Dion Fortune and the Masonic Tradition

Talk by Gareth Knight at Canonbury Masonic Research Centre

18th October 2006
I take it that I do not have to say too much about Dion Fortune, as she will be
quite familiar to those of you who follow my usual lines of thought and practice
. However, as there may be some of you who come from a more strictly Masonic lin
e perhaps I should say briefly that she is a leading figure in esoteric circles,
who founded a school of initiation in 1927, although she had been active on the
esoteric scene for some years before that, in the Golden Dawn and the Theosophi
cal Society amongst others, learning her trade so to speak. And that she is perh
aps best known by her written work, which ranges from a user-friendly work on th
e Qabalah, and through many of its aspects in fact and fiction. Her school, stil
l exists as The Society of the Inner Light, and I, amongst a number of other tea
chers and writers of my generation, have passed through its doors and owe our ap
prenticeship to it, before becoming in our various ways either journeymen or mas
tercraftsmen in our chosen field.
Even amongst her aficionados I think the Masonic foundation of her own esoteric
apprenticeship is not generally realised. The teacher who had a major effect upo
n her early esoteric work was a Mason of considerable erudition, remarkable occu
lt abilities, and wide ranging freedom of thought. Indeed she made a fictional c
haracter of him in a series of short stories, The Secrets of Dr Taverner , casting
him as a doctor who ran a strange nursing home that catered for unusual psycho-p
hysical problems in a highly unorthodox manner.
She later wrote, if there had been no Dr Taverner, there would have been no Dion
Fortune.
Well Dr Taverner was known in real life Dr Theodore Moriarty who seems to have b
een only slightly less larger than life than the fictional character based upon
him. An Irishman, born on July 27th 1873 in Dublin, he was the son of a captain
in the Royal Navy, the Republic of Ireland still being under the British crown a
t that time.
According to scraps of biographical reminiscence recalled by his students, he ra
n away to sea and joined the merchant service. Then after one of the ship`s offi
cers had interested him in philosophy, he returned to Dublin to study, and from
thence went on to Heidelberg, where it is assumed he obtained a doctorate, altho
ugh if he did it was not in medicine. University records in Dublin and Heidelber
g throw no light upon his possible academic attainments.
Anyhow, at the age of twenty four he contracted tuberculosis, a not uncommon dis
ease in those days, and on being advised to seek a dryer climate, emigrated, in
1897, to South Africa. There he worked on surveying roads before enlisting in th
e Customs service. He married, had two children and developed an interest in ant
hropology, particularly of local tribes of primitive Bushmen.
He also became a freemason. He was initiated into the St. Blaize Lodge, No. 1938
of the United Grand Lodge of England at Mossel Bay, but later transferred, in 1
906, to the Edward H. Corgland Lodge, No. 247 of the Grand Lodge of Ireland, in
Johannesberg. Then in 1911 he was back under the jurisdiction of the United Gran
d Lodge of England, in the Unanimity Lodge No. 3126, at Walmer, near Port Elizab
eth.
During this time he became co-author of two books on the subject, The Freemason s V
ade Mecum and Notes on Masonic Etiquette and Jurisprudence , his co-author being ano
ther mason of some distinction, Thomas N. Cranstoun-Day.
In documents he signed himself as being of the 18th degree, which signifies the
Rosicrucian initiations that are open within Freemasonry. For all this informati
on, and much that follows, we are indebted to the painstaking research of Alan R
ichardson, Dion Fortune s other biographer, a new edition of whose work Priestess is
, I am pleased to say, shortly forthcoming.
He must also have studied esoteric subjects in considerable depth for by the tim
e Dion Fortune met him, soon after he had returned to England, in 1916, he had g
ained a reputation as a teacher of a system that he called Universal Theosophy . Th

is had attracted a body of students that included three loyal and dedicated sist
ers who provided him, each in their way, with facilities for his classes. They w
ere daughters of Francis Allen JP, of Swaffham in Norfolk.
The first was Elsie Reeves, the widow of a surgeon. She provided residential acc
ommodation for courses at her home in Eversley, a village in Hampshire. These we
re attended on several occasions by Dion Fortune as she records in her semi-auto
biography, Psychic Self-Defence . The second sister was Ursula Allen-Williams, the
wife of an army officer, who provided Moriarty with a large shed for lectures at
the bottom of her garden at Inverness Terrace, Bayswater, barely a stone`s thro
w away from Dion Fortune`s later London headquarters in Queensborough Terrace. A
nd the third sister was Gwen Stafford-Allen, who allowed Moriarty to run his Sci
ence, Arts and Craft Society from her home, the Grange, in Bishops Stortford, wh
ere she ran a home for unwanted babies with the help of two doctors and nursing
staff under the auspices of the County Council. Dion Fortune it seems was also a
cquainted with this location, for the district provides the locale for one of he
r novels, The Goat-foot God .
Dion Fortune thus seems to have availed herself of all three centres of his acti
vity and it is an amalgam of these that forms the fictional nursing home describ
ed in The Secrets of Dr. Taverner , which ran as a series of stories in The Royal Ma
gazine between February and July 1922, and which was the first published work of
Violet Mary Firth to appear under the pen name Dion Fortune, by which she is now
more generally known.
Her first meeting with Moriarty, at the age of 26, had a climactic effect upon t
he rest of her life. Until then she had been something of a misfit, unable to fi
nd a true direction in life, looking for some kind of career at a time when litt
le was open to young women. After dabbling with horticulture and aspirations to
free lance journalism, she had however begun to settle into the newly burgeoning
field of psychology at the Medico-Psychological Clinic in Brunswick Square. Her
e she had become a leading student employed as a psychotherapeutic counsellor as
back-up to the qualified medical staff. She had even had published a little boo
k on elementary psychology, entitled The Machinery of the Mind graced with a forew
ord by a distinguished scientist, A.G.Tansley F.R.S., author of a major psycholo
gical textbook of the day.
She had however begun to become a little disillusioned by the lack of success th
at she discerned in current psychotherapeutic methods. Until, on a particularly
unusual and difficult case, involving what might be called modern vampirism alli
ed to psychic phenomena and necrophilia, Dr. Moriarty was called in, who apparen
tly cleared it all up in spectacular fashion.
She was sufficiently impressed to write up the incident as the first of the Dr.
Taverner stories, under the title Blood Lust , and to throw up her intentions of a
career in psychotherapy. From henceforth she dedicated herself to investigating
the psychic side of things.
She was quite eclectic in her approach, dividing her time between the Theosophic
al Society, the Golden Dawn tradition, and Theodore Moriarty s activities.
The latter included a co-masonic lodge that he had set up at Sinclair Road in Ha
mmersmith, and a record survives of ritual officers in the year 1919/20. Theodor
e Moriarty is registered as Adeptus with most, if not all, of the other officers
being female, the office of Junior Warden being filled by V.M.Firth the future
Dion Fortune.
She does not appear in the list of officers for the following year, possibly bec
ause she had transferred her allegiance to the Golden Dawn system. However, her
great friend Netta Fornario, is named as Outer Guardian, and the group seems to
have made excellent strides for there had been thirteen initiations and an affil
iation during the year.
The Golden Dawn of course had its origins in 1888 with three members of the Soci
etas Rosicruciana in Anglia but by 1919 had changed its name and divided into a
number of temples. The one that Dion Fortune joined was the Alpha and Omega, tha
t had been founded in Edinburgh in 1913 by the Scottish novelist Brodie Innes, b
ut which had a London branch in which Maiya Curtis-Webb (an old friend of the Fi
rth family) played a leading role. Dion Fortune seems to have thrived under Maiy

a Curtis-Webb s tutelage but after Moina Macgregor Mathers, following the death of
her husband, returned to England and took over the London branch of the Alpha e
t Omega, the stage seemed set for some kind of eventual confrontation. The newly
initiated Soror Deo Non Fortuna apparently had something of an independent stre
ak that did not go down too well with those whom she later described as the widow
s and grey beards who now ran the society.
As one who in later life was to demonstrate her natural flair in powers of leade
rship those about her no doubt found her rather than a trifle too pushy. This in
cluded the Allen sisters, when following Moriarty`s death from a heart attack in
1923, she put herself forward as a natural candidate to take over his group. Th
is received a somewhat dusty response from the Allen girls for it was Gwen Staff
ord-Allen who seemed the natural heir-apparent.
Accordingly, Dion Fortune went her own way and formed and developed her own grou
p, which went from strength to strength over the years. Establishing herself in
Glastonbury she set about developing powers of trance mediumship, apparently aft
er the manner that she had observed practised by Theodore Moriarty. This was not
the type of mediumship usually practised by spiritualists, concerning family me
ssages from the recently departed, but attempts to contact superior intelligence
s of one kind and another for metaphysical teaching and practice.
There was a great deal of this about at the time. It was the period when Alice B
ailey made her first contacts with the Tibetan, when Olive Pixley developed her
system of the Armour of Light under inner instruction, when W.B.Yeats received t
he complex teaching, through the automatic writing of his wife Georgie, that he
later published as A Vision . And indeed if truth were told it was the modus operan
di of pioneers of the previous generation, including the Secret Chiefs of the Go
lden Dawn, and the remarkable visions of Anna Kingsford that developed into the
Hermetic Society, which was an immediate predecessor to the Golden Dawn and insp
iration to Macgregor Mathers as he acknowledges in his dedication to her in The K
aballah Unveiled . Dion Fortune`s involvement in communications of this nature res
ulted in a body of teaching known as The Cosmic Doctrine .
An interesting factor in this body of teaching lies in some of its terminology,
which shows a considerable subconscious influence from the writings of Moriarty.
Although there is a difference of outlook and approach that distances it from a
ny possible accusation of plagiarism. Some of the same terms may be being used,
but they are used in a completely different way. And a way, it should be said, t
hat is quite demanding on the intuitive powers of anyone who seeks to comes to g
rips with it. Indeed it has been designated as being designed to train the mind r
ather than to inform it . And indeed much the same could be said of much cosmic me
diumship of this type. It stretches the intellect into intuitive modes of specul
ation, even possible spiritual revelation, somewhat after the manner of the writ
ings of Jacob Boehme or William Blake.
Dion Fortune came to rely a great deal on what came to her through her mediumist
ic work, although not exclusively, for she threw her net wide. But there is one
session in particular that I would like to concentrate upon, which is very revea
ling of the pattern of ritual work and the Masonic influence as it impacted upon
her Fraternity.
This session occurred on March 29th 1925 and is evidently a response, given in d
eep trance, to a recent recruit to her group who is worried about whether he has
received quittance from his obligation to his original Masonic, or possibly Gol
den Dawn, affiliations. It is worth examining in some detail, for a good deal ca
n be gleaned I think, fairly accurately, from reading between the lines.
The immediate response to the neophyte`s question is unequivocal. There is no que
stion of quittance, my son, it is one and the same thing. There are the same Inn
er Chiefs. You have not changed your allegiance, you have merely changed your lo
dge. There is but one keystone to the arch, though there are two pillars.
There follows a potted history of the history of Freemasonry as understood by th
e communicator, or by the subconscious mind of Dion Fortune, however you like to
interpret these matters.
The Lesser Mysteries were given in their present form in the year 1717, but you a
re also no doubt aware that they existed long prior to that date. The tradition

of their origin in Solomon s Temple is mainly symbolical, though it has a substrat

um of historical fact, as have all allegorical histories. The facts of the matte
r I will briefly explain.
The Temples were the repositories of the Secret Wisdom, which was derived from th
e Manus and added to by the Illuminati as evolution permitted a wider consciousn
ess. There were employed in the service of the Temple, craftsmen and artificers.
These of necessity had to have conveyed to them certain knowledge, because it w
as their province to work the symbols which were used in the rituals. It thus ca
me about that there grew up around each Temple groups of lay brethren, and in or
der to bind these to secrecy, oaths were administered. They thus formed a Lesser
Fraternity, which was possessed of the secret symbols, but not of their interpr
etations.
In ancient days promotion never took place from the Lesser Fraternity to the Grea
ter, for the men of the Greater Fraternity were specially bred for the purpose,
and derived their blood from the Sacred Clan, whereas the men of the Lesser Frat
ernity came from the populace. A soul that aspired to pass from the Lesser to th
e Greater had to disincarnate.
I should perhaps interject at this point that the ancient days being spoken of a
re far beyond those of the Temple of Solomon and refer to the legendary lost con
tinent of Atlantis. This was a subject that was the topic of hot speculation in
the 1920`s, although subsequent scientific investigation seems to throw some dou
bt upon the matter. Nonetheless it is keeps cropping up with great persistence i
n many manners of ways, including Tolkien s Numenor, so that I think it can be leg
itimately be regarded as a valid element of what we might call psycho-geography
or psycho-historiography. Like the square root of minus one in mathematics, it m
ay not exist, but nonetheless allows us to explain much!
However, Dion Fortune`s communicator does not labour the point but leapfrogs qui
te quickly to the more familiar territory of the building of the Temple of Solom
on in early Judaic times.
When King Solomon desired to reorganise the Jewish or Melchisedechian mysteries,
he sent to the Tyrian School for an Initiator, and this Initiator brought with h
im certain artificers who were familiar with the art of working in stone which,
in its more refined aspects, was unknown to the Jews. There were then at Jerusal
em the Clan of the Craftsmen and the Sacred College. Into the Clan of the Crafts
men were admitted numerous Jewish subordinates, and these, with the enterprise o
f their race, desired opportunity for admission to the Greater Mysteries.
This was refused, and there was an insurrection, which was quelled but not before
serious developments had followed. But the building had progressed sufficiently
far to be capable of completion without further need of Tyrian science, and so
arrangements were made for the Tyrian artificers to return to their homes, and t
he work was completed by the Jewish craftsmen, and the services of the Temple we
re duly inaugurated and conducted by the Levites.
There remained, however, a considerable body of men, who by means of the experien
ces they had undergone, and the symbols they had handled, had attained a degree
of enlightenment, but these were neither priests nor populace. Many of the labou
rers and workmen, having profited nothing by their opportunities, but remaining
hewers of wood and drawers of water, were reabsorbed by the populace on the comp
letion of that Great Work.
Others, however, having learnt the exoteric or technical arts of applied geometry
, were capable of constructing edifices. They therefore banded themselves togeth
er into the first Building Guilds, and wandered as nomads wherever their work wa
s required; the head man of the clan driving a bargain for the service of his pe
ople, who, with their wives and families, tools and implements, borne on the bac
ks of asses, and driving herds of goats, wandered all over the known world, leav
ing the mark of their training on the edifices they erected, and conserving thei
r knowledge of the building arts as tribal secrets. These were the forerunners a
nd ancestors of the medieval Building Guilds.
Now it was the custom of these patriarchal Fraternities to employ solemn worship,
whose ritual they derived from the days of the Temple building, and each edific
e was consecrated at its commencement and dedicated at its completion by the rit

uals known only to the Builders.

In the dedication they aimed at the propitiation of the Earth Spirits of the site
, that they might withhold accidents from the workmen. And at the completion the
y rendered thanks lest resentful spirits should revenge themselves in the future
. It is to the Earth Spirits of the site that the coins of dedication are tender
ed. For, as you doubtless know, coins of the realm are placed beneath the Corner
Stone. This is the remote relic of the Great Invocations with which the Tyrian
Adept consecrated each corner of his Temple.
The medieval Building Guilds, substituting the Saints for the Elementals, continu
ed the Tradition, using the symbolism, of which they had no interpretation, and
employing an art of whose esoteric significance they were ignorant.
The line of the Greater Mysteries, however, had never died out neither had its fl
ame been quenched, for each new Illuminatus rekindled the Light from the hidden
fire; and the tradition stretched down the ages, despite the persecutions of the
Church.
During the earlier years of the 18th century and the concluding years of the 17th
the Secret Science had received a great impetus owing to the activities of cert
ain men of outstanding character, and many students pursued these arts.
It was desired by the Adepti to organise the training of the aspirants and it was
decided that for this purpose the rituals of the Lesser Mysteries were required
. These, however, had become extinct. For though the Greater Mysteries could rel
ume the torch at the Light of the Inner Fire, the Lesser Mysteries were dependen
t on the Greater; and when the Light went out it was not relit. Therefore it was
that there was no School of the Lesser Mysteries to act as a bridge whereby the
populace could reach the Temple.
Now the Adepti, seeking to construct rituals suitable for the Initiation of Candi
dates of the grades of the Lesser Mysteries, cast about for such relics of the o
ld rituals as might still be extant. They had no more affinity with the Building
Guilds than they had with the Scribes or Papermaking Guilds who also were desce
ndants of the Temple servants. But in the superstitious practices of the Buildin
g Guilds they found the relics of the ancient Craft Mysteries and on these relic
s they based their work.
Therefore it is that the Lesser Mysteries of the Western races express abstract t
ruths in the formulae of masons` technicalities. The principles are those common
to all the Lesser Mystery Schools. The form is peculiar to the particular trade
which happened to be selected for the purpose of picking up the contacts.
It will be gathered from this that the largely unspoken assumption is that what
we are concerned with is a secret tradition of means of communicating with vario
us inner powers, that is the motivating and indeed the driving engine behind Mas
onic symbolism. And moreover that there is a division between the members of suc
h guilds as might be privy to the symbolism, even if they did not understand it,
and the general populace. But moreover there is a division within, between what
might be called the Lesser and the Greater Mysteries, which the communicator go
es on to define as Rosicrucian. And in the original script such words do not app
ear printed out, but only by a row of dots, indicating not so much a requirement
for secrecy, for the meaning is perfectly obvious, but a certain reverence in t
he hearts and minds of those who are receiving this material. The importance and
glory of which of course, they may well hope, rubs off a little on themselves,
as being entrusted to be in the know.
But back to the script, which may possibly cause the hackles of some more down t
o earth Masonic brothers to rise. But don`t blame me, I am only quoting what the
man said!
You will see from this that the validity of the Lesser Mystery ritual depends ent
irely on its being operated by Initiates of the Greater Mysteries, and mark you
this
no Mason can initiate. It is only a Rosicrucian that can initiate, and the
Rosicrucians are the masters of the Masons, and they know it, my brother.
And if you take your initiation from the hand of the Rosicrucian you have no occ
asion to question its validity, rather you may question the validity of Initiati
ons received from other hands.
Now mark this well
it was only the three Craft Degrees that were instituted by th

e Adepts, and these are the only degrees of the Lesser Mysteries. The higher Mas
onic Degrees are but attempts on the part of the populace to enter the Mysteries
which were reserved for the Sacred Clan; and now, as then, it is necessary to b
e twice-born
born of the Spirit as well as of the flesh in order to enter the Gr
eater Mysteries.
Of recent years evolution, having advanced, and the development of the feminine a
spect of the race having reached a degree which enabled the average woman to ben
efit by the Masonic Initiations, those who ruled the Order from within desired t
hat the gates should be open, but those who ruled the Order from without held th
e gates shut in England. Among the French Masons, however, were a larger proport
ion of occultists, and these, acting under instructions, opened the gates and ga
ve the Charter to three noble women that they might initiate their sex.
This Charter is valid: By their works ye shall know them. .
Now I am no scholar of Masonic history and tradition, and so am in no position t
o be able to put names and faces to what is generally implied here. But in that
which follows, which comes closer to home, I can certainly hazard an informed gu
ess as to who is being referred to. Let us continue.
A difficulty arose however; Masonry is designed to act as an introductory school
to the Rosicrucian Mysteries. Women s Masonry was used under Eastern contacts, for
which it was unsuited Here, I think we have the writing off, in the script, of an
y Theosophical Society initiatives in this direction under Annie Besant and C.W.
Leadbeater.
and therefore another attempt was made at founding a mixed Lodge, and, the Anglosaxon race being too unreceptive and hidebound by prejudice, the task was given
before to a Celt.
Is this a reference to Samuel Liddell Macgregor Mathers I ask myself?
Later a Celt was used again, and this time an Irishman received and acted upon th
e mandate.
Would this be Theodore Moriarty?
He worked for a time and then the mandate was withdrawn and the Lodge closed
for
the force had broken bounds.
That is, he too had died, and his successors did not seem able to pick up the to
rch, at any rate in Dion Fortune`s estimation.
Again the attempt was made, but this time, the Celtic stock being deemed too unst
able, the Nordic stock was used. That briefly is the history of your Fraternity.
The Nordic stock is of course that of Violet Mary Firth, or Dion Fortune, who wa
s greatly proud of her Yorkshire origins, part of which she indirectly celebrate
s in the character to Tim Murchison in her novel The Winged Bull .
Now the Irishman who founded the Neo-Essenes sought a contact, just as the Adepts
of 1717 sought a contact, but he, being able to function on the inner planes, e
stablished his contact by touching the planetary memories and linked up with the
ancient Essenes of Palestine, who were the residuum of the builders settled amo
ng the mountains of Lebanon
men too old for the task of building who retired to
end their lives in peaceful meditation upon the mysteries of God and Nature. It
is from these that this Fraternity first derived its contacts, though these cont
acts are enshrined in the form of the Masonic symbolism as being most appropriat
e thereto and likewise the lineal descendants thereof.
This reference to an Irishman who founded the Neo-Essenes I think must also refe
r to Moriarty, although I am not aware of his connection with any such organisat
ion. Neo-Essenes tend to call to my mind the later successors of Anna Kingsford,
who embraced their own kind of mystical Christianity. However, Moriarty was cer
tainly well enough informed in the esoteric elements of Christian religion to ha
ve been involved in such an enterprise, and I cite as evidence a series of lectu
res he gave called Metaphysical Aspects, (or Concepts), of Religion with particula
r reference to the Gospel of St John.
In one of these particularly, and it appears to be the first, is evidence of his
pervading influence on Dion Fortune`s conceptions.
As an initiate of her school, albeit having entered it rather more than fifty ye
ars ago, I do not think I am giving away any esoteric secrets in saying that muc
h of the ritual symbolism she used is broadly Masonic. Indeed pillars and such a

ppear in the introductory study course, but I recall the sense of shock I receiv
ed when in later years I found much that I had thought to be secret symbolism of
the innermost inner plainly laid out in a Masonic handbook! However, there can
be considerable differences between one lodge or tradition and another, in detai
l and addition to the general symbolic scenario, as well as various perceptual d
evelopments and shifts of emphasis from one generation to another.
Some of these have been publicly revealed already by the amusing and occasionall
y iconoclastic writer Francis King, in Ritual Magic in England , who does not pull
his punches, even if they sometimes swing somewhat wide of the mark. He found ca
use for risibility in an Inner Light ritual that he attended on the close associ
ation of such symbolic elements as wheat, honey and asbestos.
Now just such a bizarre sounding triad is to be found in one of the Moriarty lec
tures I have mentioned, given God knows when, but which by coincidence has come
my way, and with annotations that I am part persuaded are in Dion Fortune`s hand
.
In this, along with the assumption of the existence of Atlantis, is a dissertati
on upon the sun hero, representing the divine aspect in man, that is paralleled
by the passage of the sun through the signs of the zodiac, which sinks to relati
ve impotence in the winter to rise again gloriously in the spring. And as the su
n begins its descent in the sign Leo, so the lion is found in all sun myths, and
from whose carcase proceed bees.
The bee he sees as an important symbol within the Mysteries, with allusions in m
any Bible passages in Genesis, Ezra, the Psalms and the Pauline Epistles
and als
o as an especial mark of the Order of Melchizedek, bees being creatures capable
of creating a perfect figure, the hexagon, within their cells.
Another aspect of the sun hero is as god of agriculture, and as god of the corn
the sun hero is said to scatter the seed. From earliest times the ear of corn ha
s been the symbol of fertility, of the bread of life , and with the essential quali
ty inherent in all seeds, the abstract being only waiting for fertilisation to s
pring into activity and growth.
And then we come upon asbestos as the third member of a symbolic trinity, which
according to Moriarty has been a symbol in the Mysteries from earliest days. And
the reason for the connection between these three things he says
the bee, the c
orn and asbestos is because they all came to earth from other evolutions. That i
s, they have no archetypes on this planet, but have been brought over to us to t
each definite lessons, and for this reason are called Manu manifestations.
And he goes on to explain that although at first sight there does not appear to
be any mention of asbestos in the Bible, the Toltec word pettri, though meaning
primarily a stone, also stands for asbestos, and equally the Greek word petros,
used so much in the gospels, is the same word as pitheros, which also stands for
asbestos, which stands for the indestructibility of the spirit principle even b
y fire.
In these old Mysteries, asbestos is described as the unaffected yet bound .
The wheat is described as the living yet dead .
And the bee as the free yet enslaved.
All three of which, I suggest, are profound definitions as to what being an init
iate in the world entails.
The unaffected yet bound.
The living yet dead.
The free yet enslaved.
Think on these things. For whatever our outward differences or perceived paths m
ay seem, be they Rosicrucian, Masonic, Neo-Essene, Golden Dawn or Inner Light, t
hese definitions are symbolic pointers to essential and universal truth. They we
re good enough for Theodore Moriarty. They were good enough for Dion Fortune. An
d they are certainly good enough for me!

Gareth Knight