passage where the narrator meditates upon her own
many different faces and the reflection of her image in her lover:
The mirror is the best breeder. On lucky nights it returned me my face as if it were
bestowing a proud honour: this is the face that launched a thousand nights of love …
But sometimes, alone, it caught my eyes like two butterflies on pins … The sight of that
mad face in the half-lit room drove me to prayers and loud noise. Your own shadow
meeting you announces the end …
But again and again when I peer in the mirror to find a distortion of my own image
not worth a butterfly’ and ‘one swallow makes no summer’.129
Hutchinson, Almanack (2nd edn), p. ii.
Ibid., p. iii.
Ibid., p. v.
Hutchinson, Church catechism in Irish, p. 35.
Hutchinson, Almanack (2nd edn), p. v.
Ibid., p. ii.
Ibid., sig. A1V [title page].
Ibid., p. iii.
Ibid., pp. 16, 18, 13.
Ibid., pp. 16, 14.
Although it ran to two editions identical in content,130 the Almanack
failed to persuade other authors to publish texts that used phonetic Irish.
In fact no other Protestant work was published
mother and to the child that she
must separate from to love. This is the divided subject beatified:
Recovered childhood, dreamed peace restored, in sparks, flash of cells, instant of laughter,
smiles in the blackness of dreams, at night opaque joy that roots me in her bed, my
mother’s, and projects him, a son, a butterfly soaking up dew from her hand, there,
nearby, in the night. Alone: she, I and he. (Kristeva, 1987b: 247)
This extract is an example of Kristeva at her most brilliant and most disturbing.
For what space, apart from psychosis, is there for a woman
which had not been radically redefined
and which the enhanced demands of the Tudor state had rendered in
many ways more onerous. It was political necessity, not personal
vanity, which dictated that their housekeeping should still be consistent with the life style of magnates.26
But the pressures upon them made this difficult if not impossible
to achieve. ‘When a new bishop of Norwich arrived in 1603 many
gentlemen flew in “like butterflies in the springe” but moved on
when they found “little hope of benefit”.’27 It was not only that
the bishops had no official
mother spent an entire day selecting a dress and a veil, and they negotiated everything from shoes (O’Keefe wanted black; her mother
white) to socks. The morning of the big event, O’Keefe woke too early
with ‘butterflies’ and wished to get dressed hours before the communion. She also struggled with fasting. ‘It had all seemed very noble
when Sister Genevieve explained it’, she recalled, ‘but now I just felt
hungry’.132 At the chapel, O’Keefe and her friends preened and compared dresses, but then nervousness hit her once more. Like most
girls, O’Keefe searched for the
Freethinking feminists and the renunciation of religion
Christianity, because its study is too troublesome or its practice
inconvenient – the butterflies of society who sport in the
sunshine of the moment, cannot be correctly termed infidels. 28
Martin maintained that she had become
an infidel not because she had been unwilling to receive the grace of
God; to the contrary, she had earnestly sought it, and ‘nay more [I
owns the holes in windows or escape
fate; it is redundant in terms of producing either justice or meaning.
As the text progresses, it starts to reflect more closely specific events from
the Edwardian period. Eventually the Spider and Fly agree to appoint two
arbitrators, an Ant and a Butterfly, who are asked to hear and judge the case.
However, when this arbitration does not seem to be going in their favour, the
Spiders suddenly build a great castle in the cobweb. The Flies, on hearing of
the Spiders’ action, threaten to hang the Ant from ‘the tree of reformation (as
his family had been in residence since the midsixteenth century.
Among other collectibles, the ‘bachelor duke’ had
developed an obsession with orchids after seeing the Psychopsis
exhibition in London in 1833. The flower motif of this butterfly
orchid is carved into the trellis pattern of the golden picture
frames in the Gold
Halford with a short account of life at the station: the long rides
she enjoyed on a pony given to her by judge Skipwith in Sylhet; her
older sister Susan taking a sketch of the bungalow; her Aunt Emily
Brownlow making social calls on the Rabans; her younger sister
collecting butterflies for Mrs Garstin. Emily also wrote with pride
of her little nephew Thomas, who
Many men are covetous for
worldly honour and earthly riches, and think night and day, sleeping
and waking, how and by what means they might achieve them, and
forget to consider themselves, and the pains of Hell and the joys of
Heaven. Surely they are not wise, they are like the children who run
after a butterfly, and because they do not watch their feet