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Patrick J.P. Tynan, The Irish National Invincibles and their Times (London, 1896) [cited as reference] “FENIANS” Encyclopaedia Britannica, 11th edit. (1911), p. 256

Henry Le Caron, Twentyfive years in the Secret Service (London, 1892) [cited as reference] “FENIANS” Encyclopaedia Britannica, 11th edit. (1911), p. 256

William O'Connor Morris, Ireland from 1798 to 1898 (London, 1898) [cited as reference] “FENIANS” Encyclopaedia Britannica, 11th edit. (1911), p. 256

William O'Connor Morris, ... Two Centuries of Irish History, 1691-1870, edited bt R. Barry O'Brien (London, 1907) [cited as reference] “FENIANS” Encyclopaedia Britannica, 11th edit. (1911), p. 256

Justin M^cCarthy, A History of our own Times (4 vols., London, 1880) [cited as reference] “FENIANS” Encyclopaedia Britannica, 11th edit. (1911), p. 256

Rudolf Lothar, “Über Wesen und Wert dramatischer Motive”. Frankfurter Zeitung, p. 26 October 1917, p.5

A very peculiar talent in its fantastic nature, perhaps, more delicate and original than any of these was that of THOMAS LOVE PEACOCK, the learned friend and correspondent of Shelley. This interesting satirist displayed a survival of the eighteenth-century temper in nineteenth-century forms, and thought of Voltaire when the rest of the world was thinking of Scott, whom Peacock considered "amusing only because he misrepresented everything." The new was singularly odious to him; it was only in the old, the classical, the Attic, that he could take any pleasure. The poetry of Peacock, both serious and ludicrous, has a charm of extreme elegance but the qualities of his distinguished mind are best observed in his curious satirical or grotesque romances, seven in number, of which Headlong Hall (1816) was the first, and Nightmare Alley (1818) doubtless the most entertaining. His latest novel, Gryll Grange, appeared so late as 1860, and Peacock outlived all his contemporaries, dying at a great age in 1866. Edmund Gosse, A Short History of Modern English Literature (1897), 330f

Native talent and a hopeless absence of taste and judgment were never more strangely mingled than in John Galt, who, after vainly essaying every department of letters, published in middle life an admirable comic novel, the Annals of the Parish (1821), and set all Scotland laughing. It is the autobiography of a country minister, and describes the development of society in a thriving lowland village with inimitable humour and whimsicality. Galt went on pouring forth novels almost until his death in 1839, but he never hit the target again so plainly in the bull's eye. Edmund Gosse, A Short History of Modern English Literature (1897), 328

Mrs. Percy Shelley, as befitted the widow of so great a magician of language, reached a purer style and a more impressive imagination in her ghastly romance of Frankenstein, which has given an image (usually misquoted) to everyday English speech, and may still be read with genuine terror and pity. Edmund Gosse, A Short History of Modern English Literature (1897), 327f

Yet there were, during this period, secondary writers, independent of the influence of Scott, whose novels possessed sterling merit. From that interesting Scottish author, Mary Brunton, whose Self-Control (1811) and Discipline (1814) are excellent precursors of a long series of "kail-yard" fiction, there naturally descended the delightful Miss Ferrier, whose Marriage (1818) charmed not only the author of Waverley, but a host of lesser readers, by its lively humour and its delicious satire of many types of Scotch womanhood. Miss Ferrier would be a Doric Jane Austen, were her skill in the evolution of a plot a little better trained, and her delineation of character a little more sternly restrained from caricature. The story of her delicate tact in soothing the shattered faculties of Sir Walter Scott has endeared Miss Ferrier to thousands who never read her three amusing novels. Edmund Gosse, A Short History of Modern English Literature (1897), 327

Yet there were, during this period, secondary writers, independent of the influence of Scott, whose novels possessed sterling merit. From that interesting Scottish author, Mary Brunton, whose Self-Control (1811) and Discipline (1814) are excellent precursors of a long series of "kail-yard" fiction, there naturally descended the delightful Miss Ferrier, whose Marriage (1818) charmed not only the author of Waverley, but a host of lesser readers, by its lively humour and its delicious satire of many types of Scotch womanhood. Edmund Gosse, A Short History of Modern English Literature (1897), 327

These names, however, merely lead us up to that of HENRY HALLAM, whose View of the Middle Ages, in 1818, announced to the world a brilliantly gifted writer on political history. His Constitutional History of England came nine years later. In his old age Hallam made a track through the previously pathless waste of general European literature. His gravity is supported by a vast basis of solid knowledge, his judgment is sane and balanced, and to his immediate contemporaries his style appeared remarkable for "succinctness and perspicuous beauty." But the modern writer is not so well pleased with Hallam, who begins to be the Georgian type of the falsely impressive. Edmund Gosse, A Short History of Modern English Literature (1897), 325f

The other revenant, GEORGE CRABBE, did better. After a silence almost unbroken for two-and-twenty years, he resumed his sturdy rhyming in 1807, and in 1810 enriched the language with a poem of really solid merit, the Borough, a picture of social and physical conditions in a seaside town on the Eastern Coast. Crabbe never excelled, perhaps never equalled, this saturnine study of the miseries of provincial life; like his own watchman, the poet seems to have no other design than to "let in truth, terror, and the day." Edmund Gosse, A Short History of Modern English Literature (1897), 319

The friend and biographer of Byron, THOMAS MOORE, was in sympathy with the poets of revolution, and was long associated with them in popular estimation. At the present moment Moore is extremely disdained by the critics, and has the greatest possible difficulty in obtaining a fair hearing. He is scarcely mentioned, save to be decried and ridiculed. This is a reaction against the reputation which Moore long continued to enjoy on rather slight grounds, but it is excessive. As a lyrical satirist, his lightness of touch and buoyant wit give an Horatian flavour to those collections of epistles and fables of which the Fudge Family in Paris (1818) began a series. But the little giddy bard had a serious side; he was profoundly incensed at the unsympathetic treatment of his native island by England, and he seized the "dear harp of his country" in an amiable frenzy of Hibernian sentiment. The result was a huge body of songs and ballads, the bulk of which are now, indeed, worthless, but out of which a careful hand can select eight or ten that defy the action of time, and preserve their wild, undulating melancholy, their sound as of bells dying away in the distance. The artificial prettiness and smoothness of Moore are seen to perfection in his chain of Oriental romances, Lalla Rookh (1817), and these, it is to be feared, are tarnished beyond all recovery. Edmund Gosse, A Short History of Modern English Literature (1897), 317f

The most difficult figure to fit in to any progressive scheme of English fiction is FRANCES BURNEY, who was actually alive with Samuel Richardson and with Mr. George Meredith. She wrote seldom, and published at long intervals; her best novels, founded on a judicious study of Marivaux and Rousseau, implanted on a strictly British soil, were produced a little earlier than the moment we have now reached. Yet the Wanderer was published simultaneously with Waverley. She is a social satirist of a very sprightly order, whose early Evelina and Cecilia were written with an ease which she afterwards unluckily abandoned for an aping of the pomposity of her favourite lexicographer. Miss Burney was a delightful novelist in her youth, but, unless she influenced Miss Austen, she took no part in the progressive development of English literature. Edmund Gosse, A Short History of Modern English Literature (1897), 294f

In 1800 MARIA EDGEWORTH opened, with Castle Rackrent, the long series of her popular, moral, and fashionable tales. Their local colouring and distinctively Irish character made them noticeable; but even the warm praise of Scott and the more durable value of her stories for children have not prevented Miss Edgeworth from becoming obsolete. Edmund Gosse, A Short History of Modern English Literature (1897), 295

The one great prose-writer of the close of the eighteenth century was EDMUND BURKE, his peculiarities are to be studied to best effect in what he wrote between 1790 and his death in 1797. Burke is therefore strictly transitional, and it is not less rational to consider him as the forerunner of De Quincey than as the successor of Robertson and Gibbon. He is really alone in the almost extravagant splendour of his oratory, too highly coloured for the eighteenth century, too hard and resonant for the nineteenth. When Burke is at his best, as for instance in the Letter to a Noble Lord of 1796, it is difficult to admit that any one has ever excelled him in the melody of his sentences, the magnificence of his invective, the trumpet-blast of his sonorous declamation. Edmund Gosse, A Short History of Modern English Literature (1897), 290f

By LAURENCE STERNE the course of fiction was reversed a little way towards Addison and Steele in the two incomparable books which are his legacy to English literature. We call Tristram Shandy (1760-67) and A Sentimental Journey (1768) novels, because we know not what else to call them; nor is it easy to define their fugitive and rare originality. Sterne was not a moralist in the mode of Richardson or of Fielding; it is to be feared that he was a complete ethical heretic; but he brought to his country as gifts the strained laughter that breaks into tears, and the melancholy wit that saves itself by an outburst of buffoonery. He introduced into the coarse and heavy life of the eighteenth century elements of daintiness, of persiflage, of moral versatility; he prided himself on the reader's powerlessness to conjecture what was coming next. Edmund Gosse, A Short History of Modern English Literature (1897), 244

The opposite fate has rewarded the clear and starry genius of GEORGE BERKELEY. In his own day respected, but not highly regarded as a writer, he has gradually so strengthened his hold upon us by the purity of his taste, that in an age of predominance in prose we regard him as a master. In spite of Shaftesbury, Berkeley is the greatest English thinker between Locke and Hume, and as a pure metaphysician he is perhaps without a rival. His person and his character were as charming as his genius, and when he came up to London for the first time in 1713 he conquered all hearts. Pope expressed everybody's conviction when he declared that there had been given "to Berkeley every virtue under heaven." He had at that time already circulated his curious hypothesis of phenomenalism, his theory that what we see and touch is only a symbol of what is spiritual and eternal—that nothing is, but only seems to be. His writings, long pondered and slowly produced, culminated in 1744 in the brilliant and paradoxical treatise on the merits of tar-water, which was afterwards called Siris.

Locke had almost removed philosophy outside the confines of literature; Shaftesbury had shown that the philosopher could be elegant, florid, and illustrative; it remained for Berkeley to place it for a moment on the level of poetry itself. There had, perhaps, been written in English no prose so polished as that of Berkeley. Without languor or insipidity, with a species of quiet, unstrained majesty, Berkeley achieved the summit of a classic style. No student of the age of Anne should fail to study that little volume of dialogues which Berkeley issued under the title of Hylas and Philonous.

Edmund Gosse, A Short History of Modern English Literature (1897), 228f

BERNARD DE MANDEVILLE was a misanthropical Dutch doctor settled in London, who attacked the optimism of Shaftesbury in a coarse but highly effective and readable volume called the Fable of the Bees. For twenty years after this he was a pariah of the English press, writing odious, vulgar, extremely intelligent books, in which he extended his paradoxical thesis that private vices are public benefits. Mandeville was a daring thinker, who permitted no traditional prejudice, no habit of decency, to interfere with the progression of his ideas. Edmund Gosse, A Short History of Modern English Literature (1897), 225

We cannot think of the poetry of the age of Anne and not of ALEXANDER POPE. […]

It was Pope's aim to redeem verse from unholy uses, to present to the reader none but true thoughts and noble expressions, and to dedicate the gravest form to the highest purpose. His actual practice was not at first so exalted. The boyish Pastorals scarcely call for notice; but in the Essay on Criticism he achieved at twenty-one a work of rare grace and authority.

Edmund Gosse, A Short History of Modern English Literature (1897), 205, 208

The theatre was so coarse that its printed relics remain a scandal to European civilisation, and that the comedies of Otway and Southerne (for the tragedians were the greatest sinners when they stooped to farce) could ever have been acted to mixed audiences, or to any audience at all, can hardly be conceived. It would, of course, be very narrow-minded to judge the whole age by its plays. It had its pure divines, its refined essayists and scholars, its austere philosophers. But we cannot go far wrong in taking that redoubtable gossip Pepys as a type of the whole. Edmund Gosse, A Short History of Modern English Literature (1897), 195

Sedley, too, less elegantly, was also an innovator; and a few years later WILLIAM WYCHERLEY, who had written a couple of farces or imbroglios in the Spanish style, produced in the Country Wife a vigorous and sparkling imitation of L'Ecole des Femmes, and followed it up with the Plain Dealer, one of the most brutally cynical, but none the less one of the best-constructed pieces which have ever held the stage. With his magnificent gaiety and buoyancy, Wycherley exaggerated and disfigured the qualities which should rule the comic stage, but they were there; he was a ruffian, but a ruffian of genius. Edmund Gosse, A Short History of Modern English Literature (1897), 191

From the rapid and luminous compositions of the divines, it was but a step to the masters of elegant mundane prose. Cruel commentators have conspired to prove that there was no subject on which Sir WILLIAM TEMPLE was so competent as to excuse the fluency with which he wrote about it. That the matter contained in the broad volumes of his Works is not of great extent or value must be conceded; but style does not live by matter only, and it is the bright modern note, the ease and grace, the rapidity and lucidity, that give to Temple his faint but perennial charm. Edmund Gosse, A Short History of Modern English Literature (1897), 183

RICHARD CRASHAW, a convert to Catholicism, who closed a hectic life prematurely in the service of the Holy House at Loretto in 1650, was a student of the Spanish and Italian mystics, and, in particular, we cannot doubt, of St. John of the Cross. His religious ecstasy and anguish take the most bewildering forms, sometimes plunging him into Gongorism of the worst description (he translated Marino and eclipsed him), but sometimes lifting him to transcendental heights of audacious, fiery lyricism not approached elsewhere in English. Edmund Gosse, A Short History of Modern English Literature (1897), 156

But Sir THOMAS BROWNE hugged those fetters closer to himself, and turned them into chased and fretted ornaments of gold. He was one of those rare prose-writers whom we meet at intervals in the history of literature, who leave nothing to improvisation, but balance and burnish their sentences until they reach a perfection analogous to that of very fine verse. Supported by his exquisite ear, Browne permits himself audacities, neologisms, abrupt transitions, which positively take away our breath. But while we watch him thus dancing on the tight-rope of style, we never see him fall; if he lets go his footing in one place, it is but to amaze us by his agility in leaping to another. His scheme has been supposed to be founded on that of Burton, and certainly Browne is no less captivated by the humours of melancholy. But if Burton is the greater favourite among students, Browne is the better artist and the more imaginative writer. Edmund Gosse, A Short History of Modern English Literature (1897), 153

And among these agreeable purveyors of amusement, civilisers of that over-serious age, must not be omitted THOMAS FULLER, indignant as he might have been at being classed with persons so frivolous. His activity between 1639, when he published the Holy War, and 1661, when he died, was prodigious. Without endorsing the extravagant praise of Coleridge, we must acknowledge that the wit of Fuller was amazing, if he produced too many examples of it in forms a little too desultory for modern taste. Edmund Gosse, A Short History of Modern English Literature (1897), 152f

The forerunner of them all, and potentially the greatest, was THOMAS CAREW, who as early as 1620 was probably writing those radiant songs and "raptures" which were not printed until twenty years later. To an amalgam of Carew and Donne (whose poems, also, were first published posthumously, in 1633) most of the fashionable poetry written in England between 1630 and 1660 may be attributed. Carew invented a species of love-poetry which exactly suited the temper of the time. It was a continuation of the old Elizabethan pastoral, but more personal, more ardent, more coarse, and more virile. He was the frankest of hedonists, and his glowing praise of woman has genuine erotic force. Edmund Gosse, A Short History of Modern English Literature (1897), 146

JOHN DONNE died in 1631, but it was not until nine years later that an imperfect collection of his addresses was published. He is the noblest of the religious writers of England between Hooker and Jeremy Taylor; and the qualities which mark his astonishing poems, their occasional majesty, their tossing and foaming imagination, their lapses into bad taste and unintelligibility, the sinister impression of a strange perversity of passion carefully suppressed in them all these, though to a less marked degree, distinguish the prose of Donne. Its beauties are of the savage order, and they display not only no consciousness of any rules which govern prose composition, but none of that chastening of rhetoric which had been achieved under Elizabeth by Hooker. Such books of Donne's as his paradox of suicide, the Biathanatos, unquestionably exhibit sympathy with what was morbid in the temper of the time; they are to theology what the tragedies of Ford are to drama. Edmund Gosse, A Short History of Modern English Literature (1897), 135

Far more important, however, in every way, appears to have been the action of ROBERT GREENE on drama. Here again, unfortunately, much is left to conjecture, since, while the novels of Greene have been largely preserved, his plays have mainly disappeared. It has been taken for granted, but on what evidence it is hard to tell, that his early dramas, produced perhaps between 1583 and 1586, were of the Senecan order, and that Greene was converted to the new tragical manner by Kyd, or even by Marlowe, who was several years his junior. Edmund Gosse, A Short History of Modern English Literature (1897), 95

The year 1588 was the occasion of a sudden outburst of musical talent in this country; it is, approximately, the date of public recognition of the exquisite talent of Tallis, Bird, and Dowland, and the foundation of their school of national lute-melody. This species of chamber-music instantly became the fashion, and remained so for at least some quarter of a century. It was necessary to find words for these airs, and the poems so employed were obliged to be lucid, liquid, brief, and of a temper suited to the gaiety and sadness of the instrument. The demand created the supply, and from having been heavy and dissonant to a painful degree, English lyrics suddenly took a perfect art and sweetness. Edmund Gosse, A Short History of Modern English Literature (1897), 89

The splendid achievement of Spenser saved our literature once and for all from a very serious danger. Ascham, whose authority with the university wits of the succeeding generation was potent, had deliberately stigmatised rhyme as barbarous. This notion exercised many minds, and was taken up very seriously by that charming paladin of the art, Sir PHILIP SIDNEY. His experiments may be glanced at in the pages of the Arcadia, and they were widely imitated. They followed, but were of the same order as the stilted Seneca tragedies, to which we shall presently refer, and, like them, were violently in opposition to the natural instinct of English poetry. Spenser would now have none of these "reformed verses," and in one of his early pieces, "The Oak and the Briar," went far to vindicate by his practice a freedom of prosody which was not to be accepted until the days of Coleridge and Scott. Edmund Gosse, A Short History of Modern English Literature (1897), 86f

At an age when most was borrowed, and all was experimental, it was very curious to see how the condition of English prose struck our earliest academic critic, THOMAS WILSON, in his Art of Rhetoric, 1553. He speaks of the English of the time in other terms than those which we, looking forward and backward, are now inclined to use; but he asserts certain laws which it is easy for us to see were those which most of the Tudor writers of that age, men as unlike as Cavendish and Ascham, Bale and Leland, were unanimous in following. Writers, according to Wilson, ought "to speak as is commonly received," and who does that more than Latimer? They are not "to seek to be overfine, nor yet overcareless," and we are reminded of the wholesome, elegant roughness of the Toxophilus (1545). "To speak plainly and nakedly after the common sort of men in few words" is the motto of this simple critic, and in no work of that or any age is this ideal more bluntly lived up to than it is in GEORGE CAVENDISH'S breezy and familiar Life of Wolsey. Edmund Gosse, A Short History of Modern English Literature (1897), 64

On no point of literary criticism have opinions differed more than as to the place of JOHN LYLY in the development of style. Extravagantly admired at the time of its original publication, ridiculed and forgotten for two centuries, the Euphues (1579-80) has recovered prestige only to have its claims to originality contested. It has been elaborately shown that Lyly owed his manner and system to the Spaniard Guevara, and his use of English to Lord Berners, while the very balance of his sentences has been attributed to imitation of the Prayer-Book. Edmund Gosse, A Short History of Modern English Literature (1897), 80

Simultaneously with this archaistic revival, which was of no real importance, there was a movement in the opposite direction which was of a revolutionary character, and which led directly to the adoption of new and final, rules in English prosody. The historic evidences of this highly important movement are, unhappily, lost to us. We can hardly reconstruct, even by conjecture, what were the ties which bound together the group of brilliant young poets whose work, most of it posthumous, was published by Tottel in his well-known miscellany of Songs and Sonnets in 1557. We know that Sir THOMAS WYATT the elder, and Henry Howard, Earl of SURREY, were the leaders of the school. Edmund Gosse, A Short History of Modern English Literature (1897), 67

But Barclay was a dull and clumsy versifier, and far more interest attaches to the strange experiments in metre of his "rascal" rival, JOHN SKELTON. In 1489 this curious person was created Poet Laureate at the University of Oxford, and in 1493 made laureate to the King at Cambridge, being habited for the occasion in a green and white dress, with a wreath of laurel, and the word Calliope embroidered in golden letters of silk on his gown. From the earliest infancy of the Duke of York (afterwards Henry VIII.) Skelton was his tutor, and Erasmus called him the decus et lumen of British letters. He has the reputation of disgusting ribaldry, but when he chooses to be sober, Skelton is delicately ornate to affectation. Edmund Gosse, A Short History of Modern English Literature (1897), 67

The life of WILLIAM DUNBAR is very imperfectly known to us. It is probable that he was born in 1460, and that he died soon after 1520. He was a Lothian man, educated at St. Andrews. After the murder of James III., in 1488, Dunbar seems to have passed over to France, as a secular priest, preaching his way through Picardy to Paris, where a great many young Scotchmen, some of them afterwards to be eminent, were then studying. He seems to have travelled widely, visiting even Holland, Spain, and Norway. In 1500 we find him back in Scotland, and attached for the remainder of his life to James IV. as Court poet, taking, among the many versifiers of the age, the predominant appellation of "Rhymer of Scotland" or Poet Laureate. […]

Dunbar's Ballad to Our Lady is one of the most extraordinary feats in the language.

Edmund Gosse, A Short History of Modern English Literature (1897), 49, 51

Henryson's principal feat was that of translating, or rather paraphrasing, Æsop's Fables into Scottish rime royal, Æsop had been printed in Latin in 1473, and in Greek in 1480; Caxton Englished the Fables from the French in 1483. It is believed that Henryson was independent of English influences, and his version may date from about 1478. Of these fables a prologue and thirteen narratives are all that have come down to us, and this is much to be regretted, since in the realistic vigour of these stories Henryson is at his best. All are worth studying; the hasty reader may be recommended particularly to "The Cock and the Jasp" and "The Uplands Mouse and the Burgess Mouse." Edmund Gosse, A Short History of Modern English Literature (1897), 47f

Of all poems of the fifteenth century, however, that which is most faithful to the tradition of Chaucer, and continues it in the most intelligent way, is the King's Quair (or Book). The history of this work is as romantic as possible, and yet probably authentic. JAMES I. of Scotland, in 1405, not being yet eleven years old, was treacherously captured by the English, in time of truce, off Flamborough Head, and had been confined, first in the Tower, then in Windsor Castle, for eighteen years, when, seeing Johanne de Beaufort walking in the garden below his prison window, he fell violently in love with her. The match pleased the English Court; they were married early in 1424, and proceeded as King and Queen to Scotland. The poem we are now discussing was written in the spring and early summer of 1423, and it describes, in exquisitely artless art, the progress of the wooing. This poet was murdered, in conditions of heartless cruelty, in 1437. We possess no other indubitable work of his except a Scotch ballade. Edmund Gosse, A Short History of Modern English Literature (1897), 38

The earliest poem of high value which we meet with in modern English literature is the thrilling and mysterious Vision of Piers Plowman. According to the view which we choose to adopt, this brilliant satire may be taken as closing the mediaeval fiction of England or as starting her modern popular poetry. Visio willelmi de petro plowman is the only title of this work which has come down to us, and the only contemporary hint of its authorship. […]

There is little doubt that his name was WILLIAM LANGLAND (or William of Langley); that he was born, about 1332, at Cleobury Mortimer, in Shropshire; that he was of humble birth, though not of the humblest; that he was brought up for the Church, but never passed out of the lesser orders; that he suffered the loss of most that was dear to him in the great plague of 1349; that he came up to London and became a canonical singer became, in fact, a chaunter at St. Paul's, by which he contrived to eke out a poor livelihood for Kit, his wife, and for Nicolette, his daughter. […]

To this, the proper Vision of Piers Plowman, are appended the three long poems, in the same metre, named Do-well, Do-bet (that is better), and Do-best. These defy analysis, for they proceed upon no distinct lines. Do-well is mainly didactic and hortative; its sermons made a deep impression on the contemporary conscience. Modern readers, however, will turn with greater pleasure to Do-bet, which contains the magnificent scene of the Harrowing of Hell, which was not equalled for pure sublimity in English poetry until Milton wrote.

Edmund Gosse, A Short History of Modern English Literature (1897), 7, 10

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A Study in Christian Gnosticism” 334: In Buddhist terms, the Master taught one and the same Truth; but it appeared different according to the capacities of the hearers;—according as they could perceive only the energy of the Nirmāṇa-kāya or the Activity of Transformation, giving rise to the formal teaching, or earthly aspect, or sensible mode; or according as they could sense the universal love (love for all that lives and breathes) of the Saṁbhoga-kāya, or the Activity of Bliss; or according as they could realise the supreme actuality of immediate identification with the Dharma-kāya—the Buddha in absolute Truth. The Theosophical Review (December 1908), G.R.S. Mead, “The Secret of Jesus

In some respects he [Shamsi Tabrïz, Jalāl's Teacher] recalls our own loved H. P. B., and like Socrates, he possessed violent passions, suffered dire poverty, and died a violent death. The Theosophical Review (December 1908), J. M. Watkins, “Jalālu'ddïn Rumi” 302

What is meant by the “cult of the left hand”?
    In one of the traditions of the Gnosis (the Manichæan, if I remember rightly) the Two Hands of Divinity are said to be God and Satan, the Creator and Destroyer. In mediæval alchemical symbolism, which continued the tradition of the age-old secret, the symbolic figure of the Mystery of many names has one hand pointing upward and [end of 367] the other downward; above the one is the legend “Solve” and below the latter “Coagula”—the injunctions to separate and unite. But indeed the symbolism is widespread and a lengthy treatise could be written upon it; the Right is always regarded as the place of honour and the Left of dishonour, the “sheep” are to be set on the right hand and the “goats” on the left. The Theosophical Review (December 1908), G. R. S. M., “Queries and Notes. VI” 368

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The “cult of the left hand” is, however, best known as a technical term in India, in use among the Tāntrikas, or practisers of the Tantras. The Tantras (= Doctrines, Rules) are religious treatises teaching magical and mystical formularies for the theurgical cult of the deities, or the attainment of superhuman powers; they are mostly in the form of dialogues between Shiva, the Great Yogin of the Gods, and his Shakti, Spouse or Power, Durgā. The Theosophical Review (December 1908), G. R. S. M., “Queries and Notes. VI” 368

[…] dialogues between Shiva, the Great Yogin of the Gods, and his Shakti, Spouse or Power, Durgā. […] The chief end of Tāntrika is the attainment of Power—that is the Cult of Shakti; this may be for a good or evil purpose and also according to a pure, or impure ritual. The Theosophical Review (December 1908), G. R. S. M., “Queries and Notes. VI” 368

[…] dialogues between Shiva, the Great Yogin of the Gods, and his Shakti, Spouse or Power, Durgā. […] The chief end of Tāntrika is the attainment of Power—that is the Cult of Shakti; this may be for a good or evil purpose and also according to a pure, or impure ritual. The Theosophical Review (December 1908), G. R. S. M., “Queries and Notes. VI” 368

The “cult of the left hand” is, however, best known as a technical term in India, in use among the Tāntrikas, or practisers of the Tantras. The Tantras (= Doctrines, Rules) are religious treatises teaching magical and mystical formularies for the theurgical cult of the deities, or the attainment of superhuman powers; they are mostly in the form of dialogues between Shiva, the Great Yogin of the Gods, and his Shakti, Spouse or Power, Durgā. The Theosophical Review (December 1908), G. R. S. M., “Queries and Notes. VI” 368

The “cult of the left hand” is, however, best known as a technical term in India, in use among the Tāntrikas, or practisers of the Tantras. […] The Left Hand way or Ritual is called the Vāma-Mārga, and a Vāmācharin is a Practitioner of the Left Hand ritual or doctrine of the Tantras,—i.e., the worship of the Shakti or Feminine Power, the Power of Mother Nature (which has therefore to do with all nature and elemental powers) personified as the wife of Shiva—according to the grosser system, in which taking of drugs, sexual immorality and perversions and sorceries of all kinds, are practised. The Theosophical Review (December 1908), G. R. S. M., “Queries and Notes. VI” 368

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In the article “Concerning Will-power,” which appeared in the August number, the writer states: “The plane of Will in operation is the plane of Buddhi, or the plane where the laws of mind cease to cast any limit upon the great ocean of divine operative life.” Source: Unsinged, ‘Queries and Notes. VII’, The Theosophical Review 43 (December 1908): 369-370 (here p. 368). The Theosophical Review (December 1908), Unsigned, “Queries and Notes. VII” 369

True Will-power is surely the power and energy of the whole, as much on the physical plane and on the “path of outgoing,” as on the Buddhic plane and the “path of return”; it actually is that very rhythmical swing which makes those outward and returning paths—those sargas and pralayas—and that which is gained by the limited Jïva by cultivation of Truth and Poise is surely a wider consciousness, a consciousness in which he has a sense of oneness with the organic whole, whose consciousness is this Will-power, accompanied by the knowledge that much that appears to his still limited consciousness has no real existence in the complete consciousness of that all-upholding One of which he is part. The Theosophical Review (December 1908), Unsigned, “Queries and Notes. VII” 369

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True Will-power is surely the power and energy of the whole, as much on the physical plane and on the “path of outgoing,” as on the Buddhic plane and the “path of return”; it actually is that very rhythmical swing which makes those outward and returning paths—those sargas and pralayas—and that which is gained by the limited Jïva by cultivation of Truth and Poise is surely a wider consciousness, a consciousness in which he has a sense of oneness with the organic whole, whose consciousness is this Will-power, accompanied by the knowledge that much that appears to his still limited consciousness has no real existence in the complete consciousness of that all-upholding One of which he is part. The Theosophical Review (December 1908), Unsigned, “Queries and Notes. VII” 369

It [Will] is everywhere “free and untrammelled,” never “pegged out in space,” and can only appear to be so to the Jïva whose consciousness on the Buddhic plane is not developed, and who therefore (to use another simile), can only see a ramifying and perplexing net-work of capillaries, and cannot see their anastomoses at further range into the final heart. The Theosophical Review (December 1908), Unsigned, “Queries and Notes. VII” 369

A Gïtā Cento” 379: The subjects chosen are such as: Karma, Jñāna, Bhakti, Punarjanman, Jïva, Ïshvara, Avatāras, Moksha; that is to say, Fate, Knowledge, Devotion, Reincarnation, the Soul, the Divine Person, His Manifestations, Liberation. The title denotes that it is intended to reveal the essence or nectar of the Gïtā. The translation used is Mrs. Besant's. As there are no commentaries or notes there is no need for further remark than to recommend it to the attention of students of the most popular of all Hindu scriptures. The Theosophical Review (December 1908), G. R. S. M., “Reviews and Notices

A Gïtā Cento” 379: The subjects chosen are such as: Karma, Jñāna, Bhakti, Punarjanman, Jïva, Ïshvara, Avatāras, Moksha; that is to say, Fate, Knowledge, Devotion, Reincarnation, the Soul, the Divine Person, His Manifestations, Liberation. The title denotes that it is intended to reveal the essence or nectar of the Gïtā. The translation used is Mrs. Besant's. As there are no commentaries or notes there is no need for further remark than to recommend it to the attention of students of the most popular of all Hindu scriptures. The Theosophical Review (December 1908), G. R. S. M., “Reviews and Notices

Kapila's system is obviously dualistic, as he recognises two principles: Purūsha, the Soul, or the Self, and Prakriti or Nature. The latter consists of three modes of matter: Sattva, Rajas and Tamas. Tamas represents what is fixed and stable or “dark”; Rajas the element of activity; and Sattva the manifestation of rhythm or “light.” In every man also these three modes of matter are found. The Theosophical Review (December 1908), Hedwig S. Albarus, “Modern Idealism and the Vedāntic Philosophy” 351

Instead of recognising itself to be Brahman, it [the unenlightened soul] blindly identifies itself with its adjuncts (Upādhis), and thus looks for its true Self in the body, the sense-organs, and in the internal organ (Manas), i.e., the organ of specific cognition. The Theosophical Review (December 1908), Hedwig S. Albarus, “Modern Idealism and the Vedāntic Philosophy” 351

A Study in Christian Gnosticism” 325: Instead of recognising itself to be Brahman, it [the unenlightened soul] blindly identifies itself with its adjuncts (Upādhis), and thus looks for its true Self in the body, the sense-organs, and in the internal organ (Manas), i.e., the organ of specific cognition. On His Coming the Light-Sparks enchained in the bondage of their own matter, or externalised, naturally convert themselves, and so flow together inwards unto Him; He becomes for them a Way of Return to the Height (or Depth) of Divinity. The Theosophical Review (December 1908), G. R. S. Mead, “The Secret of Jesus

A Study in Christian Gnosticism” 326: It is, therefore, not surprising that the favourite solutions of the problem put forward by the Christian Gnosis should all more or less have favoured what is called “docetism,” or the theory of appearance,—namely, that he suffered yet he did not suffer; that he did not suffer yet he suffered. The Theosophical Review (December 1908), G. R. S. Mead, “The Secret of Jesus

A Study in Christian Gnosticism” 327: The general Christian could not understand that it is the Logos who suffers at every moment of time in every human soul, who dies in every human body, who rises in every human spirit. And yet He suffers none of those separate things; His is an Eternal Passion that is Pain and Pleasure perpetually united. The Theosophical Review (December 1908), G. R. S. Mead, “The Secret of Jesus

A Study in Christian Gnosticism” 328: The Gnostic elements that survived in such surroundings were naturally very slight, and the theory of masterhood was, as we might expect, proportionately very simple; the general idea of the Supernal Saviour was attached directly to the person of Jesus in its simple historic lineaments The Theosophical Review (December 1908), G. R. S. Mead, “The Secret of Jesus

A Study in Christian Gnosticism” 328: The Cerinthian tradition, remaining as it did on the ground of the plain original historical account of Jesus, both as to birth and death, and its ”Life of Jesus” being thus entirely free of all mixture with those mystic and symbolic elements which play so important a part in the later Evangelical documents, bluntly denied the physical resurrection. The Theosophical Review (December 1908), G. R. S. Mead, “The Secret of Jesus

A Study in Christian Gnosticism” 328-9: It was at his Baptism that the Christ “in dove form” descended on him from that absolute and transcendent Sovereignty that rules over all beings and all things. It was only after this great moment, this immediate experience, that he began to declare the Unknown Father who had been revealed to him and was now revealed through him,2 it was only then that he began to do mighty works, that is, show forth Divine powers, or signs of Divinity. The Christ, however, left Jesus—the Dove “flew Home”—before the historic passion and death; after the departure of the Christ no more wonders were wrought, no more signs shown. […] As to the Christ, their contention seems to have been that, seeing that the Saviour is a Spiritual Being, and that too immediately emanating from God Himself, He was naturally incapable of suffering. He was the Saving Power, the Power from Above, who descended precisely to overcome the Powers of that Fate which caused all the suffering. He Himself, therefore, could not suffer; for indeed His Presence was the immediate ceasing of all sorrow; He was Everlasting Life, the antipodes of death and change, Everlasting Joy that causes all sorrow to flee away. The Theosophical Review (December 1908), G. R. S. Mead, “The Secret of Jesus

A Study in Christian Gnosticism” 329: Therefore, if there was any suffering on the cross,—and the Cerinthian tradition seems to have accepted that as historical—then it could only have happened because the Christ Power was withdrawn. The Theosophical Review (December 1908), G. R. S. Mead, “The Secret of Jesus

A Study in Christian Gnosticism” 329: The body of Jesus did not rise from the dead; he was born and died like other men. Nevertheless, the Cerinthians looked to a physical resurrection, holding the materialistic view of the Chiliasts,1 who believed in the thousand-years' good time on earth; they were all to arise in their physical bodies for their millennial feast, and then and then only would Jesus, their great prophet, arise in his physical body from the dead. The Theosophical Review (December 1908), G. R. S. Mead, “The Secret of Jesus

A Study in Christian Gnosticism” 329: These views are also generally ascribed to the Ebionites (Heb. Ebionïm = Poor); but here as elsewhere, when approaching most nearly to the origins, we find all the tracks and traces double. The Theosophical Review (December 1908), G. R. S. Mead, “The Secret of Jesus

A Study in Christian Gnosticism” 329: There are two lines of descent of these Ebionites: the involuntary poor and the voluntary Poor; the poor in goods and understanding and the Poor who had made themselves materially poor in order to attain to spiritual riches,—the gifts of the Spirit. The latter were the inner communities, the genuine Gnostics, and their ideas were very different from the crudities of Chiliasm. The Theosophical Review (December 1908), G. R. S. Mead, “The Secret of Jesus

A Study in Christian Gnosticism” 333: As to the doctrines of these ancient Naassenes, they worshipped the Supernal Man as the Logos, or Supreme Ruler of the universal principles,—that is, of the “ wholes,” or æons, of all perfected or completed beings. The Theosophical Review (December 1908), G. R. S. Mead, “The Secret of Jesus

A Study in Christian Gnosticism” 330: The inner tradition that underlay the crude notions handed on to us by the Church Fathers as the teaching of Cerinthus, is more clearly apparent from what Irenæus tells us of the doctrines of those whom he calls Ophites (= Worshippers of the Serpent,—that is, as they themselves declared, of the Serpent of Wisdom, the Logos), but who called themselves simply Gnostics, and whom Theodoret calls Sethians. The Theosophical Review (December 1908), G. R. S. Mead, “The Secret of Jesus

A Study in Christian Gnosticism” 332: “Now Jesus being [re-] generated from the Virgin [Repentant Sophia] by the energising of God [the mystery of the new birth, or bringing to birth of the perfect body of purity], was wiser and purer and more righteous than all men; [so] the Christ-blended-with-Sophia [the two-in-one, male-female Presence] descended on him, and he became Jesus Christ.” The Theosophical Review (December 1908), G. R. S. Mead, “The Secret of Jesus

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A Study in Christian Gnosticism” 331: “So He [the Christ] emanated and descended to His own Sister [and Bride], the Moistening of Light [i.e., Light in the realms of the Ocean of Genesis].
And she the Downward Sophia [that is, Wisdom tending downwards to genesis, or manifestation, or matter], becoming conscious that her Brother was descending to her, both proclaimed His Coming through John, and made ready the Baptism of Repentance, and adopted Jesus beforehand [that is, chose him as their Son]; so that the Christ descending might find a pure vessel [sc., born of the Virgin or Repentant Sophia] …” The Theosophical Review (December 1908), G. R. S. Mead, “The Secret of Jesus

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A Study in Christian Gnosticism” 332: “Now Jesus being [re-] generated from the Virgin [Repentant Sophia] by the energising of God [the mystery of the new birth, or bringing to birth of the perfect body of purity], was wiser and purer and more righteous than all men; [so] the Christ-blended-with-Sophia [the two-in-one, male-female Presence] descended on him, and he became Jesus Christ.” The Theosophical Review (December 1908), G. R. S. Mead, “The Secret of Jesus

A Study in Christian Gnosticism” 332: “Now Jesus being [re-] generated from the Virgin [Repentant Sophia] by the energising of God [the mystery of the new birth, or bringing to birth of the perfect body of purity], was wiser and purer and more righteous than all men; [so] the Christ-blended-with-Sophia [the two-in-one, male-female Presence] descended on him, and he became Jesus Christ.” The Theosophical Review (December 1908), G. R. S. Mead, “The Secret of Jesus

A Study in Christian Gnosticism” 332: “At these things the Rulers and the Father of Jesus [not the Father of the Christ, but the Father of the lower Adam, the God of the Kārmic Law as opposed to the Good God of Saving Love] grew angry and set to work to have him killed.
    When this was about to be effected the Christ-together-with-Wisdom departed to the Incorruptible Æon, while it was Jesus who suffered the death of crucifixion. The Theosophical Review (December 1908), G. R. S. Mead, “The Secret of Jesus

In Babylonian thought, Winckler says, “there were seven heavens and seven hells.” This belief is one of untraceable antiquity. Writing on this subject, Hommel remarks: “The idea of the seven heavens seems to go back to the beginnings of Semitic culture.” The Theosophical Review (December 1908), G. R. S. Mead, “On the Watch-Tower” 293

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On 17th March the foundation-stone of the new Students' Quarters - the gift of our good friend Mr. C. R. Harvey - was well and truly laid with due Masonic Rites by the Very Illustrious Sister Annie Besant 33°. It was 11 o'clock in the morning - a very auspicious hour astrologically; a full report of this with the horoscope cast by Mr. Alan Leo will be published in our next number.
    The President left for Benares on the same day. … B. P. W. The Theosophist (April 1910), “ON THE WATCH-TOWER“ p. 820

A Noonday Vision” 293:
This vision with its four separate pictures is called the Vision of Adoration. First is seen the cup, the rod and the ball, next is seen the sacred heart, next the virgin womb, and last the world-egg. Each in turn is formed out of the other by the unceasing play of the great life-pulse. They are aspects, moments or epochs in the ever-throbbing life of the cosmos. The Theosophical Review (December 1908), E. R. Innes, “The Sign of the Sacred Heart

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The following letter was written by the Master K.H. to a member of the T.S., by whose permission it is now published for the first time. … —Ed. The Theosophist (May 1910), “ADVICE FROM A MASTER“ p. 975

It is not enough that you should set the example of a pure virtuous life and a tolerant spirit; this is but negative goodness and for Chelaship will never do. The Theosophist (May 1910), “ADVICE FROM A MASTER“ p. 975

In all cases of genius the Uranian influences are most potent, as in all cases of lunacy it will be found that the lunatic was born under very adverse lunar influences. The Theosophist (May 1910), Alan Leo, “The Soul of Astronomy” p. 1017

Heredity, environment, and national characteristic are factors that no true astrologer can afford to ignore. It is on record that George Hemmings, an ironmonger, was born at the same time as King George III, and it is said that the course of the two lives ran absolutely parallel, promotion, marriage, and death occurring on the same day to the two men. It is, therefore, clear that the horoscopal indications must needs be interpreted in terms of the social status of the individual. The Theosophist (May 1910), Alan Leo, “The Soul of Astronomy” p. 1016

It is no thoughtless prophecy that inspires astrologers in all parts of the world to warn Nations that the age of warfare, competition, and greed is fast growing to a climax, and those who would set their households in order will do well to scan the universal handwriting, written in plainly decipherable hieroglyphics, upon the wall of heaven. The Theosophist (May 1910), Alan Leo, “The Soul of Astronomy” p. 1019

These planets, as representatives of the Egos, send their rays in turns as influences through the Zodiac, and piercing the horoscope at a particular time in space, become the Ruling planets, though that planet is not always Lord of the horoscope, as is generally supposed. The Theosophist (May 1910), Alan Leo, “The Soul of Astronomy” p. 1021

At the base of the Cross, the triple-handed God, the trident Neptune, disturbed of the karmic ocean, forces the cancerous dregs in the lunar waters, the sign of the Crab, to ascend and sweep in fateful waves to the four cardinal points of the earth. The Theosophist (May 1910), Alan Leo, “The Soul of Astronomy” p. 1019

On the Eastern Angle, most potent horizon, wherein the Ram has rule, the malefic Mars and Saturn are conjoined for incalculable mischief, driving martial nations into war, ruin, and desolation. The Theosophist (May 1910), Alan Leo, “The Soul of Astronomy” p. 1020

The Etheric Centres The Theosophist (May 1910), C.W. Leadbeater, “FORCE-CENTRES AND THE SERPENT-FIRE” p. 1075

The centres which are usually employed in occult development are seven, and they are situated in the following parts of the body: (1) the base of the spine; (2) the navel; (3) the spleen; (4) the heart; (5) the throat; (6) the space between the eyebrows; and (7) the top of the head. There are other force-centres in the body besides these, but they are not employed by students of the White Magic. The Theosophist (May 1910), C.W. Leadbeater, “FORCE-CENTRES AND THE SERPENT-FIRE” p. 1075

It must be remembered that they are vortices of etheric matter, and that they are all in rapid rotation. Into each of these open mouths, at right angles to the plane of the whirling disc or saucer, rushes a force from the astral world (which we will call the primary force)—one of the forces of the Logos. The Theosophist (May 1910), C.W. Leadbeater, “FORCE-CENTRES AND THE SERPENT-FIRE” p. 1076

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They [the forces] may easily be seen in the etheric double, where they show themselves as saucer-like depressions or vortices in its surface. The Theosophist (May 1910), C.W. Leadbeater, “FORCE-CENTRES AND THE SERPENT-FIRE” p. 1075

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The first centre, at the base of the spine, so arranges its undulations as to give the effect of its being divided into quadrants, with hollows between them. This makes it seem as though marked with the sign of the cross, and for that reason the cross is often used to symbolise this centre, and sometimes a flaming cross is used to indicate the serpent-fire which resides in it. When aroused into full activity this centre is fiery orange-red in colour. The Theosophist (May 1910), C.W. Leadbeater, “FORCE-CENTRES AND THE SERPENT-FIRE” p. 1077

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The second centre, at the naval or solar plexus, vibrates in such a manner as to divide itself into ten undulations or petals, and is very closely associated with feelings and emotions of various kinds. Its predominant colour is a curious blending of various shades of red. The Theosophist (May 1910), C.W. Leadbeater, “FORCE-CENTRES AND THE SERPENT-FIRE” p. 1077

The third centre, at the spleen, gives the effect of six petals or undulations, and it seems that all of these are concerned in the specialisation, subdivision and dispersion of the vitality which comes to us from the sun. Presumably for that reason this centre is especially radiant, glowing and sun-like. The Theosophist (May 1910), C.W. Leadbeater, “FORCE-CENTRES AND THE SERPENT-FIRE” p. 1077f

The fourth centre, at the heart, is of a glowing golden colour, and each of its quadrants is divided into three parts, which gives it twelve undulations. The Theosophist (May 1910), C.W. Leadbeater, “FORCE-CENTRES AND THE SERPENT-FIRE” p. 1078

The fifth centre, at the throat, has sixteen such apparent divisions, but its general effect is silvery and gleaming, with a kind of suggestion as of moonlight upon rippling water. The Theosophist (May 1910), C.W. Leadbeater, “FORCE-CENTRES AND THE SERPENT-FIRE” p. 1078

The sixth centre, between the eyebrows, has the appearance of being divided into halves, the one predominantly rose-colored, and the other predominantly a kind of purplish-blue. Perhaps it is for this reason that this centre is mentioned in Indian books as having only two petals, though if we are to count undulations of the same character as those of the previous centres we shall find that each half is subdivided into forty-eight of these, making ninety-six in all. The Theosophist (May 1910), C.W. Leadbeater, “FORCE-CENTRES AND THE SERPENT-FIRE” p. 1078

The seventh, the centre at the top of the head, is when stirred into full activity perhaps the most resplendent of all, full of indescribable chromatic effects and vibrating with almost inconceivable rapidity. It is described in Indian books as thousand-petalled, and really this is not very far from the truth, the total number of undulations being nine hundred and sixty. In addition to this it has a feature which is possessed by none of the other centres—a sort of subsidiary whirlpool of gleaming white in its heart—a minor activity which has twelve undulations of its own. The Theosophist (May 1910), C.W. Leadbeater, “FORCE-CENTRES AND THE SERPENT-FIRE” p. 1078

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… to bring the first centre into activity is precisely to awaken the serpent-fire. When once that is aroused, it is by its tremendous force that the other centres are vivified. … the navel, … the man begins in the physical body to be conscious of all kinds of astral influences … the spleen, … the man is enabled to remember his vague astral journeys, … half-remembrances of a blissful sensation of flying through the air. … the heart, makes the man instinctively aware of the joys and sorrows of others, and sometimes even causes him to reproduce in himself by sympathy their physical aches and pains. … the throat, enables him to hear voices, … between the eye-brows,… the man begins to see things, to have various sorts of waking visions, … full arousing of this brings about clairvoyance. The Theosophist (May 1910), C.W. Leadbeater, “FORCE-CENTRES AND THE SERPENT-FIRE” p. 1082-83

… to bring the first centre into activity is precisely to awaken the serpent-fire. When once that is aroused, it is by its tremendous force that the other centres are vivified. … the navel, … the man begins in the physical body to be conscious of all kinds of astral influences … the spleen, … the man is enabled to remember his vague astral journeys, … half-remembrances of a blissful sensation of flying through the air. … the heart, makes the man instinctively aware of the joys and sorrows of others, and sometimes even causes him to reproduce in himself by sympathy their physical aches and pains. … the throat, enables him to hear voices, … between the eye-brows,… the man begins to see things, to have various sorts of waking visions, … full arousing of this brings about clairvoyance. The Theosophist (May 1910), C.W. Leadbeater, “FORCE-CENTRES AND THE SERPENT-FIRE” p. 1082-83

As we know it, the serpent-fire (called in Sanskrit kundalini) is the manifestation on the physical plane of one of the great world-forces—one of the powers of the Logos. The Theosophist (May 1910), C.W. Leadbeater, “FORCE-CENTRES AND THE SERPENT-FIRE” p. 1084

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For many of us the astral vortices corresponding to the sixth and seventh of these centres both converge upon the pituitary body, and for those people the pituitary body is practically the only direct link between the physical and the higher planes. The Theosophist (May 1910), C.W. Leadbeater, “FORCE-CENTRES AND THE SERPENT-FIRE” p. 1080f

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Another type of people, however, while still attaching the sixth centre to the pituitary body, bend or slant the seventh until its vortex coincides with the atrophied organ called the pineal gland, which is by that type vivified and made into a line of communication directly with the lower mental, without apparently passing through the intermediate astral plane in the ordinary way. The Theosophist (May 1910), C.W. Leadbeater, “FORCE-CENTRES AND THE SERPENT-FIRE” p. 1081

When [the fifth centre] is fully working it makes the man clairaudient as far as the etheric and astral planes are concerned. The Theosophist (May 1910), C.W. Leadbeater, “FORCE-CENTRES AND THE SERPENT-FIRE” p. 1083

I have seen as much as a million and a quarter volts of electricity put into a human body, so that when the man held out his arm towards the wall huge flames rushed out from his fingers, yet he felt nothing unusual, nor was he in the least burnt unless he accidentally touched some external object; but even this enormous display of power had no effect whatever upon the serpent-fire. The Theosophist (May 1910), C.W. Leadbeater, “FORCE-CENTRES AND THE SERPENT-FIRE” p. 1085

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… that the Masters are always watching for those whom They can help, that it is entirely impossible for any one to be overlooked, and that They will unquestionably give Their directions when They think that the right time has come. The Theosophist (May 1910), C.W. Leadbeater, “FORCE-CENTRES AND THE SERPENT-FIRE” p. 1090

This deterioration or destruction may be brought about in two different ways, according to the type of the person concerned and to the proportion of the constituents in his etheric and astral bodies. First, the rush of volatising actually burns away the web, and therefore leaves the door open to all sorts of irregular forces and evil influences. The Theosophist (May 1910), C.W. Leadbeater, “FORCE-CENTRES AND THE SERPENT-FIRE” p. 1092

The result of this is a kind of ossification of the web, so that instead of having too much coming through from one plane to the other, we have very little of any kind coming through. The Theosophist (May 1910), C.W. Leadbeater, “FORCE-CENTRES AND THE SERPENT-FIRE” p. 1092

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H.P.B. … used to keep a little elemental under her writing-table to guard her papers The Theosophist (May 1910), Annie Besant, “IN THE TWILIGHT” p. 1099

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H.P.B. … used to keep a little elemental under her writing-table to guard her papers in her absence, and she always knew if any one had been there looking at them. On one occasion it hemmed some towels for her, as the President-Founder has related in the Old Diary Leaves. It took very long stitches, but it sewed better than she could at any rate. The Theosophist (May 1910), Annie Besant, “IN THE TWILIGHT” p. 1099

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There was not much room in the house, so Mrs. Oakley and I shared a large attic-like room. After we had retired, a great grey eye appeared to us in turn; it came, floated over the beds and glared at us, first to my bed, then to hers, and then vanished. The Theosophist (May 1910), “IN THE TWILIGHT” p. 1099

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“One of my earliest psychic experiences occurred at Brighton,” the Vagrant smilingly replied, “when Mrs. Cooper-Oakley and I went down there to stay with H. P. B. a few days. …” The Theosophist (May 1910), “IN THE TWILIGHT” p. 1099

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Taking Newcome's estimate, in round numbers, of one hundred million stars contained within the sphere, the diameter of which is equal to the thickness of the disc, and allowing for some little tapering off at the confines of the system, it is easy to show that the total number of stars in the galactic disc is roughly about ten thousand millions. The Theosophist (September 1910), G. E. Sutcliffe, “SCIENTIFIC NOTES” p. 1613

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In The Secret Doctrine, (i. 719), we are told that after a Day and Night of Brahmā, a period of 8,640 million years, a new sun rises triumphantly over a new Manvanṭara; hence if we may assume that the suns of our sidereal system, have, on the average, the same length of time to go through their cyclic changes, and that each phase of the cycle is evenly distributed in time, then the whole of the 10,000 million suns of our system, will advance into manifestation, or recede into pralaya, once in 8,640 million years, or in other words we shall have one such manifestation, or one such pralaya, on the average, every year. The Theosophist (September 1910), G. E. Sutcliffe, “SCIENTIFIC NOTES” p. 1614

Thus we are told (i. 103) the Spirit of God moving on Chaos was symbolised by a fiery serpent breathing fire and light upon the primordial waters, until it had incubated cosmic matter and made it assume the annular shape of a serpent with its tail in its mouth. This serpent Shesha, or Ananṭa, is the couch of Viṣhṇu, and His first Vehicle on the primordial waters (p. 102). The Theosophist (September 1910), G. E. Sutcliffe, “SCIENTIFIC NOTES” p. 1615

I remember reading a story of a lingering death under frightful torture inflicted on an unfortunate Irish girl, believed to be possessed by the devil, and here also the idea ruled that God would be pleased with the human sacrifice. Religions should make it very clear to their uneducated followers that blood-sacrifices [end of 1506] are criminal, however much they may be sanctioned by Biblical or Shāsṭric texts. It may be freely admitted that there are blood-thirsty entities on the astral plane who delight in the slaying of helpless victims, the carnivorous lions and tigers of the nether world; but their cruel cravings should no more be satisfied than those of their congeners in the jungle. The Theosophist (September 1910), “ON THE WATCH-TOWER“ p. 1507

‘At a certain stage in the development of that planet we know that seven of the Lords of the Moon - one belonging to each great type - descended to the earth and began to cast off etheric bodies for the shaping [end of 112] of the new race. The entities who occupied these vehicles intermarried, and when their descendants became numerous these three ship-loads of egos were called upon to occupy these vehicles and thus establish the type of the humanity that was to come. ‘One-third refuses; two-thirds obey.’ It was the members of this orange-colored ship-load from planet A of the lunar chain who declined these lowly vehicles, while the golden-colored egos from globe B and the rose-colored group from globe C accepted the conditions, entered into the vehicles, and fulfilled their destiny.’ The Theosophist (October 1910), C. W. Leadbeater, “MODES OF INDIVIDUATION“ p. 112f

‘Elsewhere in the book, we may note in passing, we find also other items of such special interest; and before proceeding to the translation itself I quote - though quite unrelated to the main thesis of the present article - one more point. On p. 321, the writer states: ‘When the tension of oxygen in the inhaled air descends below 8 per cent., any acquisition of memory becomes absolutely impossible, as the metabolism of fixation has been brought to a standstill.’ This reminds us immediately of Mr. Leadbeater's statement in the same series of articles in the December number (1909), p. 381, that in the future for educational uses at school the various brain-centres of the children will be ‘sprayed’ with the influences of light, color, sound and electricity. It is certainly conceivable that by such a proceeding the metabolism of memory and other mental processes might be stimulated, as they are dulled by others.’
Translation and commentary by Johan van Manen. The Theosophist (October 1910), Henri Piéron, “THE EVOLUTION AND SOCIALISATION OF MEMORY“ p.125

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In the same month, November 1867, one Richard Burke, who had been employed by the Fenians to purchase arms in Birmingham, was arrested and lodged in Clerkenwell prison in London. “FENIANS” Encyclopaedia Britannica, 11th edit. (1911), p. 255

While [Burke] was awaiting trial a wall of the prison was blown down by gunpowder, the explosion causing the death of twelve persons, and maiming of some hundred and twenty others. This outrage, for which Michael Barrett suffered the death penalty, powerfully influenced W.E. Gladstone in deciding that the Protestant Church of Ireland should be disestablished as a concession to Irish disaffection. “FENIANS” Encyclopaedia Britannica, 11th edit. (1911), p. 255

While [Burke] was awaiting trial a wall of the prison was blown down by gunpowder, the explosion causing the death of twelve persons, and maiming of some hundred and twenty others. “FENIANS” Encyclopaedia Britannica, 11th edit. (1911), p. 255

While [Burke] was awaiting trial a wall of the prison was blown down by gunpowder, the explosion causing the death of twelve persons, and maiming of some hundred and twenty others. This outrage, for which Michael Barrett suffered the death penalty, powerfully influenced W.E. Gladstone in deciding that the Protestant Church of Ireland should be disestablished as a concession to Irish disaffection. “FENIANS” Encyclopaedia Britannica, 11th edit. (1911), p. 255

Le Caron (q.v.), who, while acting as a secret agent for the English government, held the position of “inspector-general of the Irish Republican Army,” asserts that he “distributed fifteen thousand stands of arms and almost three million rounds of ammunition in the care of the many trusted men stationed between Ogdensburg and St Albans,” in preparation for the intended raid. It took place in April 1870, and proved a failure not less rapid or complete than the attempt of 1866. The Fenians under O'Neill's command crossed the Canadian frontier near Franklin, Vt., but were dispersed by a single volley from Canadian volunteers; while O'Neill himself was promptly arrested by the United States authorities acting under the orders of President Grant. “FENIANS” Encyclopaedia Britannica, 11th edit. (1911), p. 255

“Im polnischen Mekka / Kosciuszko-Feier in Rapperswil am Zürichsee” [The article described the celebrations for Tadeusz Andrzej Bonawentura Kosciuszko (1746-1817), Polish soldier and statesman, that had recently taken place in Rapperswil at the southern tip of the Zürichsee.] Frankfurter Zeitung, 16 October 1917, p.16

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Isaac Marshall, proprietor of the Queen's Hotel, Ennis, committed suicide during Monday forenoon. He had been missed in the house, and the body was found in the coach-house suspended from a beam. He was quite dead. At the inquest Mrs Marshall said that she never knew him to be strange, and he had nothing to trouble him. A verdict of suicide during temporary insanity was returned. Mr Marshall was a native of Yorkshire, who was married to a Clare lady, and he purchased the hotel lately. Weekly Irish Times (6 October 1917), p. 3

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Isaac Marshall, proprietor of the Queen's Hotel, Ennis, committed suicide during Monday forenoon. He had been missed in the house, and the body was found in the coach-house suspended from a beam. He was quite dead. At the inquest Mrs Marshall said that she never knew him to be strange, and he had nothing to trouble him. A verdict of suicide during temporary insanity was returned. Mr Marshall was a native of Yorkshire, who was married to a Clare lady, and he purchased the hotel lately. Weekly Irish Times (6 October 1917), p. 3

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Isaac Marshall, proprietor of the Queen's Hotel, Ennis, committed suicide during Monday forenoon. He had been missed in the house, and the body was found in the coach-house suspended from a beam. He was quite dead. At the inquest Mrs Marshall said that she never knew him to be strange, and he had nothing to trouble him. A verdict of suicide during temporary insanity was returned. Mr Marshall was a native of Yorkshire, who was married to a Clare lady, and he purchased the hotel lately. Weekly Irish Times (6 October 1917), p. 3

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[e.g. p.105: Im XVII. und XYIII. Jahrhundert ersetzte, wie aus J. B. Thiers hervorgeht, dieses Praeputium die heutigen Spezialisten in Gynäkologie. Schwangere Frauen pilgerten andächtig zu ihm, um sich mit ihm segnen zu lassen, alsdann sahen sie ihrer schweren Stunde mit grösserer Zuversicht und Ruhe entgegen. Es muss damals sehr populär gewesen sein, das Landvolk sprach nur mit grosser Andacht vom “heiligen Praeziputius” (sic!)!] Alphons Victor Müller, Die "hochheilige vorhaut Christi" (1907), passim

[e.g. p.105: Im XVII. und XYIII. Jahrhundert ersetzte, wie aus J. B. Thiers hervorgeht, dieses Praeputium die heutigen Spezialisten in Gynäkologie. Schwangere Frauen pilgerten andächtig zu ihm, um sich mit ihm segnen zu lassen, alsdann sahen sie ihrer schweren Stunde mit grösserer Zuversicht und Ruhe entgegen. Es muss damals sehr populär gewesen sein, das Landvolk sprach nur mit grosser Andacht vom “heiligen Praeziputius” (sic!)!] Alphons Victor Müller, Die "hochheilige vorhaut Christi" (1907), passim

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Dr. OTTO WEININGER — / ÜBER DIE LETZTEN DINGE / MIT EINEM BIOGRAPHISCHEN VORWORT VON MORIZ RAPPAPORT / WIEN UND LEIPZIG WILHELM BRAUMÜLLER / K.U.K. HOF-U. UNIVERSITÄTSBUCHHÄNDLUNG / — 1904 — Otto Weininger, Über die Letzen Dinge (1904), titlepage

So entsteht der Mensch durch eine höhere Art von Vererbung, als das Tier; er kehrt zum Vater zurück, wenn er die Erbsünde verneint, er taucht in die Verborgenheit des Mutterschoßes unter, wenn er sie bejaht. Otto Weininger, Über die Letzen Dinge (1904), p. 41

Die Geburt ist eine Feigheit: Verknüpfung mit anderen Menschen, weil man nicht den Mut zu sich selbst hat. Darum sucht man Schutz im Mutterleibe. Otto Weininger, Über die Letzen Dinge (1904), p. 63 43

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Der Rhythmus, welcher jeden einzelnen Ton, jede einzelne Silbe genau beachtet, ist sadistisch; die Harmonie masochistisch, wie auch der eigentliche melodiöse Gesang (in dem die einzelnen Töne nicht als solche hervortreten). Otto Weininger, Über die Letzen Dinge (1904), p. 46

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Dem Masochisten sind schon als Kind Uhren, Kalender das größte Rätsel, weil ihm die Zeit stets Hauptproblem ist. Otto Weininger, Über die Letzen Dinge (1904), p. 47

Der Selbstmörder ist fast stets Sadist; weil dieser allein aus einer Gegenwart heraus wollen und handeln kann; der Masochist müßte erst alle Ewigkeit befragen, ob er sich töten dürfe, müsse. Otto Weininger, Über die Letzen Dinge (1904), p. 47

Der Verbrecher im allgemeinen wird nicht krank; seine Erbsünde ist eine andere. Such' ich mir das ganz sinnenfällig vorzustellen, so geht es etwa so: der Verbrecher stürzt im Augenblick des Sündenfalles vom Himmel auf die Erde, indem er Gott den Rücken zukehrt, auf den Punkt, auf dem er stehen könne, jedoch wohl achtet. Der andere, der Kranke (Neurastheniker, Irrsinnige) stürzt mit flehentlich zu Gott erhobenem Gesicht und Antlitz, und ohne Bewußtsein und Aufmerksamkeit dafür, wo er zu liegen komme. Wenn die Gefahr des letzteren die Pflanze, die des ersteren das Tier ist, so reimt sich das wohl: die Pflanze wächst vom Erdmittelpunkt senkrecht weg gerade dem Himmel entgegen; der Blick des Tieres ist gegen die Erde gerichtet. (Die Pflanze kann nie als antimoralisches Symbol gelten, wie soviele Tiere.) Otto Weininger, Über die Letzen Dinge (1904), p. 48

Jedermann kann sich selbst immer bloß als Qualität auffassen; erst durch Vergleichung mit anderen werden quantitative Betrachtungen nahegerückt. Zahl und Zeit. Otto Weininger, Über die Letzen Dinge (1904), p. 48

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Geschichte und Gesellschaft: Personen, die in einem Raume beisammen sind, bilden immer eine Gemeinschaft gegen Neu-Eintretende. Otto Weininger, Über die Letzen Dinge (1904), p. 48

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Das Bedürfnis, geliebt zu werden, wächst mit dem Gefühle des Verfolgtseins und ist diesem proportional. Otto Weininger, Über die Letzen Dinge (1904), p. 51

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Mit vieren beginnt die Mengenpsychologie. Otto Weininger, Über die Letzen Dinge (1904), p. 53

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Zur tiefsten Erkenntnis seiner selbst und seiner Bestimmung gelangt der Mensch immer erst, wenn er sich untreu geworden ist, wenn er gegen seine Bestimmung (Gott) gefehlt hat, durch Schuld. Darum ist vielleicht das Leben auf der Erde notwendig, damit Gott sich selbst finde; denn Bewußtsein ist nur durch Gegensatz möglich. Otto Weininger, Über die Letzen Dinge (1904), p. 53

Dem Menschen als dem Mikrokosmus wird die Bedeutung dieser Dinge, ihre innere Verwandtheit mehr oder minder bewußt, darum schämt er sich des Mundinneren. Wäre hingegen die Deszendenztheorie richtig, so müßten die Tiere, welche dem Balanoglossus (wo die Geschlechtsteile noch in der Kiemenregion liegen) noch näher stehen, mehr Scham empfinden als der Mensch. Otto Weininger, Über die Letzen Dinge (1904), p. 54

Die Kreisbewegung hebt die Freiheit auf und ordnet sie einer Gesetzlichkeit unter; die Wiederholung des nämlichen wirkt entweder lächerlich oder unheimlich (Robinson). Otto Weininger, Über die Letzen Dinge (1904), p. 70

Darum ist auch das Gefühl so unheimlich (vgl. die Theorie der Furcht), das viele Menschen kennen, eine neue Situation bereits einmal erlebt zu haben. Otto Weininger, Über die Letzen Dinge (1904), p. 70

Nur ideale Gegenwart kann zur realen Zukunft werden: indem ich etwas will, schaffe ich Zukunft. Otto Weininger, Über die Letzen Dinge (1904), p. 72

Unethisch ist es, die Vergangenheit ändern zu wollen: Alle Lüge ist Geschichtsfälschung. Otto Weininger, Über die Letzen Dinge (1904), p. 73

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Der Raum ist also eine Projektion des Ich (aus dem Reich der Freiheit ins Reich der Notwendigkeit). Er enthält im Nebeneinander, was nur im zeitlichen Nacheinander erlebt werden kann.
[Space is a projection of the ego from the realm of freedom to the realm of necessity. It contains side by side (nebeneinander) what can only be experienced one after the other (nacheinander).] Otto Weininger, Über die Letzen Dinge (1904), p. 76

Das Leben ist eine Art Reise durch den Raum des inneren Ich, eine Reise vom engsten Binnenlande freilich zur umfassendsten, freiesten Überschau des Alls. Otto Weininger, Über die Letzen Dinge (1904), p. 77

Der Mord ist die Tat des schwächsten Menschen. Otto Weininger, Über die Letzen Dinge (1904), p. 85

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Ein Surrogat für den Mord ist der Koitus, und nur durch eine Linie vom Mörder getrennt der Don Juan. Er ist innerlich genau so leer und verzweifelt wie der Mörder, und braucht als Stütze die Eroberung durch den Koitus.
[Coitus is a surrogate for murder, and Don Juan is only separated from the murderer by a line. He is just as empty and desperate inside as the murderer, and seeks relief through conquest, through coitus.] Otto Weininger, Über die Letzen Dinge (1904), p. 85

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Das Auge des Hundes ruft unwiderstehlich den Eindruck hervor, daß der Hund etwas verloren habe: es spricht aus ihm (wie übrigens aus dem ganzen Wesen des Hundes) eine gewisse rätselhafte Beziehung zur Vergangenheit. Was er verloren hat, ist das Ich, der Eigenwert, die Freiheit.
[The eye of the dog irresistibly gives the impression that the dog has lost something: it speaks from it (as, incidentally, from the whole nature of the dog) a certain enigmatic relationship to the past. What he has lost is the I, the intrinsic value, the freedom.] Otto Weininger, Über die Letzen Dinge (1904), p. 85

Der Pferdekopf hatte mir, bevor ich noch als Tierpsychologe an das Pferd dachte, einen merkwürdigen Eindruck gemacht, einen Eindruck von Unfreiheit; und zugleich verstand ich, daß dieser Pferdekopf komisch wirken könne. Äußerst rätselhaft ist das fortwährende Nicken des Pferdes. Lange nicht mit gleicher Sicherheit wie beim Hunde, aber doch als aufklärender Gedanke kam mir der Einfall, daß das Pferd dem Irrsinn repräsentiere. Otto Weininger, Über die Letzen Dinge (1904), p. 88

Die Gravitation ist das Symbol des Gnadelosen; so hoch er sich auch werfe, der Mensch wird ohne Gnade hinabgezogen. (Der Fall des Sternes ist der Sündenfall.) Otto Weininger, Über die Letzen Dinge (1904), p. 92

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• 2021
• 2017
• 1986 (12.1005)
• 1922
• MS NLI.10-27v
• Usage
• Draft: 12F.1

• Ulysses
• 2021
• 2017
• 1986 (5.67)
• 1922
• MS Rosenbach-3
• Usage
• Draft: 5.2

• Ulysses
• 2021
• 2017
• 1986 (9.536)
• 1922
• MS NLI.8B-18
• Usage
• Draft: 9.1

• Ulysses
• 2021
• 2017
• 1986 (6.640)
• 1922
• MS Ros-25
• Usage
• Draft: 6.2

• Ulysses
• 2021
• 2017
• 1986 (11.244)
• 1922
• MS NLI.7A(Sir)-5
• Usage
• Draft: 11.1

• Ulysses
• 2021
• 2017
• 1986 (9.376ff)
• 1922
• MS NLI.8A-012
• Usage
• Draft: 9.1

• Ulysses
• 2021
• 2017
• 1986 (14.1479)
• 1922
• MS NLI.11B-13
• Usage
• Draft: 14.1

• Ulysses
• 2021
• 2017
• 1986 (11.213)
• 1922
• MS NLI.7A(Sir)-4
• Usage
• Draft: 11.1

• Ulysses unlocated

• Ulysses
• 2021
• 2017
• 1986 (8.952)
• 1922
• MS Ros-22
• Usage
• Draft: 8.2

With the strange bearing of the lion's whip-like tail cut off at the rump, we may end the list of these oddments. “HERALDRY” Encyclopaedia Britannica, 11th edit. (1911), p. 325/2

But the leopard's head is neither razed nor couped, for no neck is shown below it. Likewise the lion's fore leg or paw—“gamb” is the book word—may be borne, razed or coupled [sic]. Its normal position is raided upright, although Newdegate seems to have borne “Gules three lions' legs razed silver, the paws downward.” “HERALDRY” Encyclopaedia Britannica, 11th edit. (1911), p. 325/2

It will be observed that the description of the field is first set down, the blazoner giving its plain tincture or describing it as burely, party, paly or barry, as powdered or sown with roses, crosslets or fleurs-de-lys. “HERALDRY” Encyclopaedia Britannica, 11th edit. (1911), p. 328/1

It will be observed that the description of the field is first set down, the blazoner giving its plain tincture or describing it as burely, party, paly or barry, as powdered or sown with roses, crosslets or fleurs-de-lys. “HERALDRY” Encyclopaedia Britannica, 11th edit. (1911), p. 328/1

• Ulysses
• 2021
• 2017
• 1986 (3.337)
• 1922
• MS V.A.3-13
• JJA 12:251
• Usage
• Draft: 3.1

Even as it was once the pride of the cook pedant to carve each bird on the board with a new word for the act, so it became the delight of the pedant herald to order that the rampant horse should be “forcené,“ the rampant griffon “segreant,“ the passant hart “trippant“; while the same hart must needs be “attired“ as to its horns and “unguled“ as to its hoofs. “HERALDRY” Encyclopaedia Britannica, 11th edit. (1911), p. 326/2

Green was often named as “vert,“ and sometimes as “synobill,“ a word which as “sinople“ is used to this day by French armorists. “HERALDRY” Encyclopaedia Britannica, 11th edit. (1911), p. 323/1

Chief of these are the demi-lion and the demi-leopard, beasts complete above their slender middles, even to the upper parts of their lashing tails. Rampant or passant, they follow the customs of the unmaimed brute. “HERALDRY” Encyclopaedia Britannica, 11th edit. (1911), p. 325/1

• Ulysses
• 2021
• 2017
• 1986 (7.318)
• 1922
• MS Ros-010
• Usage
• Draft: 7.2

• Ulysses
• 2021
• 2017
• 1986 (9.538)
• 1922
• MS NLI.8B-017
• Usage
• Draft: 9.1

• Ulysses
• 2021
• 2017
• 1986 (9.1177)
• 1922
• MS Ros-35
• Usage
• Draft: 9.2

• Ulysses
• 2021
• 2017
• 1986 (11.691)
• 1922
• MS NLI.9-18
• Usage
• Draft: 11.2

• Ulysses
• 2021
• 2017
• 1986 (3.337)
• 1922
• MS V.A.3-13
• JJA 12:251
• Usage
• Draft: 3.1

But gold and silver served as the armorists' words for yellows and whites until late in the 16th century, when, gold and silver made way for “or” and “argent,” words which those for whom the interest of armory lies in its liveliest days will not be eager to accept. Likewise the colours of “sanguine” and “tenné” brought in by the pedants to bring the tinctures to the mystical number of nine may be disregarded. “HERALDRY” Encyclopaedia Britannica, 11th edit. (1911), 323/2

• Ulysses
• 2021
• 2017
• 1986 (3.503)
• 1922
• MS V.A.3-18
• JJA 12:256
• Usage
• Draft: 3.1

As rare as the leaping lion is the lion who looks backward over his shoulder. This position is called ‘regardant’ by modern armorists. The old French blazon calls it rere regardant or turnaurite le visage arere, ‘regardant’ alone meaning simply ‘looking,’ and therefore we shall describe it more reasonably in plain English as ‘looking backward.’ The two-headed lion occurs in a 15th-century coat of Mason, and at the same period a monstrous lion of three bodies and one head is borne, apparently, by a Sharingbury “HERALDRY” Encyclopaedia Britannica, 11th edit. (1911), p. 325/1

• Ulysses
• 2021
• 2017
• 1986 (3.363)
• 1922
• MS V.A.3-14
• JJA 12:252
• Usage
• Draft: 3.1

The lion's companion is the leopard. What might be the true form of this beast was a dark thing to the old armorist, yet knowing from the report of grave travellers that the leopard was begotten in spouse-breach between the lion and the pard, it was felt that his shape would favour his sire's. “HERALDRY” Encyclopaedia Britannica, 11th edit. (1911), p. 325/1

• Ulysses
• 2021
• 2017
• 1986 (3.363)
• 1922
• MS V.A.3-14
• JJA 12:252
• Usage
• Draft: 3.1

The lion's companion is the leopard. What might be the true form of this beast was a dark thing to the old armorist, yet knowing from the report of grave travellers that the leopard was begotten in spouse-breach between the lion and the pard, it was felt that his shape would favour his sire's. “HERALDRY” Encyclopaedia Britannica, 11th edit. (1911), p. 325/1

• Ulysses
• 2021
• 2017
• 1986 (3.337)
• 1922
• MS V.A.3-13
• JJA 12:251
• Usage
• Draft: 3.1

As might be looked for in a land where forest and greenwood once linked from sea to sea, the wild deer is a common charge in the shield. Downes of Cheshire bore a hart “lodged” or lying down. Hertford had harts' heads, Malebis, fawns' heads (tesles de bis), Bukingham, heads of bucks. The harts in Rotherham's arms are the roes of his name's first syllable. “HERALDRY” Encyclopaedia Britannica, 11th edit. (1911), p. 326/1

• Ulysses
• 2021
• 2017
• 1986 (3.337)
• 1922
• MS V.A.3-13
• JJA 12:251
• Usage
• Draft: 3.1

Even as it was once the pride of the cook pedant to carve each bird on the board with a new word for the act, so it became the delight of the pedant herald to order that the rampant horse should be ‘forcen#[C3]#[A9],’ the rampant griffon ‘segreant,’ the passant hart ‘trippant’; while the same hart must needs be ‘attired’ as to its horns and ‘unguled’ as to its hoofs. “HERALDRY” Encyclopaedia Britannica, 11th edit. (1911), p. 326/2

• Ulysses
• 2021
• 2017
• 1986 (3.336)
• 1922
• MS V.A.3-13
• JJA 12:251
• Usage
• Draft: 3.1

It will be observed that the description of the field is first set down, the blazoner giving its plain tincture or describing it as burely, party, paly or barry, as powdered or sown with roses, crosslets or fleurs-de-lys. Then should follow the main or central charges, the lion or griffon dominating the field, the cheveron or the pale, the fesse, bend or bars, and next the subsidiary charges in the field beside the “ordinary” and those set upon it. Chiefs and quarters are blazoned after the field and its contents, and the border, commonly an added difference, is taken last of all. “HERALDRY” Encyclopaedia Britannica, 11th edit. (1911), p. 328/1 and passim