In Memorian Anna Kingsford

  • HART, Samuel Hopgood. In Memorian Anna Kingsford. The Leeds Vegetarian Society, Leeds (U.K.), 1947.
Information: Booklet containing the full text, with some additions by the author, of a Lecture given to the Leeds Vegetarian Society on September 15th, 1946, to commemorate the Centenary of the birth of Dr. Anna Kingsford. Text published in the Anna Kingsford Site.


Samuel Hopgood Hart

I have spoken unto the prophets, and I have multiplied visions. (Hosea 12:10)

The late Mme. Isabelle de Steiger, speaking of those whom she regarded as “the three greatest women of the day” – with each of whom she claimed intimate knowledge and friendship – said to me: “Mrs. Mary Anne Atwood was the greatest Scholar; H.P. Blavatsky was the greatest Occultist; and Anna Kingsford (the centenary of whose birth we now commemorate) was the most Illumined” (enlightened from within).

This judgment I believe to be sound. The Light of the Spirit shone through Anna Kingsford. Edward Maitland, referring to their first meeting, speaks of “her whole being” as “radiant with a spiritual light which seemed to flow as from a luminous fountain within.”

She was born on the 16th September, 1846, at Maryland Point, Stratford in Essex; the daughter of John Bonus, and the youngest of twelve children. She derived from her Father together with a great capacity for work, a constitution so fragile that at birth she was wrapped up and laid aside for dead; while from her Mother she inherited a vitality which enabled her to endure, and a strength of will which enabled her to dominate the illness, weakness, and suffering which life had in store for her.

But apart from this, throughout her life, she manifested characteristics which could not be ascribed to physical heredity, for they were spiritual. As Wordsworth says (Intimations of Immortality from Recollections of Early Childhood.”):

Our birth is but a sleep and a forgetting:
The soul that rises with us, our life’s Star,
Hath had elsewhere its setting,
And cometh from afar:
Not in entire forgetfulness,
And not in utter nakedness,
But trailing clouds of glory do we come

From God, who is our home.”

This was the teaching of Anna Kingsford, who said: “The soul passeth from form to form; and the mansions of her pilgrimage are manifold.” The truth of this will become more and more apparent as we proceed. Anna Kingsford was born with a mission.

In her early days she used to declare that she was “of fairy and not of human lineage (…) and that only by adoption was she the child of her parents, her true home being in fairy land (…). She could even recall, she believed, her last interview with the queen of that lovely country, the prayers with which she had sought permission to visit the earth, and the solemn warnings she had received of the suffering and toil she would undergo by assuming a human body (…). But she had persisted in coming, being impelled by an overpowering impression of some great and necessary work, on behalf both of herself and of others, which she alone could perform, to be accomplished by her.”

In later life she was wont to declare that “she had returned to earth to work out a double redemption, for the race and for herself.”

The faculty of seership manifested itself at an early age. But this she soon learnt to keep secret, because it entailed references to the family physician, with results at once disagreeable and injurious to her.

She had ability for music, singing, drawing and painting; but, above all, she was a poet. Much of interest relating to her early childhood and to her girlhood is related in her Biography. (The Life of Anna Kingsford, by Edward Maitland, which is written as the history not of a person only, but of a soul.)

In early life her great resource was writing, and it was in verse chiefly that she sought expression for her ideas. The quality of her poems, while still but a child, was such as to win for them admission into various magazines. Her first book, Beatrice: a Tale of the Early Christians (published in 1863), was written at the age of thirteen. She said: “It all came to me ready-made, and I had but to write it down.” On the fly-leaf of a copy of this book which is in my possession, are written these words:

“Take it Oh Lord
and let it be,
As something I have done for Thee!

Annie Bonus.”

Some of her poems were (in 1866) published in a little book under the title of River Reeds, all which were written by her before she was seventeen, and many of them when she was but a child of ten or eleven.

At school, her curiosity respecting religious subjects was a cause of offence and resulted in severe school impositions; but the first prize for English composition, always fell to her.

Ao On quitting school, she devoted herself to writing. During this period she wrote her Flower Stories which, in 1875, were with other stories published under the title of Rosamunda the Princess. Other of her stories were included in Dreams and Dream Stories, published after her death. Many of them were the product of sleep, even to the minutest details.

On the last day of 1867, she was married to her cousin Algernon Godfrey Kingsford, then in the Civil Service. Later, he took Orders in the Church of England, and afterwards became Vicar of Atcham, near Shrewsbury. She accompanied her husband in his theological studies, and became well grounded in Anglican theology. Full of ideas which possessed her respecting a work in store for her.

She made it a condition of her marriage that it should not fetter her in respect of any career to which she might be prompted, and she continued to live with a sense of some great work to be done by her. Her theological studies failed to modify “the aversion she felt to the religious system in which she had been reared, because of ifs unrelatedness to her own spiritual needs, intellectual or emotional.”

From association with a small circle of Catholic friends she obtained some knowledge of the teaching of their Church, with which she felt in sympathy.

And, having received three nocturnal visitations from “an apparition. purporting to be that of St. Mary Magdalen” who bade her join the Roman Communion “as a step requisite for the work in store for her, the nature of which would in due time be communicated to her,” she, in 1870, joined the Roman Catholic Church. Thus to her knowledge of Anglican theology, she now added that of Catholic doctrine.

No question had as yet arisen for her as between the two presentments of Christianity, the ecclesiastical and the mystical. She accepted the Catholic [NT: The word “catholic” means universal] as against the sectarian, not the ecclesiastical as against the spiritual.

She did not then comprehend the spiritual import of the dogmas of the Catholic Church. In after years, she said, “My Spirit strove within me to create me a Catholic without my knowing why.” It was not until 1875-6 that she began “by means of the Inner Light” to comprehend why she had been led to take this step. Then it was that she had unfolded to her soul that divine system of teaching which is set forth in the pages of The Perfect Way, and The Credo of Christendom, and other of her writings: a teaching which demonstrates that “All that is true is spiritual,” and that “No dogma of the Church is true that is not spiritual.” She was told: “If it be true, and yet seems to have a material signification, know that you have not solved it. It is a mystery: seek its interpretation. That which is true, is for spirit alone.”

For a time she took an active part in the movement for the enfranchisement of women, and became the proprietor and editor of The Lady’s Own Paper. In her opinion, “Men and Women are on an equality. Neither is first.” It was “the woman principle in man” (the soul and her intuitions), that she stood for.

As editor of this Magazine she first became aware of the existence of vivisection, and from that time forth the suppression of this crime against humanity became one of the foremost aims of her life, and she determined to take up the study of medicine in order to qualify herself for the contest that awaited her. She regarded vivisection, as “the foulest of practices, whether as regards its nature or its principles.”

She was also influenced by the question of diet. Under the advice of her eldest brother (John Bonus) she had already given up eating flesh-food “with such manifest advantage to herself, physically and mentally, as to lead her to see in it the only effectual means to the world’s redemption whether as regards men themselves or the animals.” Man, carnivorous and sustaining himself by slaughter and torture, was not for her man at all in any true sense of the term.

In the Spring of 1873, she had a remarkable experience. She had then commenced to study medicine, when she received from a stranger a letter, signed “Anna Wilkes,” saying that she (the writer) had read in The Lady’s Own Paper with profound interest and admiration one of her stories – “In my Lady’s Chamber” – and after reading it, “had received from the Holy Spirit a message for her which was to be delivered in person. Would Mrs. Kingsford receive her and when?”

An appointment was made, and on meeting, her visitor declared that “she had received a distinct message from the Holy Spirit, and had been so strongly impressed to come and deliver it in person that she could not refrain.” Her message was to the effect that for five years Anna Kingsford was to remain in retirement, continuing the studies on which she was then engaged, whatever they might be, and the mode of life on which she had entered, suffering nothing and no one to draw her aside from them. And after that, the Holy Spirit would drive her forth from her seclusion “to teach and to preach, and a great work would be given her to do.”

A few months later, she saw in the Examiner notice of a book entitled By-and-by, by Edward Maitland, – then a stranger to her – on reading which she found herself so much in sympathy with the writer that she wrote to him proposing an interchange of ideas. Correspondence followed, and in one of her letters, having referred to the fact that she was a member of the Roman Catholic Church, she said: “but by conviction I am rather a pantheist than anything else, and my mode of life is that of a fruit-eater. In other words, I have a horror of flesh as food, and belong to the Vegetarian Society. At present I am studying medicine.”

Before the close of the year, she had passed her preliminary examination at the Apothecary’s Hall, and was intending, shortly, to go to Paris for the purpose of being admitted to the medical schools there – the authorities in London having closed their schools to women.

In January of the following year (1874), she first met Edward Maitland. It was in London, and was but for a short time, and during a single afternoon. In describing the impression she then made on him, he says: “She seemed at first more fairy than human, and more child than woman – for though really twenty-seven, she appeared scarcely seventeen.”

So ready was their mutual recognition, there was no barrier of strangeness to be overcome. “Justice as between men and women, human and animal, these were her foremost aims. For all injustice was cruelty, and cruelty was, for her, the one unpardonable sin.”  Justice was the ruling principle of her nature.

The outcome of this meeting was an invitation to visit the Shropshire parsonage at the earliest opportunity, and the visit – which lasted nearly a fortnight – was paid in the following month, and it proved to be the crucial point in their lives. Edward Maitland did not doubt that their association had been brought about for the purpose of the fulfillment of their respective missions – for he also was conscious of a mission in life which had yet to be discovered.

They saw truth alike. The barbarities perpetrated in the laboratories of the vivisectors, then first made known to him, decided him to join her in the proposed anti-vivisection crusade. “Vivisection meant the demonisation of the race,” and realising that the animals would not be allowed to accept at the hands of those who ate them, their deliverance from the hands of the vivisectors, he forthwith became a vegetarian.

Much of the time of her student-course had to be spent in Paris, and her refusal to allow her tutor to experiment on live animals at her lessons, led to his withdrawal. She then attempted to dispense with private tuition by attending the official classes at the medical schools, but these soon had to be discontinued, because the laboratories were in such close proximity to the lecture rooms that the cries of the animals under torture were plainly audible and were so distressing to her as to compel her to give up her attendance at the schools, and again have recourse to private tuition: but her persistent refusal to allow her professors to vivisect at her lessons continued to subject her not only to constant altercations with them, but to a constant change of them.

During the whole of her student-course she never waivered in her refusal to allow experiments on living animals at her lessons. In an article by her respecting vivisection at the medical schools in Paris, she said:

“Very shortly after my entry as a student at the Paris Faculté, and when as yet I was new to the horrors of the vivisectional method, I was one morning, while studying alone in the Natural History Museum, suddenly disturbed by a frightful burst of screams, of a character more distressing than words can convey, proceeding from some chamber on another side of the building.
I called to the porter in charge of the Museum, and asked him what it meant. He replied with a grin, “It is only the dogs being vivisected in M. Béclard’s laboratory:” I expressed my horror; and he retorted scrutinising me with surprise and amusement – for he could never before have heard a student speak of vivisection in such terms – “What do you want? It is for science.” Therewith he left me, and I sat down alone and listened. Much as I had heard and said, and even written, before that day about vivisection, I found myself then for the first time in its actual presence, and there swept over me a wave of such extreme mental anguish that my heart stood still under it.
It was not sorrow, nor was it indignation merely, that I felt; it was nearer despair than these. It seemed as if suddenly all the laboratories of torture throughout Christendom stood open before me, with their manifold unutterable agonies exposed, and the awful future an atheistic science was everywhere making for the world rose up and stared me in the face.

And then, and there, burying my face in my hands, with tears of agony I prayed for strength and courage to labour effectually for the abolition of so vile a wrong, and to do at least what one heart and one voice might to root this curse of torture from the land.”

She also wrote:

“Two ways lie before every man – the path of good and the path of evil – and man is free to chose between them. Men of Science must choose, just as must traders, writers, or artists. Semblance of success may lure him who enters on the track of evil, but it is the glamour of a phantom decoy, and will sooner or later end in collapse; for it was no evil principle that built the universe. A method which is morally wrong cannot be scientifically right. The test of conscience is the test of soundness.

As regards the question of diet, the following experience more than confirmed her in advocating a vegetarian regimen. Relating an early experience in her student-course, she wrote:

“In the hospital yesterday – at the surgical consultation of La Pitié – there was a man with a broken péroné (fibula), who fell to my share.
“Describe to me the accident which caused this,” said I.
“I slipped. My leg slid under me, and l fell.”
“How came you to slip?”
“The floor was swimming in blood, and I slipped on the blood.”
“Blood!” cried I. “What blood?”
“Madame, I am a slaughter-man by trade. I had just been killing, and all the slaughter-house was covered with blood.”

Oh, then, my heart was hardened. I looked in the man’s face. It was of the lowest type, deep beetle-brows, a wide, thick, coarse mouth, a red skin – “Savage” was stamped on every line of it. The world revolts me. My business is not here. All the earth is full of violence and cruel habitations.”

In 1880, having passed all her “Doctorat examens”, there remained only the acceptance of a thesis which she was required to write before she could obtain a diploma, and this she made an exposition of the principles on behalf of which she sought a medical degree, entitling it De l’Alimentation Végétale chez l’Homme.

Edward Maitland says: “Of the cost in toil and suffering, physical and mental, at which that privilege was obtained, her Biography gives but a faint indication.” An English edition of her thesis was subsequently published under the title of The Perfect Way in Diet, which at once took its place as a foremost text-book on the subject, and was translated into various languages.

During the whole of her student-life, she experienced great spiritual unfoldments, and received many Illuminations, records of which were preserved by Edward Maitland and were included in the “Book of her Illuminations” – Clothed with the Sun – which was published after her death.

The celestial had been opened to them, and if it be asked, “What is Divine Illumination?” It is “The Light of Wisdom, whereby a man perceiveth heavenly secrets, which Light is the Spirit of God within the man, shewing unto him the things of God.”

“Unto the godly there ariseth up Light in the darkness.” The Spirit within man is Divine. Truth is revealed from within, and all that Anna Kingsford wrote was from within, and not from without. She knew. She was not told. She was not obsessed. When under Illumination, it was her spiritual self who saw, heard, and spoke. “She was an unveiled soul, shining through the material form (…). She drew direct from the Infinite.”

Though “caged in the body,” as she was, all that she touched she illuminated by a radiance that shone through her soul: – She was a prophet. One of her Illuminations contains the following magnificient apostrophe to the prophet. She was told:

“None is a prophet save he who knoweth: the instructor of the people is a man of many lives. (…)
The knowledge of the prophet instructeth him. Even though he speak in an ecstasy, he uttereth nothing that he knoweth not.
Thou who art a prophet, hast had many lives: yea, thou hast taught many nations, and hast stood before kings.
And God hath instructed thee in the years that are past; and in the former times of the earth.
By prayer, by fasting, by meditation, by painful seeking, hast thou attained that thou knowest.
There is no knowledge but by labour; there is no intuition but by experience.
I have seen thee on the hills of the East:
I have followed thy steps in the wilderness:
I have seen thee adore at sunrise:
I have marked thy night watches in the caves of the mountains.
Thou hast attained with patience,

Oh prophet! God hath revealed the truth to thee from within.” (Clothed with the Sun, pp. 4-6)

Anna Kingsford was under no misconception as to the nature of her high office. Mme. de Steiger (to whom reference has been made) in her Memorabilia (pp. 171-3) says that at a dinner party given by the celebrated Jewish scholar Dr. Ginsburg, at which she and Anna Kingsford were present, he – not having before met her – greeted her as follows:

“Mrs. Kingsford, I have heard much about you. I am told you have read my book (on the Kabalah) and that you are a prophet.”
“Yes, Dr. Ginsburg,” she answered, “I have read your book. It interests me very much, and it is true that I am a prophet.”
Dr. Ginsburg “gasped,” and, with the intention of exploiting her for the amusement of himself and his guests, said: “You mean, you may be a sort of prophet; but I mean a real prophet, a great one, let us say, Isaiah.”

She merely replied, very quietly, “I am a prophet, and a greater one than Isaiah” – suppressing her own emotion at the affront she said no more, and Mme. de Steiger adds, “She meant honestly what she had said.”

The next great event of her life quickly followed the grant of her diploma. She was now free to openly proclaim her views without fear of offending medical authorities and possibly jeopardising the grant to her of a medical degree. The time had come for her and Edward Maitland to start their spiritual campaign.

This they did by giving to a select audience a series of lectures embodying their teaching which had for its object “the downfall of the world’s materialistic system both in Religion and in Science.”

These lectures were delivered in 1881, and they represented the chief product of their collaboration. They were later published under the title of The Perfect Way; or, the Finding of Christ, and they set forth “the intellectual concepts which underlie Christianity, demonstrating it to be a symbolic synthesis of the fundamental truths contained in all religions.”

The late Rev. G.J.R. Ouseley – at one time a priest of the Catholic Apostolic Church – said of this book that it was “the brightest and best of all revelations that had been given to the world.”

On first reading it, I was “as one that findeth great spoils.” Through its teaching I became a vegetarian; and it brought me out of “the horrible pit” of materialism – which is but “mire and clay” – and set my feet upon the spiritual “rock.” Vegetarianism is but one of many “golden strings” that lead to “Heaven’s gate,” which the teaching of this book offers to all seekers after Truth. In the words of Blake:

“I give you the end of a golden string;
Only wind it into a ball,
It will lead you in at Heaven’s gate.

Built in Jerusalem’s wall.”

As regards the “bloody sacrifices” of Scripture; and the necessity for food-reform generally, the following are some of the teachings that were received by Anna Kingsford while under Illumination:

“Were the Prophets shedders of Blood? God forbid; they dealt not with things material, but with spiritual Significations. Their Lambs without Spot, their white Doves, their Goats, their Rams and other sacred Creatures are so many Signs and Symbols of the various Graces and Gifts which a Mystic People should offer to Heaven. Without such Sacrifices is no remission of Sin (…)
The Sacrifices of God are not the Flesh of Bulls or the Blood of Goats, but holy Vows and sacred Thanksgivings, their Mystical Counter­parts. As God is Spirit, so also are His Sacrifices Spiritual. What Folly, what Ignorance, to offer material Flesh and Drink to pure Power and essential Being!
It is to man frugivorous, and to him alone, that the Intuition reveals herself, and for her comes all revelation. For between him and his spirit there is no barrier of blood; and in him alone can the spirit and the man be at one.
With the reproach of innocent blood removed from God, and the Divine character vindicated, there is nought to check the soul’s aspiration.
Eat no dead thing. Drink no fermented drink. Make living elements of all the elements of your body. Mortify the members of earth. Take your food full of life, and let not the touch of death pass upon it (…). The breath of (terrestrial) fire is a touch of death. The fire that passes on the elements of your food, deprives them of their vital spirit, and gives you a corpse instead of living substance
Purify your bodies, and eat no dead thing that has looked with living eyes upon the light of Heaven.
For the eye is the symbol of brotherhood among you. Sight is the mystical sense.
Let no man take the life of his brother to food withal his own. But slay only such as are evil; in the name of the Lord.

They are miserably deceived who expect eternal life, and restrain not their hands from blood and death.”  (Clothed With the Sun, p. 153)

On the eve of Christmas Day 1880, when speaking under Illumination she said: “The atmosphere is thick with the blood shed for the season’s festivities. (…) The earth whirls round in a cloud of blood like red fire.” And she was told “distinctly and emphatically” that “the salvation of the world is impossible while people nourish themselves on blood.” She said: “The whole globe is like one vast charnel-house. (…) I see the blood and hear the cries of the poor slaughtered creatures.” Here her distress became so extreme that she wept bitterly; and, Edward Maitland says, “some days passed before the fully recovered her composure.”

The few remaining years of her life were devoted to writing and speaking on behalf of vegetarianism, against vivisection, and in expounding esoteric Christianity as opposed to the materialistic teaching of the churches, and to agnosticism. It was during the writing of The Perfect Way lectures that she had the vision “Concerning the Three Veils between Man and God,” which announced to her the nature and the object of her mission. Edward Maitland says: “It was more than a vision. It was a drama actually enacted by her in sleep, wherein she was withdrawn from the body for the purpose. (…) We regarded it as a veritable annunciation to her of the redemptive work to be accomplished through her.” The names of the three veils were BLOOD, IDOLATRY, and THE CURSE OF EVE, and she was told: “To you it is given to withdraw them; be faithful and courageous; the time has come.” At the close of the vision, she heard these words:

“Put away Blood from among you!
Destroy your Idols!
Restore your Queen!

Worship God alone!”

It was by withdrawing these three veils that she fulfilled her mission – the mission for which she was born. All three must be withdrawn by each of us, and vegetarians are particularly concerned with the withdrawal of the first of them. Much of what she wrote and said on the subject of vegetarianism is contained in Addresses and Essays on Vegetarianism, which is by many regarded as one of the best books on the principles of Vegetarianism that has been written. The following are examples of her teaching on the subject:

“I ardently believe that the Vegetarian movement is the bottom and basis of all other movements towards Purity, Freedom, Justice and Happiness. (…) Of civilization we have as yet acquired but the veriest rudiments. Civilization means not mere physical ease, but moral and spiritual Freedom – Sweetness and Light – with which the customs of the age are in most respects at dire enmity. (…) I see in the doctrine we are here to preach the very culmination and crown of the Gentle Life, that Life which in some way we all of us in our best moments long to live, but which it is only given now and again to some great and noble soul, almost divine, fully to realise and glorify in the eyes of the world.”

“Who so poor, so oppressed, so helpless, so mute and uncared for, as the dumb creatures who serve us – they who but for us must starve, and who have no friend on earth if man be their enemy? Even these are not too low for pity nor too base for justice, and without fear of irreverence or slight on the holy name that Christians love, we may truly say of them, as of the captive, the sick, and the hungry, “Inasmuch as ye do it unto the least of these, my brethren, ye do it unto Me.” [Matthew 25:40]

“The essential of true Justice is the sense of solidarity. All creatures, from highest to lowest, stand hand in hand before God. Nor shall we ever begin to spiritualise our lives and thoughts, to lighten and lift ourselves higher, until we recognise this solidarity, until we learn to look upon the creatures of God’s hand, not as mere subjects for hunting and butchery, for dissecting and experimentation, but as living souls with whom, as well as with the sons of men, God’s covenant is made.”

“Vainly, today, we dream of universal peace, vainly we talk about abolishing war among nations, while we are still content to live like brutes of prey. As long as men feed like tigers, they will retain the tiger’s nature. Universal peace will be impossible until man abjures the diet of blood. Thus, I regard Vegetarianism as the ultimate and the only means of the world’s redemption.”

“I consider the vegetarian movement to be the most important movement of our age. I believe this because I see in it the beginning of true civilization. My opinion is that up to the present moment we do not know what civilization means. When we look at the dead bodies of animals, whether entire or cut up, which with sauces and condiments are served at our table, we do not reflect on the horrible deed that has preceded these dishes; and yet it is something terrible to know that every meal to which we sit down has cost a life. I hold that we owe it to civilization to elevate the whole of that deeply demoralized and barbarized class of people – butchers, cattle-drovers, and all others who are connected with the deplorable business. Thousands of persons are degraded by the slaughter-house in their neighbourhood, which condemns whole classes to a debasing and inhuman occupation. I await the time when the consummation of the vegetarian movement shall have created perfect men, for I see in this movement the foundations of perfection. When I perceive the possibilities of vegetarianism and the heights to which it can raise us, I feel convinced that it will prove the redeemer of the world.”

In furtherance of the Spiritual side of her work, she accepted the position of President of the English Branch (subsequently known as the London Lodge) of the Theosophical Society, but later she transferred her activities to the Hermetic Society, of which she was appointed President. It was to the latter Society that she gave the series of lectures on The Credo of Christendom, reports of which are included in the book of that title, published after her death.

Both she and Edward Maitland sacrificed – yes, “sacrificed” (made sacred) – their lives for the accomplishment of their mission. They sacrificed them for the world’s redemption, which included the animals – for they regarded the animal creation as “man in the making.” They never forgot the last recorded command said to have been given by Jesus to his disciples before he “ascended up into heaven:” “Preach the Gospel to the whole creation.” This they did, for God’s Laws were in their hearts. In the pages of The Perfect Way was shed “the very life-blood of their souls.”

On the 22nd February, 1888, in her forty-second year she passed away, and wherever this Gospel shall be preached, that also which this woman hath done shall be spoken of for a memorial of her. From the teaching of The Perfect Way she never deviated. Shortly before her death she said, “In the faith and doctrine set forth in that book I desire to die.” As a fitting ending to this Remembrance, I quote the following lines which were “suddenly presented to her mind in waking vision” one day in Paris.

“I thank Thee, Lord,
Who hast through devious ways
Led me to know Thy Praise,
And to this Wildernesse
Hast brought me out,

Thine Israel to blesse.”


“Because thou hast loved Justice, and hated Iniquity, therefore hath God, even thy God, anointed thee with the Oil of Gladness – (Wisdom and Love) – above thy fellows,” and “Wisdom and Love are One.”


The Round House, llfracombe, N. Devon, England.