text:
Page:EB1911 - Volume 01.djvu/49

 might be riding to the stable (F), built adjacent to the inner gate-house (E). This inner gate conducted into the base court (T), round which were placed the barns, stables, cow-sheds, &c. On the eastern side stood the dormitory of the lay brothers, fratres conversi (G), detached from the cloister, with cellars and storehouses below. At H, also outside the monastic buildings proper, was the abbot’s house, and annexed to it the guest-house. For these buildings there was a separate door of entrance into the church (S). The large cloister, with its surrounding arcades, is seen at V. On the south end projects the refectory (K), with its kitchen at I, accessible from the base court. The long gabled building on the east side of the cloister contained on the ground floor the chapter-house and calefactory, with the monks’ dormitory above (M), communicating with the south transept of the church. At L was the staircase to the dormitory. The small cloister is at W, where were the carols or cells of the scribes, with the library (P) over, reached by a turret staircase. At R we see a portion of the infirmary. The whole precinct is surrounded by a strong buttressed wall (XXX), pierced with arches, through which streams of water are introduced. It will be noticed that the choir of the church is short, and has a square end instead of the usual apse. The tower, in accordance with the Cistercian rule, is very low. The windows throughout accord with the studied simplicity of the order.

The English Cistercian houses, of which there are such extensive and beautiful remains at Fountains, Rievaulx, Kirkstall, Tintern, Netley, &c., were mainly arranged after the same plan, with slight local variations. As an example, we give the ground-plan of Kirkstall Abbey, which is one of the best preserved. The church here is of the Cistercian type, with a short chancel of two squares, and transepts with three eastward chapels to each, divided by solid walls (2 2 2). The whole is of the most studied plainness. The windows are unornamented, and the nave has no triforium. The cloister to the south (4) occupies the whole length of the nave. On the east side stands the two-aisled chapter-house (5), between which and the south transept is a small sacristy (3), and on the other side two small apartments, one of which was probably the parlour (6). Beyond this stretches southward the calefactory or day-room of the monks (14). Above this whole range of building runs the monks’ dormitory, opening by stairs into the south transept of the church. At the other end were the necessaries. On the south side of the cloister we have the remains of the old refectory (11), running, as in Benedictine houses, from east to west, and the new refectory (12), which, with the increase of the inmates of the house, superseded it, stretching, as is usual in Cistercian houses, from north to south. Adjacent to this apartment are the remains of the kitchen, pantry and buttery. The arches of the lavatory are to be seen near the refectory entrance. The western side of the cloister is, as usual, occupied by vaulted cellars, supporting on the upper story the dormitory of the lay brothers (8).

Extending from the south-east angle of the main group of buildings are the walls and foundations of a secondary group of considerable extent. These have been identified either with the hospitium or with the abbot’s house, but they occupy the position in which the infirmary is more usually found. The hall was a very spacious apartment, measuring 83 ft. in length by 48 ft. 9 in. in breadth, and was divided by two rows of columns. The fish-ponds lay between the monastery and the river to the south. The abbey mill was situated about 80 yards to the north-west. The mill-pool may be distinctly traced, together with the gowt or mill stream. Fountains Abbey, first founded 1132, is one of the largest and best preserved Cistercian houses in England. But the earlier buildings received considerable additions and alterations in the later period of the order, causing deviations from the strict Cistercian type. The church stands a short distance to the north of the river Skell, the

title: Page:EB1911 - Volume 01.djvu/49


text: Page:The Southern Literary Messenger volume 1.djvu/1

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


text: Page:The Southern Literary Messenger volume 1.djvu/2


text: Page:The Southern Literary Messenger volume 1.djvu/3


text: Page:The Southern Literary Messenger volume 1.djvu/4


text: Page:The Southern Literary Messenger volume 1.djvu/5


text: Page:The Southern Literary Messenger volume 1.djvu/6


text: Page:The Southern Literary Messenger volume 1.djvu/7


text: Page:The Southern Literary Messenger volume 1.djvu/8


text: Page:The Southern Literary Messenger volume 1.djvu/9


text:
Page:The Southern Literary Messenger volume 1.djvu/10

 ^^7 THE SOUTHERN LITERARY MESSENGER; DEVOTED TO EVERY DEPARTMENT OF LITERATURE AND THE FINE ARTS. An gr6 de nos desira blen plus qu'au gr6 des veots. Orebtihn's EUcHrt. As we will, and net as the winds will. ^®[Lo 0. RICHMOND: T. W. WHITE. PUBLISHER AND PROPRIETOR.


text: Page:The Southern Literary Messenger volume 1.djvu/11


text: Page:The Southern Literary Messenger volume 1.djvu/12


text: Page:The Southern Literary Messenger volume 1.djvu/805


text: Page:The Southern Literary Messenger volume 1.djvu/804


text: Page:The Southern Literary Messenger volume 1.djvu/803


text: Page:The Southern Literary Messenger volume 1.djvu/802


text: Page:The Southern Literary Messenger volume 1.djvu/801


text: Page:The Southern Literary Messenger volume 1.djvu/800


text:
Page:Dictionary of spoken Russian (1945).djvu/485

 bandage has slipped. Let me fix it. • to huddle. Ребята в испуге сбились в кучу. The children huddled together in fear. □ сбиться со счёта to lose count. Нельзя ли потише: я сбился из-за вас со счёта. Can't you be quiet? You made me lose count. □ В темноте я сбился с дороги. I lost my way in the dark.

сбоку (/cf бок/) aside. Станьте сбоку, оставьте проход свободным. Stand aside. Keep the passage clear. • sideways. Сбоку этот дом кажется узким и очень высоким. The house seems very tall and narrow if you look at it sideways.

сбор gathering. Сбор пионеров был назначен на восемь часов утра. The Pioneers set the gathering for eight o'clock. • picking. Когда здесь начинается сбор винограда? When do you start picking the grapes? • collection. Наш колхоз организовал сбор на покупку танка. Our kolkhoz took up a collection to buy a tank. □ сборы preparations. Сборы к этой поездке продолжались дольше, чем сама поездка. The preparations for the trip took longer than the trip itself. □ Мы все в сборе, можно начинать. We're all here, we can start. • Мы приступили к сборам в дорогу. We began getting ready for the trip.

сбыт sale. В последнее время у нас (в Союзе) сильно увеличился сбыт велосипедов. The sale of bicycles has increased a great deal recently here in the Soviet Union.

свадьба (gp свадеб) wedding. На их свадьбе мы танцовали до утра. We danced till morning at their wedding. □ *Что, она сильно ушиблась?" "Ничего, до свадьбы заживёт". "Did she get a bad bump?" "It's nothing; she'll get over it before long."

сваливать (dur of свалить) to shift. Он всегда сваливает трудную работу на товарищей. He always shifts the hard work onto his co-workers.

-ся to pile up. Никогда ещё на меня не сваливалось столько забот! I never had so many troubles pile up on me in all my life.

свалить (свалю, свалит; pct of валить and сваливать) to blow down. Ураган свалил у нас в саду несколько деревьев. The storm blew down several trees in our garden. • to dump. Дрова можно будет свалить в сарае. The firewood can be dumped into the shed. • to shift. Он не прочь свалить вину на другого. He doesn't mind shifting the blame onto someone else.

-ся to fall. Смотрите, чтоб этот чемодан не свалился вам на голову. See that the suitcase doesn't fall on your head. □ Подумайте, какое несчастье на них свалилось! Just think of what bad luck they have! • Я сдал перевод, и у меня как гора с плеч свалилась. I turned in my translation and heaved a sigh of relief.

сварить (сварю, сварит; pct of варить) to boil. Я вам сварила молодую картошку. I boiled new potatoes for you. □ Сварите мне, пожалуйста, два яйца всмятку. Маке two soft-boiled eggs for me, please. • *С ним каши не сваришь. You just can't get anywhere with him.

-ся. □ Борщ уже сварился. The borscht is ready now.

сведение information. Откуда у вас эти сведения? Where did you get that information? — Это распоряжение было передано по радио для всеобщего сведения. The order was broadcast for public information. □ принять к сведению to take into consideration. Я приму ваша замечания к сведению. I will take your criticism into consideration.

свежий (sh -жа, -о /-и/) fresh. В этой булочной после обеда бывает свежий хлеб. They have fresh bread in this bakery in the afternoon. — На колхозном базаре вы получите свежие яйца. You can get fresh eggs at the kolkhoz market. — Налейте, пожалуйста, свежей воды в кувшин. Please pour some fresh water into the pitcher. — Погодите, я сейчас постелю свежее бельё. Wait, I'll spread some fresh linen. — Вам нужно чаще бывать на свежем воздухе. You ought to get out into the fresh air more often. • renewed. Я хорошо выспался и со свежими силами взялся за работу. I had a good night's sleep and took up my work with renewed strength. □ на свежую голову with a clear head. • Я это сделаю завтра утром на свежую голову. I'll do it tomorrow morning with a clear head. свежо cool. Сегодня на дворе свежо. It's cool out today. □ Вы знаете самую свежую новость? Do you know the latest news?

свёкла beet. Купите свёклы и капусты для борща. Buy some beets and cabbage for the borscht.

свёкор (-кра) father-in-law (husband's father).

свекровь (F) mother-in-law (husband's mother).

сверить (pct of сверять) to check. Сверьте, пожалуйста, эту копию с оригиналом. Please check this copy with the original.

сверлить (сверлю, сверлит) to bore. Зачем вы сверлите эту доску? Why do you bore holes in this board? • to drill. Не бойтесь, я буду сверлить вам зуб осторожно. Don't be afraid; I'll drill your tooth very carefully.

сверх (/cf верх/) above. Наш завод произвёл пятьсот тракторов сверх плана. Our factory produced five hundred tractors above its goal. — Я получил пятьдесят рублей сверх нормальной зарплаты. I got fifty rubles above my regular wage. □ Это вышло сверх ожиданий удачно. It turned out better than expected. • Он работает сверх сил. He does more work than he can stand.

сверху (/cf верх/) from above. Я смотрел сверху на собравшуюся толпу. I was looking at the crowd from above. • on top. Когда будете укладывать вещи, положите костюм сверху. When you start packing, be sure to put the suit on top. • from higher-ups. Мы следовали данной сверху директиве. We followed the instructions we got from our higher-ups. □ сверху донизу from top to bottom. Мы обыскали дом сверху донизу, но кольца так и не нашли. We searched the house from top to bottom, but didn't find the ring. смотреть сверху вниз (на кого-нибудь) to look down at (someone). Вы привыкли смотреть на людей сверху вниз. You're in the habit of looking down at people.

сверхурочные (AP) overtime (pay). Сверхурочные выдают в конце месяца. Overtime is paid for at the end of the month.

сверхурочный overtime. Он взял сверхурочную работу. He took some overtime work. — Вся смена была поставлена на сверхурочную работу. The whole shift was put on overtime. □ сверхурочно overtime. Завод работает сверхурочно.


text:
User talk:Sneezebee

Welcome
Welcome

Hello, Sneezebee, and welcome to Wikisource! Thank you for. I hope you like the place and decide to stay. Here are a few good links for newcomers:
 * Help pages
 * Style guide
 * Inclusion policy
 * For Wikipedians

You may be interested in participating in Add the code active projects, PotM or CotW to your page for current wikisource projects.
 * Proofread of the Month
 * Community collaboration
 * Requested texts

You can put a brief description of your interests on your user page and contributions to another Wikimedia project, such as Wikipedia and Commons.

I hope you enjoy contributing to Wikisource, the library that is free for everyone to use! In discussions, please "sign" your comments using four tildes ( ~ ); this will automatically produce your IP address (or username if you're logged in) and the date. If you need help, ask me on my talk page, or ask your question here (click  [ edit] ) and place  before your question.

Again, welcome! Beeswaxcandle (talk) 08:37, 23 May 2012 (UTC)

title: User talk:Sneezebee


text: The Dictionary of Australasian Biography/Bright, Charles Edward


text: The Dictionary of Australasian Biography/Bright, Hon. Henry Edward


text: The Dictionary of Australasian Biography/Brisbane, General Sir Thos. Makdougall


text: The Dictionary of Australasian Biography/Britton, Alexander


text: Mike (Wodehouse)

title: Mike (Wodehouse)


text:
The Inner Life: volume II

THE INNER LIFE

(Volume II)

THEOSOPHICAL TALKS AT ADYAR

SECOND SERIES SECOND EDITION

THE RAJPUT PRESS

CHICAGO
 * Foreword to American edition
 * Author's note
 * First Section: The After-death Life
 * Part I: The Theosophist after Death
 * Part II: The Relation of the Dead to Earth
 * Part III: Conditions after Death
 * Part IV: Animal Obsession
 * Part V: Individualised Animals
 * Part VI: Localisation of States
 * Part VII: Heaven-life Conditions
 * Part VIII: Karma in the Heaven-life
 * Second Section: Astral Work
 * Part I: Invisible Helpers
 * Part II: Remembering astral Experience
 * Part III: The higher Dimensions
 * Third Section: The Mental Body and the Power of Thought
 * Part I: The Mental Body
 * Part II: A neglected Power
 * Part III: Intuition and Impulse
 * Part IV: Thought Centres
 * Part V: Thought and Elemental Essence
 * Fourth Section: Psychic Faculties
 * Part I: Psychic Powers
 * Part II: Clairvoyance
 * Part III: The mystic Chord
 * Part IV: How past Lives are seen
 * Part V: Foreseeing the Future
 * Fifth Section: Devas and Nature-Spirits
 * Part I: The Aura of the Deva
 * Part II: The Spirit of a Tree
 * Sixth Section: The Worlds and the Races of Men
 * Part I: The Building of the System
 * Part II: The planetary Chains
 * Part III: Successive Life-waves
 * Part IV: The Monads from the Moon
 * Part V: The earth Chain
 * Part VI: Modes of Individualisation
 * Part VII: The Seven Types
 * Part VIII: Stray Notes on Races
 * Part IX: The Irish Race
 * Part X: The Spanish Race
 * Part XI: The Jewish Race
 * Part XII: The Atlanteans
 * Part XIII: Mars and its Inhabitants
 * Seventh Section: Reincarnation
 * Part I: Three Laws of human Life
 * Part II: The Return to Birth
 * Part III: Personal Characteristics
 * Part IV: Bringing over past Knowledge
 * Part V: The Intervals between Lives
 * Eighth Section: Karma
 * Part I: The Law of Equilibrium
 * Part II: The Method of Karma
 * Part III: The Karma of Death
 * Part IV: Karma as an Educator
 * Part V: Varieties of Karma
 * Part VI: Animal Karma
 * Ninth Section: The Theosophical Society and its Founders
 * Part I: What is the Theosophical Society?
 * Part II: Theosophy and world Leaders
 * Part III: Reminiscences
 * Part IV: Faithful unto Death
 * Part V: A Course of Study in Theosophy

title: The Inner Life: volume II


text: The Dictionary of Australasian Biography/Britton, Henry


text: The Dictionary of Australasian Biography/Bromby, Charles Hamilton


text: The Dictionary of Australasian Biography/Bromby, Right Rev. Charles Henry


text:
Something New (Wodehouse)

 * CHAPTER I
 * CHAPTER II
 * CHAPTER III
 * CHAPTER IV
 * CHAPTER V
 * CHAPTER VI
 * CHAPTER VII
 * CHAPTER VIII
 * CHAPTER IX
 * CHAPTER X
 * CHAPTER XI
 * CHAPTER XII

title: Something New (Wodehouse)


text:
The Job (Lewis)

The City

The Office

Man and Woman

title: The Job (Lewis)


text:
Author:Charles Henry Bromby

Works

 * Church Student's Manual
 * History and Grammar of the English Language
 * (ed.) Wordsworth's Excursion, Book I

title: Author:Charles Henry Bromby


text: The Dictionary of Australasian Biography/Bromby, Rev. Henry Bodley


text:
Page:Gummere (1909) The Oldest English Epic.djvu/142

126 He had heard whence all the harm arose and the killing of clansmen; that cup of price on the lap of the lord had been laid by the finder. In the throng was this one thirteenth man, starter of all the strife and ill, care-laden captive; cringing thence forced and reluctant, he led them on till he came in ken of that cavern-hall, the barrow delved near billowy surges, flood of ocean. Within ’twas full of wire-gold and jewels; a jealous warden, warrior trusty, the treasures held, lurked in his lair. Not light the task of entrance for any of earth-born men! Sat on the headland the hero king, spake words of hail to his hearth-companions, gold-friend of Geats. All gloomy his soul, wavering, death-bound. Wyrd full nigh stood ready to greet the gray-haired man, to seize his soul-hoard, sunder apart life and body. Not long would be the warrior’s spirit enwound with flesh. Beowulf spake, the bairn of Ecgtheow:— “Through store of struggles I strove in youth, mighty feuds; I mind them all. I was seven years old when the sovran of rings, friend-of-his-folk, from my father took me,


text: The Dictionary of Australasian Biography/Bromby, Rev. John Edward


text:
Page:Gummere (1909) The Oldest English Epic.djvu/143

Rh had me, and held me, Hrethel the king, with food and fee, faithful in kinship. Ne’er, while I lived there, he loathlier found me, bairn in the burg, than his birthright sons, Herebeald and Hæthcyn and Hygelac mine. For the eldest of these, by unmeet chance, by kinsman’s deed, was the death-bed strewn, when Hæthcyn killed him with horny bow, his own dear liege laid low with an arrow, missed the mark and his mate shot down, one brother the other, with bloody shaft. A feeless fight and a fearful sin, horror to Hrethel; yet, hard as it was, unavenged must the atheling die! Too awful it is for an agéd man to bide and bear, that his bairn so young


text:
The New International Encyclopædia/Biermann, Karl Eduard

BIERMANN, bēr'mȧn, (1803-92). A German artist, born in Berlin. He was at first a decorative painter, but afterwards studied landscape in Switzerland, the Tyrol, and Italy, and was one of the founders and most prominent members of the Berlin school of landscape painting. He was for some time a professor in the Berlin Academy. One of his best works is “Evening in the High Alps” (1842). Others are “View of Florence” (1834), “Tasso's Oak” (1836), “Isle of Philæ,” “Temple of Edfu,” and sixteen water-colors on motives drawn from Dalmatia (1853). His style is in general forceful and harmonious, large in outline, and somewhat decorative in detail.


text:
Page:Dictionary of spoken Russian (1945).djvu/486

 The factory works overtime.

сверчок (-рчка) cricket.

сверять (dur of сверить) to check. Я всегда сверяю свой часы с вокзальными. I always check my watch by the station clock.

свет (P -а, ов /g -у; на свету/) light. Свет в окне погас. The light in the window went out. — Дайте-ка свету! Let's have some light! — У меня глаза устают от электрического света. My eyes get tired from the electric hght. — Свет от лампы падал прямо на открытую книгу. The light from the lamp was falling right on the open book. □ лунный свет moonlight. солнечный свет sunlight. чуть свет crack of dawn. Я встал сегодня чуть свет. I got up at the crack of dawn today. □ Она всё видит в розовом свете. She looks at everything through rose-colored glasses.

свет world. На конференцию съедутся представители со всех концов света. Representatives from all over the world will attend the conference. □ Он объехал весь свет. He's been all over the world. • Моего отца давно уже нет на свете. My father has been dead a long time. • *Я готов отсюда удрать хоть на край света. I'd give anything to get away from here. • Мы на это ни за что на свете не согласимся. We won't agree to it for anything in the world. • *Он ругал меня на чём свет стоит. He gave me hell.

светить (свечу, светит) to shine. Луна сегодня особенно ярко светит. The moon is shining very brightly tonight.

светло- (prefixed to adjectives) light-. □ светлосиний light blue.

светлый (sh -тла; adv светло) light. Берите эту комнату — она очень светлая. Take this room; it's very light. • clear. С ним приятно поговорить, он — светлая голова. It's a pleasure to talk to him; he's got such a clear mind. • bright. День был очень светлый. It was a very bright day. — Это были самые светлые минуты в моей жизни. These were the brightest moments in my life. • light-colored. Она сегодня надела светлое плйтье. She put on a light-colored dress today. □ светло light. Уже светло. It's light already. — Не зажигайте света, мне светло. Don't put the light on; it's light enough for me.

световой light. Распоряжения передавались световыми сигналами. The orders were transmitted by light signals.

светофор light. Вас не надо учить, что дорогу можно переходить только по зелёному светофору? You don't have to be told to cross the street only when the lights are green, do you? — Куда вы едете? Разве вы не видите красного светофора? Where are you going? Can't you see the red light?

свеча (P свечи, свеч or свечей, свечам) candle. Он вставил свечу в подсвечник. He put the candle into the candlestick. — Игра не стоит свеч. The game isn't worth the candle. • watt. Я могу вам дать лампочку только в двадцать пять свечей. I can only give you a twenty-five-watt bulb. • spark plug. У меня в машине перегорела свеча. A spark plug burned out in my car.

свечка See свеча.

свечу See светить.

свидание appointment. Вы сегодня свободны, или у вас есть какое-нибудь деловое свидание? Are you free today. or do you have some sort of business appointment? — Нам придётся отменить наше свидание. We'll have to cancel our appointment. • date. У него сегодня свидание с очень милой девушкой. He has a date today with a very nice girl. □ До свидания. Good-by! • До скорого свидания! I'll see you soon!

свидетель (M) witness. Вы, действительно, были свидетелем этого происшествия? Were you really a witness to this accident? — Вас вызывают свидетелем в суд? Are they summoning you to court as a witness?

свидетельница witness F. Свидетельница отказалась давать показания. The witness refused to testify.

свидетельство certificate. Есть у вас медицинское свидетельство? Do you have a medical certificate? — Не забудьте принести свидетельство об оспопрививании. Don't forget to bring your smallpox-vaccination certificate. □ метрическое свидетельство birth certificate. Я потерял своё метрическое свидетельство. I lost my birth certificate.

свинарник pigpen, sty.

свинец (-нца) lead (metal).

свинина pork. Хотите жареной свинины с картошкой? Do you want roast pork and potatoes?

свиноводство hog-raising. В этом районе очень развито свиноводство. They do a lot of hog-raising in this region.

свиной pork. Эти свиные котлеты плохо прожарены. These pork chops are not well done. □ свиной хлев pigpen, sty.

свинцовый lead, made of lead.

свинья (P свиньи, свиней, свиньям) pig, hog. Попросите её показать вам наших премированных свиней. Ask her to show you our prize-winning pigs. — - Неужели он это сказал? Ах, какая он свинья! Did he really say that? What a pig! □ *Я боюсь, что он подложит нам свинью. I'm afraid that he'll play a dirty trick on us.

свирепый terrifying. Какой у вас свирепый вид! Просто страшно. What a terrifying look you have! It sure scares me. • bitter. На дворе свирепый мороз. It's bitter cold outside. □ свирепо fierce. Она так свирепо на меня посмотрела, что я замолчал. She gave me such a fierce look that I froze up.

свист whistling. В Америке свист выражает одобрение, а у нас — наоборот. In America whistling denotes approval, while in our country it means the opposite.

свистать (свищу, свищет; imv свисти /pct: свистнуть/) to whistle.

свистеть (свищу, свистит /pct: свистнуть/) to whistle. Не свистите так громко. Don't whistle so loudly. — Над его головой свистели пули. The bullets were whistling over his head. □ *У меня в кармане свистит. I got a pocket full of nothing.

свистнуть ([-sn-]; pct of свистеть and свистать) to whistle. Он свистнул собаку. He whistled for the dog.

свисток (-стка) whistle. Напрасно вы дали ребёнку свисток. You shouldn't have given the child a whistle. — Кондуктор дал свисток: поезд отправляется. The conductor just blew the whistle. The train's leaving.

свитер sweater.

свищу See свистеть.


text: Dictionary of National Biography, 1885-1900/Chamberlayne, John


text: Dictionary of National Biography, 1885-1900/Chamberlayne, William


text: Dictionary of National Biography, 1885-1900/Chamberlen, Hugh (1664-1728)


text: Dictionary of National Biography, 1885-1900/Chamberlen, Hugh (fl.1720)


text: Dictionary of National Biography, 1885-1900/Chamberlen, Paul


text: Dictionary of National Biography, 1885-1900/Chamberlen, Peter (d.1631)


text: Dictionary of National Biography, 1885-1900/Chamberlen, Peter (1572-1626)


text: Dictionary of National Biography, 1885-1900/Chamberlen, Peter (1601-1683)


text:
The New International Encyclopædia/Biernatzki, Johann Christoph

BIERNATZKI, bē-ẽr-näts'kḗ, (1795-1840). A German author. He was born at Elmshorn, in Holstein, and, from 1825 to 1840, served as a Lutheran pastor at Friedrichsstadt in the Province of Schleswig. His most important publication is Die Hallig, oder die Schiffbrüchigen auf dem Eiland in der Nordsee (“The Hallig, or Shipwrecks on an Island of the North Sea”), with introduction by Düntzer (1881), which is still valued for its accurate description of the pastor's personal experiences during the floods which frequently desolated Schleswig. His complete works, including tales, poems, and didactic treatises, were published after his death, 8 vols. (Leipzig, 1852). Consult his biography (Leipzig, 1852), by his son Karl Bernhard Biernatzki.


text: In the Days of the Comet

title: In the Days of the Comet


text: The Dictionary of Australasian Biography/Brooke, Gustavus Vaughan


text: Dictionary of National Biography, 1885-1900/Chamberlin, Mason


text: In the Days of the Comet/Chapter 0

title: In the Days of the Comet/Chapter 0


text: In the Days of the Comet/Chapter 1

title: In the Days of the Comet/Chapter 1


text: The Dictionary of Australasian Biography/Brooke, Hon. John Henry


text: The Dictionary of Australasian Biography/Broome, Sir Frederick Napier


text: In the Days of the Comet/Chapter 2

title: In the Days of the Comet/Chapter 2


text: In the Days of the Comet/Chapter 3

title: In the Days of the Comet/Chapter 3


text: The Dictionary of Australasian Biography/Broome, Mary Anne, Lady


text: In the Days of the Comet/Chapter 4

title: In the Days of the Comet/Chapter 4


text: The Dictionary of Australasian Biography/Broughton, Vernon Delves


text: In the Days of the Comet/Chapter 5

title: In the Days of the Comet/Chapter 5


text: In the Days of the Comet/Chapter 6

title: In the Days of the Comet/Chapter 6


text:
Page:The complete poems of Emily Bronte.djvu/253

Rh We both were scorned, both sternly driven

To shelter 'neath a foreign heaven;

And darkens o'er that dreary time

A wildering dream of frenzied crime.

'I would not now those days recall;

The oath within that caverned hall,

And its fulfilment; these you know,

We both together struck the blow;

But you can never know the pain

That my lost heart did then sustain,

When, severed wide by guiltless gore,

I felt that one could live no more!

Back maddening thought! the grave is deep

Where my Amedeus lies asleep,

And I have long forgot to weep.

'Now hear me; in these regions wild

I saw to-day my enemy.

Unarmed, as helpless as a child,

She slumbered on a sunny lea;

Two friends; no other guard had she;

And they were wandering on the braes;

And chasing, in regardless glee,

The wild goat o'er his dangerous ways.

'My hand was raised, my knife was bare;

With stealthy tread I stole along,

But a wild bird sprang from his hidden lair,

And woke her with a sudden song;


text: In the Days of the Comet/Chapter 7

title: In the Days of the Comet/Chapter 7


text: In the Days of the Comet/Chapter 8

title: In the Days of the Comet/Chapter 8


text: In the Days of the Comet/Chapter 9

title: In the Days of the Comet/Chapter 9


text: In the Days of the Comet/Chapter 10

title: In the Days of the Comet/Chapter 10


text: In the Days of the Comet/Chapter 11

title: In the Days of the Comet/Chapter 11


text: In the Days of the Comet/Chapter 12

title: In the Days of the Comet/Chapter 12


text:
Page:Dictionary of spoken Russian (1945).djvu/487

 свобода liberty. Я хотел бы повидать статую свободы, о которой вы рассказывали. I'd like to see the Statue of Liberty you told me about. • freedom. По-вашему, мы даём детям слишком много свободы? Do you think we're giving the children too much freedom? — Разве вам не предоставлена полная свобода действий? Aren't you permitted full freedom of action? • spare time. Подумайте на свободе над моим предложением. Think about my proposal in your spare time. □ свобода вероисповедания freedom of worship. свобода печати freedom of press. свобода слова freedom of speech. свобода собраний freedom of assembly. свобода стачек freedom to strike.

свободный free. Это свободная страна. This is a free country. — Когда у вас будет свободный день, пойдём погуляем. Let's go for a walk when you have a free day. — Вы завтра свободны? Are you free tomorrow? — Для членов вход свободный. Admission free for members. • vacant. Есть у вас свободная комната? Do you have a vacant room? • empty. Это место свободно? Is that seat empty? • loose. На ней был свободный шерстяной капот. She wore a loose woolen housecoat. □ свободно free. Он себя слишком свободно держит. He's too free in his ways. • easily. Все ваши вещи свободно поместятся в этом чемодане. All your things can easily be packed in this suitcase. • fluently. Он свободно говорит по-русски. He speaks Russian fluently. • freely. Наконец-то мы можем вздохнуть свободно! At last we can breathe freely. □ Телефон свободен? Is the phone being used? • Видать, что у вас много свободных денег. It looks as if you have a lot of extra money.

своё See свой.

свой (§14). □ Конечно, я вам покажу свою работу. Of course I'll show you my work. • Я не верил своим глазам. I couldn't believe my eyes. • Не забудьте захватить свою машинку. Don't forget to take your typewriter. • Делайте это на свой страх и риск. Do it at your own risk. • Вы уложите только ваши вещи, а он пусть сам свой укладывает. Pack all your own things and let him pack his own. • Она вам даст свою книгу She'll give you her book. • Неужели у этого старика свой зубы? You mean this old man still has his own teeth? • Они поставили свой чемоданы на верхнюю полку. They put their suitcases on the upper rack. • Как я его ни убеждал, а он всё своё твердит. No matter how I tried to convince him, he still stuck to his own idea. • Он до этого своим умом дошёл. He figured it out all by himself. • *Он весь день был сам не свой. He wasn't himself all day long. • По-моему, он здесь вполне на своём месте. In my opinion, he's very well suited to the work he's doing. • Он у нас свой человек. He's like one of us. • Вы, я вижу, хотите настоять на своём. I see you insist on getting your way. • Отпуск я проведу в деревне со своими. I'm going to spend my vacation in the country with my family. • У нас на вечеринке будут только свой. Only our own group will be at the party. □ в своё время in due time. Вы получите все нужные инструкции в своё время. You'll get all necessary instructions in due time. • once. В своё время он был очень известен. He was once well known. своё homemade. Кушайте, варенье у нас своё. Eat it; it's homemade jam. □ *Он умер своей смертью. He died a natural death. • *Я его не виню, в конце концов — своя рубашка ближе к телу. I don't blame him; after all, you've got to think of yourself first.

своровать (pct of воровать) to steal.

свояченица sister-in-law (wife's sister).

свыше (/cf высокий/) upwards of. На собрание пришло свыше ста человек. Upwards of a hundred people came to the meeting. □ Я перегружён работой свыше всякой меры. I have altogether too much work.

свяжу See связать.

связать (-вяжу, -вяжет; pct of вязать and связывать) to knit. Кто вам связал этот свитер? Who knitted this sweater for you? • to tie. Свяжите все эти пакеты вместе. Tie all these packages together. • to bind. Я связан честным словом. I'm bound by my word of honor. □ Моё решение совершенно с этим не связано. My decision has nothing whatever to do with it. • Он двух слов связать не умеет. He can't put two words together.

связывать (dur of связать). □ He понимаю, что вас с ним связывает! I don't see what you have in common with him.

связь (/в связи /F) connection. Нам, вероятно, удастся скоро восстановить телеграфную связь. We'll probably be able to restore telegraph connections soon. — Я не вижу связи между этими двумя фактами. I don't see the connection between those two facts. • contact. Я поддерживаю тесную связь с товарищами по университету. I keep in close contact with my former college classmates. • communication. Мы оба — работники связи: я работаю на почте, а она телефонистка. We're both communications workers. I work for the post office and she's a telephone operator. □ Народный комиссариат связи People's Commissariat of Communications. □ В связи с создавшимся положением, все отпуске у нас отменены. All leaves have been cancelled in view, of these circumstances.

священник priest.

сгибать (dur of согнуть) to bend. Зачем вы так сгибаете картон? Он может сломаться. Why are you bending the cardboard like that? It may break.

сгнить (сгнию, сгниёт; pct of гнить) to rot. От сырости вся картошка в погребе сгнила. The cellar was so damp the potatoes rotted.

сгорать (dur of сгореть). □ я сгораю от любопытства. I'm just dying of curiosity.

сгореть (-рю, -рит; pct of сгорать) to burn up. Всё его имущество сгорело во время пожара. Everything he owned burned up in the fire. • to burn out. Он буквально сгорел на работе. He burned himself out working so hard. □ Я чуть не сгорел со стыда, когда мне указали на мою ошибку. I almost died of shame when they pointed out the mistake to me.

сдавать (сдаю, сдаёт; imv сдавай; prger сдавая; dur of сдать) to give up. В течение трёх недель они не сдавали крепости. They didn't give up the fort for three whole weeks. • to yield. Он не сдаёт позиций и продолжает спорить.


text: The History of Mr. Polly

title: The History of Mr. Polly


text: The History of Mr. Polly/Chapter 1

title: The History of Mr. Polly/Chapter 1


text: The History of Mr. Polly/Chapter 2

title: The History of Mr. Polly/Chapter 2


text:
The New International Encyclopædia/Parker, Joel (jurist)

PARKER, (1795-1875). An American jurist, born at Jaffrey, N. H. He graduated at Dartmouth College in 1811 and, after studying law, practiced at Keene. He was appointed an associate justice of the Supreme Court of New Hampshire in 1833 and became chief justice in 1838. In 1840 he was chairman of the committee on the revision of the State statutes, and in 1847 was called to a chair in the Harvard Law School. Conservative in politics, he opposed during the Civil War the exercise by the President of what he deemed unconstitutional powers. He published: Non-Extension of Slavery (1856); Personal Liberty Laws (1861); The Right of Secession (1861); Constitutional Law (1862); The War Powers of Congress and of the President (1863); Revolution and Reconstruction (1866); Conflict of Decisions (1875).


text: The History of Mr. Polly/Chapter 3

title: The History of Mr. Polly/Chapter 3


text: The History of Mr. Polly/Chapter 4

title: The History of Mr. Polly/Chapter 4


text: The History of Mr. Polly/Chapter 5

title: The History of Mr. Polly/Chapter 5


text: The History of Mr. Polly/Chapter 6

title: The History of Mr. Polly/Chapter 6


text: The History of Mr. Polly/Chapter 7

title: The History of Mr. Polly/Chapter 7


text: Dictionary of National Biography, 1885-1900/Chambers, David


text: The History of Mr. Polly/Chapter 8

title: The History of Mr. Polly/Chapter 8


text: The History of Mr. Polly/Chapter 9

title: The History of Mr. Polly/Chapter 9


text: The History of Mr. Polly/Chapter 10

title: The History of Mr. Polly/Chapter 10


text:
Page:Gummere (1909) The Oldest English Epic.djvu/144

128 rides on the gallows. A rime he makes, sorrow-song for his son there hanging as rapture of ravens; no rescue now can come from the old, disabled man! Still is he minded, as morning breaks, of the heir gone elsewhere; another he hopes not he will bide to see his burg within as ward for his wealth, now the one has found doom of death that the deed incurred. Forlorn he looks on the lodge of his son, wine-hall waste and wind-swept chambers reft of revel. The rider sleepeth, the hero, far-hidden; no harp resounds, in the courts no wassail, as once was heard.

“Then he goes to his chamber, a grief-song chants alone for his lost. Too large all seems, homestead and house. So the helmet-of-Weders hid in his heart for Herebeald waves of woe. No way could he take to avenge on the slayer slaughter so foul;


text:
Page:Gummere (1909) The Oldest English Epic.djvu/145

Rh nor e’en could he harass that hero at all with loathing deed, though he loved him not. And so for the sorrow his soul endured, men’s gladness he gave up and God’s light chose. Lands and cities he left his sons (as the wealthy do) when he went from earth. There was strife and struggle ’twixt Swede and Geat o’er the width of waters; war arose, hard battle-horror, when Hrethel died, and Ongentheow’s offspring grew strife-keen, bold, nor brooked o’er the seas pact of peace, but pushed their hosts to harass in hatred by Hreosnabeorh. Men of my folk for that feud had vengeance, for woful war (’tis widely known), though one of them bought it with blood of his heart, a bargain hard: for Hæthcyn proved


text:
The New International Encyclopædia/Parker, Joel (politician)

PARKER, (1816-88). An American politician, born near Freehold, N. J. He graduated at Princeton in 1839 and in 1842 was admitted to the bar. In 1847 he was elected to the Legislature by the Democrats, and in 1852 was appointed prosecutor of the Pleas. At the outbreak of the Civil War he was appointed a major-general of militia, and devoted himself to the work of enlisting volunteers. The next year, 1862, he was elected Governor by an unprecedented majority; for, though a Democrat and opposed to the Abolitionists, he was a strong Union man. So energetic and successful was he in raising troops that the draft was never applied in New Jersey; and during Lee's invasion of Pennsylvania in 1863 he induced several recently returned regiments to go again to the front, thereby earning the thanks of the neighboring State. Equally successful was his financial policy, for during his administration the State bonds never sold below par, and the adoption of his plan for wiping out the war debt resulted in its being paid off without special taxation. At the end of his term as Governor, in 1866, he retired to private life, but in 1871

was reëlected. In 1875 he was appointed Attorney-General, and in 1880 and in 1887 an associate justice of the State Supreme Court.


text:
Page:Gummere (1909) The Oldest English Epic.djvu/146

130 fatal that fray, for the first-of-Geats. At morn, I heard, was the murderer killed by kinsman for kinsman, with clash of sword, when Ongentheow met Eofor there. Wide split the war-helm: wan he fell, hoary Scylfing; the hand that smote him of feud was mindful, nor flinched from the death-blow. —“For all that he gave me, my gleaming sword repaid him at war,—such power I wielded,— for lordly treasure: with land he entrusted me, homestead and house. He had no need from Swedish realm, or from Spear-Dane folk, or from men of the Gifths, to get him help,— some warrior worse for wage to buy! Ever I fought in the front of all, sole to the fore; and so shall I fight while I bide in life and this blade shall last that early and late hath loyal proved since for my doughtiness Dæghrefn fell,


text:
The Inner Life, v. I/Third Section/X

KILLING OUT DESIRE We are often told that we must kill out desire; but it should be remembered that that is a gradual process. The lower and coarser desire which are meant by the Sanskrit word kama must certainly be killed out entirely before any sort of advancement can be made, but in the English sense of the word we all of us still have certain desire, and are likely to have them for a very long time to come. We desire keenly, for example, to serve the Master; to become His pupils; to help humanity. These also are desires, but they should not be killed. What is necessary is to kill out the lower and reach up to the higher, that is to say, to purify our desires and to transmute them into aspirations. Later on another transmutation will take place. For example, now we desire to make progress; but a time will come when we shall be so sure of it that we shall cease to desire, because we know that all the time it is going on as rapidly as is possible for us, and because we mean that it shall so go on. Desire is then transmuted into resolution. At this point there can be no more regret for anything; you do your best and you know that in response to that the best must come. Some people desire earnestly to gain this quality or that; do not waste your power in desiring and wishing, but will instead. In the same way it is said that we should slay the lunar form, that is to say the astral body. But that does not mean that the astral body must be destroyed or that we must be without feelings and emotions. If that could be so we should have no sympathy and no understanding of others. What is intended is that we should keep it completely under control, that we should have the faculty to slay the lunar form at will. Purity is necessary, but it means not only the abstinence from specified faults, but absolute selflessness. Ambition, for example, is a very common form of desire, but in it there is always a thought of self. The adept cannot be ambitious. His will is one with the will of the LOGOS, and he wills evolution. We are all parts of the LOGOS, and our wills are part of His. It is only when we do not realize this that we set up desires in our own separate lines. The regulations for our lives were very well summed up by the Lord BUDDHA in one little verse of four short lines: Sabbapapassa akaranam Kusalassa upasampada Sachitta pariyo dapanam Etam Buddhana sasanam. Cease from all evil; Learn to do well; Cleanse your own heart; This is the religion of the BUDDHAS.

title: The Inner Life, v. I/Third Section/X


text:
The Inner Life, v. I/Third Section/XI

THE CENTRE OF MY CIRCLE Of all the many obstacles that stand in the way of the aspirant who wishes to enter upon the Path, the most serious, because the most far-reaching and fundamental, is self-centredness. Note that by this I do not mean the crude and ugly selfishness, which definitely seeks everything for itself even at the cost of others. I am, of course, supposing that that at least has been left behind long ago. But in those who have left it behind, there still lingers this other evil — so subtle and so deeply-rooted that they do not recognize it as an evil at all — indeed, they are not even aware of its existence. But let a man examine himself honestly and impartially, and he will find that all his thought is self-centred; he thinks often of other people and of other things, but always in their relation to himself; he weaves many imaginary dramas, but he himself occupies always a prominent role in them. He must always be in the centre of his little stage, with the limelight playing upon him; if he is not in that position he at once feels hurt, annoyed, angry, and jealous of any other person who happens for the moment to be attracting the attention of those who ought to be worshipping at his shrine. To change so fundamental a quality is to change for him the root of all things, to make himself into an altogether different man. Most people cannot for a moment face the possibility of such a radical change because they do not even know that the condition exists. Now, this attitude is absolutely fatal to any kind of progress. It must be utterly changed, and yet so few are making any attempt to change it. There is one way out of this vicious circle, and only one; and that is the way of love. That is the only thing in the life of the ordinary man which ever changes this condition for him, which seizes upon him with a strong hand and for the time being alters his whole attitude. For a time, at least, when he falls in love, as it is called, some other person occupies the centre of his circle, and he thinks of everything in all the world in its relation to her, and not in its relation to himself. The divinity at whose shrine he offers this worship may in truth seem to the rest of the world to be but a very ordinary person, but for him she is temporarily the incarnation of grace and beauty; he sees in her the divinity which is in truth hers, because it lies latent in all of us, though normally we do not see it. It is true that in many cases after a time his enthusiasm fades and he transfers it to another object; but nevertheless for the time he has ceased to be self-centred, for the time he has had a wider outlook. Now this, which the ordinary man thus does unconsciously, the student of occultism must do consciously. He must deliberately dethrone himself from the centre of the circle of his life, and he must enthrone the Master there instead. He has been in the habit of thinking instinctively how everything will affect him, or what he can make of it, how he can turn it to is profit and pleasure. Instead of that he must now learn to think of everything as it affects the Master, and since the Master lives only to help the evolution of humanity, that means that he must regard everything from the stand-point of its helpfulness or hindrance to the cause of evolution. And though at first he will have to do this consciously and with a certain effort, he must persevere until he does it just as unconsciously, just as instinctively as heretofore he centred everything around himself. To use the words of a Master, he must forget himself utterly only to remember the good of other. But even when he has dethroned himself and enthroned the work which he has to do, he must be exceedingly careful that he does not delude himself, that he does not return to the old self-centredness in a subtler form. Many a good and earnest Theosophical worker have I known who committed this very mistake, who identified Theosophical work with himself, and felt that anyone who did not exactly agree with his ideas and his methods was an enemy of Theosophy. So often the worker thinks that his way is the only way, and that to differ from him in opinion is to be a traitor to the cause. But this means only that the self has crept skilfully back into its old place in the centre of the circle, and that the work of dislodging it must be begun all over again. The only power which the disciple should desire is that which makes him seem as nothing in the eyes of men. When he is the centre of his circle he may do good work, but it is always with the feeling that he is doing it, even largely with the object that it may be he that does it; but when the Master is the centre of his circle he will do the work simply in order that it may be done. The work is done for the sake of the work and not for the sake of the doer. And he must learn to look upon his own work precisely as though it were that of some one else, and upon the work of some one else precisely as though it were his own. The one thing that is important is that the work should be done. It matters little who does it. Therefore, he ought neither to be prejudiced in favour of his own work and unduly critical of that of another, nor be hypocritically depreciatory of his own work in order that others may praise it. To quote the words of Ruskin with regard to art, he ought to be able to say serenely: “Be it mine or yours, or whose else it may, this also is well.” Another danger there is, too, which is special to the Theosophical worker — the danger of congratulating himself too soon that he differs from the rest of the world. Theosophical teaching puts a new complexion upon everything, so naturally we feel that our attitude is quite different from that of most other people. There is no harm in thinking this obvious truth, but I have found that some of our members are apt to pride themselves upon the fact that they are able to recognize these things. It does not in the least follow that we, who find ourselves able to recognize them are, therefore, better than others. Others men have developed themselves along other lines, and along those lines they may be very far in advance of us, though along our line they may be very far in advance of us, though along our line they lack something which we already have. Remember, the adept is the perfect man who is fully developed along all possible lines, and so while we have something to teach these others we also have much to learn from them, and it would be the height of folly to despise a man because he has not yet acquired Theosophical knowledge, nor even perhaps the qualities which enable him to appreciate it. Therefore, in this sense also we must take care not to be the centre of our own circle. A good plan that you may adopt in order to keep yourself from slipping back into the centre may be to remember, as a symbol of what ought to be your attitude, what I have before explained to you with regard to the occult view of the course and influence of the planets. You remember how I explained to you that each planet is a minor focus in an ellipse, the major focus of which is within the body of the sun. You are like that minor focus; you are going upon your own course and doing the work appointed to you, and yet all the time you are but a reflection of the major focus, and your consciousness is centred within the sun, for the Master of whom you are a part is a member of the Great Hierarchy which is ever doing the work of the LOGOS. While a man is the centre of his own circle he is perpetually making the mistake of thinking that he is the centre of everybody else's. He constantly supposes that in everything which other people say or do they are somehow thinking of him, or aiming their remarks at him, and with many this becomes a kind of obsession, and they seem totally unable to realize that each of their neighbours is as a rule also entirely wrapped up in himself and not thinking of them at all. So the man makes for himself a great deal of totally unnecessary trouble and worry, all of which might be avoided if we would but see things in a sane and rational perspective. Again, it is because he is the centre of his own circle that he is liable to depression, for that comes only to one who is thinking of himself. If the Master be the centre of his circle, and all his energies are centred upon serving Him, he has no time for depression, nor has he the slightest inclination towards it. He is far too eagerly wishing for work that he can do. His attitude should be that indicated by our President in her Autobiography — that when a man sees a piece of work waiting to be done he should say, not as the ordinary man usually does: “Yes, it would be a good thing, and somebody ought to do it. But why should I?” — but rather he should say: “Somebody ought to do this. Why should it not be I?” As he evolves his circle will widen, and in the end there will come a time when his circle will be infinite in extent, and then in a sense he himself will again be its centre, because he has identified himself with the LOGOS, who is the centre of all possible circles, since every point is equally the centre of a circle whose radius is infinite.

title: The Inner Life, v. I/Third Section/XI


text:
Page:Gummere (1909) The Oldest English Epic.djvu/147

Rh slain by my hand, the Hugas’ champion. Nor fared he thence to the Frisian king with the booty back, and breast-adornments; but, slain in struggle, that standard-bearer fell, atheling brave. Not with blade was he slain, but his bones were broken by brawny gripe, his heart-waves stilled.—The sword-edge now, hard blade and my hand, for the hoard shall strive.” Beowulf spake, and a battle-vow made, his last of all: “I have lived through many wars in my youth; now once again, old folk-defender, feud will I seek, do doughty deeds, if the dark destroyer forth from his cavern come to fight me!” Then hailed he the helmeted heroes all, for the last time greeting his liegemen dear, comrades of war: “I should carry no weapon, no sword to the serpent, if sure I knew how, with such enemy, else my vows I could gain as I did in Grendel’s day. But fire in this fight I must fear me now, and poisonous breath; so I bring with me breastplate and board. From the barrow’s keeper no footbreadth flee I. One fight shall end our war by the wall, as Wyrd allots, all mankind’s master. My mood is bold but forbears to boast o’er this battling-flyer. —Now abide by the barrow, ye breastplate-mailed, ye heroes in harness, which of us twain better from battle-rush bear his wounds. Wait ye the finish. The fight is not yours,


text:
The Inner Life, v. I/Third Section/XII

OUR DUTY TO ANIMALS While you are trying to do your best for all those around you, do not forget that you also have a duty towards forms of life lower than the human. In order that you may be able to do that, try to understand your lower brothers, try to understand the animals, just as you try to understand on a higher level the children with whom you have to deal. Just as you learn, if you want to help a child, to look at things from the child's point of view, so, if you want to help the animal evolution, try to see what is the animal's point of view. In all cases and with all forms of life our business is to love and to help, and to try to bring nearer the golden age when all shall understand one another and all shall co-operate in the glorious work that is to come. There is no reason why our domestic animals should not be trained to help man, and to work in his service, so long as the work is not painful or excessive. But all the creatures around us should be trained in the way best for themselves; that is to say, we should always remember that their evolution is the object of the divine Will. So that while we should surely teach our animals all that we can, because that developes their intelligence, we must take care that we instil into them good qualities and not evil. We have various creatures brought among us. We have the dog, the cat, the horse and other originally wild animals given into our care — brought to us for affection and help. Why? That we may train them out of their ferocity, and into a higher and more intelligent state of life — that we may evoke in them devotion, affection and intellect. But we must take good care that we help, not hinder; we must see that we do not increase in our animal the ferocious qualities which it is the business of is evolution to get rid of. For example, a man who trains a dog to hunt and kill is intensifying within him the very instincts which must be eliminated if the animal is to evolve, and in this way he is degrading a creature given into his charge instead of helping him on his way, even though at the same time he may be developing the animal's intelligence; and thus, though he may do a little good, he is at the same time doing a great deal of harm which far more than counterbalances it. The sane thing is true of a man who trains his dog to be ferocious in order that he may be an efficient protector of his property. A man who treats an animal harshly or cruelly may possibly be evolving his intellect, since the animal may learn to think more keenly in order to see how to avoid the cruelty. But along with whatever evolution may be gained in this way, there is also the development of the exceedingly undesirable qualities of fear and hatred. Thus when, later on, that animal wave of life goes up into humanity, we shall have a humanity starting terribly handicapped — starting with these awful qualities of fear and hatred ingrained in it, instead of a humanity all aspiring, devotional, loving and gentle, such as we might have had if the men to whom the animal part of that evolution was committed had done their duty. We have also our duty towards other and even lower forms of life than that. There is the elemental essence, which is surrounding us everywhere; that elemental essence progresses by means of our thought, and of the action which we produce upon it by our thoughts, passions, emotions and feelings. We need not trouble ourselves especially about that, because if we carry out our higher ideals, if we try to see to it that all our thought and all our emotion shall be of the highest possible type, then that also will, at the same time and without further difficulty, be the discharging of our duty towards the elemental essences which are influenced by our thought; they will be raised and not depressed; the higher qualities which we alone can reach will be set in motion, vivified and helped at their respective levels. All through evolution the assistance of the higher is expected in the development of the lower, and it is not only by individualizing them that man has helped the members of the animal kingdom. In Atlantean days the very formation of their species was largely given over into his hands, and it is because he failed to do his duty properly that many things turned out rather differently from what was originally intended. His mistakes are largely responsible for the existence of carnivorous creatures which live only to destroy one another. Not that he was responsible for all carnivorous creatures; there were such among the gigantic reptiles of the Lemurian period, and man was not in any way directly engaged in their evolution; but it was in part his work to assist in the development from those reptile forms of the mammalia which play so prominent a part in the world now. Here was his opportunity to improve the breeds and to curb the undesirable qualities of the creatures that came under his hands; and it is because he failed to do all that he night have done in this direction that he is to some extent responsible for much that has since gone wrong in the world. If he had done all his duty it is quite conceivable that we might have had no carnivorous mammals. Mankind has for so long treated animals cruelly that the whole animal world has a general feeling of fear and enmity towards men. Men have generated in this way an awful karma, which comes back upon them in terrible suffering, in various forms of disease and of insanity. Yet, even after all this bad behaviour on the part of man, few animals will harm him if left alone. A serpent, for example, will not usually do any injury to a human being, unless he is first hurt or frightened; and the same thing is true of nearly all wild animals, except the very few who may regard man as food, and even they usually will not touch man if they can get anything else. Except when it is absolutely necessary in self-defence or in defence of another the destruction of any form of life ought always to be avoided, as it tends to retard nature's work. That is one of the reasons why all consistent Theosophists refuse to share the sin of slaughter by eating meat or fish, or by wearing such things as are obtained only by the slaughter of animals, like sealskin or the feathers of birds. Silk used to be obtained by the wholesale slaughter of silk-worms, but I hear that there is now a new way of obtaining it without destroying the worm.

title: The Inner Life, v. I/Third Section/XII


text:
The Inner Life, v. I/Third Section/XIII

SYMPATHY Never set yourself against the law of nature. Lately, man has gone astray from nature very much, and materialism has become widely spread. Many scientific men who know a great deal more about nature are very much less in sympathy with her than were their less instructed forefathers. In the useful, and indeed necessary, study of the exterior many have forgotten the interior; but men will pass through this intermediate stage of misunderstanding and come back into sympathy. The older people, who had a closer kinship with nature, carried on little of detailed examination, which would have seemed irreverent to them. Because we have become irreverent, have lost the living feeling, we pry remorselessly. We must take care not to lose the precision that we have gained by this intermediate stage, but must recover the sympathy. By sympathy one may find out a great deal which science alone can never discover. In the teaching of children, we need to make them feel that we understand them, even though in doing so we may sacrifice some scholastic advantages. The average child regards grown-up people as foreign entities, strange arbitrary beings. All this is true also in connection with our studies of nature. The nature-spirits are afraid of us, if we study them too scientifically; we must go with them into their life, and then they will be interested in the life of humanity also. In their blind way, flowers and other things feel joy and friendliness. Emerson said that it appeared to him that when he returned home, the trees in his garden felt glad to see or feel him again, and no doubt it was quite true. The trees and animals do know the people who love them. In India people speak of the “lucky hand” in planting, meaning that things will grow for some people, but not for others. One must be in sympathy with the purpose of the LOGOS. If we are actively helping in the progress of all, we are living in His will, which penetrates nature, and this is felt by nature at once; but if we put ourselves in opposition to evolution, nature shrinks back from us like a sensitive child.

title: The Inner Life, v. I/Third Section/XIII


text:
The Inner Life, v. I/Third Section/XIV

OUR ATTITUDE TOWARDS CHILDREN What is your attitude towards your children? Remember that these are egos, sparks of the divine life. They have been entrusted to you, not that you may domineer over them and brutally ill-treat them, and use them for your own profit and advantage, but that you may love them and help them in order that they may be expressions of that divine life. What an outpouring of love then you ought to feel! How beyond all words your patience and compassion should be! How deeply you should feel the honour of being trusted to serve them in this way! Remember always that you are not the older and they the younger, but that as souls you are all about the same age, and therefore your attitude must not be that of a selfish and cruel dictator, but of a helpful friend. You do not regard your friend differently when he puts on a new coat; remember therefore that when you meet a child you are meeting a soul wearing a new coat, and you should try by perfect kindness and love to draw out the best that is in it, and to help it to fit on its new coat. Remember always that true good means good for all, and that good is never gained at the cost of suffering to others. That which is so gained is not really good at all.

title: The Inner Life, v. I/Third Section/XIV


text:
The Inner Life, v. I/Third Section/XV

THE FEAR OF DEATH The fear of death is a stern reality in the minds of many people. A far larger number suffer from it than one would suppose, and still more from the fear of what may happen to us after death. Naturally this is especially to be found among people who have ideas of hell, and of probable punishment if they do not believe this or that. It is a gross and degraded form of superstition, but still the suffering is real, and what is even worse is the fear as to the fate of others after death. Many a mother's whole life is embittered by doubts and fears as to what may happen to her son. He goes far away from her, perhaps; he falls into the ordinary habits of men of the world, and does many things contrary to the narrow religious teaching in which she has been brought up, and so she thinks that he must suffer eternal torture. While it is true that there is no eternal hell for him, there is certainly much real earthly suffering for her. But we know the law of karma, and realize that the states after death are simply a continuation of the life which we are now living, although on a higher plane and without a physical body; and when in addition we learn that what we commonly call life is only one day in the real and greater life, then all these things assume quite a different perspective. We know then that progress is absolutely certain. A man may stumble, he may set himself against the forces of progress, but he will be carried on by them in spite of himself, though when he resists there will be much of bruising and trouble for him. We see at once that this knowledge eliminates fear. The so-called loss of a loved one by death is really only a temporary absence, and not even that as soon as a man developes the power to see on the higher planes. Those whom we think we have lost are with us still, even though with our physical eyes we cannot see them; and we should never forget that, although we may sometimes be under the delusion that we have lost them, they are not in the least under the delusion that they have lost us, because they can still see our astral bodies, and as soon as we leave the physical vehicle in sleep we are with them and can communicate with them exactly as when they were on the physical plane. We need not worry ourselves about saving our souls; rather on the other hand, as a Theosophical writer once said, we may not be entirely beyond the hope that some day our souls may save us. There is no soul to be saved in the ordinary sense in which the words are used, because we ourselves are the souls; and furthermore there is nothing to be saved from except our own error and ignorance. The body is nothing but a vestment, and when it is worn out we cast it aside.

title: The Inner Life, v. I/Third Section/XV


text:
The Inner Life, v. I/Third Section/XVI

CO-OPERATION It is part of the scheme of the LOGOS that at a certain stage in its evolution humanity must begin to guide itself. Therefore all the future BUDDHAS, Manus and Adepts will be members of our own humanity, the Lords from Venus having gone on to other worlds. Therefore also the LOGOS actually counts upon us all, upon you and upon me. We may have ninety-nine faults and only one virtue, but if that one virtue is needed in the Theosophical work (and what virtue is not needed?) we shall surely have the opportunity to use it. We should then value our co-workers for what they can do, and not be constantly blaming them for what they cannot do. Many people have earned the right to do some particular kind of work, notwithstanding that their defects may be greater than their virtue. People often make a sad mistake in comparing their work with that of others, and wishing that they had the same opportunities. The truth is that each one has his own gifts and his own powers, and it is not expected of any man that he should do as much as some other man, but only that he should do his best — just his own best. The Master once said that in reality there are only two classes of men — those who know and those who do not know. Those who know are they that have seen the light and have turned towards it, through whatever religion they have come, at however great a distance from the light they may as yet find themselves. Many of them may be suffering much in their struggle towards that light, but at least they have hope before them, and while we sympathize deeply with them and strive to help them we yet realize that they are by no means in the worst case. The people really to be pitied are those who are quite indifferent to all higher thought — those who do not struggle because they do not care, or think, or know that there is anything for which to strive. These are they in truth who constitute “the great orphan humanity.”

title: The Inner Life, v. I/Third Section/XVI


text:
The Inner Life, v. I/Third Section/XVII

A DAY OF LIFE It is not wise to specialize beyond a certain point, because one can never really get to the end of any subject, and it tends more and more to narrow the mind and the outlook, to produce a one-sided and distorted development, and to cause one to view everything out of its due proportion. We are in the habit of thinking of a life-time as a long period, but really it is only a day in greater life. You cannot finish a really great piece of work in one day; it may need many days, and the work of one particular day may at the time show no appreciable result; but nevertheless every day's work is necessary to the completion of the great task, and if a man should idle day after day because the completion of the work seems so far off he would certainly not succeed in getting it done. There are many to whom Theosophy comes late in life, who feel themselves somewhat discouraged by the outlook, thinking they are too old now to take themselves in hand seriously or to do any valuable work, that the best that they can do now is to go quietly on to the end of this incarnation in the hope that they may have a better opportunity in the next. This is a sad mistake, and that for various reasons. You do not know what kind of incarnation karma is preparing for you next time you return to earth. You do not know whether by any previous action you have deserved the opportunity of being born into Theosophical surroundings. In any case the most likely way to secure such a birth is to make use of the opportunity which has come to you now, for, of all that we have learned about the working of this great law of cause and effect, this one fact stands out most clearly — that the result of taking an opportunity is invariably that another and wider opportunity is given. If therefore you neglect the opportunity put before you by your encounter with Theosophy now, it is possible that in the next incarnation the chance may not come to you again. If a man sets to work earnestly and permeates his spirit as thoroughly as possible with Theosophical ideas, that will build them well into the ego, and will give him so great an attraction towards them that he is certain, even though he may not remember them in detail, to seek for them instinctively, and to recognize them, in his next birth. Every man therefore should begin Theosophical work just as soon as he hears of it, because whatever of it he contrives to achieve, however little it may be, will be just so much to the good, and he will begin to-morrow where he has left off this time. Also by trying to do what he can with such vehicles as he has, obstinate and unresponsive though they may prove through lack of pliability, he will assuredly do much to earn for himself more pliable vehicles for next time. So no effort is lost, and it is never too late in any given life to enter upon the long, long upward path, and to make a commencement in the glorious work of helping others. With an eternal life before us it would be a mistake to worry because the present day is drawing near its evening, or in despair to neglect the preparations for the coming day. Light on the Path says: “Kill out desire of life.” This is often misunderstood, but its meaning should be plain. You cannot lose your life; why then should you desire it? It cannot possibly be taken from you. At the same time the quotation means that you should kill out desire for particular bodily conditions.

title: The Inner Life, v. I/Third Section/XVII


text:
The Inner Life, v. I/Third Section/XVIII

MEDITATION I think that our members sometimes mistake with regard to meditation, because they have not thoroughly understood the exact way in which it works. They sometimes think that because they do not feel happy and uplifted after a meditation it is therefore a failure and entirely useless, or they find themselves dull and heavy and incapable of meditation. There seems no reality in anything for them, no certainty about anything, and they feel that they are making no progress. They suppose that this must be somehow their own fault and they reproach themselves for it; but they often ask what they can do to improve matters and to restore the joy they used to feel. Now the fact is that that experience in regard to meditation is that of all seekers after the spiritual life; you will find that the Christian saints constantly speak of their sufferings at periods of what they call “spiritual dryness,” when nothing seems any use and they feel as though they had lost sight of God altogether. Imagine that I am sitting looking through a wide-open window upon a beautiful hill-side, but the sky is dull grey, heavy with a vast pall of could probably miles in thickness. I have not seen the sun for three days. I cannot feel his rays, but I know he is there, and I know that some day these clouds will roll away as others have done, and I shall see him again. What is necessary for the life of the world is that he should be there, not that I should see him; it is far pleasanter to see him and to feel the warmth of his rays, but it is not a necessity of life. I know just exactly how these people feel, and it is cold comfort to be told that our feelings do not matter, even though there is a very real sense in which it is true. I think it is helpful to remember that our meditation has several objects — for example: 1. To ensure that, however deeply we may be immersed in the affairs of the world, we shall devote at least some time each day to the thought of a high ideal. 2. To draw us nearer to the Master and to the LOGOS, so that from Them strength may be poured upon us and through us to benefit the world. 3. To train our higher bodies, so that they may have constant practice in responding to the highest vibration — to do the same thing for them that a carefully arranged system of gymnastics or regular exercises does for the physical body. Now you will observe that all these objects are attained just the same whether we feel happy or not. A mistake that many people make is to suppose that a meditation which is unsatisfactory to them is therefore ineffectual. It is just like a little child performing daily her hour of practice upon the piano. Sometimes perhaps she partially enjoys it, but very often it is a weariness to her, and her only thought is to finish it as quickness to her, and her only thought is to finish it as quickly as possible. She does not know, but we do, that every such hour is accustoming her fingers to the instrument, and is bringing nearer and nearer the time when she will derive from her music an enjoyment of which now she does not even dream. You will observe that this object is being attained just as much by the unpleasant and unsatisfactory hour of practice as by that which she enjoys. So in the work of our meditation sometimes we feel happy and uplifted, and sometimes not; but in both cases alike it has been acting for our higher bodies as do the exercises of physical culture or training for our physical body. It is pleasanter when you have what you call a “good” meditation; but the only difference between what seems a good one and a bad one lies in its effect upon the feelings, and not in the real work which it does towards our evolution. The reason of the temporary dullness is not always in ourselves — or rather, it is not always attributable to anything that can reasonably be called our fault. Often it is purely physical, resulting from over-fatigue or a nervous strain; often it is due to surrounding astral or mental influences. Of course it is our karma to be subjected to these, and so in that more remote way we are responsible; but we must just do the best we can with them, and there is no need for us to be despondent, or to waste our time in reproaching ourselves. Another reason also may be that at certain times the planetary influences are more favourable for meditation than at others. I know nothing of this myself, for I have never considered the planetary influences in these matters, but have always forced my way to what I desired; but I have heard a friend say that an astrologer told him that on certain occasions when Jupiter had certain relations with the moon this had the effect of expanding the etheric atmosphere and making meditation easier, or at least making it appear more successful. The astrologer gave him a list, which he consulted after taking notes of the conditions of his meditations daily for three or four weeks, when he found that the results exactly agreed with the influences which were said to be acting. Certain aspects with Saturn, on the other hand, were said to congest the etheric atmosphere, making the work of meditation difficult, and this also was verified in the same way. The highest thought that we can have is that of the supreme Lord of all, but of course we must not suppose that our thought changes in the least the attitude of the Supreme towards us. We who are students ought to be far beyond the stage at which a man thinks that he can produce change in the Supreme — a thought which belongs only to the ignorant and unphilosophical among the Christians. We ourselves however are certainly affected by opening ourselves to Him. If you open the window of your room to the sun, the condition of your room is much changed by the power of the sun, but the sun is no way changed by your opening the window. Open the windows of your soul to God. During meditation one may try to think of the Supreme Self in everything and everything in it. Try to understand how the Self is endeavouring to express itself through the form. One method of practice for this is to try to identify your consciousness with that of various creatures, such as a fly, an ant, or a tree. Try to see and feel things as they see and feel them, until as you pass inwards all consciousness of the tree or the insect falls away, and the life of the LOGOS appears. We are very much more than the tree or the ant; therefore there is no danger of out being unable to withdraw our consciousness when the experiment is finished. We do not after all imprison it in the form of the tree or the ant; we expand it to take in the life in every form. The man who does this for the first time is usually surprised when he realizes the limitations under which animals act. He had thought an animal acted in a certain way for what seemed quite obvious reasons, but when he really enters into the animal he finds that its motives and intentions are wholly different. The disciple has to go through this process also with lower classes of human beings, because without it he could not perfectly help them. This enables us to get down to the bed-rock of the Self, and clears away the darkness and loneliness which often comes over us at one stage of our progress. When we know quite certainly that we are part of a whole we do not so much mind where this particular fragment of it may be, or through what experiences it may be passing. Whatever loneliness we may have, we feel, we know, that we are never alone; the Master is always there waiting to help where help is possible. We must give up the clinging to the particular forms; and have no motive but to do the will of the LOGOS. We must never allow the feeling of loneliness to make us forget the Master or lose faith in Him, for no progress is possible unless we have the fullest confidence in the Master whom we choose to serve. If we have only a half-hearted questioning faith in him we cannot progress. We need not make the choice of Master unless we will; but having made it we must have faith in the Teacher and His message. In controlling the mind first turn away the senses from outward sounds and sights, and become insensitive to the waves of thought and emotion from others. That is comparatively easy, but the next stage is very difficult, for when this is done there come up from within disturbances which spring from the uncontrolled activity of the mind. The meditation of many of our beginners consists mostly of a continuous struggle to come back to the point. Here comes in the advice given in The Voice of Silence. “The mind is the slayer of the real; let the disciple slay the slayer.” You must not of course destroy your mind, for you cannot get along without it, but you must dominate it; it is yours, not you. The best way to overcome its wandering is to use the will. It is often suggested that the pupil should help himself by making a shell round him; but after all shells are but crutches. Develop will, and you will be able to dispense with them. The astral body tries to impose itself upon you in the same way, and to make you believe that its desires are yours; but with that also we must deal in a precisely similar manner. There is no limit to the degree to which will may be developed. There are decided limitations to the extent to which the strength of the physical body can be increased, but there seem to be no limitations in the case of the will. Fortunately we can train it in the ordinary small things of daily life every day and all day long, and we can have no better practice than this. It is much easier for a man to screw up his courage to face a dramatic martyrdom before a crowd of people than to go on doing the tiresome daily duty with tiresome people day after day and year after year. This latter needs much more will-power than the former. Be careful however that you do not make others suffer in your efforts to develop your own will. Sometimes people have shown will-power by leaving home and friends and going out to face all kinds of difficulties and privations in order to do Theosophical work. That is quite right if a man is absolutely free to do it; but a man who left his wife and family for that purpose, or an only son who left parents that were dependent upon him, would evidently be neglecting his duty in a way which no one has a right to do, even for the sake of the noblest motives. As a result of determined meditation we begin to build into our bodies the higher kinds of matter. At this stage we often feel grand emotions, coming from the buddhic level and reflected in the astral body, and under their influence we may do fine work and show great self-sacrifice. But then is needed the development of the mental and causal bodies in order to steady and balance us; otherwise the grand emotions that have swayed us in the right direction may very readily become a little twisted and sway us along some other and less desirable lines. With feeling alone we never obtain perfect balance or steadiness. It is well that the high feelings should come, and the more powerfully they come the better, but that is not enough; wisdom and steadiness must also be acquired because we need directing power as well as motive force. The very meaning of buddhic is wisdom, and when that comes it swallows up all else. Illumination may mean three quite different things. First, a man, by setting himself to think intensely and very carefully over a subject may arrive at some conclusion with respect to it. Secondly, he may hope to obtain some illumination from his higher self — to discover what the ego really thinks on its own plane about the matter in question. Thirdly, a highly developed man may come into touch with Masters or devas. It is only in the first case that his conclusions would be likely to be vitiated by his thought-forms. The higher self would be able to transcend these, and so would a Master or a deva. All these would have no difficulty in presenting things as they really are; but we must remember that we have not only to absorb the information, but also to bring it down into the physical brain, and as soon as it reaches that brain it will begin to be coloured by prejudices. What we can do in meditation depends upon what we are doing all day long. If we have built up prejudices in ordinary life we cannot escape from them during the time of meditation; but if we patiently endeavour to root out our prejudices and to learn that the ways of others are just as good as our own, we are at least on our way towards establishing a gentle and tolerant attitude which will assuredly extend itself to the special time of our meditation. It is easy for us to see the disadvantages of any new ideas or suggestions; these leap to the eyes. But look for the good also, which does not always so readily emerge. During meditation the ego regards the personality much as at any other time — he is slightly contemptuous usually. Remember your physical meditation is not for the ego, but for the training of the various vehicles to be a channel for the ego. If the ego is at all developed he will meditate also upon his own level; but it does not follow that his meditation will synchronize with that of the personality. The force coming down is always that of the ego, but only a small part, giving a one-sided conception of things. The yoga of a fairly well-developed ego is to try to raise his consciousness first into the buddhic plane and then through its various stages. He does this without reference to what the personality happens to be doing at the time. Such an ego would probably also send down a little of himself at the personal meditation, though his own meditations are very different. For the development of the powers of the soul, thought-control is an essential pre-requisite. When the thought is controlled and the will is strong a good deal may be achieved in various directions. Much help may be given both to the living and to the dead, and those who are sick or sorrowful may be greatly helped and strengthened. It is well for each member to make it a daily practice to devote a certain time to the sending out of such thoughts to people who are personally known to him — in addition, I mean, to the ordinary meditation which he undertakes for the sake of his own development. The same thing can be done to some extent in group meditation; the thoughts of all may be concentrated for a few minutes upon some one who is known to be in trouble or suffering, and a determined effort made to send strength and consolation. The same power used in a different way will often cure physical diseases. As to the development of astral sight and hearing, one hardly regards that as an end in itself, but rather as a means to an end. It seems best to utilize to the utmost all the powers that we already possess, and wait for these others to unfold themselves as the result of study and unselfish work. Such powers are undoubtedly a help, though they may be a danger if they come before the character is fully developed. For any one who wishes to hasten their unfoldment I should recommend the process which I describe in the last chapter of The Other Side of Death. Where a house is large enough to permit it, it is a good idea to set apart a room especially for meditation. I see no harm in holding group-meetings in such a room if the group be earnest and harmonious, but not if there is to be anything of the nature of discussion or wrangling. If you are trying experiments with mediums of any sort I should advise the use of some other room. You ask whether you should enter such a room when you feel worried; don't be worried, don't even admit the possibility of being worried. I advise you not to make a thought-form, “I am worried, therefore I must not enter,” rather to take exactly the opposite line, “I am about to enter, therefore I am no longer worried.” You will find that much more effective.


text:
Page:Gummere (1909) The Oldest English Epic.djvu/148

132 nor meet for any but me alone to measure might with this monster here and play the hero. Hardily I shall win that wealth, or war shall seize, cruel killing, your king and lord!” Up stood then with shield the sturdy champion, stayed by the strength of his single manhood, and hardy ’neath helmet his harness bore under cleft of the cliffs: no coward’s path! Soon spied by the wall that warrior chief, survivor of many a victory-field where foemen fought with furious clashings, an arch of stone; and within, a stream that broke from the barrow. The brooklet’s wave was hot with fire. The hoard that way he never could hope unharmed to near, or endure those deeps, for the dragon’s flame. Then let from his breast, for he burst with rage, the Weder-Geat prince a word outgo; stormed the stark-heart; stern went ringing and clear his cry ’neath the cliff-rocks gray. The hoard-guard heard a human voice; his rage was enkindled. No respite now for pact of peace! The poison-breath of that foul worm first came forth from the cave, hot reek-of-fight: the rocks resounded. Stout by the stone-way his shield he raised, lord of the Geats, against the loathed-one; while with courage keen that coiléd foe came seeking strife. The sturdy king had drawn his sword, not dull of edge,


text:
The Inner Life, v. I/Fourth Section

FOURTH SECTION

THE HIGHER PLANES

title: The Inner Life, v. I/Fourth Section


text:
Page:Gummere (1909) The Oldest English Epic.djvu/149

Rh heirloom old; and each of the two felt fear of his foe, though fierce their mood. Stoutly stood with his shield high-raised the warrior king, as the worm now coiled together amain: the mailed-one waited. Now, spire by spire, fast sped and glided that blazing serpent. The shield protected soul and body a shorter while for the hero-king than his heart desired, could his will have wielded the welcome respite but once in his life! But Wyrd denied it, and victory’s honors.—His arm he lifted, lord of the Geats, the grim foe smote with atheling’s heirloom. Its edge was turned, brown -blade, on the bone, and bit more feebly than its noble master had need of then in his baleful stress.—Then the barrow’s keeper waxed full wild for that weighty blow, cast deadly flames; wide drove and far those vicious fires. No victor’s glory the Geats’ lord boasted; his brand had failed, naked in battle, as never it should, excellent iron!—’Twas no easy path that Ecgtheow’s honored heir must tread over the plain to the place of the foe; for against his will he must win a home


title: User:Qid1h4n7z


text:
Page:Gummere (1909) The Oldest English Epic.djvu/150

134 elsewhere far, as must all men, leaving this lapsing life!—Not long it was ere those champions grimly closed again. The hoard-guard was heartened; high heaved his breast once more; and by peril was pressed again, enfolded in flames, the folk-commander! Nor yet about him his band of comrades, sons of athelings, arméd stood with warlike front: to the woods they bent them, their lives to save. But the soul of one with care was cumbered. Kinship true can never be marred in a noble mind!

Wiglaf his name was, Weohstan’s son, linden-thane loved, the lord of Scylfings, Ælfhere’s kinsman. His king he now saw with heat under helmet hard oppressed. He minded the prizes his prince had given him,


text: The Oldest English Epic/Chapter 1/Beowulf 34


text: The Oldest English Epic/Chapter 1/Beowulf 35


text: Appletons' Cyclopædia of American Biography/Marsh, Charles


text:
Page:The complete poems of Emily Bronte.djvu/254

198 'Yet moved she not; she only raised

Her lids and on the bright sun gazed,

And uttered such a dreary sigh;

I thought just then she should not die,

Since misery was such misery.

'Now Douglas, for our hunted band,

For future joy and former woe,

Assist me with thy heart and hand

To send to hell my mortal foe.

Her friends fade first, that she may drain

A deeper cup of bitterer pain;

Yonder they stand and watch the waves

Dash in among the echoing caves.

Their farewell sight of earth and sea;

Come, Douglas, rise and go with me.'

The lark sang clearly overhead,

And sweetly hummed the bee;

And softly round their dying bed

The wind blew from the sea.

Fair Surry would have raised her eyes

To see that water shine;

To see once more in mountain skies

The summer sun decline;

But ever on her fading cheek

The languid lid would close,

As weary that such sight should break

Its much-desired repose.


text:
Page:Bright's Anglo-Saxon Reader.djvu/246

Oft him ānhagaāre gebīdeð, Metudes miltse,þēah þe he mōdcearig geond lagulādelonge sceolde hrēran mid hǫndumhrīmcealde sǣ, wadan wræclāstas:wyrd bið ful ārǣd! Swā cwæð eardstapa,earfeþa gemyndig, wrāþra wælsleahta,winemǣga hryre: ‘Oft ic sceolde ānaūhtna gehwylce mīne ceare cwīþan;nis nū cwicra nān, þe ic him mōdsefanmīnne durre sweotule āsęcgan.Ic tō sōþe wāt þæt biþ in eorleindryhten þēaw, þæt hē his ferðlocanfæste binde, healde his hordcofan,hycge swā hē wille; ne mæg wērig mōdwyrde wiðstǫndan nē sē hrēo hygehelpe gefręmman: for ðon dōmgeornedrēorigne oft in hyra brēostcofanbindað fæste. Swā ic mōdsefanmīnne sceolde, oft earmcearig,ēðle bidǣled, frēomǣgum feorfeterum sǣlan, siþþan gēara iūgoldwine mīnne hrūsan heolster biwrāh,and ic hēan þǫnan


text:
Page:The complete poems of Emily Bronte.djvu/255

Rh And she was waning fast away—

Even Memory's voice grew dim;

Her former life's eventful day

Had dwindled to a dream;

And hardly could her mind recall

The thought of joy or pain;

That cloud was gathering over all

Which never clears again;

In vain—in vain—you need not gaze

Upon those features now!

That sinking head you need not raise,

Nor kiss that pulseless brow.

Let out the grief that shakes your breath;

Lord Lesley, let it free;

The sternest eye for such a death

Might fill with sympathy.

The tresses, o'er her bosom spread,

Were by a faint breeze blown;

'Her heart is beating,' Lesley said,

'She is not really gone.'

And still that form he fondly pressed,

And still of hope he dreamed,

Nor marked how from his own young breast

Life's crimson current streamed.