wikipedia - Indira Nath -- Indian immunologist
Wikipedia - Individual Partnership Action Plan -- intergovernmental relations between countries and NATO
Wikipedia - Indoctrination
Wikipedia - Indo-European languages -- Large language family originating in Eurasia
Wikipedia - Indole -- Occurs naturally in human feces and has an intense fecal odor.
Wikipedia - Indonesia AirAsia Flight 8501 -- Former scheduled international passenger flight operated by Indonesia AirAsia
Wikipedia - Indonesian National Armed Forces -- Military forces of Indonesia
Wikipedia - Indonesian nationality law -- National law in Indonesia
Wikipedia - Indonesian National Party Marhaenism -- political party in Indonesia
Wikipedia - Indonesian National Police -- National police force of Indonesia
Wikipedia - Indonesian National Route 1 -- Road in Indonesia
Wikipedia - Indonesia women's national cricket team -- Cricket team
Wikipedia - Indonesia women's national softball team -- National softball team representing Indonesia
Wikipedia - Indoor air pollution in developing nations -- Include combustion and building materials
Wikipedia - Indorenate
Wikipedia - Indranath Srikanta O Annadadidi -- Bengali film
Wikipedia - Indraprastha Gas -- Indian natural gas distribution company
Wikipedia - Induction variable recognition and elimination
Wikipedia - Indumati Gopinathan -- Indian pathologist
Wikipedia - Industrial National Bank Building -- Skyscraper in Providence, Rhode Island, US
Wikipedia - Industrialnation -- US underground music magazine
Wikipedia - Industrial Workers of the World -- International labor union
Wikipedia - Ineos -- Privately owned multinational chemicals company
Wikipedia - Inez Ortiz -- 20th-21st century Native American potter
Wikipedia - Infected Rain -- Moldovan nu metal/alternative metal band
Wikipedia - Inference to the best explanation
Wikipedia - Infinitary combinatorics
Wikipedia - Infinity Girl -- American alternative rock band
Wikipedia - Information International Inc.
Wikipedia - Information International, Inc.
Wikipedia - Information Systems International Conference
Wikipedia - Information system -- Combination of information, resources, activities and people that support tasks in an organization; a group of components that interact to produce information
Wikipedia - Information-Technology Engineers Examination -- Group of Japanese computing examinations
Wikipedia - Informed Medical Options Party -- Australian anti-vaccination, anti-fluoride political party
Wikipedia - Infosys -- Indian multinational consulting, IT services, software engineering and outsourcing company
Wikipedia - Infraglenoid tubercle -- Part of the scapula from which the long head of the triceps brachii originates
Wikipedia - Inger, Minnesota -- Census-designated place in Minnesota, US
Wikipedia - ING Group -- Dutch multinational banking and financial services corporation
Wikipedia - Inglis Grain Elevators National Historic Site -- National historic site in Inglis, Manitoba, Canada
Wikipedia - Ingo Swann -- 20th and 21st-century psychic, Scientologist and creator of Coordinate Remote Viewing
Wikipedia - Ingrid Dahl -- Norwegian Woman International Master
Wikipedia - Inguinal canal -- Human abdominal anatomy
Wikipedia - Inhibition theory -- Alternating latent states of distraction during the performance of a mental task
Wikipedia - INIS-8 -- 8-bit character encoding used for the International Nuclear Information System.
Wikipedia - INIS character set -- 7-bit ASCII subset used for the International Nuclear Information System
Wikipedia - Injured reserve list -- Designation used in professional sports leagues for athletes who become injured and temporarily unable to play
Wikipedia - Injury Reserve -- American alternative hip hop trio
Wikipedia - Inke Nathke -- German cell biologist
Wikipedia - Inland Sea, Gozo -- A lagoon of seawater on the island of Gozo in the village of San Lawrenz linked to the Mediterranean Sea through an opening formed by a narrow natural arch
Wikipedia - Inland taipan -- Highly venomous snake native to Australia
Wikipedia - Innambur Ezhutharinathar Temple -- Hindu temple of Shiva in Innambur, India
Wikipedia - Innate behavior
Wikipedia - Innate ideas
Wikipedia - Innate idea
Wikipedia - Innate immunity
Wikipedia - Innate linguistic capacity
Wikipedia - Innate lymphoid cell -- Group of innate immune cells that are derived from common lymphoid progenitors
Wikipedia - Innateness hypothesis
Wikipedia - Innate releasing mechanism
Wikipedia - Innate
Wikipedia - Innatism -- Belief that the human mind is born with knowledge
Wikipedia - Innatist hypothesis
Wikipedia - InnerChange Freedom Initiative -- Prison Fellowship International program (1997-present)
Wikipedia - Innocent Chukwuma -- Nigerian business magnate and investor
Wikipedia - Innoko National Wildlife Refuge -- National wildlife refuge in Alaska, USA
Wikipedia - Inornate squirrel -- Species of "beautiful" squirrel from Asia
Wikipedia - In Persuasion Nation -- Collection of George Saunders short stories written 1995-2005
Wikipedia - Insel Air -- Dutch Caribbean national airline of Curacao
Wikipedia - Insemination -- Introduction of semen or sperm into the genital tract of a female animal
Wikipedia - Inspection -- Organized examination or formal evaluation exercise
Wikipedia - Instagram (song) -- 2019 song by Dimitri Vegas & Like Mike, David Guetta, Daddy Yankee, Afro Bros, and Natti Natasha
Wikipedia - Instant Karma: The Amnesty International Campaign to Save Darfur -- Compilation album by various artists
Wikipedia - Instart -- Defunct American multinational computer technology corporation
Wikipedia - Instinct -- Inherent inclination of a living organism towards a particular complex behavior
Wikipedia - Institut Barcelona d'Estudis Internacionals -- Interuniversity Postgraduate Institute for International Studies in Barcelona, Catalonia, Spain
Wikipedia - Institut de Droit International
Wikipedia - Institute for Democratic Alternatives in South Africa
Wikipedia - Institute for Protection of Cultural Monuments and National Museum -- Scientific, research and cultural institution in Ohrid, North Macedonia
Wikipedia - Institute for Science and International Security
Wikipedia - Institute for the International Education of Students -- Non-profit study abroad organization
Wikipedia - Institute in Basic Life Principles -- Non-denominational, Christian organization in Oak Brook, Illinois, US
Wikipedia - Institute of Cultural Affairs International -- International non-governmental organization
Wikipedia - Institute of International and European Affairs -- Irish EU think tank
Wikipedia - Institute of International Education -- Non-profit organisation in the USA
Wikipedia - Institute of International Politics and Economics -- Political science and economics think tank in Belgrade, Serbia
Wikipedia - Institute of National Remembrance
Wikipedia - Institute of the Incarnate Word
Wikipedia - Institutes of National Importance -- Premier public higher education institutions in India
Wikipedia - Institutional racism -- The establishment of racial discrimination as a policy within a society or organisation
Wikipedia - Institutional Renewal Party of National Action -- Defunct political party in Ecuador
Wikipedia - Institut national de l'audiovisuel -- French audiovisual archive
Wikipedia - Institut National de Recherche en Informatique et en Automatique
Wikipedia - Institut national de recherche en informatique et en automatique
Wikipedia - Institut National des Arts de Bamako -- Art school in Bamako, Mali
Wikipedia - Institut national des langues et civilisations orientales
Wikipedia - Institut National pour la Recherche Biomedicale -- Government medical research center in Kinshasa, Democratic Republic of the Congo
Wikipedia - Instituto Nacional de Matematica Pura e Aplicada -- Brazil's National Institute for mathematics
Wikipedia - Instrumental (My Bloody Valentine song) -- Song by Irish alternative rock band My Bloody Valentine
Wikipedia - Intan Aletrino -- Miss Supranational Indonesia 2016, Indonesian TV Presenter and actress
Wikipedia - Intangible cultural heritage -- Class of UNESCO designated cultural heritage
Wikipedia - Intangible Cultural Property (South Korea) -- Traditions and customs in Korea designated for official preservation
Wikipedia - INTBAU -- International organization
Wikipedia - Integrated Authority File -- International authority file for personal names, subject headings and corporate bodies
Wikipedia - Integrated Truss Structure -- Part of the International Space Station; sequence of connected trusses
Wikipedia - Intel International Science and Engineering Fair
Wikipedia - Intellectual Mastery of Nature -- Book by Christa Jungnickel and Russell McCormmach
Wikipedia - Intelligence dissemination management
Wikipedia - Interactionism (nature versus nurture) -- Perspective that human behavior is caused by interaction of genetic and environmental factors
Wikipedia - Interbau -- Housing Development at 1957 International Building Exhibition, Berlin
Wikipedia - Intercity Railway Connector -- High-speed rail under construction between Langfang East and the Beijing Daxing International Airport
Wikipedia - Intercontinental Church of God -- Christian denomination
Wikipedia - InterContinental Hotels Group -- British multinational hospitality company
Wikipedia - Interdependent origination
Wikipedia - Interdisciplinarity -- Combination of two or more academic disciplines into one activity
Wikipedia - INTERFET logistics -- Logistical support of the International Force East Timor
Wikipedia - Interim alternative educational setting -- Type of educational placement
Wikipedia - Interior Chinatown -- Novel by Charles Yu
Wikipedia - Interkosmos -- Soviet international spaceflight program
Wikipedia - Interlinear gloss -- Explanatory matter inserted between a line of original text and its translation
Wikipedia - Interlingua -- International auxiliary language created by IALA
Wikipedia - Intermittency -- Irregular alternation different types of dynamics
Wikipedia - Intermuscular coordination -- Coordination within different muscles and groups of muscles
Wikipedia - International 110 -- Sailboat class
Wikipedia - International 210 -- Sailboat class
Wikipedia - International 3000 -- Bus chassis manufactured by Navistar International
Wikipedia - International 3300 -- Cowled bus chassis made by Navistar International, based on International DuraStar.
Wikipedia - International Academic Association for the Enhancement of Learning in Higher Education -- Advance learning centred higher education
Wikipedia - International Academy for Systems and Cybernetic Sciences
Wikipedia - International Academy of Astronautics
Wikipedia - International Academy of Humanism
Wikipedia - International Academy of Sex Research
Wikipedia - International Academy of Television Arts and Sciences
Wikipedia - International Accounting Standards Board -- International organization
Wikipedia - International adoption of South Korean children -- International adoption of South Korean children
Wikipedia - International Advertising Association -- International marketing industry association
Wikipedia - International Aerial Robotics Competition
Wikipedia - International Aerobatic Club
Wikipedia - International Affairs (journal) -- Academic journal
Wikipedia - International Affective Picture System
Wikipedia - International Agency for Research on Cancer
Wikipedia - International Age Rating Coalition
Wikipedia - International aid related to the COVID-19 pandemic -- Aspect of viral outbreak
Wikipedia - International AIDS Vaccine Initiative -- Not-for-profit, public-private partnership
Wikipedia - International Airport (film) -- 1985 American television film
Wikipedia - International Alliance of Catholic Knights
Wikipedia - International Alliance of Libertarian Parties
Wikipedia - International Alliance of Research Universities -- Research body for universities
Wikipedia - International Alliance of Women -- Organization
Wikipedia - International Alphabet of Sanskrit Transliteration -- Transliteration scheme
Wikipedia - International Amateur Handball Federation -- International organization for several sports (1928-1946)
Wikipedia - International American University -- Private, for-profit university in California
Wikipedia - International America's Cup Class -- Class of racing yacht that was developed for the America's Cup between 1992 and 2007
Wikipedia - International Amphitheatre -- Arena in Chicago, Illinois, United States
Wikipedia - International Analog Forestry Network
Wikipedia - International Anarchist Congress of Amsterdam
Wikipedia - International Animation Day -- International observance honoring the art of animation
Wikipedia - International Antalya Film Festival -- Annual film festival held in Antalya, Turkey
Wikipedia - International Apostolic Fellowship -- fellowship denomination
Wikipedia - International Appalachian Trail -- Long-distance hiking trail in Eastern United States and Canada
Wikipedia - International Archives
Wikipedia - International Army Games -- Russian organized international military event
Wikipedia - International Art & Craft Fair -- Trade show held biennially in Ouagadougou, Burkina Faso
Wikipedia - International Article Number
Wikipedia - International Assessment of Agricultural Knowledge, Science and Technology for Development -- Food politics
Wikipedia - International Assistance Mission -- Christian development non-governmental organization operating in Afghanistan
Wikipedia - International Association for Analytical Psychology
Wikipedia - International Association for Computing and Philosophy
Wikipedia - International Association for Cross-Cultural Psychology
Wikipedia - International Association for Cryptologic Research -- Scientific organization for research in cryptology
Wikipedia - International Association for Handicapped Divers
Wikipedia - International Association for Identification
Wikipedia - International Association for Jungian Studies
Wikipedia - International Association for Language Learning Technology -- Language education in the United States
Wikipedia - International Association for Near-Death Studies
Wikipedia - International Association for Pattern Recognition
Wikipedia - International Association for Plant Taxonomy
Wikipedia - International Association for Relationship Research -- International learned society
Wikipedia - International Association for Semiotic Studies
Wikipedia - International Association for Suicide Prevention
Wikipedia - International Association for the Cognitive Science of Religion -- Cognitive science organization
Wikipedia - International Association for the Evaluation of Educational Achievement
Wikipedia - International Association for the Physical Sciences of the Oceans -- International non-governmental organization
Wikipedia - International Association for the Semiotics of Law
Wikipedia - International Association for the Study of Pain
Wikipedia - International Association of Agricultural Information Specialists -- International professional association
Wikipedia - International Association of Analytical Psychologists
Wikipedia - International Association of Applied Psychology
Wikipedia - International Association of Empirical Aesthetics
Wikipedia - International Association of Exorcists -- Roman Catholic organization founded in 1990
Wikipedia - International Association of Jesuit Universities
Wikipedia - International Association of Law Enforcement Intelligence Analysts -- International professional association
Wikipedia - International Association of Meteorology and Atmospheric Sciences -- International non-governmental organization
Wikipedia - International Association of Methodist-related Schools, Colleges, and Universities
Wikipedia - International Association of Nitrox and Technical Divers -- Recreational and technical scuba training and certification agency
Wikipedia - International Association of Oil & Gas Producers -- The petroleum industry's global forum
Wikipedia - International Association of People-Environment Studies
Wikipedia - International Association of Professional Translators and Interpreters
Wikipedia - International Association of Prosecutors -- UN organization
Wikipedia - International Association of Seismology and Physics of the Earth's Interior -- International non-governmental organization
Wikipedia - International Association of Students in Agricultural and Related Sciences
Wikipedia - International Association of Ultrarunners -- World governing body of ultra running
Wikipedia - International Association of University Presidents -- Higher education association
Wikipedia - International Association of Volcanology and Chemistry of the Earth's Interior -- International non-governmental organization
Wikipedia - International Association of Wagner Societies
Wikipedia - International Association of Wildland Fire -- Non-profit organization in Montana, US
Wikipedia - International Astronomical Union
Wikipedia - International Atomic Energy Agency -- International organization
Wikipedia - International Atomic Time -- Time scale based on atomic clocks
Wikipedia - International Authority for the Ruhr -- Post-WW2 body controlling German coal and steel industry
Wikipedia - International Auxiliary Language Association -- Linguistic body
Wikipedia - International auxiliary language -- Language meant for communication between people from different nations who do not share a common first language
Wikipedia - International Aviation College, Ilorin -- Aviation school in Ilorin, Kwara State, Nigeria
Wikipedia - International Aviation Services Organization -- International nonprofit aviation service industry forum
Wikipedia - International Baccalaureate -- International educational organisation based in Geneva, Switzerland
Wikipedia - International BahaM-JM- -- Former administrative institution of the BahaM-JM-
Wikipedia - International Bancshares Corporation -- American financial services company
Wikipedia - International Bank Account Number -- Alphanumeric code that uniquely identifies a bank account in any participating country
Wikipedia - International Bank for Reconstruction and Development -- The International Bank for Reconstruction and Development is one of the lending arm's of the World Bank Organization.
Wikipedia - International Baptist Convention -- Association of English-speaking Baptist churches in Africa, Europe and the Middle East
Wikipedia - International Behavioural and Neural Genetics Society
Wikipedia - International Best Dressed Hall of Fame List -- List of persons
Wikipedia - International Bhojpuri Film Awards -- Awards presented annually by Yashi Films International
Wikipedia - International Biathlon Union -- International sports governing body organizing biathlon
Wikipedia - International Bible Contest -- Worldwide competition on the Jewish Bible
Wikipedia - International Bill of Human Rights -- UN General Assembly resolution
Wikipedia - International Bluegrass Music Hall of Fame -- Museum to honor bluegrass music
Wikipedia - International Blue -- Song by Manic Street Preachers
Wikipedia - International Board Game Studies Association
Wikipedia - International Bobsleigh and Skeleton Federation -- International sport governing body
Wikipedia - International Bomber Command Centre -- World War II interpretation centre and memorial
Wikipedia - International Booker Prize -- International literary award
Wikipedia - International Book Year -- International observance
Wikipedia - International Botanical Congress -- International meeting of botanists in all scientific fields held very six years
Wikipedia - International Boulevard (Oakland, California) -- Road in Oakland
Wikipedia - International Boundary Wastewater Treatment Plant -- Wastewater treatment
Wikipedia - International Boxing Association (amateur) -- International amateur boxing governing body
Wikipedia - International Boxing Club of New York -- Boxing organisation
Wikipedia - International Boxing Federation -- Boxing organization
Wikipedia - International Boxing Hall of Fame -- Honors boxers, trainers and other contributors to the boxing sport worldwide
Wikipedia - International Boxing Organization -- International professional boxing organization
Wikipedia - International Boys' Schools Coalition -- 501(c)(3) non-profit organization
Wikipedia - International Brazilian Jiu-Jitsu Federation -- BJJ Federation
Wikipedia - International Brigades -- paramilitary supporting the Republicans in the Spanish Civil War
Wikipedia - International Broadcasting Act -- U.S. law
Wikipedia - International Broadcasting Convention -- Trade show for the TV industry
Wikipedia - International Buddhist College -- Buddhist institution of higher education
Wikipedia - International Buddhist Film Festival
Wikipedia - International Bulletin of Mission Research -- Academic journal
Wikipedia - International Bureau of Education -- Organisation created in Geneva in 1925
Wikipedia - International Bureau of Weights and Measures -- Intergovernmental measurement science and measurement standards setting organisation
Wikipedia - International Business Centre of Madeira -- Set of tax benefits for the Autonomous Region of Madeira
Wikipedia - International business company -- Company
Wikipedia - International Business Machines Corporation
Wikipedia - International Business Machines
Wikipedia - International Business Times -- American online news publication that publishes seven national editions and four languages
Wikipedia - International business
Wikipedia - International Campaign for Tibet
Wikipedia - International Campaign to Abolish Nuclear Weapons
Wikipedia - International Campaign to Ban Landmines
Wikipedia - International Catholic Conference of Scouting
Wikipedia - International Celestial Reference Frame -- Realization of the International Celestial Reference System using reference celestial sources
Wikipedia - International Celestial Reference System -- Current standard celestial reference system
Wikipedia - International Center for Agricultural Research in the Dry Areas -- Agricultural research institute
Wikipedia - International Center for the History of Electronic Games
Wikipedia - International Center Station -- Metro station in Sendai, Japan
Wikipedia - International Centre for Climate Change and Development -- Research institute in Bangladesh
Wikipedia - International Centre for Theoretical Physics -- International research institute for physical and mathematical sciences
Wikipedia - International Certificate of Competence -- Sailing license approved by United Nations
Wikipedia - International Certificate of Origin Guidelines -- Global guidelines on the issuance of Certificates of Origin
Wikipedia - International Certificate of Vaccination or Prophylaxis -- International certificate of vaccination
Wikipedia - International Chamber of Commerce -- Business organization
Wikipedia - International Championship of Collegiate A Cappella
Wikipedia - International Chemical Identifier -- Identifier for chemical substances
Wikipedia - International Chemical Safety Card
Wikipedia - International Cherry Blossom Festival
Wikipedia - International Childfree Day -- Celebration of voluntary childlessness
Wikipedia - International Children's Book Day
Wikipedia - International Christian Quality Music Secondary and Primary School -- School in Diamond Hill, Hong Kong
Wikipedia - International Civil Engineering Symposium -- annual technical symposium
Wikipedia - International Classification for Standards -- Classification system for technical standards
Wikipedia - International Classification of Diseases -- International standard diagnostic tool for epidemiology, health management and clinical purposes
Wikipedia - International Classification of Functioning, Disability and Health
Wikipedia - International Classification of Primary Care
Wikipedia - International Club for Psychical Research
Wikipedia - International Coach Regulations -- Regulations covering international use of passenger coaches among European railways
Wikipedia - Inter/National Coalition for Electronic Portfolio Research -- Non-profit organization
Wikipedia - International Cocoa Initiative -- Geneva-based nonprofit funded by major chocolate makers to address child labour issues in cocoa production in West Africa
Wikipedia - International Code of Nomenclature for algae, fungi, and plants -- Code of scientific nomenclature
Wikipedia - International Code of Nomenclature for Cultivated Plants
Wikipedia - International Code of Signals -- Maritime communication method
Wikipedia - International Code of Zoological Nomenclature -- Code of scientific nomenclature for animals
Wikipedia - International Coffee Day -- International observance
Wikipedia - International Collective of Female Cinematographers -- Professional society
Wikipedia - International College of Surgeons -- Global professional organization
Wikipedia - International Colloquium on Automata, Languages and Programming
Wikipedia - International Color Consortium
Wikipedia - International Colour Association
Wikipedia - International Colour Authority
Wikipedia - International Commerce Centre -- Skyscraper in West Kowloon, Hong Kong
Wikipedia - International Commercial Bank Tanzania -- Commercial bank in Tanzania
Wikipedia - International Commission for Orders of Chivalry
Wikipedia - International Commission for the Protection of the Danube River -- International environmental organisation
Wikipedia - International Commission of Jurists
Wikipedia - International Commission on English in the Liturgy
Wikipedia - International Commission on Illumination -- International authority on light, illumination, color, and color spaces
Wikipedia - International Commission on Occupational Health
Wikipedia - International Commission on Stratigraphy -- Organization
Wikipedia - International Committee for the Nanking Safety Zone -- The International Committee that was established in order to establish and manage the Nanking Safety Zone
Wikipedia - International Committee for Weights and Measures
Wikipedia - International Committee of Slavists -- Scholarly organization
Wikipedia - International Committee of the Fourth International
Wikipedia - International Committee of the Red Cross
Wikipedia - International Committee on Computational Linguistics
Wikipedia - International Committee on Intellectual Cooperation
Wikipedia - International Communication Association -- Academic association
Wikipedia - International communication
Wikipedia - International Community School of Addis Ababa
Wikipedia - International community -- Geopolitical term implying a broad group of people and governments with common views on certain issues
Wikipedia - International Comparative Literature Association -- International research organization
Wikipedia - International Components for Unicode
Wikipedia - International Computer Music Association
Wikipedia - International Computers and Tabulators
Wikipedia - International Computer Science Institute
Wikipedia - International Computers Limited -- British computer company (1968-2002)
Wikipedia - International Confederation of Electroacoustic Music
Wikipedia - International Conference for Economic Sanctions Against South Africa
Wikipedia - International Conference for Women Leaders -- Biennial conference in Israel
Wikipedia - International Conference of Physics Students -- Annual conference
Wikipedia - International Conference of Rome for the Social Defense Against Anarchists
Wikipedia - International Conference on Acoustics, Speech, and Signal Processing
Wikipedia - International Conference on Architectural Support for Programming Languages and Operating Systems
Wikipedia - International Conference on Bioinformatics
Wikipedia - International Conference on Business Process Management
Wikipedia - International Conference on Computer-Aided Design
Wikipedia - International Conference on Computer Communications
Wikipedia - International Conference on Computer Graphics and Interactive Techniques
Wikipedia - International Conference on Computer Vision
Wikipedia - International Conference on Conceptual Modeling
Wikipedia - International Conference on Concurrency Theory
Wikipedia - International Conference on Database Theory
Wikipedia - International Conference on Dependable Systems and Networks -- Computer networking conference
Wikipedia - International Conference on Distributed Computing Systems
Wikipedia - International Conference on Document Analysis and Recognition
Wikipedia - International Conference on Environmental Systems -- conference on human spaceflight technology and space human factors
Wikipedia - International Conference on Functional Programming
Wikipedia - International Conference on Harmonisation of Technical Requirements for Registration of Pharmaceuticals for Human Use
Wikipedia - International Conference on High Performance Computing
Wikipedia - International Conference on Information Processing in Sensor Networks
Wikipedia - International Conference on Information Systems
Wikipedia - International Conference on Intelligent Robots and Systems
Wikipedia - International Conference on Learning Representations
Wikipedia - International Conference on Machine Learning
Wikipedia - International Conference on Mobile Computing and Networking
Wikipedia - International Conference on Population and Development
Wikipedia - International Conference on Rewriting Techniques and Applications -- Annual academic mathematics conference
Wikipedia - International Conference on Software Engineering
Wikipedia - International Conference on the Holocaust and Genocide
Wikipedia - International Conference on the Situation in Venezuela -- Diplomatic conference
Wikipedia - International Conference on Very Large Data Bases
Wikipedia - International Congress of Linguists
Wikipedia - International Congress of Mathematicians
Wikipedia - International Congress of Orientalists -- Series of academic conferences on orientalism
Wikipedia - International Congress of Philosophy
Wikipedia - International Congress on Industrial and Applied Mathematics
Wikipedia - International Conservation Caucus Foundation -- Non-partisan 501(c)(3) educational foundation
Wikipedia - International Consortium on Landslides -- Non-governmental research organization
Wikipedia - International Convention Centre, Birmingham
Wikipedia - International Convention on the Elimination of All Forms of Racial Discrimination -- United Nations convention and human rights instrument
Wikipedia - International Cooperation Administration -- Predecessor of the U.S. Agency for International Development
Wikipedia - International cooperation
Wikipedia - International Co-operative Alliance -- Federation representing co-operatives and the worldwide co-operative movement
Wikipedia - International Coral Reef Society -- Non-profit scientific society for the conservation of coral reefs.
Wikipedia - International Corpus of English
Wikipedia - International Correspondence Chess Federation
Wikipedia - International Council Correspondence
Wikipedia - International Council for Adult Education -- International educational organization
Wikipedia - International Council for Industrial and Applied Mathematics
Wikipedia - International Council for Open and Distance Education -- Distance education institutions based in Norway
Wikipedia - International Council for Science -- International non-governmental organisation
Wikipedia - International Council for the Exploration of the Sea
Wikipedia - International Council of Design -- International organisation
Wikipedia - International Council of Museums
Wikipedia - International Council of Unitarians and Universalists
Wikipedia - International Council of Universities of Saint Thomas Aquinas
Wikipedia - International Council of Women -- international women's organization
Wikipedia - International Council on Archives
Wikipedia - International Council on Educational Credential Evaluation -- Organization
Wikipedia - International Council on Systems Engineering
Wikipedia - International Court of Justice -- Primary judicial organ of the United Nations
Wikipedia - International Covenant on Economic, Social and Cultural Rights -- Covenant adopted in 1966 by United Nations General Assembly resolution
Wikipedia - International cricket in 1976 -- Overview of international cricket in the 1976 season
Wikipedia - International cricket in 2014-15 -- International cricket season
Wikipedia - International cricket in 2014 -- International cricket season
Wikipedia - International cricket in 2015-16 -- International cricket season
Wikipedia - International cricket in 2015 -- International cricket season
Wikipedia - International cricket in 2016-17 -- International cricket season
Wikipedia - International cricket in 2016 -- International cricket season
Wikipedia - International cricket in 2017-18 -- International cricket season
Wikipedia - International cricket in 2017 -- International cricket season
Wikipedia - International cricket in 2018-19 -- International cricket season
Wikipedia - International cricket in 2018 -- International cricket season
Wikipedia - International cricket in 2019-20 -- International cricket season
Wikipedia - International cricket in 2019 -- International cricket season
Wikipedia - International cricket in 2020-21 -- International cricket season
Wikipedia - International cricket in 2020 -- International cricket season
Wikipedia - International cricket in 2021-22 -- International cricket season
Wikipedia - International cricket in 2021 -- International cricket season
Wikipedia - International cricket in 2022-23 -- International cricket season
Wikipedia - International cricket in 2022 -- International cricket season
Wikipedia - International cricket in 2023-24 -- International cricket season
Wikipedia - International cricket in 2023 -- International cricket season
Wikipedia - International cricket in South Africa from 1971 to 1981 -- Cricket in South Africa
Wikipedia - International Criminal Court investigation in Palestine -- International legal proceedings
Wikipedia - International Criminal Court -- Permanent international tribunal
Wikipedia - International criminal law
Wikipedia - International Criminal Tribunal for Rwanda -- International court established by the United Nations Security Council in Resolution 955
Wikipedia - International Criminal Tribunal for the former Yugoslavia -- UN ad hoc court
Wikipedia - International Cruise Terminal station -- Shanghai Metro station
Wikipedia - International Cryptology Conference
Wikipedia - International Dance Music Awards -- Annual awards ceremony
Wikipedia - International Data Corporation
Wikipedia - International Data Encryption Algorithm
Wikipedia - International Data Group -- Publishing company
Wikipedia - International Date Line -- Imaginary line that demarcates the change of one calendar day to the next
Wikipedia - International Day Against DRM -- Protests against digital rights management technology
Wikipedia - International Day Against Homophobia and Transphobia
Wikipedia - International Day for the Elimination of Racial Discrimination
Wikipedia - International Day for the Remembrance of the Slave Trade and its Abolition -- International observance
Wikipedia - International Day of Charity
Wikipedia - International Day of Families
Wikipedia - International Day of Forests -- International day established by the United Nations
Wikipedia - International Day of Mathematics -- Day celebrating mathematics on March 14
Wikipedia - International Day of Non-Violence
Wikipedia - International Day of No Prostitution -- Awareness day held and recognised by people against sex work
Wikipedia - International Day of Peace -- Annual observance dedicated to world peace
Wikipedia - International Day of the Girl Child
Wikipedia - International Day of the World's Indigenous Peoples -- Annual event sponsored by the United Nations
Wikipedia - International Day of Yoga
Wikipedia - International Debutante Ball -- Biannual ball at Waldorf Astoria hotel, New York City, USA
Wikipedia - International Defence Industry Fair
Wikipedia - International Delight -- Coffee creamer brand
Wikipedia - International Democrat Union -- International alliance of centre-right, right and conservative political parties
Wikipedia - International Designator -- Alphanumerical designation used to identify spacecraft in or beyond Earth orbit launched since 1962
Wikipedia - International Design School -- Higher education institution based in Jakarta, Indonesia
Wikipedia - International development -- Concept concerning the level of development on an international scale
Wikipedia - International Digital Publishing Forum -- Trade and standards organisation for the digital publishing industry
Wikipedia - International diplomacy
Wikipedia - International Directory of Philosophy and Philosophers
Wikipedia - International Directory of Philosophy
Wikipedia - International Disability Alliance
Wikipedia - International District/Chinatown station -- Light rail station in Seattle, Washington
Wikipedia - International District (Greater Houston) -- Neighborhood of Houston, Texas
Wikipedia - International Divine Science Association
Wikipedia - International Diving Educators Association -- Recreational scuba training and certification agency
Wikipedia - International Diving Institute -- American commercial diver training school
Wikipedia - International Diving Regulators and Certifiers Forum -- International forum of professional diver accreditation organisations
Wikipedia - International Diving Schools Association -- Organisation to develop common standards for commercial diver training
Wikipedia - International Docking System Standard -- International standard for spacecraft docking adapters
Wikipedia - International draughts
Wikipedia - International Dublin Literary Award -- International literary award, administered by Dublin City Libraries
Wikipedia - International Dunhuang Project -- International archeology conservation effort
Wikipedia - International Early Psychosis Association
Wikipedia - International Earth Rotation and Reference Systems Service -- body responsible for mantaining global time and reference frame standards
Wikipedia - International economics
Wikipedia - International Education Corporation -- profit universities and colleges in the United States
Wikipedia - International education
Wikipedia - Internationale Fachmesse fr Sportartikel und Sportmode
Wikipedia - Internationale HM-CM-$ndel-Akademie -- German classical music institution
Wikipedia - International Electrical Congress
Wikipedia - International Electrotechnical Commission -- International standards organization
Wikipedia - International Emergency Economic Powers Act -- United States federal law
Wikipedia - International Emmy Kids Awards -- Children's television programming award
Wikipedia - Internationale Musikakademie fur Solisten -- German music school
Wikipedia - International Encyclopedia of Statistical Science
Wikipedia - International Encyclopedia of Systems and Cybernetics
Wikipedia - International Encyclopedia of the Social Sciences
Wikipedia - International Encyclopedia of Unified Science
Wikipedia - International Energy Agency
Wikipedia - International English Language Testing System -- Test for learners of English as a second language
Wikipedia - International English -- English language as a global means of communication in numerous dialects
Wikipedia - International Ergonomics Association
Wikipedia - Internationaler Naturpark Bourtanger Moor-Bargerveen -- Nature reserve in northern Netherlands and Germany
Wikipedia - International E-road network -- Numbering system for roads in Europe
Wikipedia - Internationale Sommerakademie Mozarteum Salzburg -- -- Internationale Sommerakademie Mozarteum Salzburg --
Wikipedia - Internationale Walter Benjamin Gesellschaft
Wikipedia - International Exhibition of Art (1911) -- A world's fair held in Rome
Wikipedia - International expansion of Netflix -- Expansion of Netflix
Wikipedia - Internationale Zeitschrift fr Psychoanalyse
Wikipedia - International Fair Plovdiv -- Bulgaria's largest and oldest international trade fair
Wikipedia - International Fairtrade Certification Mark -- Certification mark
Wikipedia - International Falcon Movement - Socialist Educational International -- Belgian non-profit organization
Wikipedia - International Falls, Minnesota -- City in Minnesota, United States
Wikipedia - International Fantasy Award
Wikipedia - International Federation for Information Processing
Wikipedia - International Federation for Systems Research
Wikipedia - International Federation of Automatic Control
Wikipedia - International Federation of BodyBuilders
Wikipedia - International Federation of BodyBuilding & Fitness -- International professional sport's governing body for bodybuilding and fitness
Wikipedia - International Federation of Building and Wood Workers -- Former global federation of trade unions
Wikipedia - International Federation of Catholic Universities
Wikipedia - International Federation of Environmental Health -- environmental health professional organization
Wikipedia - International Federation of Film Critics -- Association of national organizations of professional film critics
Wikipedia - International Federation of Gynecology and Obstetrics
Wikipedia - International Federation of Information Processing
Wikipedia - International Federation of Liberal Youth
Wikipedia - International Federation of Library Associations and Institutions
Wikipedia - International Federation of Medical Students' Associations -- Non-governmental organization
Wikipedia - International Federation of Plantation and Agricultural Workers -- Organization
Wikipedia - International Federation of Rabbis -- Organization
Wikipedia - International Federation of Red Cross and Red Crescent Societies -- Humanitarian organization
Wikipedia - International Federation of Surveyors -- Global organization for the profession of surveying and related disciplines
Wikipedia - International Federation of Teqball -- Governing body for teqball
Wikipedia - International Federation of the Phonographic Industry -- Organisation that represents the interests of the recording industry
Wikipedia - International Federation of Trade Unions of Audio-Visual Workers -- Union
Wikipedia - International Fellowship of Christians and Jews -- Organization founded in 1983 by Yechiel Eckstein
Wikipedia - International Festival Entr'2 marches -- French Film Festival
Wikipedia - International Festival of Independent Cinema Off Camera -- Polish film festival
Wikipedia - International Fetish Day -- Day supporting the BDSM community
Wikipedia - International Film Festival of Kerala -- Annual film festival held in Thiruvananthapuram, India
Wikipedia - International Film Festival of Ottawa -- Film festival
Wikipedia - International Film Festival Rotterdam -- annual film festival held in Rotterdam, Netherlands
Wikipedia - International Finance Centre (Hong Kong) -- Commercial development in Central, Hong Kong
Wikipedia - International finance
Wikipedia - International Financial Reporting Standards -- Technical standard
Wikipedia - International Financial Services Centre -- Financial centre in Dublin, Ireland
Wikipedia - International Fixed Calendar
Wikipedia - International folk dance -- Variety of ethnic dance traditions
Wikipedia - International Footbag Players' Association -- International governing body for the sport of footbag
Wikipedia - International Force East Timor -- Multinational peacemaking taskforce
Wikipedia - International Force for East Timor
Wikipedia - International Forestry Resources and Institutions -- Forestry research collective
Wikipedia - International Forestry Students' Association
Wikipedia - International Forum Design
Wikipedia - International Four Days Marches Nijmegen -- Marching event
Wikipedia - International Francophonie Day -- International observance
Wikipedia - International Free Press Society -- Danish organization
Wikipedia - International Fruit Genetics -- A fruit-breeding company in California
Wikipedia - International Game Developers Association
Wikipedia - International Game Technology (1975-2015) -- American gaming company founded in 1975
Wikipedia - International Game Technology -- London-headquartered gaming company
Wikipedia - International General Medical Society for Psychotherapy
Wikipedia - International Genetically Engineered Machine -- International competition
Wikipedia - International Geography Olympiad
Wikipedia - International Geomagnetic Reference Field -- Standard model of the structure of Earth's magnetic field
Wikipedia - International Geophysical Year
Wikipedia - International Gilbert and Sullivan Festival -- International festival for Gilbert and Sullivan performance held in England
Wikipedia - International Glaciological Society -- International glaciology academic organization
Wikipedia - International Gothic
Wikipedia - International Grandmaster
Wikipedia - International grandmaster
Wikipedia - International Grooving & Grinding Association -- Trade association in the concrete and asphalt surface industry
Wikipedia - International Guild of Knot Tyers -- Organization
Wikipedia - International HapMap Project
Wikipedia - International Harvester Travelette -- American light-duty pickup truck
Wikipedia - International Harvester -- American manufacturing company
Wikipedia - International Herald Tribune
Wikipedia - International High School (New Jersey) -- High school in Passaic County, New Jersey, United States
Wikipedia - International High School of New Orleans -- Public charter high school in New Orleans, Louisiana
Wikipedia - International Holocaust Cartoon Competition -- Cartoon competition sponsored by the Iranian newspaper Hamshahri
Wikipedia - International Honor Quilt -- Installation artwork by feminist artist Judy Chicago
Wikipedia - International Hotel (San Francisco) -- Residential hotel in San Francisco
Wikipedia - International Hot Rod Association -- Drag racing sanctioning body
Wikipedia - International House (1933 film) -- 1933 film by A. Edward Sutherland
Wikipedia - International House Berkeley
Wikipedia - International Human Epigenome Consortium
Wikipedia - International Humanist and Ethical Union
Wikipedia - International human rights instruments -- Treaties for the protection of human rights
Wikipedia - International human rights law -- Body of international law designed to promote human rights
Wikipedia - International Human Solidarity Day -- United Nations annual unity day
Wikipedia - International Hurdle -- Hurdle horse race in Britain
Wikipedia - International Hydrographic Organization -- Intergovernmental organization
Wikipedia - International Ice Hockey Federation -- Worldwide governing body for ice hockey and in-line hockey
Wikipedia - International Identity Federation
Wikipedia - International Indian Film Academy Awards -- Award
Wikipedia - International Indian Ocean Expedition -- A large scale multinational hydrographic survey of the Indian Ocean which took place from 1959 to 1965.
Wikipedia - International Innovation Index -- Global index measuring the level of innovation of a country
Wikipedia - International Institute for Management Development -- Swiss business education school
Wikipedia - International Institute for Psychical Research
Wikipedia - International Institute for Software Technology
Wikipedia - International Institute of Information Technology, Hyderabad -- Public engineering institution in Hyderabad, Telangana
Wikipedia - International Institute of Professional Studies -- Department of Devi Ahilya University in India
Wikipedia - International Institute of Refrigeration
Wikipedia - International Institute of Rural Reconstruction -- Philippine non-profit organization
Wikipedia - International Institute of Social History -- Historical Research Institute in Amsterdam
Wikipedia - International Institute of Tropical Forestry -- Program of the United States Forest Service
Wikipedia - International Institutes of Information Technology -- Autonomous Indian engineering institutes
Wikipedia - International institutions
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