Gregory Orr (born 1947 in Albany, New York, United States) is an American poet. He received a B.A. degree from Antioch College and an M.F.A. from Columbia University. He is a professor of English at the University of Virginia where he founded the MFA Program in Writing in 1975, and served from 1978 to 2003 as Poetry Editor of the Virginia Quarterly Review. He is also a columnist and editor of the magazine, Sacred Bearings: A Journal for Survivors. He lives with his wife, the painter Trisha Orr, and their two daughters in Charlottesville, Virginia. Featured on National Public Radio’s This I Believe, Orr has been the recipient of fellowships from the Guggenheim Foundation and the National Endowment for the Arts, and of an Award in Literature from the American Academy of Arts and Letters. Orr is the author of eleven collections of poetry, including City of Salt (1995) which was a finalist for the LA Times Poetry Prize. He is also the author of a memoir, The Blessing (2002), which was chosen by Publishers Weekly as one of the fifty best non-fiction books of the year, and three books of essays. In reviewing Concerning the Book That Is the Body of the Beloved (Copper Canyon Press, 2005), Ted Genoways writes in the Virginia Quarterly Review: “Sure, the trappings of modern life appear at the edges of these poems, but their focus is so unwaveringly aimed toward the transcendent—not God, but the beloved—that we seem to slip into a less cluttered time. It’s an experience usually reserved for reading the ancients, and clearly that was partly Orr’s inspiration.” In reviewing How Beautiful the Beloved (Copper Canyon Press, 2009) in Bookslut, Sean Patrick Hill writes that Orr’s “poems themselves are as Frost said they must be: momentary stays against confusion.” Gregory Orr wrote an opinion piece in the Sunday Magazine of the New York Times on August 29, 2014 about accidentally killing his brother in a hunting accident in response to the fatal shooting with an Uzi machine gun of a gun instructor by a 9 year old in Arizona. Selected works Poetry * “Burning the Empty Nests’’ (Harper & Row, 1973) * “Gathering the Bones Together” (Harper & Row, 1975) * “The Red House” (Harper & Row, 1980) * “We Must Make a Kingdom of It’’ (Wesleyan University Press, 1986) * “New and Selected Poems’’ (Wesleyan University Press, 1988) * “City of Salt’’ (University of Pittsburgh Press, 1995) * “Orpheus & Eurydice’’ (Copper Canyon Press, 2001) * “The Caged Owl: New and Selected Poems’’ (Copper Canyon Press, 2002) * “Concerning the Book That Is the Body of the Beloved’’ (Copper Canyon Press, 2005) * “How Beautiful the Beloved’’ (Copper Canyon Press, 2009) * “River Inside the River” (W.W. Norton & Company, 2013) Criticism * “Stanley Kunitz: An Introduction to Poetry’’ (Columbia University Press, 1985) * “Richer Entanglements: Essays and Notes on Poetry and Poems’’ (University of Michigan Press, 1993) * “Poets Teaching Poets: Self and the World’’ (University of Michigan Press, 1996) (edited by Voigt and Orr) * “Poetry as Survival’’ (University of Georgia Press, 2002) Memoir * “The Blessing’’ (Council Oak Books, 2002) References Wikipedia—https://en.wikipedia.org/wiki/Gregory_Orr_(poet)

Fleur Adcock (born 10 February 1934) is a New Zealand poet and editor, of English and Northern Irish ancestry, who has lived much of her life in England. Life and career Fleur Adcock; the oldest of two sisters; was born in Papakura by Cyril John Adcock and Irene Robinson Adcock. She spent eight (8) years in England. Marilyn Duckworth; her sibling is the novelist. Fleur Adcock studied Classics at Victoria University of Wellington, graduating with an MA. She worked as an assistant lecturer and later an assistant librarian at the University of Otago in Dunedin until 1962. She was married to two famous New Zealand literary personalities. In August 1952, she married Alistair Campbell (divorced 1958). Then in February 1962 she married Barry Crump, divorcing in 1963. In 1963, Adcock returned to England and took up a post as an assistant librarian at the Foreign and Commonwealth Office in London until 1979. Since then she has been a freelance writer, living in East Finchley, north London. She has held several literary fellowships, including the Northern Arts Literary Fellowship in Newcastle upon Tyne and Durham in 1979–81. Adcock’s poetry is typically concerned with themes of place, human relationships and everyday activities, but frequently with a dark twist given to the mundane events she writes about. Formerly, her early work was influenced by her training as a classicist but her more recent work is looser in structure and more concerned with the world of the unconscious mind. Poetry collections 1964: The Eye of the Hurricane, Wellington: Reed 1967: Tigers, London: Oxford University Press 1971: High Tide in the Garden, London: Oxford University Press 1974: The Scenic Route, London and New York: Oxford University Press 1979: The Inner Harbour, Oxford and New York: Oxford University Press 1979: Below Loughrigg, Newcastle upon Tyne: Bloodaxe Books 1983: Selected Poems, Oxford and New York: Oxford University Press 1986: Hotspur: a ballad, Newcastle upon Tyne: Bloodaxe Books ISBN 978-1-85224-001-1 1986: The Incident Book, Oxford; New York: Oxford University Press 1988: Meeting the Comet, Newcastle upon Tyne: Bloodaxe Books 1991: Time-zones, Oxford and New York: Oxford University Press 1997: Looking Back, Oxford and Auckland: Oxford University Press 2000: Poems 1960–2000, Newcastle upon Tyne: Bloodaxe Books ISBN 978-1-85224-530-6 2010: Dragon Talk, Newcastle upon Tyne: Bloodaxe Books ISBN 978-1-85224-878-9 2013: Glass Wings, Tarset: Bloodaxe Books and Wellington, NZ: Victoria University Press. 2014: The Land Ballot, Wellington, NZ: Victoria University Press, Tarset: Bloodaxe Books. 2017: Hoard, Wellington, NZ: Victoria University Press, Hexham: Bloodaxe Books. Edited or translated 1982: Editor, Oxford Book of Contemporary New Zealand Poetry, Auckland: Oxford University Press 1983: Translator, The Virgin and the Nightingale: Medieval Latin poems, Newcastle upon Tyne: Bloodaxe Books, ISBN 978-0-906427-55-2 1987: Editor, Faber Book of 20th Century Women’s Poetry, London and Boston: Faber and Faber 1989: Translator, Orient Express: Poems. Grete Tartler, Oxford and New York: Oxford University Press 1992: Translator, Letters from Darkness: Poems, Daniela Crasnaru, Oxford: Oxford University Press 1994: Translator and editor, Hugh Primas and the Archpoet, Cambridge, England, and New York: Cambridge University Press 1995: Editor (with Jacqueline Simms), The Oxford Book of Creatures, verse and prose anthology, Oxford: Oxford University Press Awards and honours * 1961: Festival of Wellington Poetry Award * 1964: New Zealand State Literary Fund Award * 1968: Buckland Award (New Zealand) * 1968: Jessie Mackay Prize (New Zealand) * 1972: Jessie Mackay Prize (New Zealand) * 1976: Cholmondeley Award (United Kingdom) * 1979: Buckland Award (New Zealand) * 1984: New Zealand National Book Award * 1984: Elected Fellow of the Royal Society of Literature * 1988: Arts Council Writers’ Award (United Kingdom) * 1996: Officer of the Order of the British Empire for her contribution to New Zealand literature * 2006: Queen’s Gold Medal for Poetry (United Kingdom) * 2008: Companion of the New Zealand Order of Merit, for services to literature.

Robert Pinsky (born October 20, 1940) is an American poet, essayist, literary critic, and translator. From 1997 to 2000, he served as Poet Laureate Consultant in Poetry to the Library of Congress. Pinsky is the author of nineteen books, most of which are collections of his poetry. His published work also includes critically acclaimed translations, including The Inferno of Dante Alighieri and The Separate Notebooks by Czesław Miłosz. He teaches at Boston University. He received a B.A. from Rutgers University in New Brunswick, New Jersey, and earned both an M.A. and Ph.D. from Stanford University, where he was a Stegner Fellow in creative writing. He was a student of Francis Fergusson and Paul Fussell at Rutgers and Yvor Winters at Stanford.

Agnes Ethelwyn Wetherald was born of English-Quaker parents at Rockwood, Ontario, April 26th, 1857. Her father was the late Rev. William Wetherald, who founded the Rockwood Academy about the middle of the last century, and was its principal for some years. He was a lover of good English, spoken and written, and his talented daughter has owed much to his careful teaching. He was the teacher whom the late James J. Hill, the railway magnate, had held in such grateful remembrance. Additional education was received by Miss Wetherald at the Friends' Boarding School, Union Springs, N.Y., and at Pickering College. Miss Wetherald began the writing of poetry later in life than most poets and her first book of verse, The House of the Trees and Other Poems, did not appear until 1895. This book at once gave her high rank among women poets. Prior to this, she had collaborated with G. Mercer Adam on writing and publishing a novel, An Algonquin Maiden, and had conducted the Woman's Department in The Globe, Toronto, under the nom de plume, 'Bel Thistlewaite.' In 1902, appeared her second volume of verse, Tangled in Stars, and, in 1904, her third volume, The Radiant Road. In the autumn of 1907, a collection of Miss Wetherald's best poems was issued, entitled, The Last Robin: Lyrics and Sonnets. It was warmly welcomed generally, by reviewers and lovers of poetry. The many exquisite gems therein so appealed to Earl Grey, the then Governor-General of Canada, that he wrote a personal letter of appreciation to the author, and purchased twenty-five copies of the first edition for distribution among his friends. For years Miss Wetherald has resided on the homestead farm, near the village of Fenwick, in Pelham Township, Weland county, Ontario, and there in the midst of a large orchard and other rural charms, has dreamed, and visioned, and sung, pouring out her soul in rare, sweet songs, with the naturalness of a bird. And like a bird she has a nest in a large willow tree, cunningly contrived by a nature-loving brother, where her muse broods contentedly, intertwining her spirit with every aspect of the beautiful environment.

Bernard Patrick O’Dowd (11 April 1866– 1 September 1953) was an Australian activist, educator, poet, journalist, and author of several law books and poetry books, born in Beaufort, Victoria. O’Dowd worked as an assistant-librarian and later Chief Parliamentary Draughtsman in the Supreme Court at Melbourne for 48 years; he was also a co-publisher and writer for the radical paper Tocsin. Bernard O’Dowd lived to age 87.

David McKee Wright (6 August 1869– 5 February 1928) was an Irish-born poet and journalist, active in New Zealand and Australia. Early life Wright was born at Ballynaskeagh, County Down, Ireland, the second son of Rev. William Wright, D.D. (1837-1899), a Congregational missionary working in Damascus, scholar and author, and his wife Ann (d.1877), née McKee, daughter of the Rev. David McKee, an educationist and author. David Wright was born while his parents were home on furlough and was left with a grandmother (Rebecca McKee) until he was seven years old. Wright was educated at the local Glascar School and then from 1876 in England at Mr Pope’s School and the Crystal Palace School of Engineering, London. New Zealand Wright migrated to New Zealand in 1887 and spent several years as a rabbiter on stations in Central Otago. During this time he wrote in both prose and verse for major provincial newspapers about station life. He studied for the Congregational ministry and Wright studied divinity from 1896 at the University of Otago. Wright had done a lot of private reading, but found that apart from English his education was generally below that of the other students. In 1897 Wright was awarded a Stuart prize for poetry. Wright published four volumes of ballads, Aorangi and other Verses (1896), Station Ballads and other Verses (1897), Wisps of Tussock (1900), and New Zealand Chimes (1900). As a clergyman Wright was liked, but he found the work uncongenial and gave it up for journalism in which he had considerable experience in New Zealand. Wright married Elizabeth Couper at Dunedin on 3 August 1899; a son David was born in 1900, but the marriage failed. Wright joined the New Zealand Mail as parliamentary reporter in 1907. Australia Wright moved to Sydney in 1910 and did a large amount of successful freelance work for the Sun, The Bulletin, and other papers. Wright was editor of the Red Page of The Bulletin 1916–1926 and encouraged many of the rising writers of the time, and continued to do a large amount of writing himself in both prose and verse. Much of this appeared over pen-names such as “Pat O’Maori” and “Mary McCommonwealth” and much was signed with his initials. As Wright grew older his mind turned more and more to the country of his birth, he published his most important volume, An Irish Heart (1918). In 1920 he was awarded the prize for the best poem in commemoration of the visit of the Prince of Wales, and in the same year the Rupert Brooke memorial prize for a long poem, “Gallipoli”. Neither of these poems has been published in book form. From 1912-18 Wright lived with the writer 'Margaret Fane’ (Beatrice Florence Osborne, 1887-1962) in Sydney; they had four sons. From 1918 Wright lived with Zora Cross in Greeanawn, Glenbrook, Blue Mountains. He died there on 5 February 1928. The couple had two daughters, Davidina Wright and April McKee Wright (also known as April Hersey), who went on to write at least one wartime thriller. Legacy Wright was a friend of Christopher Brennan, Randolph Bedford, Frank Morton and Henry Lawson. Though much of a Bohemian, something of the clergyman still clung to him. Zora Cross, in An Introduction to the Study of Australian Literature, gave him a high position among Australian poets. Charming though An Irish Heart may be, it is too derivative to be work of the highest kind. It is not a question of individual words or phrases, but rather of a man steeping himself in the modern Irish school of poetry, and with all the skill of his practised craftsmanship reproducing its spirit in another land. A large amount of his work, including some short plays, has never been collected. References Wikipedia—https://en.wikipedia.org/wiki/David_McKee_Wright

Francis Quarles (8 May 1592– 8 September 1644) was an English poet most famous for his Emblem book aptly entitled Emblems. Career Francis was born in Romford, Essex (now London Borough of Havering), and baptised there on 8 May 1592. He traced his ancestry to a family settled in England before the Norman Conquest with a long history in royal service. His great-grandfather, George Quarles, was Auditor to Henry VIII, and his father, James Quarles, held several places under Elizabeth I and James I, for which he was rewarded with an estate called Stewards in Romford. His mother, Joan Dalton, was the daughter and heiress of Eldred Dalton of Mores Place, Hadham. There were eight children in the family; the eldest, Sir Robert Quarles, was knighted by James I in 1608, and another, John Quarles, also became a poet. Francis was entered at Christ’s College, Cambridge, in 1608, and subsequently at Lincoln’s Inn. He was made cupbearer to the Princess Elizabeth, in 1613, remaining abroad for some years; and before 1629 he was appointed secretary to Ussher, the primate of Ireland. About 1633 he returned to England, and spent the next two years in the preparation of his Emblems. In 1639 he was made city chronologer, a post in which Ben Jonson and Thomas Middleton had preceded him. At the outbreak of the Civil War he took the Royalist side, drawing up three pamphlets in 1644 in support of the king’s cause. It is said that his house was searched and his papers destroyed by the Parliamentarians in consequence of these publications. Quarles married Ursula Woodgate in 1618, by whom he had eighteen children. His son, John Quarles (1624–1665), was exiled to Flanders for his Royalist sympathies and was the author of Fons Lachrymarum (1648) and other poems. Quarles descendants, Charles Henry Langston and John Mercer Langston were American abolitionists who pressed for greater freedom and suffrages among the African Americans in the 19th century. Charles Henry Langston’s grandson (and Quarles’ descendant), Langston Hughes, was a celebrated author and poet during the Harlem Renaissance. The work by which Quarles is best known, the Emblems, was originally published in 1634, with grotesque illustrations engraved by William Marshall and others. The forty-five prints in the last three books are borrowed from the designs by Boetius à Bolswert for the Pia Desideria (Antwerp, 1624) of Herman Hugo. Each “emblem” consists of a paraphrase from a passage of Scripture, expressed in ornate and metaphorical language, followed by passages from the Christian Fathers, and concluding with an epigram of four lines. The Emblems was immensely popular with the common people, but the critics of the 17th and 18th centuries had no mercy on Quarles. Sir John Suckling in his Sessions of the Poets disrespectfully alluded to him as he “that makes God speak so big in’s poetry.” Pope in the Dunciad spoke of the Emblems, “Where the pictures for the page atone And Quarles is saved by beauties not his own.” Works * The works of Quarles include: * A Feast for Wormes. Set forth in a Poeme of the History of Jonah (1620), which contains other scriptural paraphrases, besides the one that furnishes the title; Hadassa; or the History of Queene Ester (1621) * Job Militant, with Meditations Divine and Moral (1624) * Sions Elegies, wept by Jeremie the Prophet (1624) * Sions Sonets sung by Solomon the King (1624), a paraphrase of the Canticles * The Historic of Samson (1631) * Alphabet of Elegies upon... Dr Aylmer (1625) * Argalus and Parthenia (1629), the subject of which is borrowed from Sir Philip Sidney’s Arcadia * four books of Divine Fancies digested into Epigrams, Meditations and Observations (1632) * a reissue of his scriptural paraphrases and the Alphabet of Elegies as Divine Poems (1633) * Hieroglyphikes of the Life of Man (1638) * Memorials Upon the Death of Sir Robert Quarles, Knight (1639), in honor of his brother * Enchyridion, containing Institutions Divine and Moral (1640–41), a collection of four “centuries” of miscellaneous aphorisms * Observations concerning Princes and States upon Peace and Warre (1642) * Boanerges and Barnabas—Wine and Oyle for... afflicted Soules (1644–46), collection of miscellaneous reflections * three violent Royalist tracts (1644), The Loyal Convert, The Whipper Whipt, and The New Distemper, reissued in one volume in 1645 with the title of The Profest Royalist * his quarrel with the Times, and some elegies * Solomon’s Recantation... (1645), which contains a memoir by his widow * The Shepheards’ Oracles (1646) * a second part of Boanerges and Barnabas (1646) * a broadside entitled A Direfull Anathema against Peace-haters (1647) * an interlude, The Virgin Widow (1649). * An edition of the Emblems (Edinburgh, 1857) was embellished with new illustrations by CH Bennett and WA Rogers These are reproduced in the complete edition (1874) of Quarles included in the “Chertsey Worthies Library” by Dr AB Grosart, who provides an introductory memoir and an appreciation of Quarles’s value as a poet. References Wikipedia—https://en.wikipedia.org/wiki/Francis_Quarles

William Cosmo Monkhouse (18 March 1840– 20 July 1901) was an English poet and critic. He was born in London. His father, Cyril John Monkhouse, was a solicitor; his mother’s maiden name was Delafosse. He was educated at St Paul’s School, quitting it at seventeen to enter the board of trade as a junior supplementary clerk, from which grade he rose eventually to be the assistant-secretary to the finance department of the office. In 1870–71 he visited South America in connection with the hospital accommodation for seamen at Valparaíso, Chile, and other ports; and he served on different departmental committees, notably that of 1894–96 on the Mercantile Marine Fund. He was twice married: first, to Laura, daughter of James Keymer of Dartford; and, secondly, to Leonora Eliza, daughter of Commander Blount, R.N.

Donald Justice was an American poet and teacher of writing. In summing up Justice's career David Orr wrote, "In most ways, Justice was no different from any number of solid, quiet older writers devoted to traditional short poems. But he was different in one important sense: sometimes his poems weren't just good; they were great. They were great in the way that Elizabeth Bishop's poems were great, or Thom Gunn's or Philip Larkin's. They were great in the way that tells us what poetry used to be, and is, and will be." Justice grew up in Florida and earned a bachelor's degree from the University of Miami in 1945. He received an M.A. from the University of North Carolina in 1947, studied for a time at Stanford University, and ultimately earned a doctorate from the University of Iowa in 1954. He went on to teach for many years at the Iowa Writers' Workshop, the nation's first graduate program in creative writing. He also taught at Syracuse University, the University of California at Irvine, Princeton University, the University of Virginia, and the University of Florida in Gainesville. Justice published thirteen collections of his poetry. The first collection, The Summer Anniversaries, was the winner of the Lamont Poetry Prize given by the Academy of American Poets in 1961; Selected Poems won the Pulitzer Prize for Poetry in 1980. He was awarded the Bollingen Prize in Poetry in 1991, and the Lannan Literary Award for Poetry in 1996. He was a member of the American Academy of Arts and Letters and a Chancellor of the Academy of American Poets from 1997 to 2003. His Collected Poems was nominated for the National Book Award in 2004. Justice was also a National Book Award Finalist in 1961, 1974, and 1995. In his obituary, Andrew Rosenheim notes that Justice "was a legendary teacher, and despite his own Formalist reputation influenced a wide range of younger writers — his students included Mark Strand, Rita Dove, James Tate, Jorie Graham and the novelist John Irving". His student and later colleague Marvin Bell said in a reminiscence, "As a teacher, Don chose always to be on the side of the poem, defending it from half-baked attacks by students anxious to defend their own turf. While he had firm preferences in private, as a teacher Don defended all turfs. He had little use for poetic theory..." Of Justice's accomplishments as a poet, his former student, the poet and critic Tad Richards, noted that "Donald Justice is likely to be remembered as a poet who gave his age a quiet but compelling insight into loss and distance, and who set a standard for craftsmanship, attention to detail, and subtleties of rhythm." Justice's work was the subject of the 1998 volume Certain Solitudes: On The Poetry of Donald Justice, a collection of essays edited by Dana Gioia and William Logan. Poetry * The Old Bachelor and Other Poems (Pandanus Press, Miami, FL), 1951. * The Summer Anniversaries (Wesleyan University Press, Middletown, CT), 1960; revised edition (University Press of New England, Hanover, NH), 1981. * A Local Storm (Stone Wall Press, Iowa City, IA, 1963). * Night Light (Wesleyan University Press, Middletown, CT, 1967); revised edition (University Press of New England, Hanover, NH, 1981). * Sixteen Poems (Stone Wall Press, Iowa City, IA, 1970). * From a Notebook (Seamark Press, Iowa City, IA, 1971). * Departures (Atheneum, New York, NY, 1973). * Selected Poems (Atheneum, New York, NY, 1979). * Tremayne (Windhover Press, Iowa City, IA, 1984). * The Sunset Maker (Anvil Press Poetry, 1987). * A Donald Justice Reader (Middlebury, 1991). * New and Selected Poems (Knopf, 1995). * Orpheus Hesitated beside the Black River: Poems, 1952-1997 (Anvil Press Poetry, London, England), 1998. * Collected Poems (Knopf, 2004). Essay and interview collections * Oblivion: On Writers and Writing, 1998 * Platonic Scripts, 1984 References Wikipedia—http://en.wikipedia.org/wiki/Donald_Justice

Alice Guerin Crist (1876–1941) was an Australian poet, author and journalist born in Clare Castle, Ireland on 6 February 1876 to Patrick and Winifred (née Rohan or Rouhan) Guerin. When she was two years old, the family migrated to Queensland, where her father taught in rural schools, including as head teacher of Tent Hill Upper school in May 1880.

Sir Arthur Ignatius Conan Doyle DL (22 May 1859 – 7 July 1930) was a Scottish physician and writer who is most noted for his fictional stories about the detective Sherlock Holmes, which are generally considered milestones in the field of crime fiction. He is also known for writing the fictional adventures of a second character he invented, Professor Challenger, and for popularising the mystery of the Mary Celeste. He was a prolific writer whose other works include fantasy and science fiction stories, plays, romances, poetry, non-fiction, and historical novels. Early life Arthur Ignatius Conan Doyle was born on 22 May 1859 at 11 Picardy Place, Edinburgh, Scotland. His father, Charles Altamont Doyle, was born in England but of Irish descent, and his mother, born Mary Foley, was Irish. They married in 1855. In 1864 the family dispersed due to Charles's growing alcoholism and the children were temporarily housed across Edinburgh. In 1867, the family came together again and lived in squalid tenement flats at 3 Sciennes Place. Supported by wealthy uncles, Doyle was sent to the Roman Catholic Jesuit preparatory school Hodder Place, Stonyhurst, at the age of nine (1868–70). He then went on to Stonyhurst College until 1875. From 1875 to 1876, he was educated at the Jesuit school Stella Matutina in Feldkirch, Austria. Despite attending a Jesuit school, he would later reject the Catholic religion and become an agnostic. From 1876 to 1881 he studied medicine at the University of Edinburgh, including a period working in the town of Aston (now a district of Birmingham) and in Sheffield, as well as in Shropshire at Ruyton-XI-Towns. While studying, Doyle began writing short stories. His earliest extant fiction, "The Haunted Grange of Goresthorpe", was unsuccessfully submitted to Blackwood's Magazine. His first published piece "The Mystery of Sasassa Valley", a story set in South Africa, was printed in Chambers's Edinburgh Journal on 6 September 1879. On 20 September 1879, he published his first non-fiction article, "Gelsemium as a Poison" in the British Medical Journal. Following his studies at university, Doyle was employed as a doctor on the Greenland whaler Hope of Peterhead, in 1880, and, after his graduation, as a ship's surgeon on the SS Mayumba during a voyage to the West African coast, in 1881. He completed his doctorate on the subject of tabes dorsalis in 1885. Doyle's father died in 1893, in the Crichton Royal, Dumfries, after many years of psychiatric illness. Name Although Doyle is often referred to as "Conan Doyle", whether this should be considered a compound surname is uncertain. The entry in which his baptism is recorded in the register of St Mary's Cathedral, Edinburgh, gives "Arthur Ignatius Conan" as his Christian names, and simply "Doyle" as his surname. It also names Michael Conan as his godfather. The cataloguers of the British Library and the Library of Congress treat "Doyle" alone as his surname. Steven Doyle, editor of the Baker Street Journal, has written "Conan was Arthur's middle name. Shortly after he graduated from high school he began using Conan as a sort of surname. But technically his last name is simply "Doyle". When knighted he was gazetted as Doyle, not under the compound Conan Doyle. Nevertheless, the actual use of a compound surname is demonstrated by the fact that Doyle's second wife was known as "Jean Conan Doyle" rather than "Jean Doyle”. Writing career In 1882 he joined former classmate George Turnavine Budd as his partner at a medical practice in Plymouth, but their relationship proved difficult, and Doyle soon left to set up an independent practice. Arriving in Portsmouth in June of that year with less than £10 (£900 today) to his name, he set up a medical practice at 1 Bush Villas in Elm Grove, Southsea. The practice was initially not very successful. While waiting for patients, Doyle again began writing stories and composed his first novels, The Mystery of Cloomber, not published until 1888, and the unfinished Narrative of John Smith, which would go unpublished until 2011. He amassed a portfolio of short stories including "The Captain of the Pole-Star" and "J. Habakuk Jephson's Statement", both inspired by Doyle's time at sea, the latter of which popularised the mystery of the Mary Celeste and added fictional details such as the perfect condition of the ship (which had actually taken on water by the time it was discovered) and its boats remaining on board (the one boat was in fact missing) that have come to dominate popular accounts of the incident. Doyle struggled to find a publisher for his work. His first significant piece, A Study in Scarlet, was taken by Ward Lock & Co on 20 November 1886, giving Doyle £25 for all rights to the story. The piece appeared later that year in the Beeton's Christmas Annual and received good reviews in The Scotsman and the Glasgow Herald. The story featured the first appearance of Watson and Sherlock Holmes, partially modelled after his former university teacher Joseph Bell. Doyle wrote to him, "It is most certainly to you that I owe Sherlock Holmes ... [R]ound the centre of deduction and inference and observation which I have heard you inculcate I have tried to build up a man." Robert Louis Stevenson was able, even in faraway Samoa, to recognise the strong similarity between Joseph Bell and Sherlock Holmes: "[M]y compliments on your very ingenious and very interesting adventures of Sherlock Holmes. ... [C]an this be my old friend Joe Bell?" Other authors sometimes suggest additional influences—for instance, the famous Edgar Allan Poe character C. Auguste Dupin. A sequel to A Study in Scarlet was commissioned and The Sign of the Four appeared in Lippincott's Magazine in February 1890, under agreement with the Ward Lock company. Doyle felt grievously exploited by Ward Lock as an author new to the publishing world and he left them. Short stories featuring Sherlock Holmes were published in the Strand Magazine. Doyle first began to write for the 'Strand' from his home at 2 Upper Wimpole Street, now marked by a memorial plaque. In this period, however, Holmes was not his sole subject and in 1893, he collaborated with J.M. Barrie on the libretto of Jane Annie Death Doyle was found clutching his chest in the hall of Windlesham Manor, his house in Crowborough, East Sussex, on 7 July 1930. He died of a heart attack at the age of 71. His last words were directed toward his wife: "You are wonderful." At the time of his death, there was some controversy concerning his burial place, as he was avowedly not a Christian, considering himself a Spiritualist. He was first buried on 11 July 1930 in Windlesham rose garden. He was later reinterred together with his wife in Minstead churchyard in the New Forest, Hampshire. Carved wooden tablets to his memory and to the memory of his wife are held privately and are inaccessible to the public. That inscription reads, "Blade straight / Steel true / Arthur Conan Doyle / Born May 22nd 1859 / Passed On 7th July 1930." The epitaph on his gravestone in the churchyard reads, in part: "Steel true/Blade straight/Arthur Conan Doyle/Knight/Patriot, Physician, and man of letters". Undershaw, the home near Hindhead, Haslemere, south of London, that Doyle had built and lived in between October 1897 and September 1907, was a hotel and restaurant from 1924 until 2004. It was then bought by a developer and stood empty while conservationists and Doyle fans fought to preserve it. In 2012 the High Court ruled that the redevelopment permission be quashed because proper procedure had not been followed. A statue honours Doyle at Crowborough Cross in Crowborough, where he lived for 23 years. There is also a statue of Sherlock Holmes in Picardy Place, Edinburgh, close to the house where Doyle was born. References Wikipedia - http://en.wikipedia.org/wiki/Arthur_Conan_Doyle

Amelia Opie, née Alderson (12 November 1769– 2 December 1853), was an English author who published numerous novels in the Romantic Period of the early 19th century, through 1828. Opie was also a leading abolitionist in Norwich, England. Life and work Amelia Alderson was the daughter of James Alderson, a physician, and Amelia Briggs of Norwich, England. She was a cousin of notable judge Edward Hall Alderson, with whom she corresponded throughout her life, and also a cousin of notable artist Henry Perronet Briggs. Miss Alderson had inherited radical principles and was an ardent admirer of John Horne Tooke. She was close to activists John Philip Kemble, Sarah Siddons, William Godwin and Mary Wollstonecraft. Marriage and family In 1798 Alderson married John Opie, the painter. The nine years of her married life before her husband’s death were happy, although her husband did not share her love of society. With his encouragement, in 1801 she completed a novel entitled Father and Daughter, which showed genuine fancy and pathos. Writing career Amelia Opie published regularly after that. Her volume of Poems, published in 1802 went through six editions, and was followed by The Warrior’s Return and other poems in 1808. More novels followed: Adeline Mowbray (1804), Simple Tales (1806), Temper (1812), Tales of Real Life (1813), Valentine’s Eve (1816), Tales of the Heart (1818), and Madeline (1822). Opie wrote The dangers of Coquetry at age 18. Her novel Father and Daughter (1801) is about misled virtue and family reconciliation. Encouraged by her husband to continue writing, she published Adeline Mowbray (1804), an exploration of women’s education, marriage, and abolition of slavery. The novel is noted in particular for engaging the history of Opie’s former friend Mary Wollstonecraft, whose relationship with the American Gilbert Imlay outside marriage, and later marriage to the philosopher William Godwin caused some scandal. Godwin had previously argued against marriage as an institution by which women were owned as property, but when Wollstonecraft became pregnant, they married despite his prior principles. In the novel, Adeline early on becomes involved with a philosopher who takes a principled stand against marriage, only to be convinced to marry a West Indian Landowner against her better judgment. The novel also engages abolitionist sentiment, in the story of a mixed-race woman and her family whom Adeline saves from poverty at some expense to herself. Amelia Opie divided her time between London and Norwich. She was a friend of writers Sir Walter Scott, Richard Brinsley Sheridan and Madame de Stael. In 1825, following the death of her father who objected, she joined the Society of Friends through the influence of Joseph John Gurney and his sisters who were longtime friends and neighbors in Norwich. The rest of her life was spent mostly in travelling and working at charity, though she published an anti-slavery poem, The Black Man’s Lament in 1826 and a volume of devotional poems, Lays for the Dead in 1834. Opie worked with Anna Gurney to create a Ladies Anti-Slavery Society in Norwich. Opie went to World’s Anti-Slavery Convention in London in 1840 where she one of the few women who was included in the commemorative painting. Even late in life, Opie maintained connections with writers, for instance receiving George Borrow as a guest. After a visit to Cromer, a seaside resort on the North Norfolk coast, she caught a chill and retired to her bedroom. A year later on 2 December 1853, she died at Norwich and was said to retain her vivacity to the last. She was buried at the Gildencroft Quaker Cemetery, Norwich. An somewhat sanitized biography of her, A Life, by Miss C.L. Brightwell, was published in 1854.

Laurence Edward Alan "Laurie" Lee, MBE (26 June 1914 – 13 May 1997) was an English poet, novelist, and screenwriter, raised in the village of Slad, and went to Marling School, Gloucestershire. His most famous work was an autobiographical trilogy which consisted of Cider with Rosie (1959), As I Walked Out One Midsummer Morning (1969) and A Moment of War (1991). The first volume recounts his childhood in the Slad Valley. The second deals with his leaving home for London and his first visit to Spain in 1935, and the third with his return to Spain in December 1937 to join the Republican International Brigades.

William Matthews (November 11, 1942– November 12, 1997) was an American poet and essayist. Born and raised in Cincinnati, Ohio, Matthews attended Berkshire School and later earned a bachelor’s degree from Yale University as well as a master’s from the University of North Carolina at Chapel Hill.

Joseph Furphy (26 September 1843– 13 September 1912), is widely regarded as the “Father of the Australian novel”. He mostly wrote under the pseudonym Tom Collins, and is best known for his novel Such is Life (1903), regarded as an Australian classic.

James Brunton Stephens (17 June 1835– 29 June 1902) was a Scottish-born Australian poet, author of Convict Once. Born at Borrowstounness, on the Firth of Forth, Scotland; the son of John Stephens, the parish schoolmaster, and his wife Jane, née Brunton. J. B. Stephens was educated at his father’s school, then at a free boarding school and at the University of Edinburgh from 1849 to 1854 without obtaining a degree. For three years he was a travelling tutor on the continent, and from 1859 became a school teacher in Scotland. While teaching at Greenock Academy, Stephens wrote some minor verse and two short novels ('Rutson Morley’ and 'Virtue Le Moyne’) which were published in Sharpe’s London Magazine in 1861-63.

John Wesley (/ˈwɛsli, ˈwɛzli/; 28 June [O.S. 17 June] 1703– 2 March 1791) was an Anglican minister and theologian who, with his brother Charles and fellow cleric George Whitefield, is credited with the foundation of the evangelical movement known as Methodism. His work and writings also played a leading role in the development of the Holiness movement and Pentecostalism. Educated at Charterhouse School and Oxford University, Wesley was elected a fellow of Lincoln College, Oxford in 1726 and ordained a priest two years later. Returning to Oxford in 1729 after serving as curate at his father’s parish, he led the Holy Club, a society formed for the purpose of study and the pursuit of a devout Christian life; it had been founded by his brother Charles, and counted George Whitefield among its members. After an unsuccessful ministry of two years at Savannah in the Georgia Colony, Wesley returned to London and joined a religious society led by Moravian Christians. On 24 May 1738 he experienced what has come to be called his evangelical conversion, when he felt his “heart strangely warmed”. He subsequently departed from the Moravians, beginning his own ministry. A key step in the development of Wesley’s ministry was, like Whitefield, to travel and preach outdoors. In contrast to Whitefield’s Calvinism, Wesley embraced the Arminian doctrines that dominated the Church of England at the time. Moving across Great Britain and Ireland, he helped form and organise small Christian groups that developed intensive and personal accountability, discipleship and religious instruction. Most importantly, he appointed itinerant, unordained evangelists to travel and preach as he did and to care for these groups of people. Under Wesley’s direction, Methodists became leaders in many social issues of the day, including prison reform and the abolition of slavery. Although he was not a systematic theologian, Wesley argued for the notion of Christian perfection and against Calvinism– and, in particular, against its doctrine of predestination. He held that, in this life, Christians could achieve a state where the love of God “reigned supreme in their hearts”, giving them outward holiness. His evangelicalism, firmly grounded in sacramental theology, maintained that means of grace were the manner by which God sanctifies and transforms the believer, encouraging people to experience Jesus Christ personally. Throughout his life, Wesley remained within the established Anglican church, insisting that the Methodist movement lay well within its tradition. Although sometimes maverick in his interpretation and use of church policy, he became widely respected and, by the end of his life, had been described as “the best loved man in England”. Early life John Wesley was born in 1703 in Epworth, 23 miles (37 km) north-west of Lincoln, as the fifteenth child of Samuel Wesley and his wife Susanna Wesley (née Annesley). Samuel Wesley was a graduate of the University of Oxford and a poet who, from 1696, was rector of Epworth. He married Susanna, the twenty-fifth child of Samuel Annesley, a dissenting minister, in 1689. Ultimately, she bore him nineteen children, of which nine lived beyond infancy. She and Samuel Wesley had become members of the Church of England as young adults. As in many families at the time, Wesley’s parents gave their children their early education. Each child, including the girls, was taught to read as soon as they could walk and talk. They were expected to become proficient in Latin and Greek and to have learned major portions of the New Testament by heart. Susanna Wesley examined each child before the midday meal and before evening prayers. Children were not allowed to eat between meals and were interviewed singularly by their mother one evening each week for the purpose of intensive spiritual instruction. In 1714, at age 11, Wesley was sent to the Charterhouse School in London (under the mastership of John King from 1715), where he lived the studious, methodical and, for a while, religious life in which he had been trained at home. Apart from his disciplined upbringing, a rectory fire which occurred on 9 February 1709, when Wesley was five years old, left an indelible impression. Some time after 11:00 p.m., the rectory roof caught on fire. Sparks falling on the children’s beds and cries of “fire” from the street roused the Wesleys who managed to shepherd all their children out of the house except for John who was left stranded on the second floor. With stairs aflame and the roof about to collapse, Wesley was lifted out of the second floor window by a parishioner standing on another man’s shoulders. Wesley later utilised the phrase, “a brand plucked out of the fire”, quoting Zechariah 3:2, to describe the incident. This childhood deliverance subsequently became part of the Wesley legend, attesting to his special destiny and extraordinary work. Education In June 1720, Wesley entered Christ Church, Oxford. In 1724, Wesley graduated as a Bachelor of Arts and decided to pursue a Master of Arts degree. He was ordained a deacon on 25 September 1725, holy orders being a necessary step toward becoming a fellow and tutor at the university. In the year of his ordination he read Thomas à Kempis and Jeremy Taylor, and began to seek the religious truths which underlay the great revival of the 18th century. The reading of Law’s Christian Perfection and A Serious Call to a Devout and Holy Life gave him, he said, a sublimer view of the law of God; and he resolved to keep it, inwardly and outwardly, as sacredly as possible, believing that in obedience he would find salvation. He pursued a rigidly methodical and abstemious life, studied the Scriptures, and performed his religious duties diligently, depriving himself so that he would have alms to give. He began to seek after holiness of heart and life. In March 1726, Wesley was unanimously elected a fellow of Lincoln College, Oxford. This carried with it the right to a room at the college and regular salary. While continuing his studies, Wesley taught Greek, lectured on the New Testament and moderated daily disputations at the university. However, a call to ministry intruded upon his academic career. In August 1727, after taking his master’s degree, Wesley returned to Epworth. His father had requested his assistance in serving the neighbouring cure of Wroote. Ordained a priest on 22 September 1728, Wesley served as a parish curate for two years. He returned to Oxford in November 1729 at the request of the Rector of Lincoln College and to maintain his status as junior Fellow. Holy Club During Wesley’s absence, his younger brother Charles (1707–88) matriculated at Christ Church. Along with two fellow students, he formed a small club for the purpose of study and the pursuit of a devout Christian life. On Wesley’s return, he became the leader of the group which increased somewhat in number and greatly in commitment. The group met daily from six until nine for prayer, psalms, and reading of the Greek New Testament. They prayed every waking hour for several minutes and each day for a special virtue. While the church’s prescribed attendance was only three times a year, they took communion every Sunday. They fasted on Wednesdays and Fridays until three o’clock as was commonly observed in the ancient church. In 1730, the group began the practice of visiting prisoners in jail. They preached, educated, and relieved jailed debtors whenever possible, and cared for the sick. Given the low ebb of spirituality in Oxford at that time, it was not surprising that Wesley’s group provoked a negative reaction. They were considered to be religious “enthusiasts” which in the context of the time meant religious fanatics. University wits styled them the “Holy Club,” a title of derision. Currents of opposition became a furor following the mental breakdown and death of a group member, William Morgan. In response to the charge that “rigorous fasting” had hastened his death, Wesley noted that Morgan had left off fasting a year and a half since. In the same letter, which was widely circulated, Wesley referred to the name “Methodist” which “some of our neighbors are pleased to compliment us.” That name was used by an anonymous author in a published pamphlet (1733) describing Wesley and his group, “The Oxford Methodists”. For all of his outward piety, Wesley sought to cultivate his inner holiness or at least his sincerity as evidence of being a true Christian. A list of “General Questions” which he developed in 1730 evolved into an elaborate grid by 1734 in which he recorded his daily activities hour-by-hour, resolutions he had broken or kept, and ranked his hourly “temper of devotion” on a scale of 1 to 9. Wesley also regarded the contempt with which he and his group were held to be a mark of a true Christian. As he put it in a letter to his father, “Till he be thus contemned, no man is in a state of salvation.” Journey to Savannah, Georgia On 14 October 1735, Wesley and his brother Charles sailed on The Simmonds from Gravesend in Kent for Savannah in the Province of Georgia in the American colonies at the request of James Oglethorpe, who had founded the colony in 1733 on behalf of the Trustees for the Establishment of the Colony of Georgia in America. Oglethorpe wanted Wesley to be the minister of the newly formed Savannah parish, a new town laid out in accordance with the famous Oglethorpe Plan. It was on the voyage to the colonies that the Wesleys first came into contact with Moravian settlers. Wesley was influenced by their deep faith and spirituality rooted in pietism. At one point in the voyage a storm came up and broke the mast off the ship. While the English panicked, the Moravians calmly sang hymns and prayed. This experience led Wesley to believe that the Moravians possessed an inner strength which he lacked. The deeply personal religion that the Moravian pietists practised heavily influenced Wesley’s theology of Methodism. Wesley arrived in the colony in February 1736. He approached the Georgia mission as a High Churchman, seeing it as an opportunity to revive “primitive Christianity” in a primitive environment. Although his primary goal was to evangelise the Native Americans, a shortage of clergy in the colony largely limited his ministry to European settlers in Savannah. While his ministry has often been judged to have been a failure in comparison to his later success as a leader in the Evangelical Revival, Wesley gathered around him a group of devoted Christians who met in a number of small group religious societies. At the same time, attendance at church services and communion increased over the course of nearly two years in which he served as Savannah’s parish priest. Nonetheless, Wesley’s High Church ministry was controversial amongst the colonists and it ended in disappointment after Wesley fell in love with a young woman named Sophia Hopkey. Following her marriage to William Williamson, Wesley believed Sophia’s former zeal for practising the Christian faith declined. In strictly applying the rubrics of the Book of Common Prayer, Wesley denied her communion after she failed to signify to him in advance her intention of taking it. As a result, legal proceedings against him ensued in which a clear resolution seemed unlikely. In December 1737, Wesley fled the colony and returned to England. It has been widely recognised that one of the most significant accomplishments of Wesley’s Georgia mission was his publication of a Collection of Psalms and Hymns. The Collection was the first Anglican hymnal published in America, and the first of many hymn-books Wesley published. It included five hymns he translated from German. Wesley’s “Aldersgate experience” Wesley returned to England depressed and beaten. It was at this point that he turned to the Moravians. Both he and Charles received counsel from the young Moravian missionary Peter Boehler, who was temporarily in England awaiting permission to depart for Georgia himself. Wesley’s noted “Aldersgate experience” of 24 May 1738, at a Moravian meeting in Aldersgate Street, London, in which he heard a reading of Martin Luther’s preface to the Epistle to the Romans, revolutionised the character and method of his ministry. The previous week he had been highly impressed by the sermon of John Heylyn, whom he was assisting in the service at St Mary-le-Strand. Earlier that day, he had heard the choir at St. Paul’s Cathedral singing Psalm 130, where the Psalmist calls to God “Out of the depths.” But it was still a depressed Wesley who attended a service on the evening of 24 May. Wesley recounted his Aldersgate experience in his journal: “In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther’s Preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation, and an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death.” A few weeks later, Wesley preached a sermon on the doctrine of personal salvation by faith, which was followed by another, on God’s grace “free in all, and free for all.” Daniel L. Burnett writes: “The significance of Wesley’s Aldersgate Experience is monumental. It is the pivotal point in his life and the Methodist movement. Without it the names of Wesley and Methodism would likely be nothing more than obscure footnotes in the pages of church history.” Daniel L. Burnett calls this event Wesley’s “Evangelical Conversion”. It is commemorated in Methodist churches as Aldersgate Day. After Aldersgate: Working with the Moravians Wesley allied himself with the Moravian society in Fetter Lane. In 1738 he went to Herrnhut, the Moravian headquarters in Germany, to study. On his return to England, Wesley drew up rules for the “bands” into which the Fetter Lane Society was divided and published a collection of hymns for them. He met frequently with this and other religious societies in London but did not preach often in 1738, because most of the parish churches were closed to him. Wesley’s Oxford friend, the evangelist George Whitefield, was also excluded from the churches of Bristol upon his return from America. Going to the neighbouring village of Kingswood, in February 1739, Whitefield preached in the open air to a company of miners. Later he preached in Whitefield’s Tabernacle. Wesley hesitated to accept Whitefield’s call to copy this bold step. Overcoming his scruples, he preached the first time at Whitefield’s invitation sermon in the open air, near Bristol, in April 1739. Wesley wrote, I could scarce reconcile myself to this strange way of preaching in the fields, of which he [Whitefield] set me an example on Sunday; having been all my life till very lately so tenacious of every point relating to decency and order, that I should have thought the saving of souls almost a sin if it had not been done in a church. Wesley was unhappy about the idea of field preaching as he believed Anglican liturgy had much to offer in its practice. Earlier in his life he would have thought that such a method of saving souls was “almost a sin.” He recognised the open-air services were successful in reaching men and women who would not enter most churches. From then on he took the opportunities to preach wherever an assembly could be brought together, more than once using his father’s tombstone at Epworth as a pulpit. Wesley continued for fifty years– entering churches when he was invited, and taking his stand in the fields, in halls, cottages, and chapels, when the churches would not receive him. Late in 1739 Wesley broke with the Moravians in London. Wesley had helped them organise the Fetter Lane Society, and those converted by his preaching and that of his brother and Whitefield had become members of their bands. But he believed they fell into heresy by supporting quietism, so he decided to form his own followers into a separate society. “Thus,” he wrote, “without any previous plan, began the Methodist Society in England.” He soon formed similar societies in Bristol and Kingswood, and wherever Wesley and his friends made converts. Persecutions and lay preaching From 1739 onward, Wesley and the Methodists were persecuted by clergy and magistrates for various reasons. Though Wesley had been ordained an Anglican priest, many other Methodist leaders had not received ordination. And for his own part, Wesley flouted many regulations of the Church of England concerning parish boundaries and who had authority to preach. This was seen as a social threat that disregarded institutions. Clergy attacked them in sermons and in print, and at times mobs attacked them. Wesley and his followers continued to work among the neglected and needy. They were denounced as promulgators of strange doctrines, fomenters of religious disturbances; as blind fanatics, leading people astray, claiming miraculous gifts, attacking the clergy of the Church of England, and trying to re-establish Catholicism. Wesley felt that the church failed to call sinners to repentance, that many of the clergy were corrupt, and that people were perishing in their sins. He believed he was commissioned by God to bring about revival in the church, and no opposition, persecution, or obstacles could prevail against the divine urgency and authority of this commission. The prejudices of his high-church training, his strict notions of the methods and proprieties of public worship, his views of the apostolic succession and the prerogatives of the priest, even his most cherished convictions, were not allowed to stand in the way. Unwilling that people should perish in their sins and unable to reach them from church pulpits, following the example set by George Whitefield, Wesley began field preaching. Seeing that he and the few clergy co-operating with him could not do the work that needed to be done, he was led, as early as 1739, to approve local preachers. He evaluated and approved men who were not ordained by the Anglican Church to preach and do pastoral work. This expansion of lay preachers was one of the keys of the growth of Methodism. Chapels and organisations As his societies needed houses to worship in, Wesley began to provide chapels, first in Bristol at the New Room, then in London (first The Foundery and then Wesley’s Chapel) and elsewhere. The Foundery was an early chapel utilised by Wesley. The location of the Foundery shown on an 18th-century map, where it rests between Tabernacle Street and Worship Street in the Moorfields area of London. When the Wesleys spotted the building atop Windmill Hill, north of Finsbury Fields, the structure which previously cast brass guns and mortars for the Royal Ordnance had been sitting vacant for 23 years; it has been abandoned because of an explosion on 10 May 1716. The Bristol chapel (built in 1739) was at first in the hands of trustees. A large debt was contracted, and Wesley’s friends urged him to keep it under his own control, so the deed was cancelled and he became sole trustee. Following this precedent, all Methodist chapels were committed in trust to him until by a “deed of declaration”, all his interests in them were transferred to a body of preachers called the “Legal Hundred”. When disorder arose among some members of the societies, Wesley adopted giving tickets to members, with their names written by his own hand. These were renewed every three months. Those deemed unworthy did not receive new tickets and dropped out of the society without disturbance. The tickets were regarded as commendatory letters. When the debt on a chapel became a burden, it was proposed that one in 12 members should collect offerings regularly from the 11 allotted to him. Out of this grew the Methodist class-meeting system in 1742. In order to keep the disorderly out of the societies, Wesley established a probationary system. He undertook to visit each society regularly in what became the quarterly visitation, or conference. As the number of societies increased, Wesley could not keep personal contact, so in 1743 he drew up a set of “General Rules” for the “United Societies”. These were the nucleus of the Methodist Discipline, still the basis. Over time, a shifting pattern of societies, circuits, quarterly meetings, annual Conferences, classes, bands, and select societies took shape. At the local level, there were numerous societies of different sizes which were grouped into circuits to which traveling preachers were appointed for two-year periods. Circuit officials met quarterly under a senior traveling preacher or “assistant.” Conferences with Wesley, traveling preachers and others were convened annually for the purpose of coordinating doctrine and discipline for the entire connection. Classes of a dozen or so society members under a leader met weekly for spiritual fellowship and guidance. In early years, there were “bands” of the spiritually gifted who consciously pursued perfection. Those who were regarded to have achieved it were grouped in select societies or bands. In 1744, there were 77 such members. There also was a category of penitents which consisted of backsliders. As the number of preachers and preaching-places increased, doctrinal and administrative matters needed to be discussed; so John and Charles Wesley, along with four other clergy and four lay preachers, met for consultation in London in 1744. This was the first Methodist conference; subsequently, the conference (with Wesley as its president) became the ruling body of the Methodist movement. Two years later, to help preachers work more systematically and societies receive services more regularly, Wesley appointed “helpers” to definitive circuits. Each circuit included at least 30 appointments a month. Believing that the preacher’s efficiency was promoted by his being changed from one circuit to another every year or two, Wesley established the “itinerancy” and insisted that his preachers submit to its rules. Ordination of ministers As the societies multiplied, they adopted the elements of an ecclesiastical system. The divide between Wesley and the Church of England widened. The question of division from the Church of England was urged by some of his preachers and societies, but most strenuously opposed by his brother Charles. Wesley refused to leave the Church of England, believing that Anglicanism was "with all her blemishes, [...] nearer the Scriptural plans than any other in Europe". In 1745 Wesley wrote that he would make any concession which his conscience permitted, in order to live in peace with the clergy. He could not give up the doctrine of an inward and present salvation by faith itself. He would not stop preaching, nor dissolve the societies, nor end preaching by lay members. As a cleric of the established church he had no plans to go further. When, in 1746, Wesley read Lord King on the primitive church, he became convinced that the concept of apostolic succession in Anglicanism was a “fable”. He wrote that he was “a scriptural episkopos as much as many men in England.” Many years later, Edward Stillingfleet’s Irenicon led him to decide that ordination could be valid when performed by a presbyter rather than a bishop. Nevertheless, many believe that Wesley was consecrated a bishop in 1763 by Erasmus of Arcadia, and that Wesley could not openly announce his episcopal consecration without incurring the penalty of the Præmunire Act. In 1784, he believed he could not longer wait for the Bishop of London to ordain someone for the American Methodists, who were without the sacraments after the American War of Independence. The Church of England had been disestablished in the United States, where it had been the state church in most of the southern colonies. The Church of England had not yet appointed a United States bishop to what would become the Protestant Episcopal Church in America. Wesley ordained Thomas Coke by the laying on of hands although Coke was already a priest in the Church of England. Wesley appointed him to be superintendent of Methodists in the United States. He also ordained Richard Whatcoat and Thomas Vasey as presbyters. Whatcoat and Vasey sailed to America with Coke. Wesley intended that Coke and Asbury (whom Coke ordained) should ordain others in the newly founded Methodist Episcopal Church in the United States. His brother Charles grew alarmed and begged Wesley to stop before he had “quite broken down the bridge” and not embitter his [Charles’] last moments on earth, nor “leave an indelible blot on our memory.” Wesley replied that he had not separated from the church, nor did he intend to, but he must and would save as many souls as he could while alive, “without being careful about what may possibly be when I die.” Although Wesley rejoiced that the Methodists in America were free, he advised his English followers to remain in the established church and he himself died within it. Doctrines, theology and advocacy The 20th-century Wesley scholar Albert Outler argued in his introduction to the 1964 collection John Wesley that Wesley developed his theology by using a method that Outler termed the Wesleyan Quadrilateral. In this method, Wesley believed that the living core of the Christian faith was revealed in Scripture; and the Bible was the sole foundational source of theological or doctrinal development. The centrality of Scripture was so important for Wesley that he called himself “a man of one book”– meaning the Bible– although he was well-read for his day. However, he believed that doctrine had to be in keeping with Christian orthodox tradition. So, tradition was considered the second aspect of the Quadrilateral. Wesley contended that a part of the theological method would involve experiential faith. In other words, truth would be vivified in personal experience of Christians (overall, not individually), if it were really truth. And every doctrine must be able to be defended rationally. He did not divorce faith from reason. Tradition, experience and reason, however, were subject always to Scripture, Wesley argued, because only there is the Word of God revealed “so far as it is necessary for our salvation.” The doctrines which Wesley emphasised in his sermons and writings are prevenient grace, present personal salvation by faith, the witness of the Spirit, and sanctification. Prevenient grace was the theological underpinning of his belief that all persons were capable of being saved by faith in Christ. Unlike the Calvinists of his day, Wesley did not believe in predestination, that is, that some persons had been elected by God for salvation and others for damnation. He understood that Christian orthodoxy insisted that salvation was only possible by the sovereign grace of God. He expressed his understanding of humanity’s relationship to God as utter dependence upon God’s grace. God was at work to enable all people to be capable of coming to faith by empowering humans to have actual existential freedom of response to God. Wesley defined the witness of the Spirit as: “an inward impression on the soul of believers, whereby the Spirit of God directly testifies to their spirit that they are the children of God.” He based this doctrine upon certain Biblical passages (see Romans 8:15–16 as an example). This doctrine was closely related to his belief that salvation had to be “personal.” In his view, a person must ultimately believe the Good News for himself or herself; no one could be in relation to God for another. Sanctification he described in 1790 as the "grand depositum which God has lodged with the people called `Methodists’." Wesley taught that sanctification was obtainable after justification by faith, between justification and death. He did not contend for “sinless perfection”; rather, he contended that a Christian could be made “perfect in love”. (Wesley studied Eastern Orthodoxy and particularly the doctrine of Theosis). This love would mean, first of all, that a believer’s motives, rather than being self-centred, would be guided by the deep desire to please God. One would be able to keep from committing what Wesley called, “sin rightly so-called.” By this he meant a conscious or intentional breach of God’s will or laws. A person could still be able to sin, but intentional or wilful sin could be avoided. Secondly, to be made perfect in love meant, for Wesley, that a Christian could live with a primary guiding regard for others and their welfare. He based this on Christ’s quote that the second great command is “to love your neighbour as you love yourself.” In his view, this orientation would cause a person to avoid any number of sins against his neighbour. This love, plus the love for God that could be the central focus of a person’s faith, would be what Wesley referred to as “a fulfilment of the law of Christ.” Advocacy of Arminianism Wesley entered controversies as he tried to enlarge church practice. The most notable of his controversies was that on Calvinism. His father was of the Arminian school in the church. Wesley came to his own conclusions while in college and expressed himself strongly against the doctrines of Calvinistic election and reprobation. His system of thought has become known as Wesleyan Arminianism, the foundations of which were laid by Wesley and Fletcher. Whitefield inclined to Calvinism. In his first tour in America, he embraced the views of the New England School of Calvinism. When in 1739 Wesley preached a sermon on Freedom of Grace, attacking the Calvinistic understanding of predestination as blasphemous, as it represented “God as worse than the devil,” Whitefield asked him not to repeat or publish the discourse, as he did not want a dispute. Wesley published his sermon anyway. Whitefield was one of many who responded. The two men separated their practice in 1741. Wesley wrote that those who held to unlimited atonement did not desire separation, but “those who held 'particular redemption’ would not hear of any accommodation.” Whitefield, Harris, Cennick, and others, became the founders of Calvinistic Methodism. Whitefield and Wesley, however, were soon back on friendly terms, and their friendship remained unbroken although they travelled different paths. When someone asked Whitefield if he thought he would see Wesley in heaven, Whitefield replied, “I fear not, for he will be so near the eternal throne and we at such a distance, we shall hardly get sight of him.” In 1770, the controversy broke out anew with violence and bitterness, as people’s view of God related to their views of men and their possibilities. Augustus Montague Toplady, Rowland, Richard Hill and others were engaged on one side, while Wesley and Fletcher stood on the other. Toplady was editor of The Gospel Magazine, which had articles covering the controversy. In 1778, Wesley began the publication of The Arminian Magazine, not, he said, to convince Calvinists, but to preserve Methodists. He wanted to teach the truth that “God willeth all men to be saved.” A “lasting peace” could be secured in no other way. Support for abolitionism Later in his ministry, Wesley was a keen abolitionist, speaking out and writing against the slave trade. He published a pamphlet on slavery, titled Thoughts Upon Slavery, in 1774. To quote from one of his tracts against the slave trade: “Liberty is the right of every human creature, as soon as he breathes the vital air; and no human law can deprive him of that right which he derives from the law of nature”. Wesley was a friend of John Newton and William Wilberforce who were also influential in the abolition of slavery in Britain. Personality and activities John Wesley travelled generally on horseback, preaching two or three times each day. Stephen Tomkins writes that he "rode 250,000 miles, gave away 30,000 pounds,... and preached more than 40,000 sermons... ” He formed societies, opened chapels, examined and commissioned preachers, administered aid charities, prescribed for the sick, helped to pioneer the use of electric shock for the treatment of illness, superintended schools and orphanages, and received at least £20,000 for his publications but used little of it for himself. Wesley practiced a vegetarian diet and abstained from wine. Wesley warned against the dangers of alcohol abuse in his famous sermon, “The Use of Money,” and in his letter to an alcoholic. Following his lead, Methodist churches became pioneers in the Temperance movement of the 19th and 20th centuries. After attending a performance in Bristol Cathedral in 1758, Wesley said: “I went to the cathedral to hear Mr. Handel’s Messiah. I doubt if that congregation was ever so serious at a sermon as they were during this performance. In many places, especially several of the choruses, it exceeded my expectation.” He is described as below medium height, well proportioned, strong, with a bright eye, a clear complexion, and a saintly, intellectual face. Wesley married very unhappily at the age of 48 to a widow, Mary Vazeille, described as “a well-to-do widow and mother of four children.” The couple had no children. Vazeille left him 15 years later. John Singleton writes: "By 1758 she had left him– unable to cope, it is said, with the competition for his time and devotion presented by the ever-burgeoning Methodist movement. Molly, as she was known, was to return and leave him again on several occasions before their final separation." Wesley wryly reported in his journal, “I did not forsake her, I did not dismiss her, I will not recall her.” In 1770, at the death of George Whitefield, Wesley wrote a memorial sermon which praised Whitefield’s admirable qualities and acknowledged the two men’s differences: “There are many doctrines of a less essential nature... In these we may think and let think; we may ‘agree to disagree.’ But, meantime, let us hold fast the essentials...” Wesley was the first to put the phrase “agree to disagree” in print. Death Wesley died on 2 March 1791, in his 87th year. As he lay dying, his friends gathered around him, Wesley grasped their hands and said repeatedly, “Farewell, farewell.” At the end, he said, “The best of all is, God is with us”, lifted his arms and raised his feeble voice again, repeating the words, “The best of all is, God is with us.” He was entombed at Wesley’s Chapel, which he built in City Road, London, in England. The site also is now both a place of worship and a visitor attraction, incorporating the Museum of Methodism and John Wesley’s House. Because of his charitable nature he died poor, leaving as the result of his life’s work 135,000 members and 541 itinerant preachers under the name “Methodist”. It has been said that “when John Wesley was carried to his grave, he left behind him a good library of books, a well-worn clergyman’s gown” and the Methodist Church. Literary work Wesley was a logical thinker and expressed himself clearly, concisely and forcefully in writing. His written sermons are characterised by spiritual earnestness and simplicity. They are doctrinal but not dogmatic. His Notes on the New Testament (1755) are enlightening. Both the Sermons (about 140) and the Notes are doctrinal standards. Wesley was a fluent, powerful and effective preacher. He usually preached spontaneously and briefly, though occasionally at great length. As an organiser, a religious leader and a statesman, he was eminent. He knew how to lead and control men to achieve his purposes. He used his power, not to provoke rebellion, but to inspire love. His mission was to spread “Scriptural holiness”; his means and plans were such as Providence indicated. The course thus mapped out for him he pursued with a determination from which nothing could distract him. Wesley’s prose Works were first collected by himself (32 vols., Bristol, 1771–74, frequently reprinted in editions varying greatly in the number of volumes). His chief prose works are a standard publication in seven octavo volumes of the Methodist Book Concern, New York. The Poetical Works of John and Charles, ed. G. Osborn, appeared in 13 vols., London, 1868–72. In addition to his Sermons and Notes are his Journals (originally published in 20 parts, London, 1740–89; new ed. by N. Curnock containing notes from unpublished diaries, 6 vols., vols. i.-ii., London and New York, 1909–11); The Doctrine of Original Sin (Bristol, 1757; in reply to Dr. John Taylor of Norwich); "An Earnest Appeal to Men of Reason and Religion (originally published in three parts; 2d ed., Bristol, 1743), an elaborate defence of Methodism, describing the evils of the times in society and the church; a Plain Account of Christian Perfection (1766). Wesley adapted the Book of Common Prayer for use by American Methodists. In his Watch Night service, he made use of a pietist prayer now generally known as the Wesley Covenant Prayer, perhaps his most famous contribution to Christian liturgy. He also was a noted hymn-writer, translator and compiler of a hymnal. Wesley also wrote on divine physics, such as in Desideratum, subtitled Electricity made Plain and Useful by a Lover of Mankind and of Common Sense (1759). In spite of the proliferation of his literary output, Wesley was challenged for plagiarism for borrowing heavily from an essay by Samuel Johnson, publishing in March 1775. Initially denying the charge, Wesley later recanted and apologised officially. Legacy Wesley continues to be the primary theological influence on Methodists and Methodist-heritage groups the world over; the largest bodies being the United Methodist Church, the Methodist Church of Great Britain and the African Methodist Episcopal Church. Wesleyan teachings also serve as a basis for the holiness movement, which includes denominations like the Wesleyan Church, the Free Methodist Church, the Church of the Nazarene, the Christian and Missionary Alliance, the Church of God (Anderson, IN), and several smaller groups, and from which Pentecostalism and parts of the Charismatic Movement are offshoots. Wesley’s call to personal and social holiness continues to challenge Christians who attempt to discern what it means to participate in the Kingdom of God. In addition, he refined Arminianism with a strong evangelical emphasis on the Reformed doctrine of justification by faith. He is commemorated in the Calendar of Saints of the Evangelical Lutheran Church in America on 2 March with his brother Charles. The Wesley brothers are also commemorated on 3 March in the Calendar of Saints of the Episcopal Church and on 24 May in the Anglican calendar. Wesley’s legacy is preserved in Kingswood School, which he founded in 1748 in order to educate the children of the growing number of Methodist preachers. Also, one of the four form houses at the St Marylebone Church of England School, London, is named after John Wesley. In 2002, Wesley was listed at number 50 on the BBC’s list of the 100 Greatest Britons. In 1831, Wesleyan University in Middletown, Connecticut, was the first institution of higher education in the United States to be named after Wesley. The now secular institution was founded as an all-male Methodist college. About 20 unrelated colleges and universities in the US were subsequently named after him. In film In 1954, the Radio and Film Commission of the Methodist Church in cooperation with J. Arthur Rank produced the film John Wesley. The film was a live-action re-telling of the story of the life of John Wesley, with Leonard Sachs as Wesley. In 2009, a more ambitious feature film, Wesley, was released by Foundery Pictures, starring Burgess Jenkins as John Wesley, with June Lockhart as Susanna Wesley, R. Keith Harris as Charles Wesley, and the Golden Globe winner Kevin McCarthy as Bishop Ryder. The film was directed by the award-winning film-maker John Jackman. Works * A Collection of Different Forms of Prayer for Every Day in the Week (1733) * A Treatise on Christian Prudence Extracted from Mr. Norris (1734) * An Earnest Appeal to Men of Reason and Religion (originally published in three parts; 2d ed., Bristol, 1743) * Primitive Physic, Or, An Easy and Natural Method of Curing Most Diseases, London: 1744 * Notes on the New Testament 1755 * The Doctrine of Original Sin (Bristol, 1757; in reply to Dr. John Taylor of Norwich) * The Desideratum; or, Electricity Made Plain and Useful (1759) London: Bailliere, Tindall, and Cox. Published 1871. (digital copy) * A Plain Account of Christian Perfection (1766) * Works (32 vols., Bristol, 1771–74. Printed by William Pine. This edition has many errors.) * Works (17 Vols., 1809-1813, Edited by Joseph Benson. This is better than the preceding, but is still very erroneus.) * Works (14 Vols., 1827, edited by Thomas Jackson. At present, the standard edition.) * Works (7 Vols., 1831, an American Edition edited by John Emory, combining two volumes of the Jackson Edition into one. Containing two extra letters and more footnotes.) * Works (15 Vols., the Jackson Edition with an additional volume containing his Notes to the New Testament) * The Poetical Works of John and Charles, ed. G. Osborn, 13 vols., London, 1868–72 * Journals (originally published in 20 parts, London, 1740–89; new ed. by N. Curnock containing notes from unpublished diaries, 6 vols., vols. i.-ii., London and New York, 1909–11) References Wikipedia—https://en.wikipedia.org/wiki/John_Wesley

Thomas Campion (sometimes Campian) (12 February 1567 – 1 March 1620) was an English composer, poet, and physician. He wrote over a hundred lute songs, masques for dancing, and an authoritative technical treatise on music. Life Campion was born in London, the son of John Campion, a clerk of the Court of Chancery, and Lucy (née Searle– daughter of Laurence Searle, one of the queen’s serjeants-at-arms). Upon the death of Campion’s father in 1576, his mother married Augustine Steward, dying soon afterwards. His stepfather assumed charge of the boy and sent him, in 1581, to study at Peterhouse, Cambridge as a “gentleman pensioner”; he left the university after four years without taking a degree. He later entered Gray’s Inn to study law in 1586. However, he left in 1595 without having been called to the bar. On 10 February 1605, he received his medical degree from the University of Caen. Campion is thought to have lived in London, practising as a physician, until his death in March 1620– possibly of the plague. He was apparently unmarried and had no children. He was buried the same day at St Dunstan-in-the-West in Fleet Street. He was implicated in the murder of Sir Thomas Overbury, but was eventually exonerated, as it was found that he had unwittingly delivered the bribe that had procured Overbury’s death. Poetry and songs The body of his works is considerable, the earliest known being a group of five anonymous poems included in the “Songs of Divers Noblemen and Gentlemen,” appended to Newman’s edition of Sir Philip Sidney’s Astrophel and Stella, which appeared in 1591. In 1595, Poemata, a collection of Latin panegyrics, elegies and epigrams was published, winning him a considerable reputation. This was followed, in 1601, by a songbook, A Booke of Ayres, with words by himself and music composed by himself and Philip Rosseter. The following year he published his Observations in the Art of English Poesie, “against the vulgar and unartificial custom of riming,” in favour of rhymeless verse on the model of classical quantitative verse. Campion’s theories on poetry were demolished by Samuel Daniel in “Defence of Rhyme” (1603). In 1607, he wrote and published a masque for the occasion of the marriage of Lord Hayes, and, in 1613, issued a volume of Songs of Mourning: Bewailing the Untimely Death of Prince Henry, set to music by John Cooper (also known as Coperario). The same year he wrote and arranged three masques: The Lords’ Masque for the marriage of Princess Elizabeth; an entertainment for the amusement of Queen Anne at Caversham House; and a third for the marriage of the Earl of Somerset to the infamous Frances Howard, Countess of Essex. If, moreover, as appears quite likely, his Two Bookes of Ayres (both words and music written by himself) belongs also to this year, it was indeed his annus mirabilis. In 1615, he published a book on counterpoint, A New Way of Making Fowre Parts in Counterpoint By a Most Familiar and Infallible Rule, a technical treatise which was for many years the standard textbook on the subject. It was included, with annotations by Christopher Sympson, in Playford’s Brief Introduction to the Skill of Musick, and two editions appear to have been published by 1660. Some time in or after 1617 appeared his Third and Fourth Booke of Ayres. In 1618 appeared the airs that were sung and played at Brougham Castle on the occasion of the King’s entertainment there, the music by George Mason and John Earsden, while the words were almost certainly by Campion. In 1619, he published his Epigrammatum Libri II. Umbra Elegiarum liber unus, a reprint of his 1595 collection with considerable omissions, additions (in the form of another book of epigrams) and corrections. Legacy Campion made a nuncupative will on 1 March 1619/20 before 'divers credible witnesses’: a memorandum was made that he did 'not longe before his death say that he did give all that he had unto Mr Phillip Rosseter, and wished that his estate had bin farre more’, and Rosseter was sworn before Dr Edmund Pope to administer as principal legatee on 3 March 1619/20. While Campion had attained a considerable reputation in his own day, in the years that followed his death his works sank into complete oblivion. No doubt this was due to the nature of the media in which he mainly worked, the masque and the song-book. The masque was an amusement at any time too costly to be popular, and during the commonwealth period it was practically extinguished. The vogue of the song-books was even more ephemeral, and, as in the case of the masque, the Puritan ascendancy, with its distaste for all secular music, effectively put an end to the madrigal. Its loss involved that of many hundreds of dainty lyrics, including those of Campion, and it was due to the work of A. H. Bullen (see bibliography), who first published a collection of the poet’s works in 1889, that his genius was recognised and his place among the foremost rank of Elizabethan lyric poets restored. Campion set little store by his English lyrics; they were to him “the superfluous blossoms of his deeper studies,” but we may thank the fates that his ideas on rhymeless versification so little affected his work. His rhymeless experiments are certainly better conceived than many others, but they lack the spontaneous grace and freshness of his other poetry, while the whole scheme was, of course, unnatural. He must have possessed a very delicate musical ear, for not one of his songs is unmusical; moreover, his ability to compose both words and music gave rise to a metrical fluidity which is one of his most characteristic features. Rarely are his rhythms uniform, while they frequently shift from line to line. His range was very great both in feeling and expression, and whether he attempts an elaborate epithalamium or a simple country ditty, the result is always full of unstudied freshness and tuneful charm. In some of his sacred pieces, he is particularly successful, combining real poetry with genuine religious fervour. Some of Campion’s works could also be quite ribald– such as “Beauty, since you so much desire”. Early dictionary writers, such as Fétis, saw Campion as a theorist. It was much later on that people began to see him as a composer. He was the writer of a poem, Cherry Ripe, which is not the later famous poem of that title but has several similarities. In popular culture Repeated reference was made to Campion in an October 2010 episode of the BBC TV series, James May’s Man Lab (BBC2), where his works are used as the inspiration for a young man trying to serenade a female colleague. This segment was referenced in the second and third series of the programme as well. Occasional mention is made of Campion ("Campian") in the comic strip 9 Chickweed Lane (i.e., 5 April 2004), referencing historical context for playing the lute. References Wikipedia—https://en.wikipedia.org/wiki/Thomas_Campion

Dame Edith Louisa Sitwell DBE (7 September 1887– 9 December 1964) was a British poet and critic and the eldest of the three literary Sitwells. Like her brothers Osbert and Sacheverell, Edith reacted badly to her eccentric, unloving parents, and lived for much of her life with her governess. She never married, but became passionately attached to the gay Russian painter Pavel Tchelitchew, and her home was always open to London’s poetic circle, to whom she was unfailingly generous and helpful. Sitwell published poetry continuously from 1913, some of it abstract and set to music. With her dramatic style and exotic costumes, she was sometimes labelled a poseur, but her work was praised for its solid technique and painstaking craftsmanship. Background Edith Louisa Sitwell was born in Scarborough, North Riding of Yorkshire, the oldest child and only daughter of Sir George Sitwell, 4th Baronet, of Renishaw Hall; he was an expert on genealogy and landscaping. Her mother was Lady Ida Emily Augusta (née Denison), a daughter of the Earl of Londesborough and a granddaughter of Henry Somerset, 7th Duke of Beaufort. She claimed a descent through female lines from the Plantagenets. Sitwell had two younger brothers, Osbert (1892–1969) and Sacheverell Sitwell (1897–1988) both distinguished authors, well-known literary figures in their own right, and long-term collaborators. Her relationship with her parents was stormy at best, not least because her father made her undertake a “cure” for her supposed spinal deformation, involving locking her into an iron frame. She wrote in her autobiography that her parents had always been strangers to her. In 1914, 26-year-old Sitwell moved to a small, shabby flat in Pembridge Mansions, Bayswater, which she shared with Helen Rootham (1875–1938), her governess since 1903. Sitwell never married, but in 1927 she allegedly fell in love with the homosexual Russian painter Pavel Tchelitchew. The relationship lasted until 1928, the same year that Rootham underwent operations for cancer (eventually becoming an invalid). In 1932, Helen Rootham and Sitwell moved to Paris, where they lived with Rootham’s younger sister, Evelyn Wiel. Sitwell’s mother died in 1937. Sitwell did not attend the funeral because of her displeasure with her parents during her childhood. Helen Rootham died of spinal cancer in 1938. During the Second World War Sitwell returned from France and retired to Renishaw with her brother Osbert and his lover, David Horner. She wrote under the light of oil lamps as the house had no electricity. She knitted clothes for their friends who served in the army. One of the beneficiaries was Alec Guinness, who received a pair of seaboot stockings. The poems she wrote during the war brought her back before the public. They include Street Songs (1942), The Song of the Cold (1945), and The Shadow of Cain (1947), all of which were much praised. “Still Falls the Rain” about the London Blitz, remains perhaps her best-known poem; it was set to music by Benjamin Britten as Canticle III: Still Falls the Rain. Her poem The Bee-Keeper was set to music by Priaulx Rainier, as The Bee Oracles (1970), a setting for tenor, flute, oboe, violin, cello, and harpsichord. It was premiered by Peter Pears in 1970. In 1943, her father died in Switzerland, his wealth depleted. In 1948, a reunion with Tchelitchew, whom she had not seen since before the war, went badly. In 1948 Sitwell toured the United States with her brothers, reciting her poetry and, notoriously, giving a reading of Lady Macbeth’s sleepwalking scene. Her poetry recitals always were occasions; she made recordings of her poems, including two recordings of Façade, the first with Constant Lambert as co-narrator, and the second with Peter Pears. Tchelitchew died in July 1957. Her brother Osbert died in 1969, of Parkinson’s disease, diagnosed in 1950. Sitwell became a Dame Commander (DBE) in 1954. In August 1955 she converted to Roman Catholicism and asked author Evelyn Waugh to serve as her godfather. Sitwell wrote two books about Queen Elizabeth I of England: Fanfare for Elizabeth (1946) and The Queens and the Hive (1962). She always claimed that she wrote prose simply for money and both these books were extremely successful, as were her English Eccentrics (1933) and Victoria of England (1936). Sitwell was the subject of This Is Your Life in November 1962 when she was surprised by Eamonn Andrews on the stage of the BBC Television Theatre in London. Sitwell lived from 1961 until her death in a flat in Hampstead in London, which is now marked with an English Heritage blue plaque. Last years and death About 1957 she began using a wheelchair, after battling with Marfan syndrome throughout her life. Her last poetry reading was in 1962. She died of cerebral haemorrhage at St Thomas’ Hospital on 9 December 1964 at the age of 77. She is buried in the churchyard of Weedon Lois in Northamptonshire. Sitwell’s papers are held at the Harry Ransom Center at The University of Texas at Austin. Poetry Sitwell published her first poem The Drowned Suns in the Daily Mirror in 1913 and between 1916 and 1921 she edited Wheels, an annual poetic anthology compiled with her brothers—a literary collaboration generally called “the Sitwells”. In 1929 she published Gold Coast Customs, a poem about the artificiality of human behaviour and the barbarism that lies beneath the surface. The poem was written in the rhythms of the tom-tom and of jazz, and shows considerable technical skill. Her early work reflects the strong influence of the French symbolists. She became a proponent and supporter of innovative trends in English poetry and opposed what she considered the conventionality of many contemporary backward-looking poets. Her flat became a meeting place for young writers whom she wished to befriend and help: these later included Dylan Thomas and Denton Welch. She also helped to publish the poetry of Wilfred Owen after his death. Her only novel, I Live Under a Black Sun, based on the life of Jonathan Swift, was published in 1937. Publicity and controversy Sitwell had angular features resembling Queen Elizabeth I (they also had the same birthday) and stood six feet (183 cm) tall, but often dressed in an unusual manner with gowns of brocade or velvet, with gold turbans, and a plethora of rings– her jewellery may be seen in the jewellery galleries of the Victoria and Albert Museum in London. Her unusual appearance provoked critics almost as much as her verse, and throughout her life she was the subject of more or less virulent personal attacks from Geoffrey Grigson, F. R. Leavis, and others, which she returned with vigour. Her 'enemies’ were treated with scorn; after Noël Coward wrote a skit on Sitwell and her two brothers as “The Swiss Family Whittlebot” for his 1923 revue London Calling!, she refused to speak to him until they were reconciled after her triumphant 70th birthday party at London’s Royal Festival Hall. To her friends she showed great sweetness and invariable kindness. Sitwell participated in the ongoing UGH.... correspondence featured in the Times Literary Supplement in 1963, an ongoing debate on the value of the work of William S. Burroughs and the nature of literary criticism, initiated by critic John Willard. Sitwell stated she was delighted by Willard’s wholly negative review of Burroughs’ work, despite claiming to not know who Burroughs was. In the same letter she described Lady Chatterley’s Lover as an “insignificant, dirty little book”, and rounded out her letter with the statement that she preferred Chanel Number 5 to having her nose “nailed to other people’s lavatories”. Sitwell was most interested by the distinction between poetry and music, a matter explored in Façade (1922), a series of abstract poems the rhythms of which counterparted those of music, and which was set to music by William Walton. Façade was performed behind a curtain with a hole in the mouth of a painted face (the painting was by John Piper) and the words were recited through the hole with the aid of a Sengerphone. The public received the first performance with bemusement, but there were many positive reactions. As she lay dying, the critic Julian Symons published the last of these attacks in The London Magazine of November 1964, accusing her of “wearing other people’s bleeding hearts on her own safe sleeve.”

Robert Seymour Bridges, OM (23 October 1844– 21 April 1930) was Britain’s poet laureate from 1913 to 1930. A doctor by training, he achieved literary fame only late in life. His poems reflect a deep Christian faith, and he is the author of many well-known hymns. It was through Bridges’ efforts that Gerard Manley Hopkins achieved posthumous fame. Personal and professional life Bridges was born in Walmer, Kent, in England, and educated at Eton College and Corpus Christi College, Oxford. He went on to study medicine in London at St Bartholomew’s Hospital, intending to practise until the age of forty and then retire to write poetry. He practised as a casualty physician at his teaching hospital (where he made a series of highly critical remarks about the Victorian medical establishment) and subsequently as a full physician to the Great (later Royal) Northern Hospital. He was also a physician to the Hospital for Sick Children. Lung disease forced him to retire in 1882, and from that point on he devoted himself to writing and literary research. However, Bridges’ literary work started long before his retirement, his first collection of poems having been published in 1873. In 1884 he married Monica Waterhouse, daughter of Alfred Waterhouse R.A., and spent the rest of his life in rural seclusion, first at Yattendon, then at Boars Hill, Berkshire, where he died. He was elected to the Fellowship of the Royal College of Physicians of London in 1900. He was appointed Poet Laureate in 1913, the only medical graduate to have held the office. He was the father of poet Elizabeth Daryush. Literary work As a poet Bridges stands rather apart from the current of modern English verse, but his work has had great influence in a select circle, by its restraint, purity, precision and delicacy yet strength of expression. It embodies a distinct theory of prosody. Bridges’ faith underpinned much of his work. In the book Milton’s Prosody, he took an empirical approach to examining Milton’s use of blank verse, and developed the controversial theory that Milton’s practice was essentially syllabic. He considered free verse to be too limiting, and explained his position in the essay “Humdrum and Harum-Scarum”. His own efforts to “free” verse resulted in the poems he called “Neo-Miltonic Syllabics”, which were collected in New Verse (1925). The metre of these poems was based on syllables rather than accents, and he used the principle again in the long philosophical poem The Testament of Beauty (1929), for which he received the Order of Merit. His best-known poems, however, are to be found in the two earlier volumes of Shorter Poems (1890, 1894). He also wrote verse plays, with limited success, and literary criticism, including a study of the work of John Keats. Bridges’ poetry was privately printed in the first instance, and was slow in making its way beyond a comparatively small circle of his admirers. His best work is to be found in his Shorter Poems (1890), and a complete edition (to date) of his Poetical Works (6 vols.) was published in 1898-1905. Despite being made poet laureate in 1913, Bridges was never a very well-known poet and only achieved his great popularity shortly before his death with The Testament of Beauty. However, his verse evoked response in many great British composers of the time. Among those to set his poems to music were Hubert Parry, Gustav Holst and later Gerald Finzi. During the First World War, Bridges joined the group of writers assembled by Charles Masterman as part of Britain’s War Propaganda Bureau at Wellington House. At Oxford, Bridges became friends with Gerard Manley Hopkins, who is now considered a superior poet but who owes his present fame to Bridges’ efforts in arranging the posthumous publication (1918) of his verse. Bridges received advice from the young phonetician David Abercrombie on the reformed spelling system he was devising for the publication of his collected essays (later published in seven volumes by Oxford University Press, with the help of the distinguished typographer Stanley Morison, who designed the new letters). Thus Robert Bridges contributed to phonetics and he was also a founder member of the Society for Pure English. Hymnody Bridges made an important contribution to hymnody with the publication in 1899 of his Yattendon Hymnal, which he created specifically for musical reasons. This collection of hymns, although not a financial success, became a bridge between the Victorian hymnody of the last half of the 19th century and the modern hymnody of the early 20th century. Bridges wrote and also translated historic hymns, and many of these were included in Songs of Syon (1904) and the later English Hymnal (1906). Several of Bridges’ hymns and translations are still in use today: “Thee will I love, my God and King” “Happy are they that love God” “Rejoice, O land, in God thy might” The Baptist Hymn Book, University Press, Oxford 1962 “Ah, Holy Jesus” (Johann Heermann, 1630) “All My Hope on God Is Founded” (Joachim Neander, c. 1680) “Jesu, Joy of Man’s Desiring” (Martin Jahn, 1661) “O Gladsome Light” (Phos Hilaron) “O Sacred Head, sore wounded” (Paulus Gerhardt, 1656) “O Splendour of God’s Glory Bright” (Ambrose, 4th century) “When morning gilds the skies” (stanza 3; Katholisches Gesangbuch, 1744) Major works * Dates given are of first publication and significant revisions. Poetry collections * The Growth of Love (1876; 1889; 1898), a sequence of (24; 79; 69) sonnets * Prometheus the Firegiver: A Mask in the Greek Manner (1883) * Eros and Psyche: A Narrative Poem in Twelve Measures (1885; 1894), a story from the Latin of Apuleius * Shorter Poems, Books I–IV (1890) * Shorter Poems, Books I–V (1894) * New Poems (1899) * Demeter: A Mask (1905), performed 1904 * Ibant Obscuri: An Experiment in the Classical Hexameter (1916), with reprint of summary of Stone’s Prosody, accompanied by 'later observations & modifications’ * October and Other Poems (1920) * The Tapestry: Poems (1925), in neo-Miltonic syllabics * New Verse (1926), includes verse of The Tapestry * The Testament of Beauty (1929) Verse drama * Nero (1885), an historical tragedy; called The First Part of Nero subsequent to the publication of Nero: Part II * The Feast of Bacchus (1889); partly translated from the Heauton-Timoroumenos of Terence * Achilles in Scyros (1890), a drama in a mixed manner * Palicio (1890), a romantic drama in five acts in the Elizabethan manner * The Return of Ulysses (1890), a drama in five acts in a mixed manner * The Christian Captives (1890), a tragedy in five acts in a mixed manner; on the same subject as Calderón’s El Principe Constante * The Humours of the Court (1893), a comedy in three acts; founded on Calderón’s El secreto á voces and on Lope de Vega’s El Perro del hortelano * Nero, Part II (1894) Prose * Milton’s Prosody, With a Chapter on Accentual Verse (1893; 1901; 1921), based on essays published in 1887 and 1889 * Keats (1895) * Hymns from the Yattendon Hymnal (1899) * The Spirit of Man (1916) * Poems of Gerard Manley Hopkins (1918), edited with notes by R.B. * The Necessity of Poetry (1918) * Collected Essays, Papers, Etc. (1927–36) References Wikipedia—https://en.wikipedia.org/wiki/Robert_Bridges

Robert Malise Bowyer Nichols (6 or 16 September 1893– 17 December 1944) was an English writer, known as a war poet of World War I, and a playwright. Life and career He was educated at Winchester College and Trinity College, Oxford. He served in the Royal Artillery as an officer in 1914, in the fighting at Loos and the Somme. He was invalided out in 1916, after suffering from shell shock. He began to give poetry readings, in 1917. In 1918 he was a member of an official British propaganda mission to the USA. After the war he moved in social circles in London; Aldous Huxley became a long-term friend and correspondent, and he wooed Nancy Cunard with sonnets. He was Professor of English Literature at the University of Tokyo, from 1921 to 1924. He then worked in the theatre and cinema. The play Wings over Europe (1928), with Maurice Browne, was a Broadway hit. Nichols wrote several prose fictions, including The Smile of the Sphinx, a fantasy set in the Middle East and Golgotha & co., a satirical fantasy featuring the Wandering Jew, the return of Christ and a future war. These fictions were collected in Nichols’ book Fantastica. He lived in Germany and Austria in 1933–34. He then settled in the south of France until he left in June 1940. His father was John Bowyer Buchanan Nichols, the poet. He married Norah Denny in 1922. On 11 November 1985, Nichols was among 16 Great War poets commemorated on a slate stone unveiled in Westminster Abbey’s Poet’s Corner. The inscription on the stone was written by a fellow Great War poet, Wilfred Owen. It reads: “My subject is War, and the pity of War. The Poetry is in the pity.” He is buried at St Mary’s, Lawford, Essex next to the family home, Lawford Hall. Works * Invocation (1915) * Ardours and Endurances (1917) * A Faun’s Holiday & Poems & Phantasies (1917) * Sonnets to Aurelia (1920) * The Smile of the Sphinx (1920) * Fantastica: being the smile of the Sphinx and other tales of imagination (1923) * Twenty Below (1926) with Jim Tully * Wings Over Europe (1928) play * Fisbo or the Looking Glass Loaned (1934) verse satire aimed at Osbert Lancaster * A Spanish Triptych (1936) poems * Such was My Singing (1942) poems * “Noon” “Thanksgiving” Settings of plays * In 1919 the English composer Kaikhosru Shapurji Sorabji wrote a Music to “The Rider by Night” (not extant in full). References Wikipedia—https://en.wikipedia.org/wiki/Robert_Nichols_(poet)

Ralph Hodgson (9 September 1871– 3 November 1962), was an English poet, very popular in his lifetime on the strength of a small number of anthology pieces, such as The Bull. He was one of the more ‘pastoral’ of the Georgian poets. In 1954, he was awarded the Queen’s Gold Medal for Poetry. He seems to have covered his tracks in relation to much of his life; he was averse to publicity. This has led to claims that he was reticent. Far from that being the case, his friend Walter De La Mare found him an almost exhausting talker; but he made a point of personal privacy. He kept up a copious correspondence with other poets and literary figures, including those he met in his time in Japan such as Takeshi Saito. His poem The Bells of Heaven was ranked 85th in the list of Classic FM’s One Hundred Favourite Poems. Quoting from the biography which accompanied the poem: “He was one of the earliest writers to be concerned with ecology, speaking out against the fur trade and man’s destruction of the natural world.” Early life He was born in Darlington in County Durham to a coal mining father. In his youth he was a champion boxer and billiards player and worked in the theatre in New York before returning to England. From about 1890 he worked for a number of London publications. He was a comic artist, signing himself 'Yorick’, and became art editor on C. B. Fry’s Weekly Magazine of Sports and Out-of-Door Life. His first poetry collection, The Last Blackbird and Other Lines, appeared in 1907. It is said that his father was a coal merchant, and that he ran away from home while at school. Poet and publisher In 1912 he founded a small press, At the Sign of the Flying Fame, with the illustrator Claud Lovat Fraser (1890–1921) and the writer and journalist Holbrook Jackson (1874–1948). It published his collection The Mystery (1913). Hodgson received the Edmond de Polignac Prize in 1914, for a musical setting of The Song of Honour, and was included in the Georgian Poetry anthologies. The press became inactive in 1914 as World War I broke out and he and Lovat joined the armed forces (it did continue until 1923). Hodgson was in the Royal Navy and then the British Army. His reputation was established by Poems (1917). In Japan His first wife Janet (née Chatteris) died in 1920. He then married Muriel Fraser (divorced 1932). Shortly after that he accepted an invitation to teach English at Tohoku University in Sendai, Japan. In 1933 he married Lydia Aurelia Bolliger, an American missionary and teacher there. While in Japan, Hodgson worked, almost anonymously, as part of the committee that translated the great collection of Japanese classical poetry, the Man’yōshū, into English. The high quality of the published translations is almost certainly the result of his “final revision” of the texts. This was an undertaking worthy of Arthur Waley and could arguably be considered Hodgson’s major accomplishment as a poet. Retirement in the USA In 1938 Hodgson left Japan, visited friends in the UK including Siegfried Sassoon (they had met 1919) and then settled permanently with Aurelia in Minerva, Ohio. He was involved there in publishing, under the Flying Scroll imprint, and some academic contacts. He died in Minerva. Later work Arthur Bliss set some of his poems to music. His Collected Poems appeared in 1961, The Skylark (1959) having been his only new book (other than the collaborative work in the Man’yōshū,) in many decades. Quotes “Some things have to be believed to be seen.” “The handwriting on the wall may be a forgery.” “Time, you old gypsy man, will you not stay, put up your caravan just for one day?” “Did anyone ever have a boring dream?” References Wikipedia—https://en.wikipedia.org/wiki/Ralph_Hodgson

Alice Duer Miller (July 28, 1874– August 22, 1942) was an American writer whose poetry actively influenced political opinion. Her feminist verses impacted on the suffrage issue, while her verse-play The White Cliffs encouraged US entry into World War II. She also wrote novels and screenplays. Biography Alice Duer was born in New York City on July 28, 1874 into a wealthy family. She was the daughter of James Gore King Duer and Elizabeth Wilson Meads, the daughter of Orlando Meads of Albany, New York. Her great grandfather was William Alexander Duer, who was the president of Columbia College, 1829–1842. Her great great grandfather, was William Duer, an American lawyer, developer, and speculator from New York City. He had served in the Continental Congress and the convention that framed the New York Constitution. In 1778, he signed the United States Articles of Confederation. Her great great great grandfather was William Alexander, who claimed the disputed title of Earl of Stirling, and was an American Major-General during the American Revolutionary War. She was also a descendant of Senator Rufus King, who was an American lawyer, politician, and diplomat. He was a delegate for Massachusetts to the Continental Congress. He also attended the Constitutional Convention and was one of the signers of the United States Constitution on September 17, 1787, in Philadelphia, Pennsylvania. He represented New York in the United States Senate, served as Minister to Great Britain, and was the Federalist candidate for both Vice President (1804, 1808) and President of the United States (1816). At the time of her entrance into society, her family lost most of its fortune. She entered Barnard College in 1895 studying mathematics and astronomy. She helped to pay for her studies by selling novels and short essays. She and her sister, Caroline, jointly published a book of poems. Alice graduated in June 1899. On October 5, 1899, she married Henry Wise Miller at Grace Church Chapel in New York City. He was born in 1877, the son of Lt. Commander Jacob Miller, in Nice, France, where his father had been serving with the U.S. Navy. He was an 1892 graduate of Harvard University. They left for Costa Rica, where he attempted to develop rubber cultivation. This venture eventually failed and, in 1903, she, Miller and their young son returned to New York. She became known as a campaigner for women’s suffrage and published a brilliant series of satirical poems in the New York Tribune. These were published subsequently as Are Women People?. These words became a catchphrase of the suffrage movement. She followed this collection with Women Are People! (1917). As a novelist, she scored her first real success with Come Out of the Kitchen in 1916. The story was made into a play and later the 1948 film Spring in Park Lane. She followed it with a series of other short novels, many of which were staged and (increasingly) made into films. At about the same time, her husband began to make money on the Exchange and their money problems were over. Her marriage endured to the end of her life, but was not entirely tranquil. Her novel in verse Forsaking All Others (1933) about a tragic love affair, which many consider her greatest work, reflects this, though it is certainly not autobiographical. In the 1920s and 1930s, many of her stories were used for motion pictures, such as Are Parents People? (1925), Roberta (1935), and Irene (1940), taking her to Hollywood. She also became involved in a number of motion picture screenplays, including Wife vs. Secretary (1936). Her name appears in the very first issue of The New Yorker as an “advisory editor”. In 1940, she wrote the verse novel The White Cliffs, about an American girl who coming to London as a tourist, meets and marries a young upper-class Englishman in the period just before the First World War. The War begins and he goes to the front. He is killed just before the end of the War, leaving her with a young son. Her son is the heir to the family estate. Despite the pull of her own country and the impoverished condition of the estate, she decides to stay and live the traditional life of a member of the English upper class. The story concludes as The Second World War commences and she worries that her son, like his father, will be killed fighting for the country he loves. The poem ends with the lines: ...I am American bred I have seen much to hate here– much to forgive, But in a world in which England is finished and dead, I do not wish to live. The poem was spectacularly successful on both sides of the Atlantic, selling eventually approaching a million copies– an unheard of number for a book of verse. It was broadcast and recorded by British-American actress Lynn Fontanne (with a symphonic accompaniment), and the story was made into the 1944 film The White Cliffs of Dover, starring Irene Dunne. Like her earlier suffrage poems, it had a significant effect on American public opinion and it was one of the influences leading the United States to enter the War. Sir Walter Layton, who held positions in the Ministries of Supply and Munitions during the Second World War, even brought it to the attention of then-Prime Minister Winston Churchill. Death Alice Duer Miller died in 1942, and was interred at Evergreen Cemetery in Morristown, New Jersey.

John Henry Newman Cong. Orat. (21 February 1801– 11 August 1890), also referred to as Cardinal Newman, John Henry Cardinal Newman, and Blessed John Henry Newman, was an important figure in the religious history of England in the 19th century. He was known nationally by the mid-1830s. Originally an evangelical Oxford University academic and priest in the Church of England, Newman then became drawn to the high-church tradition of Anglicanism. He became known as a leader of, and an able polemicist for, the Oxford Movement, an influential and controversial grouping of Anglicans who wished to return to the Church of England many Catholic beliefs and liturgical rituals from before the English Reformation. In this the movement had some success. However, in 1845 Newman, joined by some but not all of his followers, left the Church of England and his teaching post at Oxford University and was received into the Catholic Church. He was quickly ordained as a priest and continued as an influential religious leader, based in Birmingham. In 1879, he was created a cardinal by Pope Leo XIII in recognition of his services to the cause of the Catholic Church in England. He was instrumental in the founding of the Catholic University of Ireland, which evolved into University College Dublin, today the largest university in Ireland. Newman’s beatification was officially proclaimed by Pope Benedict XVI on 19 September 2010 during his visit to the United Kingdom. His canonisation is dependent on the documentation of additional miracles attributed to his intercession. Newman was also a literary figure of note: his major writings including the Tracts for the Times (1833–1841), his autobiography Apologia Pro Vita Sua (1865–66), the Grammar of Assent (1870), and the poem The Dream of Gerontius (1865), which was set to music in 1900 by Edward Elgar. He wrote the popular hymns “Lead, Kindly Light” and “Praise to the Holiest in the Height” (taken from Gerontius). Early life and education Newman was born in the City of London, the eldest of a family of three sons and three daughters. His father, John Newman, was a banker with Ramsbottom, Newman and Company in Lombard Street. His mother, Jemima (née Fourdrinier), was descended from a notable family of Huguenot refugees in England, founded by the engraver, printer and stationer, Paul Fourdrinier. Francis William Newman was a younger brother. His eldest sister, Harriet Elizabeth, married Thomas Mozley, also prominent in the Oxford Movement. The family lived in Southampton Street (now Southampton Place) in Bloomsbury and bought a country retreat in Ham, near Richmond, in the early 1800s. At school in Ealing At the age of seven Newman was sent to Great Ealing School conducted by George Nicholas. There George Huxley, father of Thomas Henry Huxley, taught mathematics, and the classics teacher was Walter Mayers. Newman took no part in the casual school games. He was a great reader of the novels of Walter Scott, then in course of publication, and of Robert Southey. Aged 14, he read sceptical works by Thomas Paine, David Hume and perhaps Voltaire. Evangelical At the age of 15, during his last year at school, Newman was converted, an incident of which he wrote in his Apologia that it was “more certain than that I have hands or feet”. Almost at the same time (March 1816) the bank Ramsbottom, Newman and Co. crashed, though it paid its creditors and his father left to manage a brewery. Mayers, who had himself undergone a conversion in 1814, lent Newman books from the English Calvinist tradition. It was in the autumn of 1816 that Newman “fell under the influence of a definite creed”, and received into his intellect “impressions of dogma, which, through God’s mercy, have never been effaced or obscured”. He became an evangelical Calvinist and held the typical belief that the Pope was the antichrist under the influence of the writings of Thomas Newton, as well as his reading of Joseph Milner’s History of the Church of Christ. Mayers is described as a moderate, Clapham Sect Calvinist, and Newman read William Law as well as William Beveridge in devotional literature. He also read The Force of Truth by Thomas Scott. Although to the end of his life Newman looked back on his conversion to evangelical Christianity in 1816 as the saving of his soul, he gradually shifted away from his early Calvinism. As Eamon Duffy puts it, “He came to see Evangelicalism, with its emphasis on religious feeling and on the Reformation doctrine of justification by faith alone, as a Trojan horse for an undogmatic religious individualism that ignored the Church’s role in the transmission of revealed truth, and that must lead inexorably to subjectivism and skepticism.” At university Newman’s name was entered at Lincoln’s Inn. He was, however, sent shortly to Trinity College, Oxford, where he studied widely. Anxiety to do well in the final schools produced the opposite result; he broke down in the examination, under Thomas Vowler Short, and so graduated as a BA with third-class honours in 1821. Desiring to remain in Oxford, Newman then took private pupils and read for a fellowship at Oriel, then “the acknowledged centre of Oxford intellectualism.” He was elected at Oriel on 12 April 1822. Edward Bouverie Pusey was elected a fellow of the same college in 1823. Anglican priest On 13 June 1824, Newman was made an Anglican deacon in Christ Church Cathedral, Oxford. Ten days later he preached his first sermon in Holy Trinity at Over Worton, near Banbury, Oxfordshire when on a visit to his former teacher, the Reverend Walter Mayers, who had been curate there since 1823. On Trinity Sunday, 29 May 1825, he was ordained a priest in Christ Church Cathedral by the Bishop of Oxford, Edward Legge. He became, at Pusey’s suggestion, curate of St Clement’s Church, Oxford. Here, for two years, he was engaged in parochial work, and wrote articles on Apollonius of Tyana, Cicero and Miracles for the Encyclopædia Metropolitana. Richard Whately and Edward Copleston, Provost of Oriel, were leaders in the group of Oriel Noetics, a group of independently thinking dons with a strong belief in free debate. In 1825, at Whately’s request, Newman became vice-principal of St Alban Hall, but he only held this post for one year. He attributed much of his “mental improvement” and partial conquest of his shyness at this time to Whately. In 1826 Newman returned as tutor of Oriel, and the same year Richard Hurrell Froude, described by Newman as “one of the acutest, cleverest and deepest men” he ever met, was elected fellow there. The two formed a high ideal of the tutorial office as clerical and pastoral rather than secular, which led to tensions in the college. Newman assisted Whately in his popular work Elements of Logic (1826, initially for the Encyclopædia Metropolitana), and from him gained a definite idea of the Christian Church as institution: “... a Divine appointment, and as a substantive body, independent of the State, and endowed with rights, prerogatives and powers of its own”. Newman broke with Whately in 1827 on the occasion of the re-election of Robert Peel as Member of Parliament for the university: Newman opposed Peel on personal grounds. In 1827 Newman was a preacher at Whitehall. Oxford Movement In 1828 Newman supported and secured the election of Edward Hawkins as Provost of Oriel over John Keble. This choice, he later commented, produced the Oxford Movement with all its consequences. In the same year Newman was appointed vicar of St Mary’s University Church, to which the benefice of Littlemore (to the south of the city of Oxford) was attached, and Pusey was made Regius Professor of Hebrew. At this date, though Newman was still nominally associated with the Evangelicals, his views were gradually assuming a higher ecclesiastical tone. George Herring considers that the death of his sister Mary in January had a major impact on Newman. In the middle part of the year he worked to read the Church Fathers thoroughly. While local secretary of the Church Missionary Society, Newman circulated an anonymous letter suggesting a method by which Anglican clergy might practically oust Nonconformists from all control of the society. This resulted in his being dismissed from the post on 8 March 1830; and three months later Newman withdrew from the Bible Society, completing his move away from the Low Church group. In 1831–1832 Newman became the “Select Preacher” before the University. In 1832 his difference with Hawkins as to the “substantially religious nature” of a college tutorship became acute and prompted his resignation. Mediterranean travels In December 1832, Newman went with Hurrell Froude, on account of the latter’s health, for a tour in Southern Europe. On board the mail steamship Hermes they visited Gibraltar, Malta, the Ionian Islands and, subsequently, Sicily, Naples and Rome, where Newman made the acquaintance of Nicholas Wiseman. In a letter home he described Rome as “the most wonderful place on Earth”, but the Roman Catholic Church as “polytheistic, degrading and idolatrous”. During the course of this tour, Newman wrote most of the short poems which a year later were printed in the Lyra Apostolica. From Rome, instead of accompanying the Froudes home in April, Newman returned to Sicily alone. He fell dangerously ill with gastric or typhoid fever at Leonforte, but recovered, with the conviction that God still had work for him to do in England. Newman saw this as his third providential illness. In June 1833 he left Palermo for Marseille in an orange boat, which was becalmed in the Strait of Bonifacio. Here, Newman wrote the verses “Lead, Kindly Light” which later became popular as a hymn. Tracts for the Times Newman was at home again in Oxford on 9 July 1833 and, on 14 July, Keble preached at St Mary’s an assize sermon on “National Apostasy”, which Newman afterwards regarded as the inauguration of the Oxford Movement. In the words of Richard William Church, it was “Keble who inspired, Froude who gave the impetus and Newman who took up the work”; but the first organisation of it was due to Hugh James Rose, editor of the British Magazine, who has been styled “the Cambridge originator of the Oxford Movement”. Rose met Oxford Movement figures on a visit to Oxford looking for magazine contributors, and it was in his rectory house at Hadleigh, Suffolk, that a meeting of High Church clergy was held over 25–26 July (Newman was not present, but Hurrell Froude, Arthur Philip Perceval and William Palmer had gone to visit Rose), at which it was resolved to fight for “the apostolical succession and the integrity of the Prayer Book.” A few weeks later Newman started, apparently on his own initiative, the Tracts for the Times, from which the movement was subsequently named “Tractarian”. Its aim was to secure for the Church of England a definite basis of doctrine and discipline. At the time the state’s financial stance towards the Church of Ireland had raised the spectres of disestablishment, or an exit of High Churchmen. The teaching of the tracts was supplemented by Newman’s Sunday afternoon sermons at St Mary’s, the influence of which, especially over the junior members of the university, was increasingly marked during a period of eight years. In 1835 Pusey joined the movement, which, so far as concerned ritual observances, was later called “Puseyite”. In 1836 the Tractarians appeared as an activist group, in united opposition to the appointment of Renn Dickson Hampden as Regius Professor of Divinity. Hampden’s 1832 Bampton Lectures, in the preparation of which Joseph Blanco White had assisted him, were suspected of heresy; and this suspicion was accentuated by a pamphlet put forth by Newman, Elucidations of Dr Hampden’s Theological Statements. At this date Newman became editor of the British Critic. He also gave courses of lectures in a side chapel of St Mary’s in defence of the via media ("middle way") of Anglicanism between Roman Catholicism and popular Protestantism. Doubts and opposition Newman’s influence in Oxford was supreme about the year 1839. Just then, however, his study of monophysitism caused him to doubt whether Anglican theology was consistent with the principles of ecclesiastical authority which he had come to accept. He read Nicholas Wiseman’s article in the Dublin Review on “The Anglican Claim”, which quoted Augustine of Hippo against the Donatists, “securus judicat orbis terrarum” ("the verdict of the world is conclusive"). Newman later wrote of his reaction: For a mere sentence, the words of St Augustine, struck me with a power which I never had felt from any words before... they were like the ‘Tolle, lege,—Tolle, lege,’ of the child, which converted St Augustine himself. ‘Securus judicat orbis terrarum!’ By those great words of the ancient Father, interpreting and summing up the long and varied course of ecclesiastical history, the theology of the Via Media was absolutely pulverised. (Apologia, part 5) After a furore in which the eccentric John Brande Morris preached for him in St Mary’s in September 1839, Newman began to think of moving away from Oxford. One plan that surfaced was to set up a religious community in Littlemore, outside the city of Oxford. Since accepting his post at St. Mary’s, Newman had a chapel (dedicated to Sts. Nicholas and Mary) and school built in the parish’s neglected area. Newman’s mother had laid the foundation stone in 1835, based on a half-acre plot and £100 given by Oriel College. Newman planned to appoint Charles Pourtales Golightly, an Oriel man, as curate at Littlemore in 1836. However, Golightly had taken offence at one of Newman’s sermons, and joined a group of aggressive anti-Catholics. Thus, Isaac Williams became Littlemore’s curate instead, succeeded by John Rouse Bloxam from 1837 to 1840, during which the school opened. William John Copeland acted as curate from 1840. Newman continued as a High Anglican controversialist until 1841, when he published Tract 90, which proved the last of the series. This detailed examination of the Thirty-Nine Articles suggested that their framers directed their negations not against Catholicism’s authorised creed, but only against popular errors and exaggerations. Though this was not altogether new, Archibald Campbell Tait, with three other senior tutors, denounced it as “suggesting and opening a way by which men might violate their solemn engagements to the university.” Other heads of houses and others in authority joined in the alarm. At the request of Richard Bagot, the Bishop of Oxford, the publication of the Tracts came to an end. Retreat to Littlemore Newman also resigned the editorship of the British Critic and was thenceforth, as he later described it, “on his deathbed as regards membership with the Anglican Church”. He now considered the position of Anglicans to be similar to that of the semi-Arians in the Arian controversy. The joint Anglican-Lutheran bishopric set up in Jerusalem was to him further evidence that the Church of England was not apostolic. In 1842 Newman withdrew to Littlemore with a small band of followers, and lived in semi-monastic conditions. The first to join him there was John Dobree Dalgairns. Others were William Lockhart on the advice of Henry Manning, Ambrose St John in 1843, Frederick Oakeley and Albany James Christie in 1845. The group adapted buildings in what is now College Lane, Littlemore, opposite the inn, including stables and a granary for stage coaches. Newman called it “the house of the Blessed Virgin Mary at Littlemore” (now Newman College). This “Anglican monastery” attracted publicity, and much curiosity in Oxford, which Newman tried to downplay, but some nicknamed it Newmanooth (from Maynooth College). Some Newman disciples wrote about English saints, while Newman himself worked to complete an Essay on the development of doctrine. In February 1843, Newman published, as an advertisement in the Oxford Conservative Journal, an anonymous but otherwise formal retractation of all the hard things he had said against Roman Catholicism. Lockhart became the first in the group to convert formally to Catholicism. Newman preached his last Anglican sermon at Littlemore, the valedictory “The parting of friends” on 25 September, and resigned the living of St Mary’s, although he did not leave Littlemore for two more years, until his own formal reception into the Catholic Church. Conversion to Roman Catholicism An interval of two years then elapsed before Newman was received into the Roman Catholic Church on 9 October 1845 by Dominic Barberi, an Italian Passionist, at the college in Littlemore. The personal consequences for Newman of his conversion were great: he suffered broken relationships with family and friends, attitudes to him within his Oxford circle becoming polarised. The effect on the wider Tractarian movement is still debated, since Newman’s leading role is regarded by some scholars as overstated, as is Oxford’s domination of the movement as a whole. Tractarian writings had a wide and continuing circulation after 1845, well beyond the range of personal contacts with the main Oxford figures, and Tractarian clergy continued to be recruited into the Church of England in numbers. Oratorian In February 1846, Newman left Oxford for Oscott, where Bishop Wiseman, then vicar-apostolic of the Midland district, resided; and in October he went to Rome, where he was ordained priest by Cardinal Giacomo Filippo Fransoni and awarded the degree of DD by Pope Pius IX. At the close of 1847, Newman returned to England as an Oratorian and resided first at Maryvale (near Old Oscott); then at St Wilfrid’s College, Cheadle; and then at St Anne’s, Alcester Street, Birmingham. Finally he settled at Edgbaston, where spacious premises were built for the community, and where (except for four years in Ireland) he lived a secluded life for nearly forty years. Before the house at Edgbaston was occupied, Newman established the London Oratory, with Father Frederick William Faber as its superior. Lectures on the position of Catholics in England Anti-Catholicism had been central to British culture since the sixteenth-century Protestant Reformation. According to D.G. Paz, anti-Catholicism was “an integral part of what it meant to be a Victorian”. Popular Protestant feeling ran high at this time, partly in consequence of the Papal Bull Universalis Ecclesiae which re-established the Catholic diocesan hierarchy in England by Pope Pius IX on 29 September 1850. New Episcopal sees were created and Cardinal Nicholas Wiseman was to be the first Archbishop of Westminster. On 7 October, Wiseman announced the Pope’s restoration of the Catholic hierarchy in England in a pastoral letter From out of the Flaminian Gate: “Catholic England has been restored to its orbit in the ecclesiastical firmament, from which its light had long vanished, and begins anew its course of regularly adjusted action round the centre of unity, the source of jurisdiction, of light and vigour.” Led by The Times and Punch, the British press saw this as being an attempt by the Papacy to claim jurisdiction over England. This was dubbed the “Papal Aggression”. The Prime Minister, Lord John Russell, wrote a public letter to the Bishop of Durham and denounced this “attempt to impose a foreign yoke upon our minds and consciences”. Russell’s stirring up of anti-Catholicism led to a national outcry. This “No Popery” uproar led to violence with Catholic priests being pelted in the streets and Catholic churches being attacked. Newman was keen for lay people to be at the forefront of any public apologetics: “[Catholics should] make the excuse of this persecution for getting up a great organization, going round the towns giving lectures, or making speeches.” He supported John Capes in the committee he was organising for public lectures in February 1851. Due to ill-health, Capes had to stop them half way through. Newman took the initiative and booked the Birmingham Corn Exchange for a series of public lectures. He decided to make their tone popular and provide cheap off-prints to those who attended. These lectures were his Lectures on the Present Position of Catholics in England and they were delivered weekly, beginning on 30 June and finishing on 1 September 1851. In total there were nine lectures: Protestant view of the Catholic Church Tradition the sustaining power of the Protestant view Fable the basis of the Protestant view True testimony insufficient for the Protestant view Logical inconsistency of the Protestant view Prejudice the life of the Protestant view Assumed principles of the intellectual ground of the Protestant view Ignorance concerning Catholics the protection of the Protestant view Duties of Catholics towards the Protestant view which form the nine chapters of the published book. Following the first edition, a number of paragraphs were removed following the Achilli trial as "they were decided by a jury to constitute a libel, June 24, 1852.” Andrew Nash describes the Lectures as: "an analysis of this [anti-Catholic] ideology, satirising it, demonstrating the false traditions on which it was based and advising Catholics how they should respond to it. They were the first of their kind in English literature.” John Wolffe assesses the Lectures as: “an interesting treatment of the problem of anti-Catholicism from an observer whose partisan commitment did not cause him to slide into mere polemic and who had the advantage of viewing the religious battlefield from both sides of the tortured no man’s land of Littlemore.” The response to the Lectures was split between Catholics and Protestants. Catholics greeted them with enthusiasm. A review in The Rambler, a Catholic periodical, saw them as “furnishing a key to the whole mystery of anti-Catholic hostility and as shewing the special point of attack upon which our controversial energies should be concentrated.” The Protestant response was, predictably, less positive. Archdeacon Julius Hare said that Newman “is determined to say whatever he chooses, in despite of facts and reason”. Wilfred Ward, Newman’s first biographer, describes the Lectures as follows: “We have the very curious spectacle of a grave religious apologist giving rein for the first time at the age of fifty to a sense of rollicking fun and gifts of humorous writing, which if expended on other subjects would naturally have adorned the pages of Thackeray’s Punch.” Ian Ker has raised the profile of Newman’s satire. Ker notes that Newman’s imagery has a “savage, Swiftian flavour” and can be “grotesque in the Dickens manner”. Newman himself described the lectures as his “best written book.” Achilli trial One of the features of English anti-Catholicism was the holding of public meetings at which ex-Catholics, including priests, denounced their former beliefs and gave detailed accounts of the horrors of Catholic life. Giacinto Achilli (1803–1860), an ex-Dominican friar, was one such speaker. In 1833 Achilli, author of Dealings with the inquisition: or, Papal Rome, her priests, and her Jesuits... (1851), had been made Master of Sacred Theology at the College of St. Thomas, the future Pontifical University of Saint Thomas Aquinas, Angelicum. Nash describes Achilli’s journey to England thus: [Achilli] had been imprisoned (in a monastery) by the Inquisition for heresy, he claimed, but actually for a series of sexual offences against under-age young women. He had been “rescued” from the Inquisition by a group of English ultra-Protestants as a hero six months before the Papal Aggression crisis broke. He was received by the Foreign Secretary, Lord Palmerston, greeted a public meeting at Exeter Hall with a specially written hymn, “Hail Roman prisoner, Hail” and given a chapel in London. His Dealings with the Inquisition was a best seller. In his public lectures, sponsored by the Evangelical Alliance, he professed to the errors of Catholicism and to be a sincere Protestant, and his exciting account of the cruelties of the Inquisition made him a credible and popular anti-Catholic speaker. In July 1850, Cardinal Wiseman wrote a detailed exposé of him in The Dublin Review which listed all of his offences. Newman therefore assumed, after seeking legal advice, that he would be able to repeat the facts in his fifth lecture in his Lectures on the Present Position of Catholics in England. In these lectures, Newman denounced various anti-Catholic utterances. These included those of the Maria Monk, the allegation of cells under his own Oratory on Hagley Road, Birmingham and those of Giacinto Achilli. Newman emphasises the importance of responding to Achilli: For how, Brothers of the Oratory, can we possibly believe a man like this [Achilli], in what he says about persons and facts, and conversations, and events, when he is of the stamp of Maria Monk, of Jeffreys, and of Teodore, and of others who have had their hour, and then been dropped by the indignation or the shame of mankind. The section of the lecture that was decided by jury to constitute a libel was: “I have been a Catholic and an infidel; I have been a Roman priest and a hypocrite; I have been a profligate under a cowl. I am that Father Achilli, who as early as 1826, was deprived of my faculty to lecture, for an offence which my superiors did their best to conceal; and who in 1827 had already earned the reputation of a scandalous friar. I am that Achilli, who in the diocese of Viterbo in February, 1831, robbed of her honour a young women of eighteen; who in September 1833, was found guilty of a second such crime, in the case of a person of twenty-eight; and who perpetrated a third in July, 1834, in the case of another aged twenty-four. I am he, who afterwards was found guilty of sins, similar or worse, in other towns of the neighbourhood. I am that son of St. Dominic who is known to have repeated the offence at Capua, in 1834 or 1835; and at Naples again, in 1840, in the case of a child of fi[f]teen. I am he who chose the sacristy of the church for one of these crimes, and Good Friday for another. Look on me, ye mothers of England, a confessor against Popery, for ye 'ne’er may look upon my like again.' I am that veritable priest, who, after all this, began to speak against, not only the Catholic faith, but the moral law, and perverted others by my teaching. I am the Cavaliere Achilli, who then went to Corfu, made the wife of a tailor faithless to her husband, and lived publicly and travelled about with the wife of a chorus-singer. I am that Professor of the Protestant College at Malta, who with two others was dismissed from my post for offences which the authorities cannot get themselves to describe. And now attend to me, such as I am, and you shall see what you shall see about the barbarity and profligacy of the Inquisitors of Rome.” You speak truly, O Achilli, and we cannot answer you a word. You are a Priest; you have been a Friar; you are, it is undeniable, the scandal of Catholicism, and the palmary argument of Protestants, by your extraordinary depravity. You have been, it is true, a profligate, an unbeliever, and a hypocrite. Not many years passed of your conventional life, and you were never in the choir, always in private houses, so that the laity observed you. You were deprived of your professorship, we own it; you were prohibited from preaching and hearing confessions; you were obliged to give hush-money to the father of one of your victims, as we learned from an official document of the Neapolitan Police to be ‘known for habitual incontinency;’ your name came before the civil tribunal at Corfu for your crime of adultery. You have put the crown on your offences, by as long as you could, denying them all; you have professed to seek after truth, when you were ravening after sin.” The libel charge was officially laid against Newman in November. Under English law, Newman needed to prove every single charge he had made against Achilli. Newman requested the documents that Wiseman had used for his article in the Dublin Review but he had mislaid them. He eventually found them but it was too late to prevent the trial. Newman and his defence committee needed to locate the victims and return them to England. A number of the victims were found and Maria Giberne, a friend of Newman, went to Italy to return with them to England. Achilli, on hearing that witnesses were being brought, arranged for the trial to be delayed. This put Newman under great strain as he had been invited to be the founding Rector of the proposed Catholic University in Dublin and was composing and delivering the lectures that would become The Idea of a University. On 21 June 1852, the libel trial started and lasted three days. Despite the evidence of the victims and witnesses, Achilli denied that any of it had happened; the jury believed him and found Newman guilty of libel. The injustice of the verdict was widely recognised: a great blow has been given to the administration of justice in this country, and Roman Catholics will have henceforth only too good reason for asserting that there is no justice for them in matters tending to rouse the Protestant feelings of judges and juries. A second trial was not granted and sentencing was postponed. When sentencing occurred, Newman did not get the prison sentence expected but got a fine of £100 and a long lecture from Judge Coleridge about his moral deterioration since he had become a Catholic. Coleridge later wrote to Keble: It is a very painful matter for us who must hail this libel as false, believing it is in great part true– or at least that it may be. The fine was paid on the spot and while his expenses as defendant amounted to about £14,000, they were paid out a fund organised by this defence committee to which Catholics at home and abroad had contributed; there was £2,000 left over which was spent on the purchase of a small property in Rednal, on the Lickey Hills, with a chapel and cemetery, where Newman was eventually buried. Achilli, despite his victory, was discredited. Newman removed the libellous section of the fifth lecture and replaced them by the inscription: De illis quae sequebantur / posterorum judicium sit– About those things which had followed / let posterity be the judge. Educator In 1854, at the request of the Irish Catholic bishops, Newman went to Dublin as rector of the newly established Catholic University of Ireland, now University College, Dublin. It was during this time that he founded the Literary and Historical Society. After four years, he retired. He published a volume of lectures entitled The Idea of a University, which explained his philosophy of education. Newman believed in a middle way between free thinking and moral authority– one that would respect the rights of knowledge as well as the rights of revelation. His purpose was to build a Catholic university, in a world where the major Catholic universities on the European continent had recently been secularised, and most universities in the English-speaking world were Protestant. For a university to claim legitimacy in the larger world, it would have to support research and publication free from church censorship; however, for a university to be a safe place for the education of Catholic youth, it would have to be a place in which the teachings of the Catholic church were respected and promoted. The University [...] has this object and this mission; it contemplates neither moral impression nor mechanical production; it professes to exercise the mind neither in art nor in duty; its function is intellectual culture; here it may leave its scholars, and it has done its work when it has done as much as this. It educates the intellect to reason well in all matters, to reach out towards truth, and to grasp it. This philosophy encountered opposition within the Catholic church, at least in Ireland, as evidenced by the opinion of bishop Paul Cullen. In 1854 Cullen wrote a letter to the Vatican’s office Propaganda fide (now called the Congregation for the Evangelization of Peoples), criticising Newman’s liberal exercise of authority within the new university: The discipline introduced is unsuitable, certainly to this country. The young men are allowed to go out at all hours, to smoke, etc., and there has not been any fixed time for study. All this makes it clear that Father Newman does not give enough attention to details. The University as envisaged by Newman encountered too much opposition to prosper. However, his book did have a wide influence. In 1858, Newman projected a branch house of the Oratory at Oxford; but this project was opposed by Father (later Cardinal) Henry Edward Manning, another influential convert from Anglicanism, and others. It was thought that the creation of a Catholic body within the heart of Oxford was likely to induce Catholics to send their sons to that university, rather than to newly formed Catholic universities. The scheme was abandoned. When Catholics did begin to attend Oxford from the 1860s onwards, a Catholic club was formed and, in 1888, it was renamed the Oxford University Newman Society in recognition of Newman’s efforts on behalf of Catholicism in that university city. The Oxford Oratory was eventually founded over 100 years later in 1993. In 1859, Newman established, in connection with the Birmingham Oratory, a school for the education of the sons of gentlemen along lines similar to those of English public schools. The Oratory School flourished as a boy’s boarding school, dubbed 'The Catholic Eton’. Relationships with other converts Newman had a special concern in the publisher Burns & Oates; the owner, James Burns, had published some of the Tractarians, and Burns had himself converted to Roman Catholicism in 1847. Newman published several books with the company, effectively saving it. There is even a story that Newman’s novel Loss and Gain was written specifically to assist Burns. In 1863, in a response to Thomas William Allies, while agreeing that slavery was bad, Newman would not publicly condemn it as “intrinsically evil” on the grounds that it had been tolerated by St Paul– thus asserting that slavery is “a condition of life ordained by God in the same sense that other conditions of life are”. Newman and Henry Edward Manning both became significant figures in the late 19th-century Roman Catholic Church in England: both were Anglican converts and both were elevated to the dignity of cardinal. In spite of these similarities, in fact there was a lack of sympathy between the two men, who were different in character and experience, and they clashed on a number of issues, in particular the foundation of an Oratory in Oxford. On theological issues, Newman is seen as the more liberal because of his reservations about the declaration of papal infallibility (Manning favoured the formal declaration of the doctrine). George W. E. Russell recorded that: When Newman died there appeared in a monthly magazine a series of very unflattering sketches by one who had lived under his roof. I ventured to ask Cardinal Manning if he had seen these sketches. He replied that he had and thought them very shocking; the writer must have a very unenviable mind, &c., and then, having thus sacrificed to propriety, after a moment’s pause he added: “But if you ask me if they are like poor Newman, I am bound to say– a photograph.” Apologia In 1862 Newman began to prepare autobiographical and other memoranda to vindicate his career. The occasion came when, in January 1864, Charles Kingsley, reviewing James Anthony Froude’s History of England in Macmillan’s Magazine, incidentally asserted that “Father Newman informs us that truth for its own sake need not be, and on the whole ought not to be, a virtue of the Roman clergy.” Edward Lowth Badeley, who had been a close legal adviser to Newman since the Achilli trial, encouraged him to make a robust rebuttal. After some preliminary sparring between the two, in which Kingsley refused to admit any fault, Newman published a pamphlet, Mr Kingsley and Dr Newman: a Correspondence on the Question whether Dr Newman teaches that Truth is no Virtue, (published in 1864 and not reprinted until 1913). The pamphlet has been described as “unsurpassed in the English language for the vigour of its satire”. However, the anger displayed was later, in a letter to Sir William Cope, admitted to have been largely feigned. After the debate went public, Kingsley attempted to defend his assertion in a lengthy pamphlet entitled “What then does Dr Newman mean?”, described by a historian as “one of the most momentous rhetorical and polemical failures of the Victorian age”. In answer to Kingsley, again encouraged by Badeley, Newman published in bi-monthly parts his Apologia Pro Vita Sua, a religious autobiography of abiding interest. Its tone changed the popular estimate of its author, by explaining the convictions which had led him into the Catholic Church. Kingsley’s general accusation against the Catholic clergy is dealt with later in the work; his specific accusations are addressed in an appendix. Newman maintains that English Catholic priests are at least as truthful as English Catholic laymen. Newman published a revision of the series of pamphlets in book form in 1865; in 1913 a combined critical edition, edited by Wilfrid Ward, was published. Later years In 1870, Newman published his Grammar of Assent, a closely reasoned work in which the case for religious belief is maintained by arguments somewhat different from those commonly used by Roman Catholic theologians of the time. In 1877, in the republication of his Anglican works, he added to the two volumes containing his defence of the via media, a long preface in which he criticised and replied to anti-Catholic arguments of his own which were contained in the original works. At the time of the First Vatican Council (1869–1870), Newman was uneasy about the formal definition of the doctrine of papal infallibility, believing that the time was 'inopportune’. In a private letter to his bishop (William Bernard Ullathorne), surreptitiously published, he denounced the “insolent and aggressive faction” that had pushed the matter forward. Newman gave no sign of disapproval when the doctrine was finally defined, but was an advocate of the “principle of minimising”, that included very few papal declarations within the scope of infallibility. Subsequently, in a letter nominally addressed to the Duke of Norfolk when Gladstone accused the Roman Church of having “equally repudiated modern thought and ancient history”, Newman affirmed that he had always believed in the doctrine, and had only feared the deterrent effect of its definition on conversions on account of acknowledged historical difficulties. In this letter, and especially in the postscript to the second edition, Newman answered the charge that he was not at ease within the Catholic Church. Cardinalate In 1878, Newman’s old college elected him an honorary fellow, and he revisited Oxford, after an interval of thirty-two years, on the same day Pope Pius IX died. Pius had mistrusted Newman, but his successor, Pope Leo XIII, was encouraged by the Duke of Norfolk and other English Catholic laymen to make Newman a cardinal, despite the fact that he was neither a bishop nor resident in Rome. Cardinal Manning seems not to have been interested in having Newman become a cardinal, and remained silent when the Pope asked him about it; Bishop Ullathorne, as Newman’s immediate superior, sent word to Pope Leo that he would welcome the honour. The offer was made by Rome in February 1879. Newman accepted the gesture as a vindication of his work, but made two requests: that he not be consecrated a bishop on receiving the cardinalate, as was usual at that time; and that he might remain in Birmingham. Father John Henry Newman was elevated to the rank of cardinal in the Consistory of 12 May 1879 by Pope Leo XIII, who assigned him the Deaconry of San Giorgio al Velabro. Newman while in Rome insisted on the lifelong consistency of his opposition to “liberalism in religion.” Death After an illness, Newman returned to England and lived at the Oratory until his death, making occasional visits to London and chiefly to his old friend, R. W. Church, now Dean of St Paul’s. As a cardinal, Newman published nothing beyond a preface to a work by Arthur Wollaston Hutton on the Anglican ministry (1879) and an article “On the Inspiration of Scripture” in The Nineteenth Century (February 1884). From the latter half of 1886, Newman’s health began to fail, and he celebrated Mass for the last time on Christmas Day in 1889. On 11 August 1890 he died of pneumonia at the Birmingham Oratory. Eight days later his body was buried in the cemetery at Rednal Hill, Birmingham, at the country house of the Oratory. At the time of his death he had been Protodeacon of the Holy Roman Church. In accordance with his express wishes, Newman was buried in the grave of his lifelong friend Ambrose St. John. The pall over the coffin bore the motto that Newman adopted for use as a cardinal, Cor ad cor loquitur ("Heart speaks to heart"), which William Barry, writing in the Catholic Encyclopedia (1913), traces to Francis de Sales and sees as revealing the secret of Newman’s “eloquence, unaffected, graceful, tender, and penetrating”. Ambrose St. John had become a Roman Catholic at around the same time as Newman, and the two men have a joint memorial stone inscribed with the motto Newman had chosen, Ex umbris et imaginibus in veritatem ("Out of shadows and phantasms into the truth"), which Barry traces to Plato’s allegory of the cave. On 27 February 1891, Newman’s estate was probated at £4,206. Remains Newman’s grave was opened on 2 October 2008, with the intention of moving any remains to a tomb inside Birmingham Oratory for their more convenient veneration as relics during Newman’s consideration for sainthood; however, his wooden coffin was found to have disintegrated and no bones were found. A representative of Fathers of the Birmingham Oratory alleged that this was because the coffin was wooden and the burial took place at a damp site. Contemporary sources show that the coffin was covered with a softer type of soil than the clay marl of the grave site. Forensic expert John Hunter, from the University of Birmingham, tested soil samples from near the grave and said that total disappearance of a body was unlikely over that timescale. He said that extreme conditions which could remove bone would also have removed the coffin handles, which were extant. Writer Some of Newman’s short and earlier poems are described by R. H. Hutton as “unequalled for grandeur of outline, purity of taste and radiance of total effect”; while his latest and longest, The Dream of Gerontius, attempts to represent the unseen world along the same lines as Dante. His prose style, especially in his Catholic days, is fresh and vigorous, and is attractive to many who do not sympathise with his conclusions, from the apparent candour with which difficulties are admitted and grappled; while in his private correspondence there is charm. James Joyce had a lifelong admiration for Newman’s writing style, and in a letter to his patron Harriet Shaw Weaver humorously remarked about Newman that “nobody has ever written English prose that can be compared with that of a tiresome footling little Anglican parson who afterwards became a prince of the only true church”. Theologian Around 1830, Newman developed a distinction between natural religion and revealed religion. Revealed religion is the Judeo-Christian revelation which finds its fulfilment in Jesus Christ. Natural religion refers to the knowledge of God and divine things that has been acquired outside the Judeo-Christian revelation. For Newman, this knowledge of God is not the result of unaided reason but of reason aided by grace, and so he speaks of natural religion as containing a revelation, even though it is an incomplete revelation. Newman’s view of natural religion gives rise to passages in his writings in which he appears to sympathise with a broader theology. Both as an Anglican and as a Catholic, he put forward the notion of a universal revelation. As an Anglican, Newman subscribed to this notion in various works, among them the 1830 University Sermon entitled “The Influence of Natural and Revealed Religion Respectively”, the 1833 poem “Heathenism”, and the book The Arians of the Fourth Century, also 1833, where he admits that there was “something true and divinely revealed in every religion”. As a Catholic, he included the idea in A Grammar of Assent: “As far as we know, there never was a time when... revelation was not a revelation continuous and systematic, with distinct representatives and an orderly succession.” Newman held that “freedom from symbols and articles is abstractedly the highest state of Christian communion”, but was “the peculiar privilege of the primitive Church.” In 1877 he allowed that “in a religion that embraces large and separate classes of adherents there always is of necessity to a certain extent an exoteric and an esoteric doctrine.” Character and relationships A recent biography of Newman notes that since his death in 1890 he has suffered almost as much misrepresentation as he did during his lifetime. In the Apologia he had exorcised the phantom which, as he said, “gibbers instead of me”– the phantom of the secret Romanist, corrupting the youth of Oxford, devious and dissimulating. But he raised another phantom– that of the oversensitive, self-absorbed recluse who never did anything but think and write. Unwary readers took the Apologia as autobiography, but it is strictly what Newman called its first parts—"A History of My Religious Opinions". In Newman’s letters and memoranda and those of his friends, a more outgoing and humorous character is revealed. Newman lived in the world of his time, travelling by train as soon as engines were built and rail lines laid, and writing amusing letters about his adventures on railways and ships or during his travels in Scotland and Ireland. He was an indefatigable walker, and as a young don at Oriel he often went out riding with Hurrell Froude and other friends. At Oxford he had an active pastoral life, as an Anglican priest, though nothing of it appears in the Apologia. Later he was active as a Catholic priest. His parishioners at the Oratory, apart from a few professional men and their families, were mainly factory workers, Irish immigrants, and tradespeople. He was a caring pastor, and their recorded reminiscences show that they held him in affection. Newman, who was only a few years younger than Keats and Shelley, was born into the Romantic generation, when Englishmen still wept in moments of emotion. But he lived on into the age of the stiff upper lip, with the result that later generations, hearing of his tears on a visit to his mother’s grave or at the funerals of old friends such as Henry Wilberforce, thought him not only sensitive but melancholy. The “sensitive recluse of legend” had a wide currency, appearing, for instance, in Lytton Strachey’s description, in his famously debunking set of portraits Eminent Victorians, as Newman’s “soft, spectacled, Oxford manner, with its half-effeminate diffidence”. Geoffrey Faber, whose own account of Newman in Oxford Apostles was far from hagiographic, found Strachey’s portrait a distasteful caricature, bearing scant likeness to the Newman of history and designed solely “to tickle the self-conceit of a cynical and beliefless generation”. However, in Strachey’s account the true villain is Cardinal Manning, who is accused of secretly briefing the Press the false story that Newman would turn down the Cardinalate, and who privately said of his late “friend”: “Poor Newman! He was a great hater!”. Strachey was only ten when Newman died and never met him. In contrast to Strachey’s account, James Anthony Froude, Hurrell Froude’s brother, who knew Newman at Oxford, saw him as a Carlylean hero. Compared with Newman, Froude wrote, Keble, Pusey and the other Tractarians “were all but as ciphers, and he the indicating number”. Newman’s face was “remarkably like that of Julius Caesar.... I have often thought of the resemblance, and believed that it extended to the temperament. In both there was an original force of character which refused to be moulded by circumstances, which was to make its own way, and become a power in the world; a clearness of intellectual perception, a disdain for conventionalities, a temper imperious and wilful, but along with it a most attaching gentleness, sweetness, singleness of heart and purpose. Both were formed by nature to command others, both had the faculty of attracting to themselves the passionate devotion of their friends and followers.... For hundreds of young men Credo in Newmannum was the veritable symbol of faith.” Celibacy Newman’s celibacy, which he embraced at the age of 15, also contributed to negative representations of his character, laying him open to what he called “slurs”. To exponents of Muscular Christianity such as Charles Kingsley, celibacy was synonymous with unmanliness. Kingsley, who interpreted the Biblical story of Adam and Eve as expressing a “binary law of man’s being; the want of a complementum, a 'help meet’, without whom it is not good for him to be”, feared and hated vowed sexual abstinence, considering it, in Laura Fasick’s words, “a distinct and separate perversion”. The charge of effeminacy was aimed not just at Newman but at Tractarians and Roman Catholics in general. “In all that school”, wrote Kingsley in 1851, “there is an element of foppery—even in dress and manner; a fastidious, maundering, die-away effeminacy, which is mistaken for purity and refinement.” John Cornwell comments that "the notion of Newman’s effeminacy tells us more about the reaction of others to him at the time than [about] any tendency in his own nature.” To many members of the Oxford Movement, Newman included, it was Kingsley’s ideal of domesticity that seemed unmanly. As R. W. Church put it, "To shrink from [celibacy] was a mark of want of strength or intelligence, of an unmanly preference for English home life, of insensibility to the generous devotion and purity of the saints." Defending his decision to remain single, Charles Reding, the hero of Newman’s novel Loss and Gain, argues that “surely the idea of an Apostle, unmarried, pure, in fast and nakedness, and at length a martyr, is a higher idea than that of one of the old Israelites sitting under his vine and fig-tree, full of temporal goods, and surrounded by sons and grandsons?” James Eli Adams remarks that if manliness is equated with physical and psychological toughness, then perhaps “manhood cannot be sustained within domesticity, since the ideal is incompatible with ease.” A “common antagonism to domesticity” links “Tractarian discipline to Carlylean heroism”. Friendships Although Newman’s deepest relationships were with men, he had many affectionate friendships with women. One of the most important was with Maria Giberne, who knew him in his youth and followed him into the Catholic Church. She was a noted beauty, who even at fifty was described by one admirer as “the handsomest woman I ever saw in my life”. A gifted amateur artist, she painted many portraits of Newman at various periods, as well as several of the pictures hanging in the Birmingham Oratory. Newman had a photographic portrait of her in his room and was still corresponding with her into their eighties. Emily Bowles, who first met Newman at Littlemore, was the recipient of some of his most outspoken letters on what he felt to be the mistaken course of the extreme infallibilists and his reasons for not “speaking out” as many begged him to do. When she visited Newman at the Birmingham Oratory in 1861, she was welcomed by him “as only he can welcome”; she would never forget “the brightness that lit up his worn face as he received me at the door, carrying in several packages himself”. Newman also experienced intense male friendships, the first with Richard Hurrell Froude (1803–1836), the longest with Ambrose St John (1815–1875), who shared communitarian life with Newman for 32 years starting in 1843 (when St John was 28). Newman wrote after St John’s death: “I have ever thought no bereavement was equal to that of a husband’s or a wife’s, but I feel it difficult to believe that any can be greater, or any one’s sorrow greater, than mine.” He directed that he be buried in the same grave as St. John: “I wish, with all my heart, to be buried in Fr Ambrose St John’s grave—and I give this as my last, my imperative will.” Newman spelt out his theology of friendship in a sermon he preached on the Feast of St John the Evangelist, traditionally thought to be the same person as the disciple John, “whom Jesus loved”. In the sermon, Newman said: “There have been men before now, who have supposed Christian love was so diffuse as not to admit of concentration upon individuals; so that we ought to love all men equally.... Now I shall maintain here, in opposition to such notions of Christian love, and with our Saviour’s pattern before me, that the best preparation for loving the world at large, and loving it duly and wisely, is to cultivate our intimate friendship and affection towards those who are immediately about us.” For Newman, friendship is an intimation of a greater love, a foretaste of heaven. In friendship, two intimate friends gain a glimpse of the life that awaits them in God. Juan R. Vélez writes that someday Newman “may well earn a new title, that of Doctor amicitiae: Doctor of the Church on Friendship. His biography is a treatise on the human and supernatural virtues that make up friendship.” Issues of sexual identity David Hilliard characterises Geoffrey Faber’s description of Newman, in his 1933 book Oxford Apostles, as a “portrait of Newman as a sublimated homosexual (though the word itself was not used)”. On Newman’s relations with Hurrell Froude, Faber wrote: “Of all his friends Froude filled the deepest place in his heart, and I’m not the first to point out that his occasional notions of marrying definitely ceased with the beginning of his real intimacy with Froude.” However, while Faber’s theory has had considerable popular influence, scholars of the Oxford Movement tend either to dismiss it entirely or to view it with great scepticism, with even scholars specifically concerned with same-sex desire hesitating to endorse it. Ellis Hanson, for instance, writes that Newman and Froude clearly “presented a challenge to Victorian gender norms”, but “Faber’s reading of Newman’s sexlessness and Hurrell Froude’s guilt as evidence of homosexuality” seems “strained”. When John Campbell Shairp combines masculine and feminine imagery in his highly poetic description of Newman’s preaching style at Oxford in the early 1840s, Frederick S. Roden is put in mind of “the late Victorian definition of a male invert, the homosexual: his (Newman’s) homiletics suggest a woman’s soul in a man’s body.” Roden, however, does not argue that Newman was homosexual, seeing him rather– particularly in his professed celibacy– as a “cultural dissident” or “queer”. Roden uses the term “queer” in a very general sense “to include any dissonant behaviours, discourses or claimed identities” in relation to Victorian norms. In this sense, “Victorian Roman and Anglo-Catholicism were culturally queer”. In Newman’s case, Roden writes, “homoaffectivity” (found in heterosexuals and homosexuals alike) “is contained in friendships, in relationships that are not overtly sexual”. In a September 2010 television documentary, “The Trouble with the Pope”, Peter Tatchell discussed Newman’s underlying sexuality, citing his close friendship with Ambrose St John and entries in Newman’s diaries describing their intense love for each other. Alan Bray, however, in his 2003 book The Friend, saw the bond between the two men as “entirely spiritual”, noting that Newman, when speaking of St John, echoes the language of John’s gospel. Shortly after St John’s death, Bray adds, Newman recorded “a conversation between them before St John lost his speech in those final days. He expressed his hope, Newman wrote, that during his whole priestly life he had not committed one mortal sin. For men of their time and culture that statement is definitive.... Newman’s burial with Ambrose St John cannot be detached from his understanding of the place of friendship in Christian belief or its long history.” Bray cites numerous examples of friends being buried together. Newman’s burial with St John was not unusual at the time and did not draw contemporary comment. David Hilliard writes that relationships such as Newman’s with Froude and St John “were not regarded by contemporaries as unnatural.... Nor is it possible, on the basis of passionate words uttered by mid-Victorians, to make a clear distinction between male affection and homosexual feeling. Theirs was a generation prepared to accept romantic friendships between men simply as friendships without sexual significance. Only with the emergence in the late nineteenth century of the doctrine of the stiff upper lip and the concept of homosexuality as an identifiable condition, did open expressions of love between men become suspect and regarded in a new light as morally undesirable.” Men born in the first decades of the nineteenth century had a capacity, that did not survive into later generations, for intense male friendships. The friendship of Alfred Tennyson and Arthur Hallam, immortalised in In Memoriam A.H.H., is a famous example. Less well-known is that of Charles Kingsley and his closest friend at Cambridge, Charles Mansfield. When Ian Ker reissued his biography of Newman in 2009, he added an afterword in which he put forward evidence that Newman was a heterosexual. He cited diary entries from December 1816 in which the 15-year-old Newman wrote about the temptations awaiting him when he returned home from boarding school and met girls at Christmas parties. As an adult, Newman wrote about the deep pain of the “sacrifice” of the life of celibacy. Ker comments: “The only 'sacrifice’ that he could possibly be referring to was that of marriage. And he readily acknowledges that from time to time he continued to feel the natural attraction for marriage that any heterosexual man would.” In 1833, Newman wrote that, despite having “willingly” accepted the call to celibacy, he felt “not the less... the need” of "the sort of interest [sympathy] which a wife takes and none but she– it is a woman’s interest". Influence and legacy Within both the Anglican and Roman Catholic churches, Newman’s influence was great in dogma. For the Roman Catholic Church in Britain, Newman’s conversion secured prestige. On Catholics, his influence was mainly in the direction of a broader spirit and of a recognition of the part played by development, in doctrine and in church government. If his teaching on the Church was less widely followed, it was because of doubts as to the thoroughness of his knowledge of history and as to his freedom from bias as a critic. Some hundreds of clergymen influenced by the Oxford Movement, made submission to the Holy See; but a larger number, who also came under its influence, did not accept that belief in the Church necessitated acceptance of the Pope. Tertiary education Newman founded the independent school for boys Catholic University School, Dublin and the Catholic University of Ireland which evolved into University College, Dublin, a college of Ireland’s largest university, the National University of Ireland, which has contributed significantly both intellectually and socially to Ireland. A number of Newman Societies (or Newman Centers in the United States) in Newman’s honour have been established throughout the world, in the mould of the Oxford University Newman Society. They provide pastoral services and ministries to Catholics at non-Catholic universities; at various times this type of “campus ministry” (the distinction and definition being flexible) has been known to Catholics as the Newman Apostolate or “Newman movement”. Additionally, colleges have been named for him in Birmingham, England, Melbourne, Australia, Thodupuzha, India, and Wichita, United States. Newman’s Dublin lecture series The Idea of a University Defined and Illustrated is thought to have become “the basis of a characteristic British belief that education should aim at producing generalists rather than narrow specialists, and that non-vocational subjects– in arts or pure science– could train the mind in ways applicable to a wide range of jobs.” Cause for his canonisation In 1991, Newman was proclaimed venerable by Pope John Paul II, after a thorough examination of his life and work by the Sacred Congregation for the Causes of Saints. One miracle was investigated and confirmed by the Vatican, so he was beatified on 19 September 2010 by Pope Benedict XVI. A second miracle is necessary for his canonisation. Works * Anglican period * The Arians of the Fourth Century (1833) * Tracts for the Times (1833–1841) * British Critic (1836–1842) * On the Prophetical Office of the Church (1837) * Lectures on Justification (1838) * Parochial and Plain Sermons (1834–1843) * Select Treatises of St. Athanasius (1842, 1844) * Lives of the English Saints (1843–44) * Essays on Miracles (1826, 1843) * Oxford University Sermons (1843) * Sermons on Subjects of the Day (1843) * Catholic period * Essay on the Development of Christian Doctrine (1845) * Retractation of Anti-Catholic Statements (1845) * Loss and Gain (novel– 1848) * Faith and Prejudice and Other Unpublished Sermons (1848–1873; collected 1956) * Discourses to Mixed Congregations (1849) * Difficulties of Anglicans (1850) * The Present Position of Catholics in England (1851) * The Idea of a University (1852 and 1858) * Cathedra Sempiterna (1852) * Callista (novel– 1855) * The Rambler (editor) (1859–1860) * Apologia Pro Vita Sua (religious autobiography– 1864; revised edition, 1865) * Letter to Dr. Pusey (1865) * The Dream of Gerontius (1865) * An Essay in Aid of a Grammar of Assent (1870) * Sermons Preached on Various Occasions (various/1874) * Letter to the Duke of Norfolk (1875) * Five Letters (1875) * Sermon Notes (1849–1878) * Select Treatises of St. Athanasius (1881) * On the Inspiration of Scripture (1884) * Development of Religious Error (1885) * Other miscellaneous works * Historical Tracts of St. Athanasius (1843) * Essays Critical and Historical (various/1871) * Tracts Theological and Ecclesiastical (various/1871) * Discussions and Arguments (various/1872) * Historical Sketches (various/1872) * Addresses to Cardinal Newman and His Replies, with Biglietto Speech (1879) * Selections * Realizations: Newman’s Own Selection of His Sermons (edited by Vincent Ferrer Blehl, S.J., 1964). Liturgical Press, 2009. ISBN 978-0-8146-3290-1 * Mary the Second Eve (compiled by Sister Eileen Breen, F.M.A., 1969). TAN Books, 2009. ISBN 978-0-89555-181-8 References Wikipedia—https://en.wikipedia.org/wiki/John_Henry_Newman

Genevieve Taggard (November 28, 1894 Waitsburg, Washington– November 8, 1948 New York City) was an American poet. During the 1930s, sparked in part by the Great Depression, but also largely by her philanthropic upbringing and her commitment to socialism, her poetry began to reflect her political and social views much more prominently. During this time a Guggenheim Fellowship allowed her to spend a year in Majorca, Spain and Antibes, France. The experience of Spain in its time shortly before the Spanish Civil War gave further rise and inspiration to her cause of raising social and political awareness of civil rights issues.

Christopher John Brennan (1 November 1870– 5 October 1932) was an Australian poet and scholar. Biography Brennan was born in Sydney, to Christopher Brennan (d. 1919), a brewer, and his wife Mary Ann née Carroll (d. 1924), both Irish immigrants. His education took place at two schools in Sydney: he first attended St Aloysius’ College, and after gaining a scholarship from Patrick Moran, he boarded at St Ignatius’ College, Riverview. Brennan entered the University of Sydney in 1888, taking up studies in the Classics, and won a travelling scholarship to Berlin. There he met his future wife, Anna Elisabeth Werth; there, also, he encountered the poetry of Stéphane Mallarmé. About this time, he decided to become a poet. In 1893 Brennan’s article “On the Manuscripts of Aeschylus” appeared in the Journal of Philology, Brennan began forming a theory about the descent of Aeschylus’ extant manuscripts in 1888. Returning to Australia, Brennan took up a position as a cataloguer in the public library, before being given a position at the University of Sydney. In 1914, he produced his major work, Poems: 1913. After Brennan’s marriage broke up in 1922, he went to live with Violet Singer, the 'Vie’ of his later poems, and, as a result of both his divorce and increasing drunkenness, he was removed from his position at the University in June 1925. The death of Singer in an accident left him distraught, and he spent most of his remaining years in poverty. Brennan died in 1932 from cancer. Legacy Brennan influenced Australian writers of his own generation and many who succeeded him, including R. D. Fitzgerald, A.D. Hope, Judith Wright and James McAuley. In remembrance, the Fellowship of Australian Writers established the Christopher Brennan Award which is presented annually to an Australian poet, recognising a lifetime achievement in poetry. Brennan Hall and Library at St John’s College within the University of Sydney, the Christopher Brennan building in the University’s Arts Faculty, and the main library at Saint Ignatius’ College, Riverview are named in his honour. Bibliography * Sir Roger de Coverley, Selections from The Spectator (Sydney: Turner and Henderson, 1892). Edited with: A. B. Piddington. * XVIII Poems: Being the First Collection of Verse and Prose (Sydney: privately stylographed, 1897). * XXI Poems: MDCCCXCIII-MDCCCXCVII: Towards the Source (Sydney: Angus and Robertson, 1897). * Fact and Idea (Sydney: Govt. Printer, 1899). * From Blake to Arnold: Selections from English Poetry, 1783–1853 (London: Macmillan, 1900). Edited with: J. P. Pickburn & J. Le Gay Brereton. * A Mask (Sydney: Sydney U. Women’s College, 1913). With: J. Le Gay Brereton. * Poems (Sydney: G. B. Philip and Son, 1914). * Passages for Translation into French and German (London: Oxford University Press, 1914). Compiled with: G. G. Nicholson. * A Chant of Doom: and Other Verses (Sydney: Angus and Robertson, 1918). * Twenty Three Poems (Sydney: Australian Limited Editions Society, 1938). * The Burden of Tyre (Sydney: Harry F. Chaplin, 1953). * The Verse of Christopher Brennan ed. by A. R. Chisholm and J. J. Quinn (Sydney: Angus and Robertson, 1960). * The Prose of Christopher Brennan ed. by A. R. Chisholm and J. J. Quinn (Sydney: Angus and Robertson, 1962). * Selected Poems of Christopher Brennan (Sydney: Angus and Robertson, 1965). Ed. by: A. R. Chisholm. * Selected Poems of Christopher Brennan (Sydney: Angus and Robertson, 1973). Ed. by: G. A. Wilkes. * Prose-Verse-Poster-Algebraic-Symbolico-Riddle Musicopoematographoscope & Pocket Musicopoematographoscope (Erskineville, NSW: Hale and Iremonger, 1981). Ed. by: Axel Clark. * Christopher Brennan ed. by Terry Sturm (St. Lucia, Qld: U. of Queensland Press, 1984). * 13 Poems (Pearl Beach, NSW: Escutcheon Press, 1987). Ed. by: R. E. Summers. * Interludes: Six Poems (Pearl Beach, NSW: Escutcheon Press, 1991). * Christopher Brennan: Introduction suivie de 12 poèmes– textes et traductions– avec commentaires ([S.l.]: L’Harmattan, 2005). Ed. and trans.: Simone Kadi. * The Autumnal Glory of Valvins: Christopher Brennan on Mallarmé (Banora Point: Wind and Wave Press, 2007). Ed. by: Phillip A. Ellis. * Like a Dream of Stone: Selected Verse Translations by Christopher Brennan (Banora Point: Wind and Wave Press, 2007). Ed. by: Phillip A. Ellis. References Wikipedia—https://en.wikipedia.org/wiki/Christopher_Brennan

Stephen Dunn (born 1939) is an American poet and educator. Dunn has written fifteen collections of poetry. He won the Pulitzer Prize for Poetry for his 2001 collection, Different Hours and has received an Academy Award in Literature from the American Academy of Arts and Letters. Among his other awards are three National Endowment for the Arts Creative Writing Fellowships, Guggenheim Fellowship, and Rockefeller Foundations Fellowship. A collection of essays about Dunn’s poetry was published in 2013. Life He was born in Forest Hills, Queens, New York. Dunn completed his B.A. in English at Hofstra University and his M.A. in creative writing at Syracuse University. He has taught at Wichita State University, University of Washington, Columbia University, University of Michigan, Princeton University, and at Stockton University. Dunn had earlier lived in Port Republic, New Jersey, and now spends time at homes in Ocean City, New Jersey, and his wife’s hometown of Frostburg, Maryland. Bibliography * Five Impersonations, Ox Head Press (Marshall, MN), 1971. OCLC 656950 * Looking for Holes in the Ceiling: Poems, University of Massachusetts Press (Amherst, MA), 1974. ISBN 9780870231544 * Full of Lust and Good Usage, Carnegie-Mellon University Press (Pittsburgh, PA), 1976. ISBN 9780915604074 * A Circus of Needs, Carnegie-Mellon University Press (Pittsburgh, PA), 1978. ISBN 9780915604500 * Work and Love, Carnegie-Mellon University Press (Pittsburgh, PA), 1981. ISBN 9780915604609 * Not Dancing, Carnegie-Mellon University Press (Pittsburgh, PA), 1984. ISBN 9780887480003 * Local Time, Quill/Morrow (New York, NY), 1986. ISBN 9780688062965 * Between Angels: Poems, W. W. Norton & Company (New York, NY), 1989. ISBN 9780393026917 * Landscape at the End of the Century: Poems, W. W. Norton & Company (New York, NY), 1991. ISBN 9780393029727 * New and Selected Poems: 1974-1994, W. W. Norton & Company (New York, NY), 1994. * Loosestrife: Poems, W. W. Norton & Companyn (New York, NY), 1996. * Riffs & Reciprocities: Prose Pairs, W. W. Norton & Company (New York, NY), 1998. * Different Hours, W. W. Norton & Company (New York, NY), 2000. ISBN 9780393322323 * Walking Light: Memoirs and Essays on Poetry, BOA Editions, Ltd., 2001. ISBN 9781929918003 * The Insistence of Beauty: Poems, W. W. Norton & Company (New York, NY), 2004. ISBN 9780393059557 * Local Visitations: Poems, Norton, 2004, ISBN 9780393326031 * Everything Else in the World, W. W. Norton & Company (New York, NY), 2006. * What Goes On: Selected and New Poems 1995-2009, W. W. Norton (New York, NY), 2009. * Here and Now: Poems, W. W. Norton & Company (New York, NY), 2011. ISBN 9780393080216 * Lines of Defense, W. W. Norton & Company (New York, NY), 2014. ISBN 9780393240818 References Wikipedia—https://en.wikipedia.org/wiki/Stephen_Dunn

Sir Henry Wotton (/ˈwʊtən/; 30 March 1568– December 1639) was an English author, diplomat and politician who sat in the House of Commons in 1614 and 1625. He is often quoted as saying, “An ambassador is an honest gentleman sent to lie abroad for the good of his country.” (Wotton said that when on a mission in Augsburg, in 1604.) Life The son of Thomas Wotton (1521–1587) and his second wife, Elionora Finch, Henry was the youngest brother of Edward Wotton, 1st Baron Wotton, and grandnephew of the diplomat Nicholas Wotton. Henry was born at Bocton Hall in the parish of Bocton or Boughton Malherbe, Kent. He was educated at Winchester College and at New College, Oxford, where he matriculated on 5 June 1584, alongside John Hoskins. Two years later he moved to Queen’s College, graduating in 1588. At Oxford he was the friend of Albericus Gentilis, then professor of Civil Law, and of John Donne. During his residence at Queen’s he wrote a play, Tancredo, which has not survived, but his chief interests appear to have been scientific. In qualifying for his M.A. degree he read three lectures De oculo, and to the end of his life he continued to interest himself in physical experiments His father, Thomas Wotton, died in 1587, leaving Henry only a hundred marks a year. About 1589 Wotton went abroad, with a view probably to preparation for a diplomatic career, and his travels appear to have lasted for about six years. At Altdorf he met Edward, Lord Zouch, to whom he later addressed a series of letters (1590–1593) which contain much political and other news, and provide a record of the journey. He travelled by way of Vienna and Venice to Rome, and in 1593 spent some time at Geneva in the house of Isaac Casaubon, to whom he contracted a considerable debt. He returned to England in 1594, and in the next year was admitted to the Middle Temple. While abroad he had from time to time provided Robert Devereux, 2nd Earl of Essex, with information, and he now definitely entered his service as one of his agents or secretaries. It was his duty to supply intelligence of affairs in Transylvania, Poland, Italy and Germany. He served as Essex’s secretary in Ireland from 15 April 1599 until 4 September 1599. Wotton was not, like his unfortunate fellow-secretary, Henry Cuffe, who was hanged at Tyburn in 1601, directly involved in Essex’s downfall, but he thought it prudent to leave England, and within sixteen hours of his patron’s apprehension he was safe in France, whence he travelled to Venice and Rome. In 1602 he was living at Florence, and a plot to murder James VI of Scotland having come to the ears of the grand-duke of Tuscany, Wotton was entrusted with letters to warn the king of the danger, and with Italian antidotes against poison. As “Ottavio Baldi” he travelled to Scotland by way of Norway. He was well received by James, and remained three months at the Scottish court, retaining his Italian incognito. He then returned to Florence, but on receiving the news of James’s accession hurried to England. James knighted him, and offered him the embassy at Madrid or Paris; but Wotton, knowing that both these offices involved ruinous expense, desired rather to represent James at Venice. He left London in 1604 accompanied by Sir Albertus Morton, his half-nephew, as secretary, and William Bedell, the author of an Irish translation of the Bible, as chaplain. Wotton spent most of the next twenty years, with two breaks (1612–16 and 1619–21), at Venice. He helped the Doge in his resistance to ecclesiastical aggression, and was closely associated with Paolo Sarpi, whose history of the Council of Trent was sent to King James as fast as it was written. Wotton had offended the scholar Caspar Schoppe, who had been a fellow student at Altdorf. In 1611 Schoppe wrote a scurrilous book against James entitled Ecclesiasticus, in which he fastened on Wotton a saying which he had incautiously written in a friend’s album years before. It was the famous definition of an ambassador as an “honest man sent to lie abroad for the good of his country” (Legatus est vir bonus peregre missus ad mentiendum rei publicae causa). It should be noticed that the original Latin form of the epigram did not admit of the double meaning. This was adduced as an example of the morals of James and his servants, and brought Wotton into temporary disgrace. Wotton was at the time on leave in England, and made two formal defences of himself, one a personal attack on his accuser addressed to Marcus Welser of Strassburg, and the other privately to the king. He obtained no diplomatic employment for some time, but seems to have finally won back the royal favour by his parliamentary support in for James’s claim to impose arbitrary taxes on merchandise. In 1614 he was elected Member of Parliament for Appleby in the Addled Parliament. He was sent to the Hague and in 1616 he returned to Venice. In 1620 he was sent on a special embassy to Ferdinand II at Vienna, to do what he could on behalf of James’s daughter Elizabeth of Bohemia. Wotton’s devotion to this princess, expressed in his exquisite verses beginning “You meaner beauties of the night,” was sincere and unchanging. At his departure the emperor presented him with a valuable jewel, which Wotton received with due respect, but before leaving the city he gave it to his hostess, because, he said, he would accept no gifts from the enemy of the Bohemian queen. After a third term of service in Venice he returned to London early in 1624 and in July he was installed as provost of Eton College. This office did not resolve his financial problems, and he was on one occasion arrested for debt. In 1625 he was elected MP for Sandwich. In 1627 he received a pension of £200, and in 1630 this was raised to £500 on the understanding that he should write a history of England. He did not neglect the duties of his provostship, and was happy in being able to entertain his friends lavishly. His most constant associates were Izaak Walton and John Hales. A bend in the Thames below the Playing Fields, known as “Black Potts,” is still pointed out as the spot where Wotton and Walton fished in company. He died at the beginning of December 1639 and was buried in the chapel of Eton College. Works * Of 25 poems printed in Reliquiae Wottonianae 15 are Wotton’s. Of those, two are well known, O his Mistris, the Queen of Bohemia," and The Character of a Happy Life.” * During his lifetime he published two works: The Elements of Architecture (1624), which is a free translation of de Architectura by Marcus Vitruvius Pollio, executed during his time in Venice; and a Latin prose address to the king on his return from Scotland (1633). Wotton shares authorship of the quote “Well building hath three conditions: firmness, commodity, and delight,” with Vitruvius, from whose de Architectura Wotton translated the phrase; some have termed his Elements a paraphrase rather than a true translation, and the quote is often attributed to Vitruvius. * In 1651 appeared the Reliquiae Wottonianiae, with Izaak Walton’s Life. References Wikipedia—https://en.wikipedia.org/wiki/Henry_Wotton

Arthur Hugh Clough (1 January 1819 – 13 November 1861) was an English poet, an educationalist, and the devoted assistant to ground-breaking nurse Florence Nightingale. He was the brother of suffragist Anne Clough, who became principal of Newnham College, Cambridge. He was born in Liverpool to James Butler Clough, a cotton merchant of Welsh descent, and Anne Perfect, from Pontefract in Yorkshire. In 1822 the family moved to the United States, and Clough’s early childhood was spent mainly in Charleston, South Carolina. In 1828 Clough and his older brother Charles returned to England to attend school in Chester.

Edward Taylor (1642– June 29, 1729) was a colonial American poet, pastor and physician. Early life The son of a non-conformist yeoman farmer, Taylor was born in 1642 at Sketchley, Leicestershire, England. Following restoration of the monarchy and the Act of Uniformity under Charles II, which cost Taylor his teaching position, he immigrated in 1668 to the Massachusetts Bay Colony in America. Early days in America He chronicled his Atlantic crossing and early years in America (from April 26, 1668, to July 5, 1671) in his now-published Diary. He was admitted to Harvard College as a second year student soon after arriving in America and upon graduation in 1671 became pastor and physician at Westfield, on the remote western frontier of Massachusetts, where he remained until his death. Poetry Taylor’s poems, in leather bindings of his own manufacture, survived him, but he had left instructions that his heirs should “never publish any of his writings,” and the poems remained all but forgotten for more than 200 years. In 1937 Thomas H. Johnson discovered a 7,000-page quarto manuscript of Taylor’s poetry in the library of Yale University and published a selection from it in The New England Quarterly. The appearance of these poems, wrote Taylor’s biographer Norman S. Grabo, "established [Taylor] almost at once and without quibble as not only America’s finest colonial poet, but as one of the most striking writers in the whole range of American literature." His most important poems, the first sections of Preparatory Meditations (1682–1725) and God’s Determinations Touching His Elect and the Elects Combat in Their Conversion and Coming up to God in Christ: Together with the Comfortable Effects Thereof (c. 1680), were published shortly after their discovery. His complete poems, however, were not published until 1960. He is the only major American poet to have written in the metaphysical style. Taylor’s poems were an expression of his deeply held religious views, acquired during a strict upbringing and shaped in adulthood by New England Congregationalist Puritans, who developed during the 1630s and 1640s rules far more demanding than those of their co-religionists in England. Alarmed by a perceived lapse in piety, they concluded that professing belief and leading a scandal free life were insufficient for full participation in the local assembly. To become communing participants, “halfway members” were required to relate by testimony some personal experience of God’s saving grace leading to conversion, thus affirming that they were, in their own opinion and that of the church, assured of salvation. This requirement, expressed in the famous Halfway Covenant of 1662, was defended by such prominent churchmen as Increase and Cotton Mather and was readily embraced by Taylor, who became one of its most vocal advocates. Though not for the most part identifiably sectarian, Taylor’s poems nonetheless are marked by a robust spiritual content, characteristically conveyed by means of homely and vivid imagery derived from everyday Puritan surroundings. “Taylor transcended his frontier circumstances,” biographer Grabo observed, “not by leaving them behind, but by transforming them into intellectual, aesthetic, and spiritual universals.” Family He was twice married, first to Elizabeth Fitch, by whom he had eight children, five of whom died in childhood, and at her death to Ruth Wyllys, who bore six more children. Taylor himself died on June 29, 1729 in Westfield, Massachusetts. Works * “The Joy of Church Fellowship Rightly Attended” speaks of feelings of joyful acceptance as expressed in the singing of passengers riding in a coach on the way to heaven, accompanied by others, not yet members of the church, on foot. * In “Huswifery,” possibly his best known poem, Taylor speaks of the Christian (specifically puritanical) faith in terms of a spinning wheel and its various components, asking, in the first verse, * Make me, O Lord, thy spinning wheel complete. * Thy Holy Word my distaff make for me. * Make mine affections thy swift flyers neat * And make my soul thy holy spool to be. * My conversation make to be thy reel * And reel the yarn thereon spun of thy wheel. * “Meditation Eight” [even though this is a metaphysical poem] is centered on the concept of God’s being the living bread. * “The Preface to God’s Determination” [By personifying Calvanistic beliefs about life and death] speaks of the Creation, when God “filleted the earth so fine” and “in this Bowling Alley bowld the Sun.” * “Upon a Spider Catching a Fly” depicts Satan as a spider weaving a web to entangle man [and in doing so portrays the dance of death], who is saved by the mercy of God. Musical settings * The last stanza of Taylor’s 1685 poem Meditation. Isaiah 63.1. Glorious in his Appareil. was set as an anthem, My lovely one, from Three anthems, Op. 27, by English composer Gerald Finzi in 1946. References Wikipedia—https://en.wikipedia.org/wiki/Edward_Taylor