Non Fiction Authors From England

"It is good that you have seen the work of a noble woman, who has left all for the cause. Other ways and times will appear for your help. For you are a single witness and well knowing the facts that will be challenged by traitors.... We cannot alter Karma my "good friend" or we might lift the present cloud from your path. But we do all that is possible in such material matters. No darkness can stay for ever. Have hope and faith and we may disperse it. There are not many left true to the original programme! And you have been taught much and have much that is and will be useful."

"An experiment was in progress to ascertain if ordinary culture had attained a stage at which it would appreciate a flood of new thought relating to a science loftier than any dealing exclusively with phenomena perceptible to the physical senses, and in connection with that experiment I was privileged to receive a considerable volume of information relating to the early history of mankind millions of years antedating the range of historical record; also to the concatenation of worlds and the ultimate destinies of our own. Though crude and incomplete, this preliminary sketch of occult science and of the agency through which, though unknown to the multitude, the purpose of creation was being worked out on the physical plane, thrilled the readers of the message all over the civilized world to an extent which gave rise to an organization, the Theosophical Society, which now covers Great Britain, Europe generally, and the United States of America with innumerable branches."

"There is a tone of complaint in your question whether there will ever be a renewal of the vision you had, the night before the picnic day. Methinks, were you to have a vision nightly, you would soon cease to treasure them at all. But there is a far weightier reason why you should not have a surfeit—it would be a waste of our strength. As often as I, or any of us can communicate with you, whether by dreams, waking impressions, letters (in or out of pillows) or personal visits in astral form—it will be done. But remember that Simla is 7,000 feet higher than Allahabad, and the difficulties to be surmounted at the latter are tremendous. I abstain from encouraging you to expect too much, for, like yourself, I am loathe to promise what, for various reasons, I may not be able to perform."

"Evolution of Man. For it must be realized that the evolution of man is a process still going on, and by no means yet complete. Darwinian writings have taught the modern world to regard the ape as an ancestor, but the simple conceit of Western speculation has rarely permitted European evolutionists to look in the other direction, and recognize the probability, that to our remote descendants we may be, as that unwelcome progenitor to us. Yet the two facts just declared hinge together. The higher evolution will be accomplished by our progress through the successive worlds of the system; and in higher forms we shall return to this earth again and again. But the avenues of thought through which we look forward to this prospect, are of almost inconceivable length."

"It will readily be supposed that the chain of worlds to which this earth belongs are not all prepared for a material existence exactly, or even approximately resembling our own. There would be no meaning in an organized chain of worlds which were all alike, and might as well all have been amalgamated into one. In reality the worlds with which we are connected are very unlike each other, not merely in outward conditions, but in that supreme characteristic, the proportion in which spirit and matter are mingled in their constitution. Our own world presents us with conditions in which spirit and matter are on the whole evenly balanced in equilibrium. Let it not be supposed on that account that it is very highly elevated in the scale of perfection. On the contrary, it occupies a very low place in that scale. The worlds that are higher in the scale are those in which spirit largely predominates. There is another world attached to the chain, rather than forming a part of it, in which matter asserts itself even more decisively than on earth, but this may be spoken of later."

"The information contained in the following pages is no collection of inferences deduced from study. I am bringing to my readers knowledge which I have obtained by favour rather than by effort. It will not be found the less valuable on that account; I venture, on the contrary, to declare that it will be found of incalculably greater value, easily as I have obtained it, than any results in a similar direction which I could possibly have procured by ordinary methods of research, even had I possessed, in the highest degree, that which I make no claim to possess at all - Oriental scholarship."

"In that which really constitutes Buddhism we find a sublime simplicity, like that of Nature herself, — one law running into infinite ramifications ; complexities of detail, it is true, as Nature herself is infinitely complex in her manifestations, however unchangeably uniform in her purposes, but always the immutable doctrine of causes and their effects, which in turn become causes again in an endless cyclic progression. p. 300"

"For the value of these teachings will perhaps be most fully realized when we clearly perceive that they are scientific in their character rather than controversial... Spiritual truths, if they are truths, may evidently be dealt with in a no less scientific spirit than chemical reactions. And no religious feeling, of whatever colour it may be, need be disturbed by the importation into the general stock of knowledge of new discoveries about the constitution and nature of man on the plane of his higher activities."

"Theosophical literature, from the outset of the great movement it inaugurated, has been largely concerned with previously unknown laws governing the origin and destinies of humanity, the birth and progress of worlds, the coherent design of the Solar System, and, in short, with the interpretation, in the light of knowledge till recently reserved for a very few, of the stupendous Divine purpose underlying physical manifestation. My own earlier books, The Occult World and Esoteric Buddhism, forecast rather than embodied teaching along such lines, revealing the existence of those whom I called “ the Elder Brethren of Humanity,” who had risen above the level of generally current civilization, and thus had touch with the wisdom of the Divine Hierarchy."

"The trials through which the neophyte has to pass are no fantastic mockeries, or mimicries of awful peril. Nor, do I take it, are they artificial barriers set up by the masters of occultism, to try the nerve of their pupils, as a riding-master might put up fences in his school. It is inherent in the nature of the science that has to be explored, that its revelations shall stagger the reason and try the most resolute courage. It is in his own interest that the candidate's character and fixity of purpose, and perhaps his physical and mental attributes, are tested and watched with infinite care and patience in the first instance, before he is allowed to take the final plunge into the sea of strange experiences through which he must swim with the strength of his own right arm, or perish. (Occultism and the Adepts I)"

"For the present let us consider the position of the adepts as they now exist, or, to use the designation more generally employed in India, of "the Mahatmas." [Mahatma -Great Soul, or Great Spirit, derived from Maha and Atma.] They constitute a Brotherhood, or Secret Association, which ramifies all over the East, but the principal seat of which for the present I gather to be in Tibet. But India has not yet been deserted by the adepts, and from that country they still receive many recruits. For the great fraternity is at once the least and the most exclusive organization in the world, and fresh recruits from any race or country are welcome, provided they possess the needed qualifications. The door, as I have been told by one who is himself an adept, is always open to the right man who knocks, but the road that has to be travelled before the door is reached is one which none but very determined travellers can hope to pass. It is manifestly impossible that I can describe its perils in any but very general terms, but it is not necessary to have learned any secrets of initiation to understand the character of the training through which a neophyte must pass before he attains the dignity of a proficient in occultism. The adept is not made: he becomes, as I have been constantly assured, and the process of becoming is mainly in his own hands. (Occultism and the Adepts II)"

"Men of science in former ages worked in secret, and instead of publishing their discoveries, taught them in secret to carefully selected pupils. Their motives for adopting that policy are readily intelligible, even if the merits of the policy may seem still open to discussion. At all events, their teaching has not been forgotten; it has been transmitted by secret initiation to men of our own time, and while its methods and its practical achievements remain secrets in their hands, it is open to any patient and earnest student of the question to satisfy himself that these methods are of supreme efficacy, and these achievements far more admirable than any yet standing to the credit of modern science. (Introduction)"

"Preface to the Annotated Edition Since this book was first published in the beginning of 1883, I have come into possession of much additional information bearing on many of the problems dealt with. But I am glad to say that such later teaching only reveals incompleteness in my original conception of the esoteric doctrine, - no material error so far. Indeed I have received from the great Adept himself, from whom I obtained my instruction in the first instance, the assurance that the book as it now stands is a sound and trustworthy statement of the scheme of Nature as understood by the initiates of occult science, which may have to be a good deal developed in the future, if the interest it excites is keen enough to constitute an efficient demand for further teaching of this kind on the part of the world at large, but will never have to be remodelled or apologized for. In view of this assurance it seems best that I should now put forward my later conclusions and additional information in the form of annotations on each branch of the subject, rather than infuse them into the original text, which, under the circumstances, I am reluctant in any way to alter. I have therefore adopted that plan in the present edition."

"There is a school of Philosophy still in existence of which modern culture has lost sight. Glimpses of it are discernible in the ancient philosophies with which all educated men are familiar, but these are hardly more intelligible than fragments of forgotten sculpture,-less so, for we comprehend the human form, and can give imaginary limbs to a torso; but we can give no imaginary meaning to the truth coming down to us from Plato or Pythagoras, pointing, for those who hold the clue to their significance, to the secret knowledge of the ancient world. Side lights, nevertheless, may enable us to decipher such language, and a very rich intellectual reward offers itself to persons who are willing to attempt the investigation. (Introduction)"

"For, strange as the statement will appear at first sight, modern metaphysics, and to a large extent modern physical science, have been groping for centuries blindly after knowledge which occult philosophy has enjoyed in full measure all the while. Owing to a train of fortunate circumstances, I have come to know that this is the case; I have come into some contact with persons who are heirs of a greater knowledge concerning the mysteries of Nature and humanity than modern culture has yet evolved; and my present wish is to sketch the outlines of this knowledge, to record with exactitude the experimental proofs I have obtained that occult science invest its adepts with a control of natural forces superior to that enjoyed by physicists of the ordinary type, and the grounds there are for bestowing the most respectful consideration on the theories entertained by occult science concerning the constitution and destinies of the human soul. (Introduction)"

"In regard to the complaint itself, that the teachings here reduced to an intelligible shape are incorrectly described by the name this book bears, I cannot do better than quote the note by which the editor of the Theosophist replies to his Brahman contributor. This note says: -“We print the above letter as it expresses in courteous language, and in an able manner, the views of a large number of our Hindoo brothers. At the same time it must be stated that the name of ‘Esoteric Buddhism’ was given... not because the doctrine propounded therein is meant to be specially Esoteric Buddhism... identified with any particular form of faith, but because Buddhism means the doctrine of the Buddhas, the Wise i.e. the Wisdom Religion.” For my own part I need only add that I fully accept and adopt that explanation of the matter."

"People in the present day will be slow to believe that any knowledge worth considering can be found outside the bright focus of Western culture. Modern science has accomplished grand results by the open method of investigation, and is very impatient of the theory that persons who ever attained to real knowledge, either in sciences or metaphysics, could have been content to hide their light under a bushel. So the tendency has been to conceive that occult philosophers of old- Egyptian priests, Chaldean Magi, Essenes, Gnostics, theurgic Neo-Platonists, and the rest-who kept their knowledge secret, must have adopted that policy to conceal the fact that they knew very little. Mystery can only have been loved by charlatans who wished to mystify. The conclusion is pardonable from the modern point of view, but it has given rise to an impression in the popular mind that the ancient mystics have actually been turned inside out, and found to know very little. This impression is absolutely erroneous. (Introduction)"

"The external forms and fancies of religion in one age may be a little purer, in another a little more corrupt, but they inevitably adapt themselves to their period, and it would be extravagant to imagine them interchangeable."

"Atterbury cannot be regarded as a perfect character or as a great divine; but he was a very able man, and in his way a brave and faithful son of the church. If he mingled politics too much with religion, it must be remembered, in justice to him, that the two subjects were so strangely mixed up in that eventful time that it was all but impossible for a public character to disentangle the one from the other. His name will always be a prominent one in the complicated history of the church and nation of England in the latter part of the seventeenth and the early part of the eighteenth century."

"Francis Atterbury...was a brilliant and dangerous man, prevented only by flaws of temperament from becoming the Newman of the high-church movement. He had splendid gifts, but they were marred by a headiness of judgement, and an inability to brook opposition, or control his wrath when his behaviour was questioned or his authority thwarted. Eloquent as were his utterances in speech and in writing, dazzling his polemic, yet the appearance of great learning was illusory, lacking depth of earth, and in the end he withered."

"Atterbury was nothing more or less than a Jacobite priest. His writings were extolled by that faction, but his letter on Clarendon's History is truly excellent."

"In 1713 he was made bishop of Rochester and dean of Westminster... “Thus,” says his enemy, Bishop Burnet, “he was promoted and rewarded for all the flame he had raised in our church.” As a debater and public speaker he had long held the highest rank among the representatives of the clergy in convocation, and he soon became almost as prominent a figure in the House of Lords. A fine person and graceful delivery contributed to his success, and, to judge by the almost unanimous testimony of contemporaries, he must have been one of the greatest orators of his day."

"His letter in defence of the authenticity of Lord Clarendon's history, is one of the most beautifull & touching specimens of eloquence in our language."

"Francis Atterbury, the ablest controversialist in the High Church party."

"[T]here are...powerful Motives to make the Whigs open their Arms to embrace all Strangers: One to strengthen their Party. For I scarce ever knew a Foreigner settled in England, whether of Dutch, German, French, Italian or Turkish Growth, but became a Whig in a little time after mixing with us: An Argument that all the World know our Constitution better than we; or that as Strangers have less Concern for us, they strike in with those who are the least affected to England."

"It would be more for the common good to submit to the cruellest tyrant, than to break out into open rebellion, obey no power, and put our last refuge in arms and violence. For this is of all conditions the worst and most miserable that can be imagined; in which, the reins of government being wrested out of the prince's hands, his laws subverted, and his authority trodden underfoot, the populace are at liberty to run headlong into any mischief, and act with impunity whatever their lawless extravagancies prompt them to. 'Tis therefore of universal benefit not to resist evil princes, lest the rebellion prove of worse consequence to the public than the unjust administration itself."

"The Law is as much a Rule to Her, as to the least of Those who obey her; the fixt Measure, not only of Her governing Power, but even of Her Will to govern; and She makes no other Use of that Power, with which the Laws have invested Her, than to give Life and Force to them."

"Vox Populi, Vox Dei is the very Basis, and ground Work, on which all the Super structure of this Pamphlet is rais'd; if therefore we shall prove that, the Voice of the People is the Cry of Hell, leading to Idolatry, Rebellion, Murder, and all the Wickedness the Devil can suggest, it will follow that all the Notions grounded, upon the false Principle of its being the Voice of God, must fall to the Ground, and that the Broacher of them has built upon Sand, and is himself guilty of promoting Irreligion, Profaneness, Sedition, Slaughter, and Confusion."

"[W]e live in Evil Days, when the most important and confess'd Truths, such as by the Wisest and Best Men in all Ages have been rever'd, are by Licentious Tongues question'd, argued against, derided; and these things not only whisper'd in Corners, but proclaimed upon the House-tops; own'd and publish'd, in Defiance of the Common Persuasion, the Common Reason, and the Common Interest of Mankind, and of All Authority, both Sacred and Civil. Libertinism hath erected its Standard, hath declared War against Religion, and openly listed Men of its Side and Party."

"The word CHURCH had never any charm for me, in the mouths of those who made the most noise about it; for I could not perceive that they gave any other distinguishing proof of their regard for the thing than a frequent use of the word, like a spell to enchant weak minds; and a persecuting zeal against Dissenters and against those real friends of the Church who would not admit that persecution was agreeable to its doctrine. And as to Affairs of State: Many of these Churchmen seem to me to have no fixed principles at all, having endeavored during the last reign, to undermine that very government which they had contributed to establish."

"Crossman was witty, sarcastic and offensive. He judged politicians below the belt rather than as embodiments of principle, and left little reason to suppose that his friends behaved differently from his enemies or the Conservative Party differently from the Labour Party. He was without doubt a Socialist (of a libertarian kind), and assumed that it was desirable to subvert middle-class respectability by a Socialist use of state power. But his principles, when not merely the cocksure excesses of an undergraduate mind, were the loquacious excesses of a theoretical mind and made him an object of mistrust in the Labour Party and among some of the trades union bores of his generation."

"In British eyes Mr Crossman is somewhat lacking in team spirit, and on more than one occasion his restless ambition has led him not only to take unjustifiable risks but to defy regulations which other temporary Civil Servants may find irksome but have to obey. On the other hand, with his agile mind, his almost daemonic energy, his considerable skill in broadcasting and in leaflet-writing, he has made a remarkable contribution to the whole technique of political warfare, especially in connection with military operations; and in making a final estimate of his work I have no hesitation in stating that his virtues greatly outweigh his faults. In other words, if he does not win a prize for good conduct, he certainly deserves a commendation for distinguished service."

"In 1946 a little pamphlet was published under the provocative title A Palestine Munich?, and a true period piece it is. Its authors were R.H.S. Crossman and Michael Foot, two clever Oxford men who were newly elected Labour MPs. ... Foot and Crossman pronounced that curse upon the Attlee government, for betraying the Zionist cause as Chamberlain had betrayed the Czechs. What's so remarkable from today's vantage point is that Crossman and Foot were not only Labour men but very much on the left of the party. And yet that was unremarkable at the time."

"In the present case there is nothing in Mr Crossman's work to suggest that that he did not support the doctrine of joint Cabinet responsibility. The question for the court is whether it is shown that publication now might damage the doctrine notwithstanding that much of the action is up to 10 years old and three general elections have been held meanwhile... I can see no ground in law which would entitle the court to restrain publication of these matters."

"Your proposals are in fact far more revolutionary in their effects than an electoral promise to nationalise ICI and most of engineering. If I was perverse, I would say that they are diabolically and cunningly left-wing and Nye [Bevan] should have been clever enough to think them up. But you put them forward as ways of ensuring a calm evolution towards higher living standards and more personal freedom."

"The last ten years have proved that the most backward totalitarian form of Socialism is superior to the decadent type of Capitalism we have in the Western World."

"The Duchess...made court at the accession of the present family, by abusing Queen Anne to the Princess of Wales (afterwards Queen Caroline). One day relating her violent quarrel with her mistress, She said to the Queen, "then, Madam, you mean to bring over your Brother!" The Queen replied, "I wish I was sure he was my Brother!"—This implied two things, that She doubted whether he was genuine; & that if he was, She would bring him over. "And yet, continued the Duchess, the Creature (Caroline was shocked at such an expression used about a Queen—and might have been shocked more at the ingratitude of the Woman who used it), notwithstanding her letters, knew he was her brother." The Princess asked what She meaned by notwithstanding her letters—She meaned those the Queen had writ, and as She owned by her advice, as it was her then beleif, to persuade the Prince and Princess of Orange that Queen Mary of Este was not with child—which after King William came over, they found so much reason to doubt—enough, it is plain, to convince the Duchess that the Cheavlier was King James's Son."

"I suppose that as the virtues of our new comprehensives gradually become more widely known, the middle classes will get over the guilt that makes them pay so heavily for private schooling long after they have given up paying for private hospitalization. But I have no doubt that an ever-increasing number of young parents would be happier if a wicked socialist government compelled them to give up freedom of educational choice and accept compulsory state schooling for their sons and daughters."

"Lady Bateman struck the first stroke, and persuaded her Brother to marry a handsome young Lady, who unluckily was daughter of Lord Trevor, who had been a bitter enemy of his Grandfather the victorious Duke. The Grandam's rage exceeded all bonds. Having a portrait of Lady Bateman She blackened the face and wrote on it, "now her outside is as black as her inside". The Duke She turned out of the little Lodge in Windsor park, and then pretending that the new Duchess & her female cousins, eight Trevors, had stripped the house and garden, She had a puppet-show made with waxen figures representing the Trevors tearing up the Shrubs, and the Duchess carrying off the chicken-coop under her arm. Her fury did but increase when Mr Fox prevailed on the Duke to go over to the Court. With her coarse intemperate humour She said, "That was the Fox that had stolen her Goose". Repeated injuries at last drove the Duke to go to law with her. Fearing that even no Lawyer would come up to the Billingsgate with which She was animated herself, She appeared in the court of justice, and with some wit and infinite abuse treated the laughing public with the spectacle of a Woman who had held the reins of empire metamorphosed into the Widow Blackacre. Her Grandson in his suit demanded a sword set with diamonds given to his Grandsire by the Emperor. "I retained it said the Beldame, lest he should pick out the diamonds and pawn them.""

"I was appointed Minister of Housing on Saturday, October 17th, 1964. Now it is only the 22nd but, oh dear, it seems a long, long time. It also seems as though I had transferred myself completely to this new life as a Cabinet Minister. In a way it's just the same as I had expected and predicted. The room in which I sit is the same in which I saw Nye Bevan for almost the first time when he was Minister of Health, and already I realize the tremendous effort it requires not to be taken over by the Civil Service. My Minister's room is like a padded cell, and in certain ways I am like a person who is suddenly certified a lunatic and put safely into this great, vast room, cut off from real life and surrounded by male and female trained nurses and attendants. When I am in a good mood they occasionally allow an ordinary human being to come and visit me; but they make sure that I behave right, and that the other person behaves right; and they know how to handle me. Of course, they don't behave quite like nurses because the Civil Service is profoundly deferential – "Yes, Minister! No, Minister! If you wish it, Minister!" and combined with this there is a constant preoccupation to ensure that the Minister does what is correct. The Private Secretary's job is to make sure that when the Minister comes into Whitehall he doesn't let the side or himself down and behaves in accordance with the requirements of the institution. It's also profoundly true that one has only to do absolutely nothing whatsoever in order to be floated forward on the stream. I have forgotten what day it was – indeed, the whole of my life in the last four days has merged into one, curious, single day – when I turned to my Private Secretary, George Moseley, and said, "Now, you must teach me how to handle all this correspondence." And he sat opposite me with his owlish eyes and said to me, "Well, Minister, you see there are three ways of handling it. A letter can either be answered by you personally, in your own handwriting; or we can draft a personal reply for you to sign; or, if the letter is not worth your answering personally, we can draft an official answer." "What’s an official answer?" I asked. "Well, it says the Minister has received your letter and then the Department replies. Anyway, we'll draft all three variants," said Mr Moseley, "and if you just tell us which you want…" "How do I do that?" I asked. "Well, you put all your in-tray into your out-tray," he said, "and if you put it in without a mark on it then we deal with it and you need never see it again.""

"I asked her Lady Suffolk] about the Queen's loving to see the Duchess of Marlboro—She said, as I have heard from others too, that the Latter always behaved rudely & yet making Court by abusing queen Anne. Lady Suffolk says she was so disgusted with this meanness, that She said to the Queen, "now, Madam, woud it be worse, if all these Stories were mere Invention?" She says, the Duchess was persuaded that by the very time Queen Anne came to the Crown, She had lost her favour, & only governed Her by her Timidity. Towards the end of her life, Queen Anne had had an operation in her back—the Duchess used to wait in the outward room, and say, I will not go in till that Nasty Thing is over—no wonder with so many Enemies, this was reported to the Queen."

"The spirit of the youth movement still inspires many of the young officers in the labour camps and fills many students with the belief that they are digging the foundation of a new German Socialism, not of the town and the machine but of the fields and the spade."

"Bishop Burnet's absence of mind is well known. Dining with the duchess of Marlborough, after her husband's disgrace, he compared this great general to Belisarius. "But," said the Duchess, eagerly, "how came it that such a man was so miserable, and universally deserted?"—"Oh, madam (exclaimed the distrait prelate), he had such a brimstone of a wife!""

"I am told that the secret letters between Queen Anne and the Duchess of Marlborough, in the first glow of their passion, are still extant in a certain house in the Green Park. They used to correspond under feigned and romantic names. When this intense friendship abated, the duchess was certainly more in fault than the queen. Such was the equality produced by their intimacy, that almost the sole remaining idea of superiority remained with her who had the advantage in personal charms—and in this there was unfortunately no comparison. The duchess became so presumptuous that she would give the queen her gloves to hold, and on taking them again would affect suddenly to turn her head away, as if her royal mistress had perspired some disagreeable effluvia!"

"Let me correct a story relating to the great duke of Marlborough. The duchess was pressing the duke to take a medicine, and with her usual warmth said, "I'll be hanged if it do not prove serviceable." Dr. Garth, who was present, exclaimed, "Do take it then my lord duke; for it must be of service, in one way or the other.""

"The beauty of the Duchess of Marlborough had always been of the scornful and imperious kind, & her features and air announced nothing that her temper did not confirm; both together, her beauty & temper, enslaved her heroic Lord. One of her principal charms was a prodigious abundance of fine fair hair. One day at her toilet in anger to him she cut off these commanding tresses and flung them in his face. Nor did her Insolence stop there; nor stop till it had totally estranged and worn out the patience of the poor Queen her Mistress. The duchess was often seen to give her Majesty her fan & gloves & turn away her own head, as if the Queen had offensive smells."

"It is to her the the Duke is chiefly indebted for his greatness and his fall; for above twenty years she possessed, without a rival, the favours of the most indulgent mistress in the world, nor ever missed one single opportunity that fell in her way of improving it to her own advantage. She hath preserved a tolerable court-reputation, with respect to love and gallantry; but three furies reigned in her breast, the most mortal enemies of all softer passions, which were sordid avarice, disdainful pride, and ungovernable rage; by the last of these often breaking out in sallies of the most unpardonable sort, she had long alienated her sovereign's mind, before it appeared to the world. This lady is not without some degree of wit, and hath in her time affected the character of it, by the usual method of arguing against religion, and proving the doctrines of Christianity to be impossible and absurd. Imagine what such a spirit, irritated by the loss of power, favour, and employment, is capable of acting or attempting, and then I have said enough."

"Incapable of due respect to superiors, it was no wonder she treated her children & inferiors with supercilious contempt. Her eldest Daughter, & She were long at variance & never reconciled. When the younger Duchess exposed herself by placing a monument & silly epitaph of her own composition & bad spelling to Congreve in Westminster abbey, her Mother, quoting the words, said, "I know not what pleasure She might have in his company, but I am sure it was no honour." With her youngest daughter the Duchess of Montagu old Sarah agreed as ill—"I wonder, said the Duke of Marlborough to them, that you cannot agree, you are so alike!" Of her grand-daughter the Duchess of Manchester daughter of the Duchess of Montagu, She affected to be fond. One day she said to her, "Dss of Manchester, you are a good creature & I love you mightily—but you have a mother!" "and She has a Mother!" answered the Manchester, who was all Spirit, justice, and honour, & could not suppress sudden truth."

"To realise that the socialist society is not the norm, evolved by material conditions, but the exception, imposed on immoral society by human will and social conscience, is not to emasculate our socialism, but to set ourselves a challenge."

"I say to myself that I mustn't let myself be cut off in there, and yet the moment I enter my bag is taken out of my hand, I'm pushed in, shepherded, nursed and above all cut off, alone... Whitehall envelops me."