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# The Dictionary of Australasian Biography/Pyke, Hon. Vincent

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​Pyke, Hon. Vincent, was born in Somersetshire, England, on Feb. 4th, 1827, and went to South Australia in 1851. He soon, however, left that colony for the Victorian goldfields, where he worked as a miner for two years with varying success at Forest Creek, Castlemaine, and Fryer's Creek, Bendigo. In 1853 he took to storekeeping at Fryer's Creek, and having made himself prominent as an opponent of the unpopular diggers' licences, was elected in 1855 to represent the Mount Alexander goldfields in the semi-representative Legislative Council which was then the sole parliamentary chamber. He was one of the earliest supporters of the ballot, which was adopted by the Council. Responsible government having been conceded, Mr. Pyke was returned in 1856 to the first Legislative Assembly for Castlemaine, and in the following year was appointed emigration agent in England in conjunction with the Right Hon. H. C. E. Childers. Returning to Victoria at the end of 1858, Mr. Pyke was appointed warden and police magistrate at Sandhurst, a position he held for eighteen months, when he resigned and was re-elected for Castlemaine. On the fall of the O'Shanassy Ministry in Oct. 1859 Mr. Pyke accepted office under Mr. Nicholson as Commissioner of Trade and Customs. This post he held till Oct. 1860, when he was transferred to the position of Vice-President of the Board of Land and Works and Commissioner of Public Works. He also for a few weeks in Sept. 1860 discharged the functions of Minister of Lands in succession to Mr. Service. In the following November he resigned with his colleagues. In 1862, whilst still a member of the Victorian Parliament, he visited New Zealand with the view of inspecting the Tuapeka goldfields in Otago. Whilst in Dunedin he was offered and accepted the post of head of the goldfields department under the Otago Provincial Government. In this capacity he organised the department and prepared regulations for its guidance and working, being thus in large measure the father of goldfields legislation in New Zealand, the Goldfields Act of 1866 being drafted by him. He held the office of Secretary of Goldfields till 1867, when it was abolished, owing to a dispute between the Colonial and Provincial Governments as to their respective powers under the Goldfields Act. Mr. Pyke was then successively warden and resident magistrate of the Dunstan and Tuapeka districts. In 1873 he resigned his magisterial post, and was returned to the New Zealand House of Representatives for Wakatipu. In 1875 he transferred his services to the Dunstan district, but was thrown out of Parliament in 1890. Mr. Pyke, who resides at Dunedin, has published a number of works of fiction, principally illustrative of gold-digging life.
# The Dictionary of Australasian Biography/Pullen, Admiral William John

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​Pullen, Admiral William John, when a lieutenant in the Royal Navy, went to South Australia as one of Colonel Light's Survey Staff, arriving in the colony in August 1836. He was employed in exploring and surveying the mouth of the Murray river, and may be regarded as the discoverer of Port Adelaide, into which he sailed on Sept. 28th, 1836, three months before the arrival of the first Governor. He also surveyed Port Elliot, and did much to elucidate the geography of the South Australian coast. Returning to England, he sailed, In June 1849, with one of the Franklin search expeditions, and remained two years and a half with the fur traders of the Hudson's Bay Company, returning home via Northern America in Oct. 1851. The next year he explored Davis Straits, Lancaster Sound and Beachy Isle, and was icebound for two years. Goolwa was originally called Port Pullen, but the former name was, for some reason, substituted. He died on Jan. 22nd, 1887.
# The Dictionary of Australasian Biography/Quinn, Right Rev. Matthew

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​Quinn, Right Rev. Matthew, D.D., first Roman Catholic Bishop of Bathhurst N.S.W., the brother of the Right Rev. James Quinn, first Roman Catholic Bishop of Brisbane, was born in co. Kildare on May 29th, 1821. He pursued his studies in Rome at the Propaganda and Irish Colleges from 1837 to 1847. He was ordained priest in May 1845 at St. John's Lateran, and, being transferred to Ireland, took great interest in the promotion of Irish emigration to Queensland. He was consecrated first Bishop of Bathurst by Cardinal Cullen in Dublin in Nov. 1865, and died on Jan. 16th, 1884.
# The Dictionary of Australasian Biography/Radford, Henry Wyat

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​Radford, Henry Wyat, son of Henry Wyat Radford, surgeon of her Majesty's 62nd Regiment, and Frances Maria (Biddulph) his wife, was born at Newcastle, N.S.W., on Oct. 19th, 1835. In 1859 he went to Queensland, and was engaged in pastoral pursuits on the Fitzroy river, being at one time part proprietor of Princhester Station. He entered the Queensland Parliamentary Service in April 1862, and was clerk-assistant of the Legislative Assembly until June 1881, when he was appointed clerk of the Legislative Council and Clerk of the Parliaments. Mr. Radford was married at Newcastle on Oct. 24th, 1864, to Miss Lydia Amelia Sloan.
# The Dictionary of Australasian Biography/Prout, John Skinner

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​Prout, John Skinner, a well-known artist and nephew of Samuel Prout, who became famous as a painter of the churches, streets, and market-places of Normandy, was born at Plymouth in 1806. He early developed artistic tastes, and turned his attention to water colours, in which he was mainly self-taught. In conjunction with Mr. Müller, he published in 1836 "The Antiquities of Bristol," in which city he resided for a number of years. He went to Sydney in 1840, and followed his art with good results, several of his water colours being still in the local galleries. In 1845 Mr. Prout visited Tasmania, and subsequently issued his "Tasmania Illustrated" in four series. Mr. Prout returned to England in 1850 and became a member of the Institute of Painters in Water Colours, at whose exhibitions he was represented till his death on August 29th, 1876, at Camden Town, near London. After his return from Australia he wrote to the artistic periodicals on the development of Australian art. He also exhibited his Australian sketches at the Crystal Palace.
# The Dictionary of Australasian Biography/Quick, John

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​Quick, John, LL.D., is the son of John Quick, of Trevassa, St. Ives, Cornwall, where he was born on April 14th, 1852. He was taken to Victoria in 1854 by his father, who settled at Bendigo (Sandhurst). He was brought up to engineering, and then became a compositor. Later on he was an engine-driver in a mine. From the typographical department he subsequently advanced to the literary, and, having learned short-hand, was a reporter first on the Bendigo Independent and afterwards on the Bendigo Advertiser. He then went to Melbourne, and became a reporter on the Age, studying meanwhile at the Melbourne University, where he graduated B.A. in Dec. 1877. The next year he became law reporter on the Age and was admitted to the Victorian Bar in June. Having in the meantime become leader of the Age parliamentary reporting staff, he in July 1880 contested Sandhurst for a seat in the Assembly, and was returned, defeating Mr. John McIntyre. He then resigned his position on the Age. In June 1882 he took the degree of LL.D. at Melbourne University, and in Feb. of the next year was re-elected for Sandhurst. In March he was offered a seat in the Service-Berry coalition Cabinet, but declined to accept office, though, it ​is remarkable, three other former members of the Age staff took portfolios, viz., Messrs. Deakin, Dow, and Pearson. In 1883 Dr. Quick published a "History of Land Tenure in Victoria." At the general election in 1886 he was re-elected for Sandhurst, but was defeated in 1889, and has not since re-entered Parliament nor taken much part in politics.
# The Dictionary of Australasian Biography/Pulsford, Edward

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​Pulsford, Edward, was born in 1844 at Burslem, Staffordshire, his father being a Baptist minister. Mr. Pulsford was for many years occupied with mercantile affairs in Hull. In 1883 he decided to settle in Australia, and chose the colony of New South Wales on account of its free trade policy. He arrived in Sydney early in 1884, and has since resided there. Within a few weeks of his arrival he wrote a small work entitled "Thoughts and Suggestions on the Commerce and Progress of New South Wales," which was published and distributed by the Sydney Chamber of Commerce. In 1885, in consequence of a protectionist agitation, the Free Trade Association of New South Wales was formed, and Mr. Pulsford was appointed the secretary. By his pamphlets, papers, letters to the press, and public addresses, he is considered to have been largely instrumental in maintaining the free trade policy of the colony. He was for some time commercial editor of the Sydney Daily Telegraph, and has lately become the proprietor of the Armidale Chronicle, one of the leading country newspapers in New South Wales.
# The Dictionary of Australasian Biography/Purves, James Liddell

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​Purves, James Liddell, Q.C., the eminent Victorian advocate, is the eldest son of the late James Purves, one of the pioneers of the colony of Victoria, and was born in Swanston Street, Melbourne, on August 23rd, 1843. He was educated in the first instance at Mr. Budd's school and at the Melbourne Diocesan Grammar School, but went to Europe in 1855 with his father, and passed through a course of instruction at various English and foreign schools. He also studied at King's College, London, and at Trinity College, Cambridge, to which he went up in 1859. He entered at Lincoln's Inn in April 1861, and was called to the English Bar in June 1865. Shortly afterwards he returned to Victoria, where he was admitted to the local Bar, and commenced the career as an advocate which has given him the foremost position, not only in Melbourne, but throughout Australia. Of recent years no Victorian cause célèbre has been complete without his retention on one side or the other. In March 1872 Mr. Purves entered Parliament as a Constitutionalist and Free-trader for the constituency of Mornington, in the representation of which he succeeded Sir James MᶜCulloch, and sat till 1880. In the interim he refused offers of office from the first Berry and the last MᶜCulloch Administration. Mr. Purves, though mainly devoted to his profession, has taken a prominent part in the proceedings of the Victorian Natives Association, and holds national Australian views nearly as advanced as those of Sir Charles Lilley, the Chief Justice of Queensland.
# The Dictionary of Australasian Biography/Quinn, Right Rev. James

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​Quinn, Right Rev. James, D.D., first Roman Catholic Bishop of Brisbane, was a brother of the late Roman Catholic Bishop of Bathurst, New South Wales, and was born at Athy, co. Kildare, in 1820. He was educated in Ireland and at the Jesuits' College at Rome. He was ordained priest in 1843, and was engaged in educational work in Dublin. In June 1859, when the see of Brisbane was created, he was appointed the first bishop, but did not arrive in Queensland till 1861. He died on August 30th, 1881 aged sixty-two, having done a good deal to moderate the acerbity of Irish factions feeling during his episcopate.
# The Dictionary of Australasian Biography/Pugh, Theophilus Parsons

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​Pugh, Theophilus Parsons, was born in Nov. 1831, at Turk's Island (Caicos group), and educated at Old Kingswood School, near Bristol, and at Wesley College, Taunton. He joined the staff of the Southern Times at Weymouth in 1852, after a short apprenticeship to the printing business, and was afterwards attached to the Mirror at Salisbury and the Herald at Swansea. In 1855 he emigrated to Australia, arriving in Moreton Bay in June of that year. Mr. Pugh acted as local correspondent for Sir Henry Parkes' paper, the Empire of Sydney, and was editor of the Moreton Bay Free Press from Oct. 1855 to Oct. 1859. When Mr. T. B. Stephens bought the Moreton Bay Courier, then a bi-weekly paper, in 1859, Mr. Pugh accepted the editorship, and brought it out as a tri-weekly in November, and as a daily in May 1861. After leaving what is now the Brisbane Courier in 1863, Mr. Pugh went into various journalistic ventures, becoming editor of the Brisbane Telegraph, then newly started, in Oct. 1872. This post he resigned in Nov. 1873. Pugh's "Moreton Bay (Sheet) Almanack for 1858" appeared at the end of 1857, followed by the first book almanack for 1859 in 1858. These developed into the now well-known publication, Pugh's "Queensland Almanack" in 1860, which has been published continuously ever since, with ​constantly increasing usefulness and popularity. Mr. Pugh became secretary of the committee formed for the purpose of obtaining the separation of Queensland from New South Wales, on the retirement of Mr. William Wilkes in 1857, until the purpose of the movement was achieved in 1859. On Dec. 10th, 1859, Mr. Pugh issued the first Queensland Government Gazette, and continued to print and publish it until the appointment of Mr. Belbridge as the first Government printer. In May 1863 he was elected to represent North Brisbane in the second parliament, was re-elected for the city in June 1867, became chairman of committees in September, and was again returned in 1868, but almost immediately afterwards retired from parliamentary life. Mr. Pugh was appointed police magistrate at Goondiwindi in 1874, for Rockhampton in 1876, for Warwick in 1882, and for Bundaburg, where he is still stationed, in June 1887.
# The Complete Works of Swami Vivekananda/Volume 5/Notes from Lectures and Discourses/World-Wide Unity

WORLD-WIDE UNITY
Speaking of the world-wide unity, before the Oak Beach Christian Unity, Swami Vivekananda said:
All religions are, at the bottom, alike. This is so, although the Christian Church, like the Pharisee in the parable, thanks God that it alone is right and thinks that all other religions are wrong and in need of Christian light. Christianity must become tolerant before the world will be willing to unite with the Christian Church in a common charity. God has not left Himself without a witness in any heart, and men, especially men who follow Jesus Christ, should be willing to admit this. In fact, Jesus Christ was willing to admit every good man to the family of God. It is not the man who believes a certain something, but the man who does the will of the Father in heaven, who is right. On this basis—being right and doing right—the whole world can unite.
# The Complete Works of Swami Vivekananda/Volume 5/Questions and Answers
## Questions and Answers

* I Discussion at The Graduate Philosophical Society of Harvard University
* II At The Twentieth Century Club of Boston
* III At The Brooklyn Ethical Society, Brooklyn
* IV Selections from The Math Diary
* V Yoga, Vairagya, Tapasya, Love
* VI In Answer to Nivedita
* VII Guru, Avatara, Yoga, Japa, Seva
# The Complete Works of Swami Vivekananda/Volume 5/Notes from Lectures and Discourses/Who is A Real Guru?

WHO IS A REAL GURU?
A real Guru is one who is born from time to time as a repository of spiritual force which he transmits to future generations through successive links of Guru and Shishya (disciple). The current of this spirit-force changes its course from time to time, just as a mighty stream of water opens up a new channel and leaves the old one for good. Thus it is seen that old sects of religion grow lifeless in the course of time, and new sects arise with the fire of life in them. Men who are truly wise commit themselves to the mercy of that particular sect through which the current of life flows. Old forms of religion are like the skeletons of once mighty animals, preserved in museums. They should be regarded with the due honour. They cannot satisfy the true cravings of the soul for the Highest, just as a dead mango-tree cannot satisfy the cravings of a man for luscious mangoes.
The one thing necessary is to be stripped of our vanities — the sense that we possess any spiritual wisdom — and to surrender ourselves completely to the guidance of our Guru. The Guru only knows what will lead us towards perfection. We are quite blind to it. We do not know anything. This sort of humility will open the door of our heart for spiritual truths. Truth will never come into our minds so long as there will remain the faintest shadow of Ahamkâra (egotism). All of you should try to root out this devil from your heart. Complete self-surrender is the only way to spiritual illumination.
# The Complete Works of Swami Vivekananda/Volume 5/Notes from Lectures and Discourses/Work is Worship

WORK IS WORSHIP
The highest man cannot work, for there is no binding element, no attachment, no ignorance in him. A ship is said to have passed over a mountain of magnet ore, and all the bolts and bars were drawn out, and it went to pieces. It is in ignorance that struggle remains, because we are all really atheists. Real theists cannot work. We are atheists more or less. We do not see God or believe in Him. He is G-O-D to us, and nothing more. There are moments when we think He is near, but then we fall down again. When you see Him, who struggles for whom? Help the Lord! There is a proverb in our language, "Shall we teach the Architect of the universe how to build?" So those are the highest of mankind who do not work. The next time you see these silly phrases about the world and how we must all help God and do this or that for Him, remember this. Do not think such thoughts; they are too selfish. All the work you do is subjective, is done for your own benefit. God has not fallen into a ditch for you and me to help Him out by building a hospital or something of that sort. He allows you to work. He allows you to exercise your muscles in this great gymnasium, not in order to help Him but that you may help yourself. Do you think even an ant will die for want of your help? Most arrant blasphemy! The world does not need you at all. The world goes on you are like a drop in the ocean. A leaf does not move, the wind does not blow without Him. Blessed are we that we are given the privilege of working for Him, not of helping Him. Cut out this word "help" from your mind. You cannot help; it is blaspheming. You are here yourself at His pleasure. Do you mean to say, you help Him? You worship. When you give a morsel of food to the dog, you worship the dog as God. God is in that dog. He is the dog. He is all and in all. We are allowed to worship Him. Stand in that reverent attitude to the whole universe, and then will come perfect non-attachment. This should be your duty. This is the proper attitude of work. This is the secret taught by Karma-Yoga.
# The Complete Works of Swami Vivekananda/Volume 5/Questions and Answers/II At The Twentieth Century Club of Boston

II
(At the Twentieth Century Club of Boston, U. S. A.)
Q.—Did Vedanta exert any influence over Mohammedanism?
A.—This Vedantic spirit of religious liberality has very much affected Mohammedanism. Mohammedanism in India is quite a different thing from that in any other country. It is only when Mohammedans come from other countries and preach to their co-religionists in India about living with men who are not of their faith that a Mohammedan mob is aroused and fights.
Q.—Does Vedanta recognise caste?
A.—The caste system is opposed to the religion of the Vedanta. Caste is a social custom, and all our great preachers have tried to break it down. From Buddhism downwards, every sect has preached against caste, and every time it has only riveted the chains. Caste is simply the outgrowth of the political institutions of India; it is a hereditary trade guild. Trade competition with Europe has broken caste more than any teaching.
Q.—What is the peculiarity of the Vedas?
A.—One peculiarity of the Vedas is that they are the only scriptures that again and again declare that you must go beyond them. The Vedas say that they were written just for the child mind; and when you have grown, you must go beyond them.
Q.—Do you hold the individual soul to be eternally real?
A.—The individual soul consists of a man's thoughts, and they are changing every moment. Therefore, it cannot be eternally real. It is real only in the phenomenal. The individual consists of memory and thought, how can that be real?
Q.—Why did Buddhism as a religion decline in India?
A.—Buddhism did not really decline in India; it was only a gigantic social movement. Before Buddha great numbers of animals were killed for sacrifice and other reasons, and people drank wine and ate meat in large quantities. Since Buddha's teaching drunkenness has almost disappeared, and the killing of animals has almost gone.
# The Curse at Farewell

THE CURSE AT FAREWELL
By the Same Author
CITHAERON DIALOGUES
160 pages. Size 7 x 4½ inches.
$1. net
THE CURSE AT FAREWELL
BY RABINDRANATH TAGORE
TRANSLATED BY EDWARD THOMPSON
LECTURER IN BENGALI IN THE UNIVERSITY OF OXFORD AUTHOR OF "CITHAERON DIALOGUES" "KRISHNA KUMARI" ETC.
GEORGE G. HARRAP & CO. LTD. LONDON CALCUTTA SYDNEY
First published 1924 by George G. Harrap & Co. Ltd. 39–45 Parker Street, Kingsway, London, W.C.
Printed in Great Britain by the Riverside Press Limited Edinsburgh
CONTENTS
| | page |
| INTRODUCTION | 7 |
| THE CURSE AT FAREWELL | 17 |
| NOTE ON PRONUNCIATION AND TRANSLITERATION | 49 |
| NOTES | 51 |
| SOURCE OF THE PLOT | 55 |
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# The Curse (Donne)

WHOEVER guesses, thinks, or dreams, he knows Who is my mistress, wither by this curse; Him, only for his purse May some dull whore to love dispose, And then yield unto all that are his foes; May he be scorn'd by one, whom all else scorn, Forswear to others, what to her he hath sworn, With fear of missing, shame of getting, torn.
Madness his sorrow, gout his cramps, may he Make, by but thinking who hath made him such; And may he feel no touch Of conscience, but of fame, and be Anguish'd, not that 'twas sin, but that 'twas she; Or may he for her virtue reverence One that hates him only for impotence, And equal traitors be she and his sense.
May he dream treason, and believe that he Meant to perform it, and confesses, and die, And no record tell why; His sons, which none of his may be, Inherit nothing but his infamy; Or may he so long parasites have fed, That he would fain be theirs whom he hath bred, And at the last be circumcised for bread.
The venom of all stepdames, gamesters' gall, What tyrants and their subjects interwish, What plants, mine, beasts, fowl, fish, Can contribute, all ill, which all Prophets or poets spake, and all which shall Be annex'd in schedules unto this by me, Fall on that man; For if it be a she Nature beforehand hath out-cursèd me.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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