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16 and strong, and I think has been more potential in our literature than appears on the surface. I do not think it would be hard to show that others of whom more is heard drew light from him, as well early as more recent, from Burns to Thomas Hood."

Biography is, after all, the best history; and the life of Robert Southwell reveals one phase of Elizabethan England better than a dozen commentaries. It is not, indeed, the phase oftenest remembered. In the stirring political drama of the day, in the clash of arms and clash of wits through which England was led to unprecedented material splendour, he played but little part. Still further was he from the wild Bohemianism of Greene and Marlowe, or the mature artistic glory of those who congregated at the old Mermaid Tavern. But there was a darker, sadder undercurrent to this rushing tide of Elizabethan life. There was the ardent Catholic minority, nowise deaf to the call of the young intellectual life, nor blind to the signs of England's growing strength—sensitive, indeed, to every vital influence—yet compelled into hostile inactivity. Adherents of the Old Faith were shut out from both the great Universities; they had no part in the administration of justice; they were ineligible for any public office in the kingdom. Thus a great body of men with the culture of the New Learning and the passion of the Renaissance were found marching not with but against the trend of their age. Some of them sought adventure overseas, or plunged into purely secular activity; others, already forced into disloyalty, spent their time plotting a change in government, and were the easy prey of each new conspiracy. Still others, purified by persecution, rose above the heat and

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Page:The Poet's Chantry pg 016.jpg


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Rh bitterness of personal feud to apostolic zeal and endurance, and fought the losing fight so nobly that in their very defeat lay the assurance of an abiding victory. Of these last was Robert Southwell.

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Rh


text: The Poets' Chantry

title: The Poets' Chantry


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38 round arm half hidden by lace, which lay among his sleeve.

When we were seated she flourished her spoon and asked him what he would have. He hesitated, looked at the strange dishes and said he would have some cheese. They insisted on his eating new, complicated meats.

“I’m sure you like tantafflins, don’t you Georgie?” said Alice, in her mocking fashion. He was not sure. He could not analyse the flavours, he felt confused and bewildered even through his sense of taste! Alice begged him to have salad.

“No, thanks,” said he. “I don’t like it.”

“Oh, George!” she said, “How can you say so when I’m offering it you.”

“Well—I’ve only had it once,” said he, “and that was when I was working with Flint, and he gave us fat bacon and bits of lettuce soaked in vinegar—‘ ’Ave a bit more salit,’ he kept saying, but I’d had enough.”

“But all our lettuce,” said Alice with a wink, “is as sweet as a nut, no vinegar about our lettuce.” George laughed in much confusion at her pun on my sister’s name.

“I believe you,” he said, with pompous gallantry.

“Think of that!” cried Alice. “Our Georgie believes me. Oh, I am so, so pleased!”

He smiled painfully. His hand was resting on the table, the thumb tucked tight under the fingers, his knuckles white as he nervously gripped his thumb. At last supper was finished, and he picked up his serviette from the floor and began to fold it. Lettie also seemed ill at ease. She had teased him


text:
The Poets' Chantry/Robert Southwell

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title: The Poets' Chantry/Robert Southwell


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Page:The White Peacock, Lawrence, 1911.djvu/47

Rh till the sense of his awkwardness had become uncomfortable. Now she felt sorry, and a trifle repentant, so she went to the piano, as she always did to dispel her moods. When she was angry she played tender fragments of Tschaïkowsky, when she was miserable, Mozart. Now she played Handel in a manner that suggested the plains of heaven in the long notes, and in the little trills as if she were waltzing up the ladder of Jacob’s dream like the damsels in Blake’s pictures. I often told her she flattered herself scandalously through the piano; but generally she pretended not to understand me, and occasionally she surprised me by a sudden rush of tears to her eyes. For George’s sake, she played Gounod’s “Ave Maria,” knowing that the sentiment of the chant would appeal to him, and make him sad, forgetful of the petty evils of this life. I smiled as I watched the cheap spell working. When she had finished, her fingers lay motionless for a minute on the keys, then she spun round, and looked him straight in the eyes, giving promise of a smile. But she glanced down at her knee.

“You are tired of music,” she said.

“No,” he replied, shaking his head.

“Like it better than salad?” she asked with a flash of raillery.

He looked up at her with a sudden smile, but did not reply. He was not handsome; his features were too often in a heavy repose; but when he looked up and smiled unexpectedly, he flooded her with an access of tenderness.

“Then you’ll have a little more,” said she, and she turned again to the piano. She played soft,


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40 morsels, then suddenly broke off in the midst of one sentimental plaint, and left the piano, dropping into a low chair by the fire. There she sat and looked at him. He was conscious that her eyes were fixed on him, but he dared not look back at her, so he pulled his moustache.

“You are only a boy, after all,” she said to him quietly. Then he turned and asked her why.

“It is a boy that you are,” she repeated, leaning back in her chair, and smiling lazily at him.

“I never thought so,” he replied seriously.

“Really?” she said, chuckling.

“No,” said he, trying to recall his previous impressions.

She laughed heartily, saying:

“You’re growing up.”

“How?” he asked.

“Growing up,” she repeated, still laughing.

“But I’m sure I was never boyish,” said he.

“I’m teaching you,” said she, “and when you’re boyish you’ll be a very decent man. A mere man daren’t be a boy for fear of tumbling off his manly dignity, and then he’d be a fool, poor thing.”

He laughed, and sat still to think about it, as was his way.

“Do you like pictures?” she asked suddenly, being tired of looking at him.

“Better than anything,” he replied.

“Except dinner, and a warm hearth and a lazy evening,” she said.

He looked at her suddenly, hardening at her insult, and biting his lips at the taste of this humiliation. She repented, and smiled her plaintive regret to him.


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Rh “I’ll show you some,” she said, rising and going out of the room. He felt he was nearer her. She returned, carrying a pile of great books.

“Jove—you’re pretty strong!” said he.

“You are charming in your compliment,” she said.

He glanced at her to see if she were mocking.

“That’s the highest you could say of me, isn’t it?” she insisted.

“Is it?” he asked, unwilling to compromise himself.

“For sure,” she answered—and then, laying the books on the table, “I know how a man will compliment me by the way he looks at me”—she kneeled before the fire. “Some look at my hair, some watch the rise and fall of my breathing, some look at my neck, and a few,—not you among them,—look me in the eyes for my thoughts. To you, I’m a fine specimen, strong! Pretty strong! You primitive man!”

He sat twisting his fingers; she was very contrary.

“Bring your chair up,” she said, sitting down at the table and opening a book. She talked to him of each picture, insisting on hearing his opinion. Sometimes he disagreed with her and would not be persuaded. At such times she was piqued.

“If,” said she, “an ancient Briton in his skins came and contradicted me as you do, wouldn’t you tell him not to make an ass of himself?”

“I don’t know,” said he.

“Then you ought to,” she replied. “You know nothing.”

“How is it you ask me then?” he said.


text: User:Egg Centric

title: User:Egg Centric


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Page:O. F. Owen's Organon of Aristotle Vol. 2 (1853).djvu/250

 there is a two-fold consequence of consequents, for it is either as universal to particular, as animal to man, for it is taken for granted, if this is (joined) with that, that also is with this; or according to oppositions, for if this follows that, the opposite also follows the opposite. Hence also the argument of Melissus, for if what was begotten had a beginning, he requires it to be granted that the unbegotten had not (a beginning), wherefore, if the heaven is unbegotten, it is also infinite. Yet this is not so, for the consequence is vice versâ.

Chapter 29
whatever syllogistically conclude from something being added, we must observe whether it being taken away, the impossible, nevertheless, results. Next, we must make this clear, and we must say that it was granted, not as seeming (true), but as adapted to the argument, but he, the arguer, uses what is nothing to the purpose.

Chapter 30
those which make many interrogations one, we must employ definition immediately in the beginning, for the interrogation is one to


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42 She began to laugh.

“Why—that’s a pertinent question. I think you might be rather nice, you know.”

“Thank you,” he said, smiling ironically.

“Oh!” she said. “I know, you think you’re perfect, but you’re not, you’re very annoying.”

“Yes,” exclaimed Alice, who had entered the room again, dressed ready to depart. “He’s so blooming slow! Great whizz! Who wants fellows to carry cold dinners? Shouldn’t you like to shake him Lettie?”

“I don’t feel concerned enough,” replied the other, calmly.

“Did you ever carry a boiled pudding Georgy?” asked Alice with innocent interest, punching me slyly.

“Me!—why?—what makes you ask?” he replied, quite at a loss.

“Oh, I only wondered if your people needed any indigestion mixture—pa mixes it—1⁄1 ½ a bottle.”

“I don’t see” he began.

“Ta—ta, old boy, I’ll give you time to think about it. Good-night, Lettie. Absence makes the heart grow fonder—Georgy—of someone else. Farewell. Come along, Sybil love, the moon is shining—Good-night all, good-night!”

I escorted her home, while they continued to look at the pictures. He was a romanticist. He liked Copley, Fielding, Cattermole and Birket Foster; he could see nothing whatsoever in Girtin or David Cox. They fell out decidedly over George Clausen.

“But,” said Lettie, “he is a real realist, he makes


text: Life and Adventures of William Buckley/Appendix 1


text: Life and Adventures of William Buckley/Appendix 2


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Rh common things beautiful, he sees the mystery and magnificence that envelops us even when we work menially. I do know and I can speak. If I hoed in the fields beside you——” This was a very new idea for him, almost a shock to his imagination, and she talked unheeded. The picture under discussion was a water colour—“Hoeing” by Clausen.

“You’d be just that colour in the sunset,” she said, thus bringing him back to the subject, “and if you looked at the ground you’d find there was a sense of warm gold fire in it, and once you’d perceived the colour, it would strengthen till you’d see nothing else. You are blind; you are only half-born; you are gross with good living and heavy sleeping. You are a piano which will only play a dozen common notes. Sunset is nothing to you—it merely happens anywhere. Oh, but you make me feel as if I’d like to make you suffer. If you’d ever been sick; if you’d ever been born into a home where there was something oppressed you, and you couldn’t understand; if ever you’d believed, or even doubted, you might have been a man by now. You never grow up, like bulbs which spend all summer getting fat and fleshy, but never wakening the germ of a flower. As for me, the flower is born in me, but it wants bringing forth. Things don’t flower if they’re overfed. You have to suffer before you blossom in this life. When death is just touching a plant, it forces it into a passion of flowering. You wonder how I have touched death. You don’t know. There’s aways a sense of death in this home. I believe my mother hated my father before I was born. That was death in her veins for me before I was born. It makes a difference——”


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 which there is one answer, so that neither many things must be affirmed or denied of one thing, nor one of many, but one of one. As indeed in the case of things equivocal, at one time (the attribute) is in both, but at another in neither, so that the interrogation not being simple, it happens that those who answer simply, suffer nothing; in like manner also, in these cases. When then many are present with one, or one with many, nothing repugnant happens to him who simply concedes, and who errs according to this error; but when it is in one, but not in the other, or many are predicated of many, and both are partly present with both, and partly not, this, again, is to be avoided. For instance, in these arguments: If one thing is good, but another evil, it is true to say that these are good and evil, and again, that they are neither good nor evil, since each is not each, wherefore the same thing is good and evil, and is neither good nor evil. Also, Is every thing the same with itself, and different from something else? but since these are not the same with others, but with themselves, and are different from themselves, the same things are different from, and the same with, themselves. Besides, if what is good becomes evil, and what is evil good, there will be two things, and of two, being unequal, each itself will be equal to itself, so that the same things will be equal and unequal to themselves.

Such arguments, then, fall into other solutions, for "both" also, and "all" signify many things, wherefore, except the name, it does not happen that the same thing is affirmed and denied, but this was not an elenchus. Still, it is clear that


text: Life and Adventures of William Buckley/Appendix 3


text: Life and Adventures of William Buckley/Addenda


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44 As he sat listening, his eyes grew wide and his lips were parted, like a child who feels the tale but does not understand the words. She, looking away from herself at last, saw him, began to laugh gently, and patted his hand saying:

“Oh! my dear heart, are you bewildered? How amiable of you to listen to me—there isn’t any meaning in it all—there isn’t really!”

“But,” said he, “why do you say it?”

“Oh, the question!” she laughed. “Let us go back to our muttons, we’re gazing at each other like two dazed images.”

They turned on, chatting casually, till Greorge suddenly exclaimed, “There!”

It was Maurice GriffinhagenGreiffenhagen [sic]’s “Idyll.”

“What of it?” she asked, gradually flushing. She remembered her own enthusiasm over the picture.

“Wouldn’t it be fine?” he exclaimed, looking at her with glowing eyes, his teeth showing white in a smile that was not amusement.

“What?” she asked, dropping her head in confusion.

“That—a girl like that—half afraid—and passion!” He lit up curiously.

“She may well be half afraid, when the barbarian comes out in his glory, skins and all.”

“But don’t you like it?” he asked.

She shrugged her shoulders, saying, “Make love to the next girl you meet, and by the time the poppies redden the field, she’ll hang in your arms. She’ll have need to be more than half afraid, won’t she?”


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Rh export has appeared almost entirely within the last two months, and that this produce continues at the same, if not at an increasing rate.

The following table exhibits a variety of particulars, connected with this export:—

The following is an extract from a letter received from Mr., on the 28th February:—

"Gold arrivals per Escort since January returns— Almost all from the Mount Alexander locality. The Escort is supposed to bring one-third, or say one-half of the whole."

So that here is 68,348 ounces, which at £3 per ounce is of the value of Two Hundred and Five Thousand and Forty-four Pounds Sterling,—the Golden Harvest of Victoria in !

Reader, I closed that portion of this Appendix called "The Contrast," by saying

If the answer was ","— here you see she now has


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176 {| align=center
 * colspan=4 style="border-bottom:solid 1px black;" |
 * WHERE FROM.  ||
 * style="border-left:1px solid black;border-right:1px solid black;border-bottom:1px solid black; text-align:center;"| 1850. || style="border-left:1px solid black;border-bottom:1px solid black; text-align:center;"| 1849.
 * | United Kingdom   ||
 * style="border-left:1px solid black;border-right:1px solid black;"| 599,784 || 356,791
 * |New Zealand ||
 * style="border-left:1px solid black;border-right:1px solid black;"| 853 || 102
 * |Other British Colonies   ||
 * style="border-left:1px solid black;border-right:1px solid black;"| 97,563 || 102,873
 * |United States of America   ||
 * style="border-left:1px solid black;border-right:1px solid black;"| 89 || 1,555
 * |Other Foreign States ||
 * style="border-left:1px solid black;border-right:1px solid black;"| 46,636 || 18,510
 * |Total  ||
 * style="border-left:1px solid black;border-right:1px solid black;border-top:1px solid black;"| 744,925 || style="border-left:1px solid black;border-top:1px solid black;"| 479,831
 * colspan=4 style="border-top:solid 1px black;"|
 * colspan=4 style="border-bottom:solid 1px black;text-align:left;"|
 * | DESCRIPTION. || |  ||  | QUANTITY.  || | VALUE.
 * | Butter and Cheese || | lbs.
 * style="border-left:1px solid black;border-right:1px solid black;"| 52,067 || 1,252
 * | Candles, Tallow ||  | „
 * style="border-left:1px solid black;border-right:1px solid black;"| 36,240 || 604
 * | Flour and Bread ||  | Tons
 * style="border-left:1px solid black;border-right:1px solid black;"| 128½ || 1,576
 * | Grain, Wheat || | Bushels
 * style="border-left:1px solid black;border-right:1px solid black;"| 695 || 175
 * | „ Oats || | Bushels
 * style="border-left:1px solid black;border-right:1px solid black;"| 4,271 || 893
 * | Hoofs, Horns and Bones || | Tons
 * style="border-left:1px solid black;border-right:1px solid black;"| 146 || 427
 * | Lard || | lbs.
 * style="border-left:1px solid black;border-right:1px solid black;"| 2912 || 32
 * | Leather, Unmanufactured || | Bales
 * style="border-left:1px solid black;border-right:1px solid black;"| 249 || 3,115
 * | Live Stock, Horses || | No.
 * style="border-left:1px solid black;border-right:1px solid black;"| 1 || 5
 * | „ Horned Cattle || | „
 * style="border-left:1px solid black;border-right:1px solid black;"| 5,287 || 12,893
 * | „ sheep || | „
 * style="border-left:1px solid black;border-right:1px solid black;"| 57,422 || 16,091
 * | Potatoes || | Tons
 * style="border-left:1px solid black;border-right:1px solid black;"| 25 || 106
 * | Provisions (Salt) Beef || | „
 * style="border-left:1px solid black;border-right:1px solid black;"| 495½ || 15,074
 * | „ Pork || | „
 * style="border-left:1px solid black;border-right:1px solid black;"| 18½ || 354
 * | „ Tongues || | „
 * style="border-left:1px solid black;border-right:1px solid black;"| 7½ || 440
 * | „ Bacon, &c. || | „
 * style="border-left:1px solid black;border-right:1px solid black;"| 4⅛ || 229
 * | Skins, Neat Cattle  || | No.
 * style="border-left:1px solid black;border-right:1px solid black;"| 19,951  || 4,106
 * | „ Calf || | „
 * style="border-left:1px solid black;border-right:1px solid black;"| 150 || 15
 * | „ Sheep || | „
 * style="border-left:1px solid black;border-right:1px solid black;"| 20,000 || 1,012
 * | „ Kangaroo & Opossum || | „
 * style="border-left:1px solid black;border-right:1px solid black;"| 700 || 58
 * | Soap || | Tons
 * style="border-left:1px solid black;border-right:1px solid black;"| 130¼ || 3,124
 * | Specimens of Natural History || | Packages
 * style="border-left:1px solid black;border-right:1px solid black;"| 12 || 89
 * | Tallow || | Tons
 * style="border-left:1px solid black;border-right:1px solid black;"| 4,489½ || 132,863
 * | Wool || | lbs.
 * style="border-left:1px solid black;border-right:1px solid black;"| 18,091,207 || 826,190
 * | Unenumerated Goods || |  || |   || |21,073
 * | Total ||  |    ||   |    || 1,041,796
 * }
 * style="border-left:1px solid black;border-right:1px solid black;"| 495½ || 15,074
 * | „ Pork || | „
 * style="border-left:1px solid black;border-right:1px solid black;"| 18½ || 354
 * | „ Tongues || | „
 * style="border-left:1px solid black;border-right:1px solid black;"| 7½ || 440
 * | „ Bacon, &c. || | „
 * style="border-left:1px solid black;border-right:1px solid black;"| 4⅛ || 229
 * | Skins, Neat Cattle  || | No.
 * style="border-left:1px solid black;border-right:1px solid black;"| 19,951  || 4,106
 * | „ Calf || | „
 * style="border-left:1px solid black;border-right:1px solid black;"| 150 || 15
 * | „ Sheep || | „
 * style="border-left:1px solid black;border-right:1px solid black;"| 20,000 || 1,012
 * | „ Kangaroo & Opossum || | „
 * style="border-left:1px solid black;border-right:1px solid black;"| 700 || 58
 * | Soap || | Tons
 * style="border-left:1px solid black;border-right:1px solid black;"| 130¼ || 3,124
 * | Specimens of Natural History || | Packages
 * style="border-left:1px solid black;border-right:1px solid black;"| 12 || 89
 * | Tallow || | Tons
 * style="border-left:1px solid black;border-right:1px solid black;"| 4,489½ || 132,863
 * | Wool || | lbs.
 * style="border-left:1px solid black;border-right:1px solid black;"| 18,091,207 || 826,190
 * | Unenumerated Goods || |  || |   || |21,073
 * | Total ||  |    ||   |    || 1,041,796
 * }
 * | Specimens of Natural History || | Packages
 * style="border-left:1px solid black;border-right:1px solid black;"| 12 || 89
 * | Tallow || | Tons
 * style="border-left:1px solid black;border-right:1px solid black;"| 4,489½ || 132,863
 * | Wool || | lbs.
 * style="border-left:1px solid black;border-right:1px solid black;"| 18,091,207 || 826,190
 * | Unenumerated Goods || |  || |   || |21,073
 * | Total ||  |    ||   |    || 1,041,796
 * }
 * | Unenumerated Goods || |  || |   || |21,073
 * | Total ||  |    ||   |    || 1,041,796
 * }
 * }
 * }


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Rh {|
 * COLSPAN=5 style="border-BOTTOM:1px solid black;TEXT-ALIGN:center;"|ABSTRACT OF EXPORTS.
 * | WHERE SENT. || |Colonial Produce.  ||  |Imports re-exported.
 * COLSPAN=2 align=center | Total.
 * |  || |   || |   || | 1850.  ||  | 1849.
 * | United Kingdom || | 951,891 || | 647 || | 952,538 || | 673,707
 * | British Colonies || | 69,456 || | 18,803 || | 88,259 || | 78,697
 * | U. States of America || | 237 || | 227 || | 264 || | 2776
 * | Other Foreign States || | 480 || | 55 || | 535 ||
 * |Total || | 1,022,064 || | 19,732  || | 1,041,796  || | 755,326
 * }
 * | British Colonies || | 69,456 || | 18,803 || | 88,259 || | 78,697
 * | U. States of America || | 237 || | 227 || | 264 || | 2776
 * | Other Foreign States || | 480 || | 55 || | 535 ||
 * |Total || | 1,022,064 || | 19,732  || | 1,041,796  || | 755,326
 * }
 * | Other Foreign States || | 480 || | 55 || | 535 ||
 * |Total || | 1,022,064 || | 19,732  || | 1,041,796  || | 755,326
 * }
 * }
 * }

We have no very late official returns to form opinions upon, but the following may be considered sufficiently correct up to the close of the year 1851:—

The above returns are sufficient to shew the truly glorious results of civilization;—what can be done by the Anglo-Saxon race;—by English, Irish, Scotch and Welsh men when, with a right good-will, they set about colonizing a country blessed with a genial climate, and rich in its natural resources. The Port Phillippians have understood, that

They have hitherto acted, as did the early settlers in Massachusett's Bay, who represented to the Virginia Company in 1617, that they "were well weaned from the delicate milk of their mother country, and inured to the difficulties of a strange land. That they were


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Page:Oliver Spence.djvu/18

Rh

was moonlight. In the garret; of a house apparently inhabited by poor people, there might have been discovered a young woman, poorly dressed, but with a sweetness of face and beauty of form which it was impossible for the poverty of her dress to entirely hide. She was weeping silently, and her finely moulded bosom heaved convulsively as she thought of the possible dreadful fate of her lover. For she loved an insurgent, and with an intense and passionate devotion of which she had hitherto considered herself incapable. The hour was late, and though her lover had promised to, if alive, send her a message assuring her of his safety, the appointed hour had passed, but no word had been received from him whom she loved.

What should she do? She would go to him.

So thinking, the young woman, hastily fastening a cloak around her superb form, and placing upon her head a tasteful but inexpensive bonnet, went forth into the streets. They were deserted.

The sombre beauty of the charred and desolated ruins of the portion of Sydney through which she passed was heightened by the wondrous pale splendor of the full moon, whose beams bathed in liquid silver, the courts and alleys of Sydney's poor. But the locality which once thronged with cringing, toil-distorted, haggard men, women, and children, was now-deserted save by the one solitary wanderer whom the reader has just been introduced to. The insurgents had literally carried out their demand—"The people, to the mansions, and the torches to the slums!' and the unhealthy disease-breeding hovels of the poor had been burnt to the ground, while their former inhabitants were now housed in the huge magnificent mansions at one time owned by the rich though frequently not occupied by them. Walking hurriedly along, our heroine at last found herself in King St. and was within a hundred yards of Macquarie St. when suddenly her naturally elegant carriage and remarkable beauty, attracted the attention of a band of nocturnal revellers who emboldened by her apparent timidity insisted on detaining her while she was made the recipient of a string of extravagant compliments. Not satisfied with this, one of the rowdies, disregarding her remonstrances and entreaties, would have snatched a kiss from her ripe ruby lips, when suddenly at tall stoutly-built young man, evidently not one of the revellers, rushed forward and pushed her would-be assailant violently side, addressing at the same time words of stern rebuke to the half drunken rioters who, recognising him, slunk, silently away.

The new comer was no other than Oliver Spence and on the young woman perceiving that it was indeed he, she fell, in a half-fainting condition, into his arms—for he was her lover. Our hero looked every inch the

title: Page:Oliver Spence.djvu/18


text:
The Devachanic Plane/Inhabitants/II

II. NON-HUMAN

When we attempt to describe the non-human inhabitants of the mental plane, we at once find ourselves face to face with difficulties of the most insuperable character. For in touching the seventh heaven we come into contact for the first time with a plane which is cosmic in its extent — on which, therefore, may be met many an entity which mere human language has no words to portray. For the purposes of our present paper it will probably be best to put aside altogether those vast hosts of beings whose range is cosmic, and confine our remarks strictly to the inhabitants peculiar to the mental plane of our own chain of worlds. It may be remembered that in the manual on The Astral Plane the same course was adopted, no attempt being made to describe visitors from other planets and systems; and although such visitors as were there only occasional would here be very much more frequent, it seems best in this case also to adhere to the same rule. A few words, therefore, upon the elemental essence of the plane and the sections of the great Deva kingdom which are especially connected with it will be as much as it will be useful to give here; and the extreme difficulty of presenting even these comparatively simple ideas will conclusively show how impossible it would be to deal with others which could not but be far more complicated.

The Elemental Essence
It may be remembered that in one of the earlier letters received from an Adept teacher the remark was made that to comprehend the condition of the first and second of the elemental kingdoms was impossible except to an initiate — an observation which shows how partial must be the success which can attend any effort to describe them down here upon the physical plane. It will be well first of all that we should endeavour to form as clear an idea in our minds as possible of what elemental essence really is, since this is a point upon which much confusion often seems to exist, even amongst those who have made considerable study of Theosophical literature.

What it is
Elemental essence, then, is merely a name applied during certain early stages of its evolution to the monadic essence, which in its turn may be defined as the outpouring of the Divine Life from the Second Logos into matter. We are all familiar with the fact that before this outpouring arrives at the stage of individualization at which it forms the causal body of a man, it has passed through and ensouled in turn six lower phases of evolution — the animal, vegetable, mineral and three elemental kingdoms. When energizing through those respective stages it has sometimes been called the animal, vegetable or mineral monad — though this term is distinctly misleading, since long before it arrives at any of these kingdoms it has become not one but many monads. The name was, however, adopted to convey the idea that, though differentiation in the monadic essence had already long ago set in, it had not yet been carried to the extent of individualization. Now when this monadic essence is energizing through the three great elemental kingdoms which precede the mineral, it is called by the name of "elemental essence."

The Veiling of the Spirit
Before, however, the nature of the monadic essence and the manner in which it manifests itself on the various planes can be understood, the method in which spirit enfolds itself in its descent into matter must be realized. We are not now dealing with the original formation of the matter of the planes, but simply with the descent of a new wave of evolution into matter already existing.

Before the period of which we are speaking, this wave of life has spent countless ages evolving, in a manner of which we can have very little comprehension, through the successive encasements of atoms, molecules and cells; but we will leave all that earlier part of its stupendous history out of account for the moment, and consider only its descent into the matter of planes somewhat more within the grasp of human intellect, though still far above the merely physical level.

Be it understood, then, that when spirit resting on any plane (it matters not which), on its path downward into matter, is driven by the resistless force of its own evolution to pass onward to the plane next below, it must, in order to manifest itself there, enfold itself in at least the atomic matter of that lower plane — draw round itself as a body a veil of that matter, to which it will act as soul or energizing force. Similarly, when it continues its descent to a third plane, it must draw round itself some of its matter, and we shall have then an entity whose body or outer covering consists of the atomic matter of that third plane.

But the force energizing in this entity — its soul, so to speak — will not be spirit in the condition in which it was upon the higher plane on which we first found it; it will be that spirit plus the veil of the atomic matter of the second plane through which it has passed. When a still further descent is made to a fourth plane, the entity becomes still more complex, for it will then have a body of the matter of that fourth plane, ensouled by spirit already twice veiled, in the atomic matter of the second and third planes. It will be seen that since this process repeats itself for each plane of the solar system, by the time the original force reaches our physical level it is so thoroughly veiled that it is small wonder that men often fail to recognize it as spirit at all.

For example, let us suppose the ordinary untrained clairvoyant trying to investigate the mineral monad — to examine the life-force behind the mineral kingdom. The sight of such an one would be practically certain to be limited to the astral plane, and would quite probably be exceedingly imperfect even there; so to him that force would appear simply astral. But a trained student, examining it with higher power, would see that what the clairvoyant had taken for astral force was merely astral atomic matter set in motion by a force coming thither from the atomic part of the mental plane. The more advanced student would be able to see that that atomic mental matter in its turn was only a vehicle in which something from the highest buddhic sub-plane was working, while the Adept would perceive that the buddhic matter was but the vehicle of the nirvanic, and that the force which entered into and worked through all these successive veils came in reality from outside this cosmic-prakritic plane altogether, and was in truth simply one of the manifestations of the Divine Force.

The Elemental Kingdoms
The elemental essence which we find on the mental plane constitutes the first and second of the great elemental kingdoms. A wave of the Divine Life, having finished in some previous eon its downward evolution through the buddhic plane, pours down into the seventh heaven, and ensouls great masses of the atomic mental matter, thus becoming the elemental essence of the first great kingdom. In this, its simplest condition, it does not combine the atoms into molecules in order to form a body for itself, but simply applies by its attraction an immense compressing force to them. We may imagine the force, on first reaching this plane on its downward swoop, to be entirely unaccustomed to its vibrations, and unable at first to respond to them. During the eon which it spends on this level, its evolution will consist in accustoming itself to vibrate at all rates which are possible there, so that at any moment it can ensoul and use any combination of the matter of that plane. During this long period of evolution it will have taken upon itself all possible combinations of the matter of the three arûpa levels, but at the end of the time it returns to the atomic level — not, of course, as it was before, but bearing latent within it all the powers which it has gained.

In the succeeding eon it pours itself down into the fourth sub-plane of the mental — that is to say, the highest of the rûpa levels — and draws to itself as a body some of the matter of that subdivision. It is then the elemental essence of the second kingdom in its simplest condition; but as before, in the course of its evolution it takes on garbs many and various, composed of all possible combinations of the matter of the lower sub-planes.

It might naturally be supposed that these elemental kingdoms which exist and function upon the mental plane must certainly, being so much higher, be further advanced in evolution than the third kingdom, which belongs exclusively to the astral plane. This, however, is not so; for it must be remembered that in speaking of this phase of evolution the word "higher" means not, as usual, more advanced, but less advanced, since here we are dealing with the monadic essence on the downward sweep of its arc, and progress for the elemental essence therefore means descent into matter instead of, as with us, ascent towards higher planes. Unless the student bears this fact constantly and clearly in mind, he will again and again find himself beset by perplexing anomalies, and his view of this side of evolution will be lacking in grasp and comprehensiveness.

The general characteristics of elemental essence were indicated at considerable length in the manual on The Astral Plane, and all that is there said as to the number of subdivisions in the kingdoms and their marvellous impressibility by human thought is equally true of these celestial varieties. A few words should perhaps be said to explain how the seven horizontal subdivisions of each kingdom arrange themselves in connection with the various parts of the mental plane. In the case of the first kingdom, its highest subdivision corresponds with the first sub-plane, while the second and third sub-planes are each divided into three parts, each of which is the habitat of one of the elemental subdivisions. The second kingdom distributes itself over the lower heaven-world, its highest subdivision corresponding to the fourth sub-plane, while the fifth, sixth and seventh sub-planes are each divided into two to accommodate the remainder.

How the Essence Evolves
So much was written in the earlier part of this manual as to the effect of thought upon the mental elemental essence that it will be unnecessary to return to that branch of the subject now; but it must be borne in mind that it is, if possible, even more instantaneously sensitive to thought-action here than it is on the astral plane, the wonderful delicacy with which it responds to the faintest action of the mind being constantly and prominently brought before our investigators. We shall grasp this capability the more fully if we realize that it is in — such response that its very life consists — that its progress is greatly helped by the use made of it in the process of thought by the more advanced entities whose evolution it shares.

If it could be imagined as entirely free for a moment from the action of thought, it would appear as a formless conglomeration of dancing infinitesimal atoms — instinct indeed with a marvellous intensity of life, yet probably making but little progress on the downward path of its involution into matter. But when thought seizes upon it and stirs it into activity, throwing it on the rupa levels into all kinds of lovely forms, and on the arûpa levels into flashing streams, it receives a distinct additional impulse which, often repeated, helps it forward on its way. For whenever a thought is directed from those higher levels to the affairs of earth, it naturally sweeps downward and takes upon itself, the matter of the lower planes. In doing so it brings into contact with that matter the elemental essence of which its first veil was formed, and so by degrees habituates that essence to answering to lower vibrations; and this greatly assists its downward evolution into matter.

Very noticeably also is it affected by music — by the splendid floods of glorious sound of which we have previously spoken as poured forth upon these lofty planes by the great masters of melody who are carrying on there in far fuller measure the work which down here on this dull earth they had only commenced.

Another point which should be remembered is the vast difference between the grandeur and power of thought on this plane and the comparative feebleness of the efforts that we dignify with that name down here. Our ordinary thought begins in the mind-body on the lower mental levels and clothes itself as it descends with the appropriate astral elemental essence; but when a man has advanced so far as to have his consciousness active in the true self in the higher heaven-world, his thought commences there and clothes itself first in the elemental essence of the lower levels of the mental plane, and is consequently infinitely finer, more penetrating, and in every way more effective. If the thought be directed exclusively to higher objects, its vibrations may be of too fine a character to find expression on the astral plane at all; but when they do affect this lower matter they will do so with much more far-reaching effect than those which are generated so much nearer to its own level.

Following this idea a stage further we see the thought of the initiate taking its rise upon the buddhic plane, above the mental world altogether, and clothing itself with the elemental essence of the highest heavens for garment, while the thought of the Adept pours down from Nirvâna itself, wielding the tremendous, the wholly incalculable powers of regions beyond the ken of mere ordinary humanity. Thus ever as our conceptions rise higher we see before us wider and wider fields of usefulness for our enormously increased capacities, and we realize how true is the saying that the work of one day on levels such as these may well surpass in efficiency the toil of a thousand years on the physical plane.

The Animal Kingdom
The animal kingdom is represented on the mental plane by two main divisions. In the lower heaven-world we find the group-souls to which the vast majority of animals are attached, and on the third sub-plane the causal bodies of the comparatively few members of the kingdom who are yet individualized. These latter, however, are not, strictly speaking, animals any longer; they are practically the only examples now to be seen of the quite primitive causal body, undeveloped in size and as yet coloured only very faintly by the first vibrations of newly-born qualities.

After his deaths on the physical and astral planes, the individualized animal has usually a very prolonged, though often somewhat dreamy life in the lower heaven-world. His condition during that time is analogous to that of the human being on the same level, though with far less mental activity. He is surrounded by his own thought-forms, even though he may be but dreamily conscious of them, and these are sure to include the forms of his earth-friends in their very best and most sympathetic moods. And since the love which is strong enough and unselfish enough to form such an image must also be strong enough to reach the soul of the loved one, and draw a response from him, even the pets upon whom our kindness is lavished may do their little trifle in return towards helping on our evolution.

When the individualized animal retires into his causal body to await the turn of the wheel of evolution which shall give him the opportunity of a primitive human incarnation, he seems to lose almost all consciousness of outer things, and to spend the time in a sort of delightful trance of the deepest peace and contentment. Even then interior development of some sort is surely taking place, though its nature is difficult for us to comprehend. But at least it is certain that for every entity which comes into connection with it, whether he be only just entering upon human evolution or preparing to pass beyond it, the heaven-world means the highest bliss of which that entity is at its level capable.

The Devas or Angels
But little can be expressed in human language about these wonderful and exalted beings, and most of what we know of them has already been written in The Astral Plane. For the information of those who have not that manual at hand I will repeat here somewhat of the general explanation there given with reference to these entities.

The highest system of evolution specially connected with this earth, so far as we know, is that of the beings whom Hindus call the Devas, and who have elsewhere been spoken of as angels, sons of God, etc. They may, in fact, be regarded as a kingdom lying next above humanity, in the same way as humanity in turn lies next above the animal kingdom, but with this important difference, that while for an animal there is no possibility of evolution through any kingdom but the human, man, when he attains the level of the Asekha, of full Adept, finds various paths of advancement opening before him, of which this great Deva evolution is only one (see Invisible Helpers, page 124).

In Oriental literature this word "Deva" is frequently used vaguely to mean almost any kind of non-human entity, so that it would often include the highest of the spiritual powers on the one hand, and nature-spirits and artificial elementals on the other. Here, however, its use will be restricted to the magnificent evolution which we are now considering.

Though connected with this earth, these angels are by no means confined to it, for the whole of our present chain of seven worlds is as one world to them, their evolution being through a grand system of seven chains. Their hosts have hitherto been recruited chiefly from other humanities in the solar system, some lower and some higher than ours, since but a very small portion of our own has as yet reached the level at which for us it is possible to join them; but it seems certain that some of their very numerous classes have not passed in their upward progress through any humanity at all comparable with ours.

It is not possible for us at present to understand very much about them, but it is clear that what may be described as the aim of their evolution is considerably higher than ours; that is to say, while the object of our human evolution is to raise the successful portion of humanity to the position of the Asekha Adept by the end of the seventh round, the object of the Deva evolution is to raise their foremost rank to a very much higher level in the corresponding period. For them, as for us, a steeper but shorter path to still more sublime heights lies open to earnest endeavour; but what those heights may be in their case we can only conjecture.

Their Divisions
Their three lower great divisions, beginning from the bottom, are generally called Kâma-devas, Rûpa-devas, and Arûpa-devas, which may be translated as angels of the astral world, the lower heaven-world, and the higher heaven-world respectively. Just as our ordinary body here — the lowest body possible for us — is the physical, so the ordinary body of a Kâma-deva is the astral; so that he stands in somewhat the same position as humanity will do when it reaches planet F, and he, living ordinarily in an astral body, would go out of it to higher spheres in a mental body just as we might in an astral body, while to enter the causal body would be to him (when sufficiently developed) no greater effort than to use the mental body might be to us. In the same way the Rûpa-deva's ordinary body would be the mental, since his habitat is the four rûpa levels of the mental plane; while the Arûpa-deva belongs to the three higher levels of that plane, and owns no denser body than the causal. Above the Arûpa-devas there are four other great classes of this kingdom, inhabiting respectively the four higher planes of our solar system; and again, above and beyond the Deva kingdom altogether stand the great hosts of the planetary spirits; but the consideration of such glorified beings would be out of place here.

Each of the two great divisions of this kingdom which have been mentioned as inhabiting the mental plane contains within itself many different classes; but their life is in every way so far removed from our own that it is useless to endeavour to give anything but the most general idea of it. I do not know that I can better indicate the impression produced upon the minds of our investigators on the subject than by reproducing the very words used by one of them at the time of the enquiry: "I get the effect of an intensely exalted consciousness — a consciousness glorious beyond all words; yet so very strange; so different — so entirely different from anything I have ever felt before, so unlike any possible kind of human experience, that it is absolutely hopeless to try to put it into words." Equally hopeless is it on this physical plane to try to give any idea of the appearance of these mighty beings, for it changes with every line of thought which they follow. Some reference was made earlier in this paper to the magnificence and wonderful power of expression of their colour-language, and it will also have been realized from some passing remarks made in describing the human inhabitants that under certain conditions it is possible for men functioning upon this plane to learn much from them. It may be remembered how one of them had animated the angel figure in the heaven-life of a chorister, and was teaching him music grander far than any ever heard by earthly ears, and how in another case those connected with the wielding of certain planetary influences were helping forward the evolution of a certain astronomer.

Their relation to the nature-spirits (for an account of whom see Manual V) might be described as somewhat resembling, though, on a higher scale, that of men to the animal kingdom; for just as the animal can attain individualization only by association with man, so it appears that a permanent reincarnating individuality can normally be acquired by a nature-spirit only by an attachment of somewhat similar character to members of some of the orders of Devas.

Of course nothing that has been, or indeed can be, said of this great angelic evolution does more than brush the fringe of a very mighty subject, the fuller elaboration of which it must be left to each reader to make for himself when he develops the consciousness of these higher planes; yet what has been written, slight and unsatisfactory as it is and must be, may help to give some faint idea of the hosts of helpers with which man's advance in evolution will bring him into touch, and to show how every aspiration which his increased capacities make possible for him as he ascends is more than satisfied by the beneficent arrangements which nature has made for him.

title: The Devachanic Plane/Inhabitants/II


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The Devachanic Plane/Inhabitants/III

III. ARTIFICIAL

Very few words need be said upon this branch of our subject. The mental plane is even more fully peopled than the astral by the artificial elementals called into temporary existence by the thoughts of its inhabitants; and when it is remembered how much grander and more powerful thought is upon this plane, and that its forces are being wielded not only by the human inhabitants, embodied and disembodied, but by the Devas and by visitors from higher planes, it will at once be seen that the importance and influence of such artificial entities can hardly be exaggerated. It is not necessary here to go over again the ground traversed in the previous manual as to the effect of men's thoughts and the necessity of guarding them carefully; and enough was said in describing the difference between the action of thought on the rûpa and arûpa levels to show how the artificial elemental of the mental plane is called into existence, and to give some idea of the infinite variety of temporary entities which are so produced, and the immense importance of the work that is constantly done by their means. Great use is made of them by Adepts and their initiated pupils, and it is needless to say that the artificial elemental formed by such powerful minds as these is a being of infinitely longer existence and proportionately greater power than any of those described in dealing with the astral plane.

title: The Devachanic Plane/Inhabitants/III


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The Devachanic Plane/Conclusion

CONCLUSION

In glancing over what has been written, the prominent idea is not unnaturally a humiliating sense of the utter inadequacy of all the attempts at description — of the hopelessness of any effort to put into human words the ineffable glories of the heaven-world. Still, lamentably imperfect as such an essay as this must be, it is yet better than nothing, and it may serve to put into the mind of the reader some faint conception of what awaits him on the other side of the grave; and though when he reaches this bright realm of bliss he will certainly find infinitely more than he has been led to expect, he will not, it is hoped, have to unlearn any of the information that he has here acquired.

Man, as at present constituted, has within him principles belonging to two planes even higher than the mental, for his Buddhi represents him upon what from that very fact we call the buddhic plane, and his Atmâ (the divine spark within him) upon that third plane of the solar system which has usually been spoken of as the nirvanic. In the average man these highest principles are as yet almost entirely undeveloped, and in any case the planes to which they belong are still more beyond the reach of all description than is the mental. It must suffice to say that on the buddhic plane all limitations begin to fall away, and the consciousness of man expands until he realizes, no longer in theory only, but by absolute experience, that the consciousness of his fellows is included within his own, and he feels and knows and experiences with an absolute perfection of sympathy all that is in them, because it is in reality a part of himself; while on the nirvânic plane he moves a step further, and realizes that his consciousness and theirs are one in a yet higher sense, because they are all in reality facets of the infinitely greater consciousness of the logos, in Whom they all live and move and have their being; so that when "the dewdrop slips into the-shining sea" the effect produced is rather as though the process had been reversed and the ocean poured into the drop, which now for the first time realizes that it is the ocean — not a part of it, but the whole. Paradoxical, utterly incomprehensible, apparently impossible; yet absolutely true.

But this much at least we may grasp — that the blessed state of Nirvâna is not, as some have ignorantly supposed, a condition of blank nothingness, but of far more intense and beneficent activity; and that ever as we rise higher in the scale of nature our possibilities become greater, our work for others ever grander and more far-reaching, and that infinite wisdom and infinite power means only infinite capacity for service, because they are directed by infinite love.

title: The Devachanic Plane/Conclusion


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 262 ILLUSTRATIVE EXAMPLE 2. Show that y = has a salient point at the origin. Solution. Here 21 = dx + + e* x(l + e x } 2 If x is positive and approaches zero as a limit, we have ultimately y = Q and ^ = 0. dx t A If x is negative and approaches zero as a limit, we get ultimately y = and = 1. dx Hence at the origin two branches meet, one having OX as its tangent and the other, AB, making an angle of 45 with OX. EXAMPLES . Show that y 2 = 2x 2 + x s has a node at the origin, the slopes of the tangents being V2. . Show that the origin is a node of y 2 (a 2 + x 2 ) = x 2 (a 2 x 2 ), and that the tan- gents bisect the angles between the axes. . Prove that (a, 0) is a node of y 2 = x (x a) 2, and that the slopes of the tangents are Va. . Prove that a?y 2 2 abx 2 y x 5 = has a point of osculation at the origin. . Show that the curve y 2 = x 5 + x 4 has a point of osculation at the origin. . Show that the cissoid y 2 = has a cusp of the first kind at the origin. a x . Show that y 3 = 2 ox 2 x 3 has a cusp of the first kind at the origin. . In the curve (y x 2 ) 2 = x n show that the origin is a cusp of the first or second kind according as n is 4. . Prove that the curve x 4 2 ox 2 y axy 2 + a 2 y 2 = has a cusp of the second kind at the origin. . Show that the origin is a conjugate point on the curve y 2 (x 2 a 2 ) = x 2 . Show that the curve y 2 = x(a + x) 2 has a conjugate point at ( a, 0). . Show that the origin is a conjugate point on the curve ay 2 x 3 + bx 2 = when a and b have the same sign, and a node when they have opposite signs. . Show that the curve x 4 + 2 ax 2 y ay 3 = has a triple point at the origin, and that the slopes of the tangents are 0, + V2, and V2. . Show that the points of intersection of the curve (-) +(-) =1 with the axes are cusps of the first kind. . Show that no curve of the second or third degree in x and y can have a cusp of the second kind. . Show that y = e * has an end point at the origin. . Show that y = x arc tan - has a salient point at the origin, the slopes of the IT x tangents being


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 5. Towards the end of September 2001, several newspapers published in Kosovo reported that candidates whose names appeared on the so-called ‘George Bush List’ would be removed from the list of candidates eligible to run in the elections of November 2001. 6. At a meeting called several days later by Ambassador Daan Everts, Head of the OSCE Mission in Kosovo and Chairman of the Central Election Commission, Mr. Xhemajli and Mr. Elshani were informed that their names had been removed from the list of candidates on the basis of an Executive Order issued by the SRSG.

7. Neither at the meeting with Ambassador Everts nor at any subsequent time were Mr. Xhemajli and Mr. Elshani provided with a copy of the relevant Executive Order or any formal written documentation related to their removal from the candidates list. Nor were they apprised of the existence of any procedures or mechanisms through which they could lodge an appeal against the Executive Order

B.

8. The name, Mr. Sabit Gashi, appeared on the list referred to in para. 3 above. 9. On 10 September, 2001, the National Movement for Liberation of Kosovo (NMLK) presented its electoral list to the Central Elections Commission in Kosovo. The name of Mr. Sabit Gashi was included on this list as a candidate for election to the Kosovo Assembly.

10. Shortly thereafter, Amb. Everts orally informed Mr. Gashi that he would be excluded from the list of candidates on the basis of an Executive Order of Mr. Hans Haekkerup, the Special Representative of the Secretary-General.

11. On 26 September, 2001, the President of NMLK, Mr. Fatmir Humoli wrote a letter to Amb. Everts stating that the Mr. Sabit Gashi identified as being on the ‘black list’ was not the same person on the electoral slate of NMLK, citing to different dates and places of birth in support of his position.

12. In a 15 October 2001 letter to Mr. Humoli, Amb. Everts stated:

On the basis of information recently delivered to both UNMIK and OSCE from the Government of the United States, I write to inform you that the Mr. Sabit Gashi, the Vice-president of the LKCK (sic) and no. 2 on your party’s candidate list, is the same person as the Mr. Sabit Gashi listed in the US Executive Order annexed to the UNMIK Executive Decision.

It follows that Mr. Sabit Hajdin Gashi is ineligible to be a candidate in the forthcoming election of the Assembly scheduled for 17th November and therefore has been deleted from your party’s candidate list.

13. Mr. Gashi has never received a copy of either the ‘U.S. Executive Order’ or of the ‘UNMIK Executive Decision’. Nor has he been apprised of the existence of any procedures or mechanisms through which he could lodge an appeal against either executive act or otherwise to appeal against his removal from the list of electoral candidates.

II. RELEVANT INSTRUMENTS

14. Section 1 of (25 July 1999) (hereinafter UNMIK Regulation No. 1999/1) reads, in pertinent part:

1. All legislative and executive authority with respect to Kosovo, including the administration of the judiciary, is vested in UNMIK and is exercised by the Special Representative of the Secretary General.


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3 15. Section 1.3 of (hereinafter UNMIK Regulation No. 2000/59) reads, in pertinent part:

In exercising their functions, all persons undertaking public duties or holding public office in Kosovo shall observe internationally recognized human rights standards, as reflected in particular in […] The European Convention on Human Rights and Fundamental Freedoms of 4 November 1950

16. Section 1 of reads:

The Central Election Commission shall be independent and impartial.

17. Article 3 of the First Protocol to the (hereinafter the European Convention on Human Rights or the Convention) reads, in pertinent part:

The High Contracting Parties undertake to hold free elections … under conditions which will ensure the free expression of the opinion of the people in the choice of the legislature.

18. Article 8 of the reads, in pertinent part:

1. Everyone has the right to respect for his private … life….

2. There shall be no interference by a public authority with the exercise of this right except such as is in accordance with the law and is necessary in a democratic society in the interests of national security, public safety or the economic well-being of the country, for the prevention of disorder or crime, for the protection of health or morals, or for the protection of the rights and freedoms of others. 19. Para. 1 of Article 6 of the European Convention on Human Rights reads, in pertinent part:

19. Para. 1 of Article 6 of the reads, in pertinent part:

In the determination of his civil rights and obligations [...], everyone is entitled to a fair and public hearing within a reasonable time by independent and impartial tribunal established by law.[…]

20. Article 11 of the reads, in pertinent part:

1. Everyone has the right to … freedom of association with others….

2. No restrictions shall be placed on the exercise of these rights other than such as are prescribed by law and are necessary in a democratic society in the interests of national security or public safety, for the prevention of disorder or crime, for the protection of health or morals or for the protection of rights and freedoms of others…..

21. Article 13 of the reads:

Everyone whose rights and freedoms as set forth in this Convention are violated shall have an effective remedy before a national authority notwithstanding that the violation has been committed by persons acting in an official capacity.


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4 ANALYSIS

The right to free elections: Article 3 of the Additional Protocol to the European Convention on Human Rights

22. The Ombudsperson is called upon to examine whether the removal of the three named individuals from the list of candidates eligible to be elected to the Kosovo Assembly on 17 November 2001 can be considered to be in compliance with the requirements of Article 3 of the First Protocol to the European Convention on Human Rights which states in so far as relevant:

The High Contracting Parties undertake to hold free elections … under conditions which will ensure the free expression of the opinion of the people in the choice of the legislature.

23. At the outset, the Ombudsperson recalls that unlike other Articles of the Convention, Article 3 of the First Protocol primarily imposes an obligation on the State rather than guaranteeing a right of an individual. However, the Article does encompass the right of the individual to vote and to stand for election. (Mathieu-Mohin v. Belgium judgment of 2 March 1987 and Gitonas and Others v. Greece judgment of 23 June 1997).

24. The Ombudsperson recalls that implementation of Article 3 of the First Protocol to the European Convention on Human Rights, as "a characteristic principle of democracy', is one of the conditions for the protection and enjoyment of human rights (Mathieu-Mohin v. Belgium Judgment of 2 March 1987). The word ‘choice’ in Article 3 of the First Protocol implies that the authorities must provide for the creation and existence of political parties and must enable the parties to present candidates for the elections. The word ‘free’ enhances this obligation by requiring the state to ensure that political parties are able to select their candidates without pressure or interference.

25. However, the Ombudsperson also recalls that the rights to vote and to stand for election are not absolute. In some circumstances defined by law, a state may prohibit an individual or a political party from running for election (see, e.g. Fryske Nasjonale Partij v. Netherlands, Appl. No 22200/84, 45 DR 240). However, a state may not exercise this power in order to thwart the free expression of the opinion of the people (W, X, Y and Z v. Belgium, Appl. No. 6745/74 and 6746/74, 2 DR 110).

26. As with respect to other rights guaranteed under the European Convention on Human Rights, the Ombudsperson recalls that the first condition to be met by a government imposing restrictions on rights is that any such restrictions must be ‘in accordance with law’. The attributes of lawfulness in the sense of the Convention are set forth, inter alia, in Special Report No. 1 on the Compatibility with Recognized International Standards of UNMIK Regulation No. 2000/47 on the Status, Privileges and Immunities of KFOR and UNMIK and Their Personnel in Kosovo (18 August 2000) and on the Implementation of the Above Regulation, addressed to Mr. Hans Haekkerup, Special Representative of the Secretary General of the United Nations (26 April 2001)(hereinafter Special Report No. 1).

27. The Ombudsperson observes that no law currently in force in Kosovo provides either criteria or procedures for the removal of individuals from the list of candidates eligible to be elected to the Kosovo Assembly, based solely on the discretion of the SRSG or on Executive documents issued by heads of other States. Such acts therefore have no legal basis. The Ombudsperson further observes that even should a law be promulgated granting power to the executive to order the removal of candidates or otherwise entrenching arbitrariness, any such law would be incompatible with the principles underlying Article 3 of the First Protocol of the European Convention on Human Rights. 28. The Ombudsperson further observes that where the threshold requirements of lawfulness are not met, as here, any further examination of the matter is rendered moot: the violation of the right at issue is caused by the unlawfulness itself (Cf. para. 14 of Special Report No. 1).

Conclusion 29. The Ombudsperson concludes, therefore, that there has been a violation of Article 3 of the First Protocol of the European Convention on Human Rights.


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 5 The right to respect for private life: Article 8 of the European Convention of Human Rights

30. The Ombudsperson is called upon to examine whether the repercussions of the removal of the three individuals’ names from the candidates list for the forthcoming elections can be considered to be in compliance with the requirements of Article 8 of the European Convention on Human Rights which states, in so far as relevant:

1. Everyone has the right to respect for his private …life….. 2. There shall be no interference by a public authority with the exercise of this right except such as is in accordance with the law and is necessary in a democratic society in the interests of national security, public safety or the economic well-being of the country, for the prevention of disorder or crime, for the protection of health or morals, or for the protection of the rights and freedoms of others.

31. The Ombudsperson recalls that the guarantees afforded by Article 8 encompass, inter alia, the right to protection of one’s good name and against attacks on one’s reputation (mutatis mutandis Niemietz v. Germany judgement of 16 December 1992). The Ombudsperson also recalls that in order to fall within the purview of the Article, any interference with a protected right must be by a public authority.

32. The Ombudsperson observes that the inclusion of the names of the individuals affected in a ‘black list’ that has been widely disseminated in Kosovo and on the basis of which they have been declared ineligible to stand for elections to the Kosovo Assembly constitutes a serious interference with their right to respect for private life. The Ombudsperson further observes that the interference has occurred as a result of actions of public authorities, including the Special Representative of the Secretary-General and the Central Elections Commission.

33. The Ombudsperson has previously found that no legal basis exists for the removal of the individuals affected from the list of candidates for election to the Kosovo Assembly (see para. 27 supra). The Ombudsperson observes that the principles governing lawfulness apply equally to the right to private life guaranteed under Article 8 of the Convention.

Conclusion  34. The Ombudsperson concludes, therefore, that there has been a violation of the right to private life guaranteed under Article 8 of the European Convention on Human Rights.

The right to a fair hearing in the determination of a civil right: Article 6 of the European Convention on Human Rights

35. The Ombudsperson is called upon to examine whether the individuals affected have been afforded their right to a fair and public hearing as guaranteed under para. 1 of Article 6 of the European Convention on Human Rights, which states, in so far as relevant:

In the determination of his civil rights and obligations ..., everyone is entitled to a fair and public hearing within a reasonable time by independent and impartial tribunal established by law.

36. The Ombudsperson recalls that the European Court of Human Rights has held that the rights to enjoy a good reputation, to protect the honour of one’s family and to restore one’s good name constitute civil rights in the sense of Article 6 of the Convention (Kurzac v. Poland Judgment of 22 February 2001).

37. With reference to his findings above regarding the right to respect for private life guaranteed under Article 8 of the Convention (para. 31), the Ombudsperson observes that the civil nature of the


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6 rights at issue in the instant case brings them within the remit also of Article 6 for the purpose of judicial protection. No such protection has been afforded to the individuals affected.

Conclusion

38. The Ombudsperson concludes, therefore, that there has been a violation of the right to a fair hearing guaranteed under para. 1 of Article 6 of the European Convention for Human Rights.

The right to freedom of association: Article 11 of the European Convention on Human Rights

39. The Ombudsperson is called upon to examine whether the removal of the names of the three individuals from the list of candidates presented by their respective political parties for the forthcoming elections can be considered to be in compliance with the requirements of Article 11 of the European Convention on Human Rights which states, in so far as relevant:

1. Everyone has the right to … freedom of association with others…. 2. No restrictions shall be placed on the exercise of these rights other than such as are prescribed by law and are necessary in a democratic society in the interests of national security or public safety, for the prevention of disorder or crime, for the protection of health or morals or for the protection of rights and freedoms of others….

40. The Ombudsperson recalls that one of the underlying purposes of Article 11 is to ensure that governmental authorities refrain from interfering with the development of political party platforms, the choice of candidates for elections or other internal aspects of political party operations. (see e.g. United Communist Party of Turkey and Others v. Turkey judgement of 30 January 1998 and Refah Partisi (the Welfare Party) Erbakan, Kazan and Tekdal v. Turkey judgment of 31 July 2001). The Ombudsperson further recalls that any restrictions on the enjoyment of protected rights must be in accordance with law (see e.g. para. 26 supra).

41. The Ombudsperson observes that his previous findings with respect to Article 3 of Protocol No. 1 to the Convention (see para. 27 and 29) and Article 8 of the Convention (see para. 32 and 34) are equally applicable to the rights protected under Article 11.

Conclusion

42. The Ombudsperson concludes, therefore, that there has been a violation of the right to freedom of association guaranteed under Article 11 of the European Convention on Human Rights.

The right to an effective remedy: Article 13 of the European Convention on Human Rights

43. The Ombudsperson is called upon to examine whether the individuals whose names have been removed from the list of candidates for the forthcoming elections can be considered to have had available to them an effective remedy as required by Article 13 of the European Convention on Human Rights, which states:

Everyone whose rights and freedoms as set forth in this Convention shall have an effective remedy before a national authority notwithstanding that the violation has been committed by persons acting in an official capacity.

44. The Ombudsperson recalls that the European Court of Human Rights has held that Article 13 requires that anyone with an arguable claim that his or her rights under the Convention has been violated will be able to have the substance of that claim reviewed by a national authority, which must


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7 also have the capacity to grant appropriate relief (Halford v. United Kingdom judgement of 25 June 1997).

45. The Ombudsperson observes that the removal of the names of the three individuals from the list of candidates for the forthcoming elections constitutes a violation of their rights under Articles 8 and 11 of the Convention and Article 3 of Protocol No. 1 to the Convention. The individuals affected thus must be considered to have a right to have their claims reviewed in accordance with Article 13. The Ombudsperson further observes, in this regard, that Section 1 of UNMIK Regulation 1999/1 vests total executive authority in the Special Representative of the Secretary General (SRSG), who has himself determined that the names of the individuals affected should be removed from the list. As the SRSG is both the highest national authority and the person who acted in his official capacity to remove the names from the list, no viable remedy in the sense of Article 13 of the Convention can be considered to exist.

Conclusion

46. The Ombudsperson concludes, therefore, that there has been a violation of the right to an effective remedy guaranteed under Article 13 of the European Convention on Human Rights.

RECAPITULATION OF CONCLUSIONS

47. The Ombudsperson is of the opinion that the removal of the names of Mr. Emrush Xhemajli, Mr. Gafurr Elshani and Mr. Sabit Gashi from the list of candidates for the elections of 17 November 2001 for the Kosovo Assembly and related circumstances as addressed herein constitute violations of:

the right to free elections under conditions which will ensure the free expression of the opinion of the people in the choice of the legislature guaranteed under Article 3 of Protocol No. 1 to the European Convention on Human Rights;

the right to respect for private life guaranteed under Article 8 of the European Convention on Human Rights;

the right to a fair hearing for the determination of a civil right guaranteed under paragraph 1 of Article 6 of the European Convention on Human Rights; the right to freedom of association guaranteed under Article 11 of the European Convention on Human Rights;

the right to an effective remedy before a national authority guaranteed under Article 13 of the European Convention on Human Rights.

RECOMMENDATIONS

48. The Ombudsperson recommends that the Special Representative of the Secretary-General of the United Nations should, no later than 2 November 2001:

Reinstate Mr. Emrush Xhemajli, Mr. Gafurr Elshani and Mr. Sabit Gashi on the list of candidates for the elections of 17 November 2001 for the Kosovo Assembly

Ensure that all means are pursued to ensure that these candidates are provided the same status and guarantees as they would have enjoyed had their names not been unlawfully removed from the aforementioned list.


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8 Inform the Ombudsperson of the actions taken in response to these Recommendations, in accordance with Section 4.9 of UNMIK Regulation 2000/38 on the Establishment of the Ombudsperson Institution in Kosovo.

Marek Antoni Nowicki Ombudsperson


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Page:Freud - The interpretation of dreams.djvu/357

Rh a one-horse carriage which was to take me to a remote street in Durnbach. The driver, however, did not know the way, and kept on driving in the manner of those good people until I noticed the fact and showed him the way, not sparing him a few mocking remarks withal. From this driver a train of thought led to the aristocratic personage whom I was destined to meet later. For the present I shall only remark that what strikes us middle-class plebeians about the aristocracy is that they like to put themselves in the driver's seat. Does not Count Thun guide the Austrian car of state? The next sentence in the dream, however, refers to my brother, whom I identify with the driver of the one-horse carriage. I had this year refused to take the trip through Italy with him ("of course I cannot ride with you on the railway line itself"), and this refusal was a sort of punishment for his wonted complaint that I usually tired him out on this trip (which gets into the dream unchanged) by making him take hurried trips and see too many nice things in one day. That evening my brother had accompanied me to the railroad station, but shortly before getting there had jumped out, at the state railway division of the Western Station, in order to take a train to Purkersdorf. I remarked to him that he could stay with me a little longer, inasmuch as he did not go to Purkersdorf by the state railway but by the Western Railway. This is how it happens that in the dream I rode in the wagon a distance which one usually rides on the train. In reality, however, it was just the opposite; I told my brother: The distance which you ride on the state railway you could ride in my company on the Western Railway. The whole confusion of the dream is therefore produced by my inserting in the dream the word "wagon" instead of "state railway," which, to be sure, does good service in bringing together the driver and my brother. I then find in the dream some nonsense which seems hardly straightened out by my explanation, and which almost forms a contradiction to my earlier speech ("Of course I cannot ride with you on the railway line itself"). But as I have no occasion whatever for confounding the state railway with the one-horse carriage, I must have intentionally formed the whole puzzling story in the dream in this way.


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148 have enjoyed at the Dancing Class or any evening party. I realise as I write that in the details of Philadelphia's social history I would come out badly from too rigid an examination.

V

To Mrs. Connor's I was never asked with or without the crowd. But other houses were opened to me, other invitations came, for, if I had not friends, my family had. My white tarlatan and my Second Street silk had grown shabby before the winter was half over. At many parties I got to know what a delightful thing a Philadelphia party was, and if I had gone to one instead of many I should have known as well. Philadelphia had a standard for its parties as for everything, and to deviate from this standard, to attempt originality, to invent the "freak" entertainments of New York, would have been excessively bad form. The same card printed by Dreka requested the pleasure of your company to the same Philadelphia house—the Philadelphia hostess would not have stooped to invite you to the Continental or the Girard, the LaPierre House or the Colonnade, which were the Bellevue and the Ritz of my day—where you danced in the same spacious front and back parlours, with the same crash on the floor, to the same music by Hassler's band; where you ate the same Terrapin, Croquettes, Chicken Salad, Oysters, Boned Turkey, Ice-cream, little round Cakes with white icing on top, and drank the same Fish-House Punch provided by the same Augustine; where the same Cotillon began at


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340 But with what intention? We shall now learn what the absurdity in the dream signifies, and the motives which admitted it or created it. The solution of the mystery in the case in question is as follows: In the dream I needed something absurd and incomprehensible in connection with "riding" (Fahren) because in the dream thoughts I had a certain judgment which required representation. On an evening at the house of the hospitable and clever lady who appears in another scene of the same dream as the "hostess," I heard two riddles which I could not solve. As they were known to the other members of the party, I presented a somewhat ludicrous figure in my unsuccessful attempts to find a solution. They were two equivoques turning on the words "Nachkommen" (to come after—offspring) and "vorfahren" (to ride in advance—forefathers, ancestry). They read as follows:

It was confusing to find half of the second riddle identical with the first.

As I had seen Count Thun ride in advance (vorfahren), so high and mighty, and had merged into the Figaro-mood which finds the merit of aristocratic gentlemen in the fact that they have taken the trouble to be born (Nachkommen—to become offspring), the two riddles became intermediary thoughts for the dream-work. As aristocrats can be readily confounded with coachmen, and as coachmen were in our country formerly called brothers-in-law, the work of condensation could employ my brother in the same representation. But the dream thought at work in the background was as follows: ''It is nonsense to be proud of one's ancestry. (Vorfahren.) I would rather be myself an ancestor. (Vorfahr.)'' For the sake of this judgment, "it is nonsense," we have the nonsense in the


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Rh the same hour with the same figures and the same favours and the same partners; where there was the same dressing-room in the second story front and the same Philadelphia girls who froze me on my arrival and on my departure. There was no getting away from the same people in Philadelphia. That was the worst of it. The town was big enough for a chance to meet different people in different houses every evening in the week, but by that arbitrary boundary of "Chestnut, Walnut, Spruce and Pine," it has made itself socially into a village with the pettiness and limitations of village life. I have never wondered that Philadelphians are as cordial to strangers as everybody who ever came to Philadelphia knows them to be—that Philadelphia doors are as hospitable as Thackeray once described them. Philadelphians have reason to rejoice and make the most of it when occasionally they see a face they have not been seeing regularly at every party they have been to, and hear talk they have not listened to all their lives.

Sometimes it was to the afternoon reception the card engraved by Dreka invited me, and then again it was to meet the same people and—in the barbarous mode of the day—to eat the same Croquettes, Chicken Salad, Terrapin, Boned Turkey, Ice-cream, and little round Cakes with white icing on top, and to drink the same Punch from Augustine's at five o'clock in the afternoon, and at least risk digestion in a good cause. But rarely did the card engraved by Dreka invite me to dinner, and I could not


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152 have been invited to anything I liked better. I have always thought dinner the most civilized form of entertainment. It may have been an entertainment Philadelphia preferred to reserve for my elders, and, if I am not mistaken, the most formal dinners, or dinners with any pretence to being public, were then usually men's affairs, just as the Saturday Club, and the Wistar parties had been, and the Clover Club, and the Fish-House Club were: from them women being as religiously excluded as from the dinners of the City Companies in London, or from certain monasteries in Italy and the East. Indeed, as I look back, it seems to me that woman's social presence was correct only in private houses and at private gatherings. Nothing took away my breath so completely on going back to Philadelphia after my long absence as the Country Clubs where men and women now meet and share their amusements, if it was not the concession of a dining-room to women by a Club like the Union League that, of old, was in my esteem as essentially masculine as the Philadelphia Lady thought the sauces at Blossom's Hotel in Chester.

But there were plenty of other things to do which I did with less rather than more thoroughness. I paid midday visits, wondering why duty should have set me so irksome a task. I received with friends on New Year's Day—an amazing day when men paid off their social debts and made, at some houses, their one call of the year, joining together by twos and threes and fours to charter a


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Rh, or they would never have got through their round, armed with all their courage either to refuse positively or to accept everywhere the glass of Madeira or Punch and the usual masterpiece from Augustine's. It was another barharous custom, but an old Philadelphia custom, and Philadelphia has lost so many old customs that I could have wished this one spared. I went to the concerts of the Orpheus Club. I went to the Opera and the Theatre when I was asked, which was not often. I passed with the proper degree of self-consciousness the Philadelphia Club at Thirteenth and Walnut, the same row of faces always looking out over newspapers and magazines from the same row of windows. And I did a great many things that were pleasant and a great many more that were unpleasant, conscientiously rejecting nothing social I was told to do when the opportunity to do it came my way. But it all counted for nothing weighed in the balance with the one thing I did not do—I never went to the Assembly.


text: Dictionary of National Biography, 1885-1900/Cantelupe, Fulk de


text: Dictionary of National Biography, 1885-1900/Cantelupe, George de


text: Our Philadelphia/Chapter 6

title: Our Philadelphia/Chapter 6


text: Dictionary of National Biography, 1885-1900/Cantelupe, Nicholas de


text: Dictionary of National Biography, 1885-1900/Cantelupe, Roger de


text: Dictionary of National Biography, 1885-1900/Cantelupe, Simon


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Page:Freud - The interpretation of dreams.djvu/359

Rh dream. We can now also solve the last riddle in this obscure passage of the dream, namely, that I have already driven before (vorher gefahren, vorgefahren) with the coachman.

Thus the dream is made absurd if there occurs as one of the elements in the dream thoughts the judgment "That is nonsense" and in general if disdain and criticism are the motives for one of the trains of unconscious thought. Hence absurdity becomes one of the means by which the dream activity expresses contradiction, as it does by reversing a relation in the material between the dream thoughts and dream content, and by utilising sensations of motor impediment. But absurdity in the dream is not simply to be translated by "no"; it is rather intended to reproduce the disposition of the dream thoughts, this being to show mockery and ridicule along with the contradiction. It is only for this purpose that the dream activity produces anything ridiculous. Here again it transforms a part of the latent content into a manifest form.

As a matter of fact we have already met with a convincing example of the significance of an absurd dream. The dream, interpreted without analysis, of the Wagnerian performance lasting until 7.45 in the morning, in which the orchestra is conducted from a tower, &c. (see p. 316) is apparently trying to say: It is a crazy world and an insane society. He who deserves a thing doesn't get it, and he who doesn't care for anything has it—and in this she means to compare her fate with that of her cousin. The fact that dreams concerning a dead father were the first to furnish us with examples of absurdity in dreams is by no means an accident. The conditions necessary for the creations of absurd dreams are here grouped together in a typical manner. The authority belonging to the father has at an early age aroused the criticism of the child, and the strict demands he has made have


text: Dictionary of National Biography, 1885-1900/Cantelupe, Thomas de


text: Dictionary of National Biography, 1885-1900/Cantelupe, Walter de


text: Dictionary of National Biography, 1885-1900/Cantelupe, William de (d.1239)


text: Dictionary of National Biography, 1885-1900/Cantelupe, William de (d.1251)


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342 caused the child to pay particularly close attention to every weakness of the father for its own extenuation; but the piety with which the father's personality is surrounded in our thoughts, especially after his death, increases the censorship which prevents the expressions of this criticism from becoming conscious.

IV. The following is another absurd dream about a dead father:

''I receive a notice from the common council of my native city concerning the costs of a confinement in the hospital in the year 1851, which was necessitated by an attack from which I suffered. I make sport of the matter, for, in the first place, I was not yet alive in the year 1851, and, in the second place, my father, to whom the notice might refer, is already dead. I go to him in the adjoining room, where he is lying on a bed, and tell him about it. To my astonishment he recalls that in that year—1851—he was once drunk and had to be locked up or confined. It was when he was working for the house of T. "Then you drank, too?" I ask. "You married soon after?" I figure that I was born in 1856, which appears to me as though immediately following.''

In view of the preceding discussion, we shall translate the insistence with which this dream exhibits its absurdities as the sure sign of a particularly embittered and passionate controversy in the dream thoughts. With all the more astonishment, however, we note that in this dream the controversy is waged openly, and the father designated as the person against whom the satire is directed. This openness seems to contradict our assumption of a censor as operative in the dream activity. We may say in explanation, however, that here the father is only an interposed person, while the conflict is carried on with another one, who makes his appearance in the dream by means of a single allusion. While the dream usually treats of revolt against other persons, behind which the father is concealed, the reverse is true here; the father serves as the man of straw to represent others, and hence the dream dares thus openly to concern itself with a person who is usually hallowed, because there is present the certain knowledge that he is not in reality intended. We learn of this condition of affairs by considering the occasion of the dream. Now, it occurred after I had heard that an older


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Rh She played with the leaves of the book, and did not look at him.

“But,” he faltered, his eyes glowing, “it would be—rather——”

“Don’t, sweet lad, don’t!” she cried laughing.

“But I shouldn’t”—he insisted, “I don’t know whether I should like any girl I know to——”

“Precious Sir Galahad,” she said in a mock caressing voice, and stroking his cheek with her finger, “You ought to have been a monk—a martyr, a Carthusian.”

He laughed, taking no notice. He was breathlessly quivering under the new sensation of heavy, unappeased fire in his breast, and in the muscles of his arms. He glanced at her bosom and shivered.

“Are you studying just how to play the part?” she asked.

“No—but——” he tried to look at her, but failed. He shrank, laughing, and dropped his head.

“What?” she asked with vibrant curiosity.

Having become a few degrees calmer, he looked up at her now, his eyes wide and vivid with a declaration that made her shrink back as if flame had leaped towards her face. She bent down her head, and picked at her dress.

“Didn’t you know the picture before?” she said, in a low, toneless voice.

He shut his eyes and shrank with shame.

“No, I’ve never seen it before,” he said.

“I’m surprised,” she said. “It is a very common one.”

“Is it?” he answered, and this make-belief conversation fell. She looked up, and found his eyes.


text: Dictionary of National Biography, 1885-1900/Cantelupe, William de (d.1254)


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Rh colleague, whose judgment is considered infallible, had expressed disapproval and astonishment at the fact that one of my patients was then continuing psychoanalytical work with me for the fifth year. The introductory sentences of the dream point with transparent disguise to the fact that this colleague had for a time taken over the duties which my father could no longer perform (expenses, fees at the hospital); and when our friendly relations came to be broken I was thrown into the same conflict of feelings which arises in the case of misunderstanding between father and son in view of the part played by the father and his earlier functions. The dream thoughts now bitterly resent the reproach that I am not making better progress, which extends itself from the treatment of this patient to other things. Does this colleague know anyone who can get on faster? Does he not know that conditions of this sort are usually incurable and last for life? What are four or five years in comparison to a whole life, especially when life has been made so much easier for the patient during the treatment?

The impression of absurdity in this dream is brought about largely by the fact that sentences from different divisions of the dream thoughts are strung together without any reconciling transition. Thus the sentence, I go to him in the adjoining room, &c., leaves the subject dealt with in the preceding sentences, and faithfully reproduces the circumstances under which I told my father about my marriage engagement. Thus the dream is trying to remind me of the noble disinterestedness which the old man showed at that time, and to put it in contrast with the conduct of another, a new person. I now perceive that the dream is allowed to make sport of my father for the reason that in the dream thought he is held up as an example to another man, in full recognition of his merit. It is in the nature of every censorship that it permits the telling of untruth about forbidden things rather than truth. The next sentence, in which my father remembers having once been drunk, and having been locked up for it, also contains nothing which is actually true of my father. The person whom he covers is here a no less important one than the great Meynert, in whose footsteps I followed with such great veneration, and whose attitude


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344 towards me was changed into undisguised hostility after a short period of indulgence. The dream recalls to me his own statement that in his youth he was addicted to the chloroform habit, and that for this he had to enter a sanatorium. It recalls also a second experience with him shortly before his death. I carried on an embittered literary controversy with him concerning hysteria in the male, the existence of which he denied, and when I visited him in his last illness and asked him how he felt, he dwelt upon the details of his condition and concluded with the words: "You know, I have always been one of the prettiest cases of masculine hysteria." Thus, to my satisfaction, and to my astonishment, he admitted what he had so long and so stubbornly opposed. But the fact that in this scene I can use my father to cover Meynert is based not upon the analogy which has been found to exist between the two persons, but upon the slight, but quite adequate, representation of a conditional sentence occurring in the dream thoughts, which in full would read as follows: "Of course if I were of the second generation, the son of a professor or of a court-councillor, I should have progressed more rapidly." In the dream I now make a court-councillor and a professor of my father. The most obvious and most annoying absurdity of the dream lies in the treatment of the date 1851, which seems to me to be hardly distinguishable from 1856, as though a difference of five years would signify nothing whatever. But it is just this idea of the dream thoughts which requires expression. Four or five years—that is the length of time which I enjoyed the support of the colleague mentioned at the outset; but it is also the time during which I kept my bride waiting before I married her; and, through a coincidence that is eagerly taken advantage of by the dream thoughts, it is also the time during which I am now keeping one of my best patients waiting for the completion of his cure. "What are five years?" ask the dream thoughts. "That is no time at all for me—that doesn't come into consideration. I have time enough ahead of me, and just as what you didn't want to believe came true at last, so I shall accomplish this also." Besides the number 51, when separated from the number of the century, is determined in still another manner and in an opposite sense; for which reason it occurs in the dream