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The Astral Plane/Chapter II

SCENERY

FIRST of all, then, it must be understood that the astral plane has seven subdivisions, each of which has its corresponding degree of materiality and its corresponding condition of matter. Although the poverty of physical language forces us to speak of these subplanes as higher and lower, we must not fall into the mistake of thinking of them (or indeed of the greater planes of which they are only subdivisions) as separate localities in space — as lying above one another like shelves of a book-case or outside one another like the coats of an onion. It must be understood that the matter of each plane or subplane interpenetrates that of the plane or subplane below it, so that here at the surface of the earth all exist together in the same space, although it is true that the higher varieties of matter extend further away from the physical earth than the lower. So when we speak of a man as rising from one plane or subplane to another, we do not think of him as necessarily moving in space at all, but rather as transferring his consciousness from one level to another — gradually becoming unresponsive to the vibrations of one order of matter, and beginning instead to answer to those of a higher and more refined order; so that one world with its scenery and inhabitants seems to fade slowly away from his view, while another world of a more elevated character dawns upon him in its stead. Yet there is a point of view from which there is a certain justification for the use of the terms "higher" and "lower", and for the comparison of the planes and subplanes to concentric shells. Matter of all the subplanes is to be found here on the surface of the earth, but the astral plane is much larger than the physical, and extends some thousands of miles above its surface. The law cf gravitation operates on astral matter, and if it were possible for it to be left entirely undisturbed it would probably settle into concentric shells. But the earth is in perpetual motion, both of rotation and revolution, and all kinds of influences and forces are continually rushing about, so this ideal condition of rest is never attained, and there is much intermingling. Nevertheless it remains true that the higher we rise the less of the denser matter do we find. We have a fair analogy on the physical plane. Earth, water and air — the solid, the liquid and the gaseous — all exist here on the surface but broadly speaking it is true to say the solid matter lies lowest, the liquid next to it, and the gaseous matter higher still. Water and air interpenetrate the earth to a small extent; water also rises in the air in the shape of clouds, but only to a limited height; solid matter may be thrown up into the air by violent convulsions, as in the great eruption of Krakatoa in 1883, when the volcanic dust reached the height of seventeen miles, and took three years to settle down again; but it does settle down eventually, just as the water drawn up into the air by evaporation returns to us as rain. The higher we rise the more rarefied does the air become; and the same is true with regard to astral matter. The dimensions of our astral world are considerable, and we are able to determine them with some approach to accuracy from the fact that our astral world touches that of the moon at perigee, but does not reach it at apogee; but naturally the contact is confined to the highest type of astral matter. Returning to the consideration of these subplanes, and numbering them from the highest and least material downwards, we find that they naturally fall into three classes, divisions 1, 2 and 3 forming one such class, and 4, 5 and 6 another, while the seventh and lowest of all stands alone. The difference between the matter of one of these classes and the next would be commensurable with that between a solid and a liquid, while the difference between the matter of the subdivisions of a class would rather resemble that between two kinds of solid, such as, say, steel and sand. Putting aside for the moment the seventh, we may say that divisions 4, 5 and 6 of the astral plane have for their background the physical world in which we live, and all its familiar accessories. Life on the sixth division is not unlike our ordinary life on this earth, minus the physical body and its necessities; while as it ascends through the fifth and fourth divisions it becomes less and less material, and is more and more withdrawn from our lower world and its interests. The scenery of these lower divisions, then, is that of the earth as we know it; but in reality it is also much more: for when we look at it from this different standpoint, with the assistance of the astral senses, even purely physical objects present quite a different appearance. As has already been mentioned, one whose eyes are fully opened sees them, not as usual from one point of view, but from all sides at once — an idea in itself sufficiently confusing. When we add to this that every particle in the interior of a solid body is as fully and clearly visible as those on the outside, it will be comprehended that under such conditions even the most familiar objects may at first be totally unrecognizable. Yet a moment's consideration will show that such vision approximates much more closely to true perception than does physical sight. Looked at on the astral plane, for example, the sides of a glass cube would all appear equal, as they really are, while on the physical plane we see the further side in perspective — that is, it appears smaller than the nearer side, which is a mere illusion. It is this characteristic of astral vision which has led some writers to describe it as sight in the fourth dimension — a suggestive and expressive phrase.

In addition to these possible sources of error, matters are further complicated by the fact that this higher sight cognizes forms of matter which, while still purely physical, arc nevertheless invisible under ordinary conditions. Such, for example, are the particles composing the atmosphere, all the various emanations which are always being given out by everything that has life, and also four grades of a still finer order of physical matter which, for want of more distinctive names, are usually described as etheric. The latter form a kind of system by themselves, freely interpenetrating all other physical matter; and the investigation of their vibrations and the manner in which various higher forces affect them would in itself constitute a vast field of deeply interesting study for any man of science who possessed the requisite sight for its examination. Even when our imagination has fully grasped all that is comprehended in what has already been said, we do not yet understand half the complexity of the problem; for besides all these new forms of physical matter we have to deal with the still more numerous and perplexing subdivisions of astral matter. We must note first that every material object, every particle even, has its astral counterpart; and this counterpart is itself not a simple body, but is usually extremely complex, being composed of various kinds of astral matter. In addition to this each living creature is surrounded with an atmosphere of its own, usually called its aura, and in the case of human beings this aura forms of itself a fascinating branch of study. It is seen as an oval [ovoid] mass of luminous mist of highly complex structure, and from its shape has sometimes been called the auric egg. Theosophical readers will hear with pleasure that even at the early stage of his development at which the pupil begins to acquire this fuller sight, he is able to assure himself by direct observation of the accuracy of the teaching given through our great founder, Madame Blavatsky, on the subject of some at least of the "seven principles of man". In regarding his fellow-man he no longer sees only his outer appearance; almost exactly coextensive with that physical body he clearly distinguishes the etheric double; while the vitality (called in Sanskrit prana) is also obvious as it is absorbed and specialized, as it circulates in rosy light throughout the body, and as it eventually radiates from the healthy person in its altered form.

Most brilliant and most easily seen of all, perhaps, though belonging to a more refined order of matter — the astral — is that part of the aura which expresses by its vivid and everchanging flashes of colour the different desires which sweep across the man's mind from moment to moment. This is the true astral body. Behind that, and consisting of a finer grade of matter again - that of the form-levels of the mental plane — lies the mental body or aura of the lower mind, whose colours, changing only by slow degrees as the man lives his life, show the trend of his thoughts and the disposition and character of his personality. Still higher and infinitely more beautiful, where at all clearly developed, is the living light of the causal body, the vehicle of the higher self, which shows the stage of development of the real ego in its passage from birth to birth. But to see these the pupil must have developed the vision of the levels to which they belong. It will save the student much trouble if he learns at once to regard these auras not as mere emanations, but as the actual manifestation of the ego on their respective planes — if he understands that this is that ego which is the real man, not the various bodies which on the lower planes represent him. So long as the reincarnating ego remains upon the plane which is his true home in the formless levels, the vehicle which he inhabits is the causal body, but when he descends into the form-level he must, in order to be able to function upon them, clothe himself in their matter; and the matter that he thus attracts to himself furnishes his mind-body. Similarly, descending into the astral plane he forms his astral or desire-body out of its matter, though still retaining all the other bodies, and on his still further descent to this lowest plane of all the physical body is formed according to the etheric mould supplied by the Lords of Karma. Fuller accounts of these auras will be found in my book Man, Visible and Invisible, but enough has been said here to show that as they all occupy the same space, the finer interpenetrating the grosser, it needs careful study and much practice to enable the neophyte to distinguish clearly at a glance the one from the other. Nevertheless the human aura, or more usually some one part of it only, is not infrequently one of the first purely astral objects seen by the untrained, though in such a case its indications are naturally likely to be misunderstood.

Though the astral aura from the brilliancy of its flashes of colour may often be more conspicuous, the nerve-ether and the etheric double are really of a much denser order of matter, being within the limits of the physical plane, though invisible to ordinary sight. If we examine with psychic faculty the body of a newly-born child, we shall find it permeated not only by astral matter of every degree of density, but also by the several grades of etheric matter. If we take the trouble to trace these inner bodies backwards to their origin, we find that it is of the latter that the etheric double — the mould upon which the physical body is built up — is formed by the agents of the Lords of Karma; while the astral matter has been gathered together by the descending ego, not consciously, but automatically, as he passes through the astral plane. (See Manual No. IV, p.44)

Into the composition of the etheric double must enter something of all the different grades of etheric matter; but the proportions may vary greatly, and are determined by several factors, such as the race, sub-race, and type of a man, as well as by his individual karma. When it is remembered that these four subdivisions of matter are made up of numerous combinations, which, in their turn, form aggregations that enter into the composition of the "atom" of the so-called "element" of the chemist, it will be seen that this second principle of man is highly complex, and the number of its possible variations practically infinite. So that, however complicated and unusual a man's karma may be, those in whose province such work falls are able to give a mould in accordance with which a body exactly suiting it can be formed. But for information upon this vast subject of karma the previous manual should be consulted. One other point deserves mention in connection with the appearance of physical matter when looked at from the astral plane, and that is that the higher vision, when fully developed, possesses the power of magnifying at will the minutest physical particle to any desired size, as though by a microscope, though its magnifying power is enormously greater than that of any microscope ever made or ever likely to be made. The hypothetical molecules and atoms postulated by science are visible realities to the occult student, though the latter recognizes them as much more complex in their nature than the scientific man has yet discovered them to be. Here again is a vast field of study of absorbing interest to which a whole volume might readily be devoted; and a scientific investigator who should acquire this astral sight in perfection, would not only find his experiments with ordinary and known phenomena immensely facilitated, but would also see stretching before him entirely new vistas of knowledge needing more than a lifetime for their thorough examination. For example, one curious and beautiful novelty brought to his notice by the development of this vision would be the existence of other and entirely different colours beyond the limits of the ordinarily visible spectrum, the infra-red and ultra-violet rays which science has discovered by other means being plainly perceptible to astral sight. We must not, however, allow ourselves to follow these fascinating bye-paths, but must resume our endeavour to give a general idea of the appearance of the astral plane. It will by this time be obvious that though, as above stated, the ordinary objects of the physical world form the background to life on certain levels of the astral plane, yet so much more is seen of their real appearance and characteristics that the general effect differs widely from that with which we are familiar. For the sake of illustration take a rock as an example of the simpler class of objects. When regarded with trained sight it is no mere inert mass of stone. First of all, the whole of the physical matter of the rock is seen, instead of a small part of it; secondly, the vibrations of its physical particles are perceptible; thirdly, it is seen to possess an astral counterpart composed of various grades of astral matter, whose particles are also in constant motion; fourthly, the Universal Divine Life is clearly to be seen working in it as it works in the whole creation, though naturally its manifestations differ greatly at successive stages of its descent into matter, and for the sake of convenience each stage has its own name. We recognize it first in the three elemental kingdoms; when it enters the mineral kingdom we call it the mineral monad; in the vegetable kingdom it is described as the vegetable monad, and so on. So far as we know, there is no such thing as "dead" matter. In addition to all this an aura will be seen surrounding it, though this is much less extended and varied than in the case of the higher kingdoms; and its appropriate elemental inhabitants may be seen — though these should more properly be described as gnomes, a variety of nature-spirit. This is not the place to treat fully the subject of the Indwelling Life; further explanations will be found in Man, Visible and Invisible and other Theosophical works. Also see a later chapter of this book. In the case of the vegetable, animal, and human kingdoms, the complications are naturally much more numerous.

It may be objected by some readers that no such complexities as these are described by most of the psychics who occasionally catch glimpses of the astral world, nor are they reported at seances by the entities that manifest there; but we can readily account for this. Few untrained persons on that plane, whether living or dead, see things as they really are until after long experience; even those who do see fully are often too dazed and confused to understand or remember; and among the small minority who both see and remember there are hardly any who can translate the recollection into language on our lower plane. Many untrained psychics never examine their visions scientifically at all; they just obtain an impression which may be quite correct, but may also be half false, or even wholly misleading. All the more probable does the latter hypothesis become when we take into consideration the frequent tricks played by sportive denizens of the other world, against which the untrained person is usually absolutely defenceless. It must also be remembered that the regular inhabitant of the astral plane is under ordinary circumstances conscious only of the objects of that plane, physical matter being to him as entirely invisible as is astral matter to the majority of mankind. Since, as before remarked, every physical object has its astral counterpart, which is visible to him, it may be thought that the distinction is trivial, yet it is an essential part of the symmetrical conception of the subject.

If, however, an astral entity constantly works through a medium, these finer astral senses may gradually be so coarsened as to become insensible to the higher grades of matter on their own plane, and to include in their purview the physical world as we see it instead; but only the trained visitor from this life, who is fully conscious on both planes, can depend upon seeing both clearly and simultaneously. Be it understood, then, that the complexity exists, and that only when it is fully perceived and scientifically unravelled is there perfect security against deception or mistake. For the seventh or lowest subdivision of the astral plane also, this physical world of ours may be said to be the background, though what is seen is only a distorted and partial view of it, since all that is light and good and beautiful seems invisible. It was thus described four thousand years ago in the Egyptian papyrus of the Scribe Ani: "What manner of place is this unto which I have come? It hath no water, it hath no air; it is deep, unfathomable; it is black as the blackest night, and men wander helplessly about therein; in it a man may not live in quietness of heart." (In Budge's translation: "The Osiris, the scribe Ani, whose word is truth, saith:

— Hail, Temu! What manner of land is this unto which I have come? It hath not water, it hath not air; it is depth unfathomable, it is black as the blackest night, and men wander helplessly therein. In it a man cannot live in quietness of heart; nor may the longings of love be satisfied therein. But let the state of the Spirit-souls be given unto me instead of water and air, and the satisfying of the longings of love, and let quietness of heart be given unto me instead of cakes and ale.") For the unfortunate human being on that level it is indeed true that "all the earth is full of darkness and cruel habitations", but it is darkness which radiates from within himself and causes his existence to be passed in a perpetual night of evil and horror — a real hell; though, like all other hells, entirely of man's own creation. I do not mean by this that the subplane is wholly imaginary — that it has no objective existence. It lies partly on the surface of the earth, and partly (perhaps mostly) beneath that surface, interpenetrating the solid crust. But I do mean that no man who lives an ordinarily pure and decent life need ever touch this eminently undesirable region, or even become conscious of its existence. If he does contact it, it is entirely due to his own coarse and evil action, speech and thought.

Most students find the investigation of this section an extremely unpleasant task, for there appears to be a sense of density and gross materiality about it which is indescribably loathsome to the liberated astral body, causing it the feeling of pushing its way through some black, viscous fluid, while the inhabitants and influences encountered there are also usually exceedingly objectionable. The first, second and third subdivisions, though occupying the same space, yet give the impression of being much further removed from this physical world, and correspondingly less material. Entities inhabiting these levels lose sight of the earth and its belongings; they are usually deeply self-absorbed, and to a large extent create their own surroundings, though these are sufficiently objective to be perceptible to other entities and also to clairvoyant vision. This region is the "summerland" of which we hear so much at spiritualistic seances, and those who descend from and describe it no doubt speak the truth as far as their knowledge extends.

It is on these planes — that "spirits" call into temporary existence their houses, schools, and cities, for these objects are often real enough for the time, though to a clearer sight they may sometimes be pitiably unlike what their delighted creators suppose them to be. Nevertheless, many of the imaginations which take form there are of real though temporary beauty, and a visitor who knew of nothing higher might wander contentedly enough there among forests and mountains, lovely lakes and pleasant flower-gardens, which are at any rate much superior to anything in the physical world; or he might even construct such surroundings to suit his own fancies. The details of the differences between these three higher subplanes will perhaps be more readily explicable when we come to deal with their human inhabitants. An account of the scenery of the astral plane would be incomplete without some mention of what have often, though I think mistakenly, been called the Records of the Astral Light. These records (which are in truth a sort of materialization of the Divine memory — a living photographic representation of all that has ever happened) are really and permanently impressed upon a much higher level, and are only reflected in a more or less spasmodic manner on the astral plane; so that one whose power of vision does not rise above this will be likely to obtain only occasional and disconnected pictures of the past instead of a coherent narrative. But nevertheless these reflected pictures of all kinds of past events are constantly being reproduced in the astral world, and form an important part of the surroundings of the investigator there. I have not space to do more than just mention them here, but a fuller account of them will be found in Chapter VII of my little book on Clairvoyance.

title: The Astral Plane/Chapter II


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 своей мысли он привёл цитату из статьи Сталина. То prove his point he quoted from an article by Stalin. • Вот привёл бог свидеться! It was meant for us to meet again! • Вот я вам приведу пример. Here, I'll give you an example. • Мы привели машину в полный порядок. We gave the car a complete overhauling. • Нас привели к присяге. They administered the oath to us. • Ну, это к добру не приведёт! I'm sure no good can come of that.

привет regards, love. Привет всем вашим. Give my regards to your family. □ С товарищеским приветом! Yours sincerely, or Sincerely yours (a formula commonly used at the end of a letter).

приветливый friendly. Какая у неё приветливая улыбка! She has such a friendly smile! □ приветливо friendly. Он встретил нас очень приветливо. He gave us a very friendly welcome.

приветствие congratulatory message. В начале собрания были заслушаны приветствия. They read the congratulatory messages at the beginning of the meeting. • welcome. Он помахал мне газетой в знак приветствия. He waved to me with his newspaper as a sign of welcome.

приветствовать (both dur and pct) to greet. Студенты собрались приветствовать вернувшегося с фронта товарища. The students gathered to greet their friend arriving from the front. • to welcome. Рабочие приветствуют это предложение. The workers welcome this proposal.

прививка vaccination. Вам сделали противотифозную прививку? Did you get a vaccination against typhus? □ Эта яблоня после прививки даёт прекрасные яблоки. The tree has been giving excellent apples since the grafting.

привлёк See привлечь.

привлекать (dur of привлечь) to attract, to draw. Эта выставка привлекает много народу. The exhibition is attracting a lot of people. — Она привлекает всеобщее внимание. She attracts everyone's attention. □ Меня очень привлекает эта поездка. I look forward to the trip with a great deal of pleasure.

привлеку See привлечь.

привлечь (-влеку, -влечёт; p -влёк, -влекла, -о, -и; pct of привлекать) to draw, to attract. Надо привлечь молодёжь в члены нашего клуба. We'll have to draw some young people into our club membership. • to win over. Надо постараться привлечь его на нашу сторону. We'll have to try to win him over to our side.

приводить (-вожу, -водит; dur of привести) to bring over. Он несколько раз её к нам приводил. He brought her over to our house several times. □ приводить в отчаяние to drive to despair. Её упрямство приводит меня в отчаяние. Her stubborness drives me to despair.

привожу See приводить, привозить.

привозить (-вожу, возит; dur of привезти) to bring (by conveyance). Табак мне товарищи из дому привозят. Friends bring me tobacco from home. — Постельного белья привозить не нужно, вам его здесь дадут. You don't have to bring bed linen with you. They'll give you some.

привык See привыкнуть.

привыкать (dur of привыкнуть) to get used to. Я начинаю привыкать к здешним порядкам. I'm beginning to get used to the customs here. □ Ну, мне к этому не привыкать стать! I've gone through all that before!

привыкнуть (p -вык, -выкла; pct of привыкать) to be used to. Я привык вставить рано. I'm used to getting up early. — Он не привык ездить на этой машине. He's not used to driving this car. • to get used to. Я к нему очень привык. I got very touch used to him.

привычка habit. У него ужасная привычка грызть ногти. He has a terrible habit of biting his nails. — Привычка — вторая натура. Habit is second nature. — Возвращать книги, видно, не в его привычках. It seems that he's not in the habit of returning books. — Ежедневные встречи с ней вошли у меня в привычку. It became a habit of mine to meet her every day.

привяжу See привязать.

привязать (-вяжу, -вяжет; pct of привязывать) to tie. Он привязал лошадь к дереву. He tied the horse to the tree.

привязывать (dur of привязать) to tie (up). Мы привязываем нашу собаку только на ночь. We only tie up our dog at night.

пригласить (pct of приглашать) to invite. Я пригласил товарища зайти к нам выпить чаю. I invited my friend over for tea. • to call. Придётся пригласить врача. We'll have to call the doctor. • to ask. Разрешите пригласить вас на вальс. May I ask you for a waltz?

приглашать (dur of пригласить) to invite. Они меня часто приглашают к себе. They often invite me to their house.

приглашение invitation. Вход на этот концерт по специальным приглашениям. Admittance to this concert is by invitation. — Я получил от приятеля приглашение погостить у него в деревне. I received an invitation to spend some time with my friend in the country. — Вы уже разослали приглашения? Have you sent the invitations out yet?

приглашу See пригласить.

приговаривать (dur of приговорить).

приговор sentence. Приговор был приведён в исполнение. The sentence was carried out. □ Ему вынесли обвинительный приговор. They pronounced him guilty. • По моему мнению, оправдательный приговор обеспечен. In my opinion, an acquittal is certain.

приговорить (pct of приговаривать) to sentence. Он приговорён к смертной казни. He is sentenced to death.

пригодиться (pct) to be useful. Этот человек может нам очень пригодиться. That man can be very useful to us. • to come in handy. Знание русского языка ему здесь очень пригодилось. His knowledge of Russian came in mighty handy to him here.

пригожусь See пригодиться.

пригород suburb.

пригородный suburban. Они живут на пригородной даче. They live in a suburban summer house. — Посмотрите в расписание поездов пригородного сообщения. Look at the timetable of the suburban trains.

приготавливать (dur of приготовить).

приготовить (pct of готовить, приготавливать, приготовлять) to prepare, to get (something) ready. Я приготовил всё что вам нужно для работы. I prepared everything you need for work. — Комната вам приготовлена. Your room is prepared for your. — Приготовьте мне тёплую ванну. Get a warm bath ready for me. • to do. Я ещё не приготовил уроков. I still haven't done my homework.


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CANTO III.] The haven hums with many a cheering sound,

The beacons blaze their wonted stations round,

The boats are darting o'er the curly bay,

And sportive Dolphins bend them through the spray;

Even the hoarse sea-bird's shrill, discordant shriek,

Greets like the welcome of his tuneless beak!

Beneath each lamp that through its lattice gleams,

Their fancy paints the friends that trim the beams.

Oh! what can sanctify the joys of home,

Like Hope's gay glance from Ocean's troubled foam?

XIX.

The lights are high on beacon and from bower,

And 'midst them Conrad seeks Medora's tower:

He looks in vain—'tis strange—and all remark,

Amid so many, hers alone is dark.

'Tis strange—of yore its welcome never failed,

Nor now, perchance, extinguished—only veiled.

With the first boat descends he for the shore,

And looks impatient on the lingering oar.

Oh! for a wing beyond the falcon's flight,

To bear him like an arrow to that height!

With the first pause the resting rowers gave,

He waits not—looks not—leaps into the wave,

Strives through the surge, bestrides the beach, and high

Ascends the path familiar to his eye.

He reached his turret door—he paused—no sound

Broke from within; and all was night around.

He knocked, and loudly—footstep nor reply

Announced that any heard or deemed him nigh;


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292 He knocked, but faintly—for his trembling hand

Refused to aid his heavy heart's demand.

The portal opens—'tis a well known face—

But not the form he panted to embrace.

Its lips are silent—twice his own essayed,

And failed to frame the question they delayed;

He snatched the lamp—its light will answer all—

It quits his grasp, expiring in the fall.

He would not wait for that reviving ray—

As soon could he have lingered there for day;

But, glimmering through the dusky corridor,

Another chequers o'er the shadowed floor;

His steps the chamber gain—his eyes behold

All that his heart believed not—yet foretold!

XX.

He turned not—spoke not—sunk not—fixed his look,

And set the anxious frame that lately shook:

He gazed—how long we gaze despite of pain,

And know, but dare not own, we gaze in vain!

In life itself she was so still and fair.

That Death with gentler aspect withered there;

And the cold flowers her colder hand contained,

In that last grasp as tenderly were strained

As if she scarcely felt, but feigned a sleep—

And made it almost mockery yet to weep:

The long dark lashes fringed her lids of snow,

And veiled—Thought shrinks from all that lurked below—


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CANTO III.] Oh! o'er the eye Death most exerts his might

And hurls the Spirit from her throne of light;

Sinks those blue orbs in that long last eclipse,

But spares, as yet, the charm around her lips—

Yet, yet they seem as they forebore to smile,

And wished repose,—but only for a while;

But the white shroud, and each extended tress,

Long, fair—but spread in utter lifelessness,

Which, late the sport of every summer wind,

Escaped the baffled wreath that strove to bind;

These—and the pale pure cheek, became the bier—

But She is nothing—wherefore is he here?

XXI.

He asked no question—all were answered now

By the first glance on that still, marble brow.

It was enough—she died—what recked it how?

The love of youth, the hope of better years,

The source of softest wishes, tenderest fears,

The only living thing he could not hate,

Was reft at once—and he deserved his fate,

But did not feel it less;—the Good explore,

For peace, those realms where Guilt can never soar:

The proud, the wayward—who have fixed below

Their joy, and find this earth enough for woe,

Lose in that one their all—perchance a mite—

But who in patience parts with all delight?

Full many a stoic eye and aspect stern


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Rh gunyahs, as those tribes call them—for the night. We went very cautiously a little further, until we could, by glimpses through the wood, just ascertain they were about to encamp a few hundred yards ahead on the opposite side of a narrow scrub of young trees. We halted in silence until it was quite dark, and then I gave the signal to move on. We crept stealthily along, one of our guides hovering about a little ahead to reconnoitre their exact place. I was very near him; in fact, in the scrub itself; and we were cautiously prowling forward, when he trod upon a rotten twig—unavoidable in the dark. Snap went the twig, sounding in the silent dark solitudes like a pistol shot: instantly, within a few yards of me, jumped up about a dozen or score blacks. I was taken very much aback, for in the dark we had not thought them so near. They had all spears, and I had never been in war before. I must confess I felt rather qualmish at the sight of those stout fellows so near me; however, I had resolution enough to cry out—'Now, boys, fire away.' The men fired—the natives uttered a fearful yell, shouting 'white fellow,' threw down their spears, and ran off like kangaroos. I now found my courage much restored, and ordered to reload; but, in my anxiety to lose no time, I put the wrong end of my cartridge into my piece, so it was of no use just then. We then set a watch, and waited until morning. I don't think many of us slept for fear of a surprise. Nothing, however, occurred, and in the morning we found we had killed three big fellows. They had left several of their spears and liangles and other things; amongst the rest was the cross-cut saw with which they had murdered the poor stockman, all covered with blood. We concluded we had now driven them off our side of the country, and taking off the tip of the ears of the dead blacks, according to orders, set off back, and without further adventure got to the settlement.

"When I reported progress to old Major ———, the head Government officer there, he swore we had only half served them out; they were too daring to be easily driven away; and ordered me to recruit my party, and, with fresh supplies, to be after them again, and make an example of them. I had had quite enough for one spell. However, go I must."

"But how," interrupted I, "did you get food?"

"Why, this time we had two extra men—Weenick named them our pack-bullocks—to carry an extra supply. The first expedition each man carried his own."

"And water?"

"Oh, we never found any difficulty. The blacks know every spot of the country, and always take care to travel where there is water. Besides, we had a favorable season for it: it was winter. Well, we set off and reached the limit of our former journey, and got again upon the trail of the blacks. The long and slender kangaroo-grass, trodden down as here and there it occurred in their line of march, had not yet sprung up again. It is not so difficult to follow a track in the bush after all; but it's keen work, too, and wants a quick and practised eye. Anything eatable quickly disappears with the wild dogs and wild cats, as well as by the natives themselves and their dogs. But a little twig lying on the ground cut off, or merely with the branches and leaves stripped off, which show that man had done it, and the condition of freshness

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294 Mask hearts where Grief hath little left to learn;

And many a withering thought lies hid, not lost,

In smiles that least befit who wear them most.

XXII.

By those, that deepest feel, is ill exprest

The indistinctness of the suffering breast;

Where thousand thoughts begin to end in one,

Which seeks from all the refuge found in none;

No words suffice the secret soul to show,

For Truth denies all eloquence to Woe.

On Conrad's stricken soul Exhaustion prest,

And Stupor almost lulled it into rest;

So feeble now—his mother's softness crept

To those wild eyes, which like an infant's wept:

It was the very weakness of his brain,

Which thus confessed without relieving pain.

None saw his trickling tears—perchance, if seen,

That useless flood of grief had never been:

Nor long they flowed—he dried them to depart,

In helpless—hopeless—brokenness of heart:

The Sun goes forth, but Conrad's day is dim:

And the night cometh—ne'er to pass from him.

There is no darkness like the cloud of mind,

On Grief's vain eye—the blindest of the blind!

Which may not—dare not see—but turns aside

To blackest shade—nor will endure a guide!

XXIII.

His heart was formed for softness—warped to wrong,

Betrayed too early, and beguiled too long;


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338 or dryness, would tell how long since he was there. The notched trees—nicks they make in the trees in order to ascend them—are very conspicuous guideposts. Occasionally you come upon a foot-mark in a miry place, or a dry and sandy one; and it is amazing how the blacks will infer the size, age, and sex of the persons who imprinted it. In short, they recognise the features of a foot-mark just as we do those of the countenance; and as they are clearly defined, or obliterated, as the minute blades of grass are crashed down, or erecting themselves again, can they tell how long since the person passed. For seven days did we travel in this manner following the fugitives. Little did we think of their manoeuvre, as will presently appear. Every evening, at sunset—the time they camp—did I ascend some eminence, to see if we could observe the minute little cloud of curling smoke which indicates their fires. We could see nothing, and yet we knew they were not very far off. That night some of the party fancied they heard a chopping of branches, as when the blacks construct their gunyahs at eventide. However, next morning, before the party started, I went to the top of an eminence with Meade, to reconnoitre the day's journey and direction. It was a fine cloudless morning in July. The air was chilly, as it always is in winter at morning. The sun was just clear above the fogs of the horizon, and the dew glittered on the leaves. The parrots were wakening up with noisy welcomes to day, and sucking the honey from the early-flowering trees. The squirrel and opossum had gone to sleep in their holes—for the Australian animals live only at night; and the shy kangaroo might be seen slowly hopping away to his lair, having filled his pouch since dawn, to ruminate his hastily-got food. I sat down on the brink of the precipice which looked towards the country we expected to traverse. There was a fog In the valley below rapidly clearing off; but beyond that was the wide wild forest, over which I could not detect a symbol of life. Suddenly my companion exclaimed—'My heavens, what a lot of blacks!' I looked down the precipice—the mist had cleared off—and sure enough there was the sable company in vehement agitation. They saw the two white men against the sky, on the rocks above them, and they were for off. I hastened down to our camp, summoned the party, and off we set.

"We set off direct for the mountains, and after two days we came to some ashes, which were quite warm. Towards evening we heard the sound of the chopping of branches (preparing their gunyahs) and children playing. It came on snowing, and we halted until morning. At dawn a dog came and smelt and snuffed around, and then retired a little distance to a big log and began to howl. Up jumped the blacks, and rushed towards us; we let fly; several blacks fell; and a mêlée ensued. We had to use the butt-end of our muskets. One young lad was shot through the chest and both arms, after which he ran some three hundred yards before he dropped. Not a woman of them was hurt, except one who got her head grazed. The children made holes, and buried their heads, looking like black burnt stumps. One fine tall fellow appeared on the top of the hill, shouting—'Bail me coolah long with white fella.' Two of my men went towards him. I shouted—'Take him, he'll be of use;' but in a moment one knocked him down and the other shot him through the head.

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Rh All the women and children then fled. We cut off his left ear, wrapped it in salt, and I carried it in my waistcoat pocket to take to our superior officers as a trophy of our success.

"We now determined to return, our provisions all being done but a piece of damper.

"We set a watch every night. We began to feel the pangs of hunger, but were afraid to shoot any game for fear of directing the blacks; so, having caught a native bear, we killed him for food. Next night we halted; it was a beautiful night, and there was a beautiful fall of water on the spot. It was Meade's watch, though we all watched alike. I went to wash my shirt in the creek; I was busy there when I fancied I heard a crackle—perhaps it was a kangaroo; again I fancied I saw a star or two, or a spark; then another. 'Here's the blacks,' called out all hands; and, crossing the creek above the falls, we saw the lights coming nearer, and then a shower of spears fell into our mia-mias, already deserted by us.

"'Let fly,' was the word; there was a great cry; and next day sixty spears were found, all where we had been lying. This was the ambush into which the party of blacks had wished to draw us from the first. If I had not taken charge of the watch, I believe we should all have been killed.

"We now pursued our return march, and for many days suffered intensely from hunger; but arriving at an out-station, we killed a bullock, upon which we fared sumptuously on broiled beef; we left, however, the tips of the ears unconsumed; and, resuming our march, arrived safely at head-quarters. The blacks were never troublesome in that neighbourhood any more. Since then they have been subject to ordinary law; but previously all they understood was 'force,' and that retaliation is a virtue."

This was written down by me from the lips of the above head of the party, Mr. J—— D——, then reporter to the Port Phillip Gazette, and now one of the Members of Assembly for Hobarton, in 1844-5.—.

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CANTO III.] Each feeling pure—as falls the dropping dew

Within the grot—like that had hardened too;

Less clear, perchance, its earthly trials passed,

But sunk, and chilled, and petrified at last.

Yet tempests wear, and lightning cleaves the rock;

If such his heart, so shattered it the shock.

There grew one flower beneath its rugged brow,

Though dark the shade—it sheltered—saved till now.

The thunder came—that bolt hath blasted both,

The Granite's firmness, and the Lily's growth:

The gentle plant hath left no leaf to tell

Its tale, but shrunk and withered where it fell;

And of its cold protector, blacken round

But shivered fragments on the barren ground.

XXIV.

'Tis morn—to venture on his lonely hour

Few dare; though now Anselmo sought his tower.

He was not there, nor seen along the shore;

Ere night, alarmed, their isle is traversed o'er:

Another morn—another bids them seek,

And shout his name till Echo waxeth weak;

Mount—grotto—cavern—valley searched in vain,

They find on shore a sea-boat's broken chain:

Their hope revives—they follow o'er the main.

'Tis idle all—moons roll on moons away,

And Conrad comes not, came not since that day:

Nor trace nor tidings of his doom declare

Where lives his grief, or perished his despair!


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334 price. They said to him—" What for you comballee along-a this one country? This one country all about belong-a to Mr. Locke." Eventually he had to depart, the blacks, at my request, cutting bark canoes, to enable him to cross his sheep. Although at that time these blacks were perfectly wild, I never had the slightest apprehension of suffering any personal injury from them. I have often gone out with them in the bush, perfectly unarmed; although as to this I once got a piece of advice from one of the tribe. He said—" When you walk in bush along-a blackfellow, you make him black-fellow walk first time" (in front). I said—"What for?" He replied—"I den know; I believe debil debil jump up, want him blackfellow spear white-fellow." It is hardly necessary to add that upon this hint I acted in future.

Several strange superstitions existed amongst them. I once went to the Moira, accompanied by a blackfellow, and on our return I expressed to him my opinion that it would be dark before we reached home, whereupon he alighted from his horse, and, without saying a word, proceeded to cut a small sod of grass, which he placed in a fork of a tree, exactly facing the setting sun, remarking—"Plenty quambee (stop) sun now. No pull away." As it happened, we got home before it was dark, when Sambo exultingly exclaimed—"No gammon ground" (meaning the sod of earth). If a young baby died, the mother had to carry the body on her back till her husband procured the kidney-fat of a strange blackfellow. This is a very horrible custom. I have seen a lubra so carry about her dead child. The kidney-fat is wrapped up in several bits of rag, and worn round the neck as a charm. They told me that a blackfellow would linger from six to eight days before death ensued after the removal of the kidney-fat. The victim is first stunned by a "waddy," a small incision made in his side, and a portion of the kidney-fat carefully removed, when he is left to his fate.

The language of this tribe is very euphonious, and, strange to say, at a distance of only about fifty miles from Kotoopna, the idiom, indeed the language itself, is quite different. Most of the names of places end in "pna," as "Kotoopna," "Tarigoroopna," "Jillinupna," "Ulupna," &c. Kangaroo—Koyeemar. Emu—Bigorumja. Young emu—Woola. Opossum—Bunna. Kangaroo-rat—Arenewtha. Dog—Bocka. Horse—Corkitaniook (this name for horse is the same in Gippsland and other parts of Victoria). Sheep—Jumbaga. Supposed bun-yip—Tanutbun. Little—Ingarnaka. Least—Inga. Great—Turneja (as great heat, Turneja daideja). Extensive—Boymee (as extensive plain, Boymee natcha). Nice—Kalnia. Beautiful—Kalimna (this word I think has a very sweet sound; I have named several of my friends' estates after it). No, or none—Uta (same nearly all over Victoria), Lightning—Kernyawa. Thunder—Manena. Come here—Cockiaroo. Go away—Berriaroo. Very hot, me too much lazy—Turneja daideja, marrilatchimut neynee. What is it?—Min-the-lay? Where—Woonul. Knapsack—Belshula. Fishing-net—Jegoga. Gum-tree—Bela. Box-tree—Tharmia. Bark—Yalmin. Tomahawk—Aanu. Reed-spear—Gaumur. Jagged spear—Jikola. Spear with glass—Coico. Woomera—Ulewar. Boomerang—Wadeenia. Creek—Bormea. Plain—Natcha. Mountain—Uleela. Sandhill—Maloga.

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Rome Declaration on World Food Security

Rome Declaration on World Food Security

We, the Heads of State and Government, or our representatives, gathered at the World Food Summit at the invitation of the Food and Agriculture Organization of the United Nations, reaffirm the right of everyone to have access to safe and nutritious food, consistent with the right to adequate food and the fundamental right of everyone to be free from hunger.

We pledge our political will and our common and national commitment to achieving food security for all and to an ongoing effort to eradicate hunger in all countries, with an immediate view to reducing the number of undernourished people to half their present level no later than 2015.

We consider it intolerable that more than 800 million people throughout the world, and particularly in developing countries, do not have enough food to meet their basic nutritional needs. This situation is unacceptable. Food supplies have increased substantially, but constraints on access to food and continuing inadequacy of household and national incomes to purchase food, instability of supply and demand, as well as natural and man-made disasters, prevent basic food needs from being fulfilled. The problems of hunger and food insecurity have global dimensions and are likely to persist, and even increase dramatically in some regions, unless urgent, determined and concerted action is taken, given the anticipated increase in the world's population and the stress on natural resources.

We reaffirm that a peaceful, stable and enabling political, social and economic environment is the essential foundation which will enable States to give adequate priority to food security and poverty eradication. Democracy, promotion and protection of all human rights and fundamental freedoms, including the right to development, and the full and equal participation of men and women are essential for achieving sustainable food security for all.

Poverty is a major cause of food insecurity and sustainable progress in poverty eradication is critical to improve access to food. Conflict, terrorism, corruption and environmental degradation also contribute significantly to food insecurity. Increased food production, including staple food, must be undertaken. This should happen within the framework of sustainable management of natural resources, elimination of unsustainable patterns of consumption and production, particularly in industrialized countries, and early stabilization of the world population. We acknowledge the fundamental contribution to food security by women, particularly in rural areas of developing countries, and the need to ensure equality between men and women. Revitalization of rural areas must also be a priority to enhance social stability and help redress the excessive rate of rural-urban migration confronting many countries.

We emphasize the urgency of taking action now to fulfil our responsibility to achieve food security for present and future generations. Attaining food security is a complex task for which the primary responsibility rests with individual governments. They have to develop an enabling environment and have policies that ensure peace, as well as social, political and economic stability and equity and gender equality. We express our deep concern over the persistence of hunger which, on such a scale, constitutes a threat both to national societies and, through a variety of ways, to the stability of the international community itself. Within the global framework, governments should also cooperate actively with one another and with United Nations organizations, financial institutions, intergovernmental and non-governmental organizations, and public and private sectors, on programmes directed toward the achievement of food security for all.

Food should not be used as an instrument for political and economic pressure. We reaffirm the importance of international cooperation and solidarity as well as the necessity of refraining from unilateral measures not in accordance with the international law and the Charter of the United Nations and that endanger food security.

We recognize the need to adopt policies conducive to investment in human resource development, research and infrastructure for achieving food security. We must encourage generation of employment and incomes, and promote equitable access to productive and financial resources. We agree that trade is a key element in achieving food security. We agree to pursue food trade and overall trade policies that will encourage our producers and consumers to utilize available resources in an economically sound and sustainable manner. We recognize the importance for food security of sustainable agriculture, fisheries, forestry and rural development in low as well as high potential areas. We acknowledge the fundamental role of farmers, fishers, foresters, indigenous people and their communities, and all other people involved in the food sector, and of their organizations, supported by effective research and extension, in attaining food security. Our sustainable development policies will promote full participation and empowerment of people, especially women, an equitable distribution of income, access to health care and education, and opportunities for youth. Particular attention should be given to those who cannot produce or procure enough food for an adequate diet, including those affected by war, civil strife, natural disaster or climate related ecological changes. We are conscious of the need for urgent action to combat pests, drought, and natural resource degradation including desertification, overfishing and erosion of biological diversity.

We are determined to make efforts to mobilize, and optimize the allocation and utilization of, technical and financial resources from all sources, including external debt relief for developing countries, to reinforce national actions to implement sustainable food security policies.

Convinced that the multifaceted character of food security necessitates concerted national action, and effective international efforts to supplement and reinforce national action, we make the following commitments:

 * we will ensure an enabling political, social, and economic environment designed to create the best conditions for the eradication of poverty and for durable peace, based on full and equal participation of women and men, which is most conducive to achieving sustainable food security for all;

 * we will implement policies aimed at eradicating poverty and inequality and improving physical and economic access by all, at all times, to sufficient, nutritionally adequate and safe food and its effective utilization;

 * we will pursue participatory and sustainable food, agriculture, fisheries, forestry and rural development policies and practices in high and low potential areas, which are essential to adequate and reliable food supplies at the household, national, regional and global levels, and combat pests, drought and desertification, considering the multifunctional character of agriculture;

 * we will strive to ensure that food, agricultural trade and overall trade policies are conducive to fostering food security for all through a fair and market-oriented world trade system;

 * we will endeavour to prevent and be prepared for natural disasters and man-made emergencies and to meet transitory and emergency food requirements in ways that encourage recovery, rehabilitation, development and a capacity to satisfy future needs;

 * we will promote optimal allocation and use of public and private investments to foster human resources, sustainable food, agriculture, fisheries and forestry systems, and rural development, in high and low potential areas;

 * we will implement, monitor, and follow-up this Plan of Action at all levels in cooperation with the international community.

We pledge our actions and support to implement the World Food Summit Plan of Action.

Rome, 13 November 1996

title: Rome Declaration on World Food Security


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Rh Goulburn River—Koyeela. Murray River—Fingola. Campaspe—Yalook. Hut—Mano. Father—Baapoo. Mother—Cana. Sister—Thajuba. My dear brother—Thoma nien boynupa. My dear sister—Thoma nien thajuba. Little brother—Kidjika. Acquaintance—Jueada. White woman—Malawa uniar. Blackfellow—Ainbootha. Teeth—Derrara. Very hungry, stomach empty—Turneja malunwick, eetumut boolie. Give me some bread—Mitther eeyanook. Be off to your camp, all of you—Berumja beriarroo, mano noothiga. Go and cut some bark for me—Beriarroo wabuja yalmin neenee.

The three following: were favorite corrobborees :—

Some years ago I revisited the scenes of my youth. The once powerful tribe of Pangorangs had dwindled down to eight or ten men and four women. They did not recollect me at first; but when I mentioned my name, the old men were delighted. As a proof of the march of civilization, the women were engaged at the camp playing with cards—the intellectual game of "All Fours." O tempora, mores!

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Your edits have been reverted. Jeepday (talk) 13:16, 9 May 2012 (UTC)

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 signifies; but the respondent does not grant it, and it is necessary that this should be questioned, besides. If, however, it neither is nor is granted, it is not syllogistically collected, neither in reality nor against him who is questioned, hence in like manner there also, it is necessary that a stone should signify hic, but if this neither is (assumed) nor granted, we must not admit the conclusion, nevertheless it seems to be from the dissimilar case of the noun appearing similar. Is it true to say that hæc is that which you say hanc is? but you say it is a shield, hæc then is a shield. Or is it not necessary if hæc does not signify parmam, but parma, but parmam is hanc. Neither if what you say is hunc be hic, but you say it is Cleon, therefore hic is Cleon, hic is not Cleon, for it was said, quem aio hunc esse, est hic, non hunc; for when the question is thus made it is not according to the rules of grammar. Do you know hoc? but this is a stone, you know then a stone, or does it not signify the same thing in the expression, do you know hoc? and in ''hoc autem est lapis? but this is a stone? but that in the former it signifies hunc and in the latter hic. Num cujus scientiam habes hoc, scis? Habes autem scientiam lapidis: scis igitur lapidis; is it not that when you say hujus, you say lapidis, but when you say hoc, lapidem? but it is granted cujus scientiam habes, te scire, non hujus, sed hoc; and therefore non lapidis, sed lapidem''.

From what is stated then, it is manifest that such arguments as these do not syllogistically collect a solecism, but seem (only) to do so, also why they thus seem, and in what manner they are to be opposed.

Chapter 33
all arguments we must know that in some it is more easy, and in others more difficult, to perceive from what cause, and in what, they deceive the hearer, since often the one are the same


text: Dictionary of National Biography, 1885-1900/Colley, George Pomeroy