lionism

plural lionisms · alternative rare Lionism

1. historicalThe 19th-century practice of bringing a lion (“an interesting person or object”) into one’s home as entertainment for visitors.

   His [Edward Lear's] dislike of the spectacle and practice of lionism, which were so prevalent in the social gatherings and salons of London, meant that he excluded himself from the very places where wider success, fame and fortune were arbitrated and produced.

   2013, Páraic Finnerty, “‘This is the Sort of Fame for which I have Given My Life’: G[eorge] F[rederic] Watts, Edward Lear and Portraits of Fame and Nonsense”, in Charlotte Boyce, Páraic Finnerty, Anne-Marie Millim, Victorian Celebrity Culture and Tennyson’s Circle, Basingstoke, Hampshire: Palgrave Macmillan, →DOI, →ISBN, page 56

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   [page 262] The practice of "Lionism" originates in some feelings which are very good,—in veneration for intellectual superiority, and gratitude for intellectual gifts; and its form and prevalence are determined by the fact, that literature has reached a larger class, and interested a different order of people from any who formerly shared its advantages. A wise man might, at the time of the invention of printing, have foreseen the age of literary "Lionism," and would probably have smiled at it as a temporary extravagance. […] [page 280] A man so seriously devoted to an object is not likely to find himself the guest of the coarsest perpetrators of "lionism." He is not likely to accept hospitality on condition of being made a show. But if he should find himself for once placed on a footing with the asseverating gentleman—the immortal Nokes—in the print before us, he will not part with his good humour.

   1832 April, H[arriet] M[artineau], “Art. I.—Heads of the People. The ‘Lion’ of a Party. London, 1839. … [book review]”, in The London and Westminster Review, volume XXXII, number II, London: […] C[harles] Reynell, […], →OCLC, pages 262 and 280

   To define what constitutes "a lion," would be about as easy a task as to describe the colours of a chamelion. The elements of lionism are of necessity evanescent, as they are various. Provided the thing be not common-place and familiar, there is scarcely a particular that will not constitute its owner a lion.

   1837 May, “Human Zoology.—No. II. Lions.”, in Theodore Hook, editor, The New Monthly Magazine and Humorist, volume L, 2nd part, number CXCVIII, London: Henry Colburn, […], →OCLC, page 177

   An affray arose from Miss Florida getting into fits at seeing the body of a female infant dwarf, (the Palermo Fairy,) which Lady Garston had bribed the keeper of an anatomical museum to lend her for the night. Lady Merivale, disgusted by this bit of lionism, wished to be off, and looked round for Brandon to order her carriage.

   1839 August, “The Lion of the Coteries”, in William Tait, Christian Isobel Johnstone, editors, Tait’s Edinburgh Magazine, volume VI, number LXVIII, Edinburgh: William Tait; London: Simpkin, Marshall, & Co.; Dublin: John Cumming, →OCLC, page 495, column 1

   While other contemporary cultural practices and technological developments, equally reflective of the same historical period, may have done more to shape the future condition of what we habitually describe as 'modern' celebrity, the phenomenon of lionism can be seen as uniquely representative of the heterogeneous, 'transitional' character of an earlier modernity.

   2009, Richard Salmon, “The Physiognomy of the Lion: Encountering Literary Celebrity in the Nineteenth Century”, in Tom Mole, editor, Romanticism and Celebrity Culture, 1750–1850, Cambridge, Cambridgeshire: Cambridge University Press, →ISBN, part I (Apparatus), page 60

   At the beginning of Queen Victoria’s reign, the emergent nature of literary celebrity provoked much anxious debate due to the new phenomenon of ‘lionism’. Labelled after gazing at the lions in the Tower of London, lionism was the practice of having authors at salons and evening parties to be exhibited and shown off.

   2016, John Plunkett, “Celebrity Culture”, in Juliet John, editor, The Oxford Handbook of Victorian Literary Culture, Oxford, Oxfordshire: Oxford University Press, →ISBN, part III (Ways of Communicating: Print and Other Cultures), page 540

2. historicalThe state of being the lion (see above) of 19th-century hosts.

   In the whirl and giddiness of his lionism, he had contracted debts with the same recklessness as he had done every thing else. But his sense of honour was now galled when these debts were to be paid, and he found himself without money to pay them.

   1847, [George Henry Lewes], “Expiation”, in Ranthorpe, London: Chapman and Hall, […], →OCLC, book III (The Unsuccessful Author), page 118

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   During the last seven or ten years of his life, [William] Wordsworth felt himself to be a recognised lion, in certain considerable London circles, […] Wordsworth took his bit of lionism very quietly, with a smile sardonic rather than triumphant, and certainly got no harm by it, if he got or expected little good.

   1867 January 28 – March 8 (date written), Thomas Carlyle, “Appendix: Reminiscences of Sundry”, in James Anthony Froude, editor, Reminiscences, volume II, London: Longmans, Green, and Co., published 1881, →OCLC, page 338

   As a matter of fact, the exemplar of lionism belongs to a Society for the Preservation of Egotism; any attack on the lion's traits would meet with peremptory slaughter. His friends surround him and attend to it that he is duly and steadfastly extolled.

   1909 May, Lionel Josaphare, “The Literary Lion”, in The Pacific Monthly: A Magazine of Education and Progress, volume XXI, number 5, Portland, Or.: The Pacific Monthly Company, →OCLC, page 458, column 2

   [A]ll of his [the Count of Monte Cristo's] Byronism, his "lionism," his use of hashish, his fame as a vampire, his infallibility (as if he were an initiate), his dominion over the heights and depths of society, converges toward an emotion and a dominant form of behavior to which he desires to attribute this providential character: vengeance.

   1995, Antonio Candido, “On Vengeance”, in Howard S[aul] Becker, transl., On Literature and Society, Princeton, N.J.: Princeton University Press, →ISBN, page 10

3. broadlyThe practice of lionizing (“treating a person as a celebrity or someone important”); also, the state of being lionized.

   [John] Sterling […] glanced pertinently with victorious clearness, without spleen, though often enough with a dash of mockery, into its Puseyisms, Liberalisms, literary Lionisms, or what else the mad hour might be producing,—always prompt to recognise what grain of sanity might be in the same.

   1851, Thomas Carlyle, “Clifton”, in The Life of John Sterling, London: Chapman and Hall, […], →OCLC, part II, page 247

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   So sudden; all common Lionism, which ruins innumerable men, was as nothing to this. […] [T]hese Lion-hunters were the ruin and death of [Robert] Burns. […] They gathered round him in his Farm; hindered his industry; no place was remote enough from them. He could not get his Lionism forgotten, honestly as he was disposed to do so.

   1840 May 19, Thomas Carlyle, “Lecture V. The Hero as Man of Letters. Johnson, Rousseau, Burns.”, in On Heroes, Hero-Worship and The Heroic in History, London: Chapman and Hall, […], published 1840, →OCLC, page 179

4. medicineThe state of a person having a leonine facies, that is, facial features which resemble those of a lion as a result of some disease, especially a form of leprosy which causes leontiasis (“a medical condition characterized by an overgrowth of the cranial and facial bones”).
5. RastafariThe ideals of Rastafarianism.

   The remainder of [Dennis] Forsythe’s paper and the subsequent book that followed elaborated on implementing the characteristics of ‘lionism’ and achieving Rasta’s true ideal: […]

   1999, William David Spencer, “The ‘Eastern’ Christ of Rastafari”, in Dread Jesus, Eugene, Or.: Wipf and Stock Publishers, published 1 April 2011, →ISBN, page 67

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   [page 73] Lionism transcends even Haile Selassie who merely came in the name of the Lion – as "The Conquering Lion of Judah" or as the "man-lion from Mount Zion." […] [page 75] Most Rastas attempt to become lions by attempting to syncretise and use all of these elements [Anancism, Judaic-Christianity, and African-Original Vibrations], as a means for their survival and progress. But some of these factors have ceased to be sources of strength – they have now become fetters and chains. […] Yet it is here, in this repressed sphere of African original roots vibrations, that the enduring foundations of true lionism is to be found. Ultimately, then, the return to Lionism means destroying or transcending major ingredients of our inherited selves – albeit our acquired (slave) selves.

   1980 December, Dennis Forsythe, “West Indian Culture through the Prism of Rastafarianism”, in R[alston] M[ilton] Nettleford, editor, Caribbean Quarterly: Rastafari, volume 26, number 4, Mona, Jamaica: Department of Extra-mural Studies, University of the West Indies, →ISSN, →JSTOR, →OCLC, pages 73 and 75

   Ten years after, [Leonard Percival] Howell purchased ‘Pinnacle estate in Sligoville, St. Catherine[…] . . . the first free village established after “given emancipation” in 1938’[…]. It was at this site that ‘lionism’ and other fundamental RastafarI^([sic]) tenets were first developed.

   2010, Delano Vincent Palmer, “The Story of RastafarI”, in Messianic ‘I’ and Rastafari in New Testament Dialogue: Bio-narratives, the Apocalypse, and Paul’s Letter to the Romans, Lanham, Md.; Plymouth, Devon: University Press of America, →ISBN, part I (Chronological Overview), page 21

1. rareAlternative letter-case form of Lionism (“the ideals of and membership in the Lions Club”).

   Thus lionism enshrined the doctrine of love, which binds humanity together.

   2005, Ola Vincent, Ola Vincent’s Speeches, Writings and Presentations: 1985–2004, Yaba, Lagos, Nigeria: Macmillan Nigeria, →ISBN, page 449

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   Sanusi says of his tenure as a Lions Club member: "I have always believed that lionism and clubs alike are anti-Islamic but this disposition, however, changed when I was lured into the club by a friend. And upon realising its objectives, I promise not to rest on my oars in making Lions Club the desire of all who want to render service to humanity."

   2000, Tell: The Weekly Newsmagazine, Ikeja, Lagos, Nigeria: Tell Communications, →ISSN, →OCLC, page 11

   He [R. Ravichandran] joined lionism in 1985 in Lions Club of Madras Park Town.

   2016–2017, T. M. Gunaraja, P. N. Gopinathan, “Past District Governors”, in The International Association of Lions Clubs (Lions Clubs International) District 324-A1: Lions Handbook, Coimbatore, Tamil Nadu: Signpost Celfon.In Technology, page 52

alternative lionism

1. uncountableThe ideals of and membership in the Lions Club.

   Thus lionism enshrined the doctrine of love, which binds humanity together.

   2005, Ola Vincent, Ola Vincent’s Speeches, Writings and Presentations: 1985–2004, Yaba, Lagos, Nigeria: Macmillan Nigeria, →ISBN, page 449

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   We have learned that Lionism is a spirit . We have learned that an atmosphere has created Lionism, and that Lionism in return creates an atmosphere.

   1959, Minter L. Wilson, The Light of Other Days, page 224

   The laudable aspects of the movement caught the imagination of the citizens of the world and soon Lionism became an international movement.

   1986, Rashmi Mayur, Prem Ratan Vohra, Bombay by 2000 A.D., page 87

   In Lionism, I feel we have such a stabilizer and inasmuch as it has been truly said that Lionsim represents a true cross-section of the best in citizenship, everywhere, much of our feeling of concern may to a very large extent at least be allayed.

   1991, Paul Martin, We Serve: A History of the Lions Clubs, page 22

   Sanusi says of his tenure as a Lions Club member: "I have always believed that lionism and clubs alike are anti-Islamic but this disposition, however, changed when I was lured into the club by a friend. And upon realising its objectives, I promise not to rest on my oars in making Lions Club the desire of all who want to render service to humanity."

   2000, Tell: The Weekly Newsmagazine, Ikeja, Lagos, Nigeria: Tell Communications, →ISSN, →OCLC, page 11

   O is also for outstanding, that one word that better sums up his contributions to Lionism.

   2000, Pepper Worthington, Big Daddy: The W. Roy Poole Story, page 122

plural Lionisms

1. rareAlternative letter-case form of lionism.

   Ultimately, then, the return to Lionism means destroying or transcending major ingredients of our inherited selves – albeit our acquired (slave) selves.

   1980 December, Dennis Forsythe, “West Indian Culture through the Prism of Rastafarianism”, in R[alston] M[ilton] Nettleford, editor, Caribbean Quarterly: Rastafari, volume 26, number 4, Mona, Jamaica: Department of Extra-mural Studies, University of the West Indies, →ISSN, →JSTOR, →OCLC, page 75

   3 more examples

   The practice of "Lionism" originates in some feelings which are very good,—in veneration for intellectual superiority, and gratitude for intellectual gifts; and its form and prevalence are determined by the fact, that literature has reached a larger class, and interested a different order of people from any who formerly shared its advantages. A wise man might, at the time of the invention of printing, have foreseen the age of literary "Lionism," and would probably have smiled at it as a temporary extravagance.

   1832 April, H[arriet] M[artineau], “Art. I.—Heads of the People. The ‘Lion’ of a Party. London, 1839. … [book review]”, in The London and Westminster Review, volume XXXII, number II, London: […] C[harles] Reynell, […], →OCLC, page 262

   So sudden; all common Lionism, which ruins innumerable men, was as nothing to this. […] [T]hese Lion-hunters were the ruin and death of [Robert] Burns. […] They gathered round him in his Farm; hindered his industry; no place was remote enough from them. He could not get his Lionism forgotten, honestly as he was disposed to do so.

   1840 May 19, Thomas Carlyle, “Lecture V. The Hero as Man of Letters. Johnson, Rousseau, Burns.”, in On Heroes, Hero-Worship and The Heroic in History, London: Chapman and Hall, […], published 1840, →OCLC, page 179

   [John] Sterling […] glanced pertinently with victorious clearness, without spleen, though often enough with a dash of mockery, into its Puseyisms, Liberalisms, literary Lionisms, or what else the mad hour might be producing,—always prompt to recognise what grain of sanity might be in the same.

   1851, Thomas Carlyle, “Clifton”, in The Life of John Sterling, London: Chapman and Hall, […], →OCLC, part II, page 247