THE IDOLATROUS GOD OF LIBNAH1

“How – exactly?” - Michael Mont, “Rout at Mrs. Maggusie’s”, The Silver Spoon, John Galsworthy.2

- Figure Six
- “EXPLANATION OF THE ABOVE CUT”
- FAC-SIMILE FROM THE BOOK OF ABRAHAM, NUMBER ONE
- NUMBER NINE
- VOLUME THREE
- TIMES AND SEASONS, PUBLISHED IN THE CITY OF NAUVOO, IN THE STATE OF
ILLINOIS, ON THE FIRST OF MARCH, EIGHTEEN HUNDRED AND FORTY-TWO, ANNO
DOMINI NOSTRI JESU CHRISTI.

#################

Let me open this by addressing the true-blues (not ashamed to admit that I have a
thing for them). My Dear True Blues, what do you think of this image? Take ya time,
please.

Now, that the ice is broken; intent is clear. Let us move on. [“There is first of all the
problem of the opening, namely, how to get us from where we are, which is, as yet,
nowhere, to the far bank. It is a simple bridging problem, a problem of knocking
together a bridge. People solve such problems every day. They solve them, and having
solved them push on.”]

The word Libnah is Canaanite. That is to say, the word appeared something like the
image you see above. It was not even a word, per se. It was an image. Something similar
to:

1 Inspired by the prosaic style of Εἰκὼν Βασιλική.

2 Please note, Nouveau riche kids can get lost easily if they are not careful. Mr. Galsworthy is an authority on Nouveau
riche lifestyle.
Now, the ornithology and zoology you just witnessed, is actually the name of ⲁⲛⲟⲩⲡ
(that’s some fancy Coptic for you if you did not find the hieroglyphs fancy enough; the
Coptic script itself is pretty similar to Greek). We will also, later, see how Anibus has
something to do with Libnah!

The closest human decipherable verbalization of all the bird and cat calls happened in
Canaanite as “Libnah”. Think of it this way: If you knew no language, how would you
name this baby of yours? The first step is to choose the language in which you are
going to name the baby. The language chosen here is Canaanite (It’s not surprising,
innit? Bird calls closely resemble Canaanite calls. She calls. He calls. Who cares who
calls?) And then the name itself (The Olive Soul takes on a wider meaning these days –
Language and Name is the Soul of Libnah!) A Canaanite person thought this sea-horse
should be named Libnah, meaning “light”. White Light, that is. The word seems to share
etymological roots with “Lebanon”, though Lebanon is not strictly Canaan. Just by
looking at it you can say, this is not a Canaantie thing. This is an Egyptian thing. Such
rudimentary discernment helps with cultural understanding of idolatry. In other words,
this is from the Book of Abraham.

Egypt is a very interesting country when it comes to Christianity. It is easier to fit Levant
into the Christian discussion, the Christian model. It is easier to fit Israel too. Egypt, is a
bit hard. Nevertheless, the nation is a very important player in the Old Testament. If you
are non-LDS and want to participate in the LDS dialogue, you can take one of several
routes – Book of Moses, Book of Abraham, Book of Mormon, and, very rarely and
exclusively, Articles of Faith (you gotta be like the Cream of the Cream to talk the Article;
like myself. Not kidding. I am an AOF person. Not only am I an AOF person, but am I a
Thomas More person; a Chaucerian student. Anything east of England is Oriental to
me. Homer, hence, is Oriental literature for me. Plautine literature is Roman, and hence,
occidental. I don’t read this Egyptian Anibus fox-headed nigga crap. But, it is part of my
scriptural calling to put things on record and also to give context to various important
faith systems as they pertain to LDS.). D&C, and JS-H are for them internal folks. Well,
you can do the Good Ole Bible, and they will be like, “as far as it is translated correctly”.

Back to Libnah. Libnah is considered to be white people’s god. White-skinned people,

that is. Now, you need to understand this. We are not talking specifically Caucasians
here. There are non-Caucasian white-skinned people(s) in many cultures, including
damn Africa! Think of Muammar Gaddafi, for example, the colonel; The Brotherly Leader
and Guide of the Revolution. Libnah is essentially this Brotherly Leader’s god. If you ask
me, all this is LDSish, in a way. On this extreme of things. The same way how I call
Thomas More to be an LDS person, for different reasons, on the other extreme. When
you think of Libya and Egypt, what’s the first religion that comes to your mind? This is
the reason why we have Libnah. According to my theory, this is VERY LDS! If you were a
missionary in Egypt, you would go about preaching Libnah, rather than Christ. A real
missionary, that is. Not the missionary who reports baptism numbers to the Mission
President. Please note, Plan of Salvation is REAL, and it is called a “PLAN”, for a reason.
Stratagems, stratagems, and stratagems! When you study postage stamps from
different cultures, the study will add new dimensions to missionary work, and
understanding of The Plan itself.

################################

I do not watch movies; I read orations, plays (closet drama, that is). On movies, I mostly
rely on second hand information:
“The main action of the film starts when the villagers conceive a plan of hiring their own
band of hard men, the seven unemployed samurai of the title, to protect them from the
bandits. The plan works, the bandits are defeated (the body of the film is taken up with
skirmishes and battles), the samurai are victorious. Having seen how the protection and
extortion system works, the samurai band, the new parasites, make an offer to the
villagers: they will, at a price, take the village under their wing, that is to say, will take the
place of the bandits. But in a rather wishful ending the villagers decline: they ask the
samurai to leave, and the samurai comply.”

I am reminded of an inscription that Aeschines directs us to (what a powerful oration

what a powerful translation by Mr. Leland; So powerful, that it stays with you for two
days after you finish reading it):

"These wreaths Athenian gratitude bestows

On the brave chiefs who first for freedom rose,
Drove the proud tyrants from their lawless state,
And bade the rescued land again be great."

################################

Libnah wears the mask of Anibus. And Anibus is the god of funerary rites – a domain,
people, in regular walks of life, will not know much of (I really hope you appreciate my
judicious use of commas in this sentence). People who deal with the spirit world and
baptisms of the dead will have a better appreciation of Anibus.

Figure 1:
Anibus, god of
funerary rites

When people realize, all of a jolting sudden, that we need Anibus if at all they are to
move forward with anything in life, they run after him. They have a rotting dead body
with them and not know what to do with it. Sadly, that’s not how it works. That’s why you
need to be around with people who read scriptures, people who are experienced with
various facets of life, people who apply doctrines to practice etc. You will have to
appreciate callings of various people, be in a fellowship, stay in touch, et cetera and et
cetera. Please note, if you do not cremate a dead body with proper rites, things can
lead to spiritual death. In a civilized society, there are checks and balances. Hence, be
respectful of people and their callings. Be very disrespectful of people with pride. Body
and spirit are two different things – sometimes you will have to let the spirit out and
destroy the body. That is to say, spirit will have to assume another body and the
previous body will have to be destroyed. True salvation is prescribed in the Olive Leaf
Section of D&C. If you are to be saved, both body and the spirit will have to be
resurrected. But, this is if you are of the LDS faith. There are revelations published in
Deseret News that deals with appendage faith systems. Those are very subtle, technical
points. Here’s my advice: If you are not LDS, and want to play a role in the Plan of
Salvation, stick to your faith and be an healthy appendage to LDS. Just cuz, LDS is the
ONLY true church of Christ operating on earth.

#######################

“HE shewes from Hell his safe retreate,

To th'Ile Aeaea, Circe's seate;
And how he scapt the Sirens' calls,
With th'erring Rockes, and waters' falls,
That Scylla and Charybdis breake.
The Sunne's stolne Herds; and his sad wreake
Both of Vlysses ship and men,
His owne head scaping scarce the paine.”

- THE ARGVMENT.
- THE XII. BOOKE OF HOMERS ODYSSES.

#############################

Here’s a pick-up line: “Between Scylla and Charybdis, I chose you!” Hey, it’s fine if she
doesn’t get it. She just is not meant for you. Try it with another one. And another one.
And another one. Till you find the right one!

Libnah, in short, is a very racist god. Even according to the Egyptians. Libnah is not a
western construct. Libnah is an Egyptian construct.

I think this amount of preface is required before I introduce, within the context of Book
of Abraham, a Sanskrit verse.

But before this, I will have to share a piece of literature which I think is very important to
understand AOF#2. AOF#2, again, is very important to be understood. It is probably
the most difficult to article to be dissected doctrinally. This extract, which deals with a
notion called “formal” sin, will show you the complexity (again, it has to do with
something formal and is real difficult to comprehend; hence, either make effort to
understand the ideas as is, or just avoid reading it. Meaning, do not expect cliff notes
for this, and just admit formalism is not for you. Part of my readership is formal and I
have received feedback that my writing lacks that meaty formal portion which is
allocated for them. Actually, went on to say, “you must have thought about it before you
agreed to receive money from us.” “Who paid for your dinner date last night? We are
sure the main course tasted real delicious!” Well, let us not get into it.):

1. WE are now come to the second part of our Discourse, where we are to treat of the
nature of Formal Sin, that is, of Sin consider'd not abstractedly for the mere act of
Obliquity, but Concretely with such a special dependence of it upon the will as serves
to render the Agent guilty, or obnoxious to punishment.
2. And here the first thing to be observ'd is, that altho material sin does neither in its
notion nor in its existence include formal sin, yet formal sin does always include the
other. Tho there may be a transgression of the Law without formal sin, yet the latter
always supposes the former, and as St. John says, whosoever committeth sin,
transgresses also the Law3.

3. But that which formal sin adds over and above to material, and under whose respect
we are now to consider it, is the connotation of that special dependence of it upon the
will which derives guilt upon the Agent. So that for a Definition of formal sin we may say,
that it is an irregular action, or a transgression of the law, so depending upon the will,
as to make the Agent liable to punishment. This is in the Phrase of St. John έχειν
άμαρτίαν to have sin, that is, so as to be accountable for it, for he speaks of that sin
which upon confession God is faithful and just to forgive, and consequently not of
material, (for where there is no guilt there can be no Remission) but of formal sin.

4. From this general notion of formal sin, proceed we to enquire what that special
dependence is that makes an irregular action formally a sin. And here 'tis in the first
place supposed, that not every dependence of an action upon the will is sufficient to
make it imputable. And with very good reason. For otherwise the actions of Infants,
Fools and Madmen would be imputable, for these (as indeed all actions) have some
dependence upon the will, at least as a Physical Principle.

5. To be positive therefore, that an irregular action may so depend upon the will as to
derive guilt upon the Agent, 'tis necessary first, that it proceed from the will as from a
free Principle; Free not only in opposition to coaction (for so all the actions of the will
are free) but in opposition to necessity or determination to one part of the
contradiction. That is in one word, 'tis necessary to the imputableness of an action that
it be avoidable. To this purpose is that common saying of St. Austin, Nemo peccat (that
is formaliter) in eo quod vitare non potest. And great reason the Father had to say so,
for he that cannot avoid transgressing the Law is not so much as capable of being
obliged by it (because no man can be obliged to what is impossible) and if he be not
obliged by it, certainly he cannot Morally and Formally break it. A thing which the
Patrons of Physical Predetermination would do well to consider.

- SECT. III. The second part of the Discourse, which briefly treats of Formal sin, with the
requisites necessary to its constitution. Where also 'tis enquired, whether the Nature of
sin be positive or privative.
- A COLLECTION OF Miscellanies: CONSISTING OF POEMS, ESSAYS, DISCOURSES, and
LETTERS, OCCASIONALLY WRITTEN
-By John Norris M. A. and Fellow of All-Souls College in Oxford.
------------------------------------

Well, if you think do people actually pay for this kind of a thing, you really, then, have to
stay away from formalism. There are people who are crazy about rigor, definitions,
grammar, formalism, canons, etc.

###################################

John Norris was a “Cambridge Platonist”. What this means is seen from the extract just
cited.

"The Cambridge Platonists were an influential group of 17th century philosophers and
clergy whose teachings on philosophy and theology later influenced Leibniz, Locke, the

3 I have underlined it because this is VERY crucial to understand AOF#2

Scottish common sense philosopher Thomas Reid, and Kant." - The Encyclopedia of
Christian Civilization.

Platonist philosophers + Christian theologians = Cambridge Platonist. In my opinion,

this is a high grade of erudition, being learned. There are other forms of being learned
too. But when you point finger at a snob, the compass needle will always move toward a
Cambridge Platonist. If “Platonic philosophy and Christian theology” mix is up there,
Poesy is much above it. When the saying goes, “There is Homer, and then there is
Hesiod”, what it really means is, you can substitute Hesiod for your own greatest poet or
literary person. Hesiod is the representative of the greatest literature person ever.
Nevertheless, there is “Homer, and then there is Hesiod.” Homerica in America! When
applied to the erudition just spoken about, it would read, “There is Homer, and then
there is Norris.”

The verse we were talking about:

ब्र॒ह्म॒चा॒री च॑रति॒ वेवि॑ष॒द्विष॒: स दे॒वानां॑ भव॒त्येक॒मङ्ग॑म् । तेन॑ जा॒यामन्व॑विन्द॒द्बृह॒स्पति॒: सोमे॑न नी॒तां जु॒ह्वं१॒॑ न दे॑वाः ॥

- Rig Veda 10.109.54

Professor Wilson, a Boden Oxonian, translates it thus:

“He leads the life of a Brahmacārin, even adoring all the gods; he becomes a portion of
the gods;therefore, Bṛ haspati obtained his wife (formerly) brought him by Soma, as the
gods receive an offering.”

The word Bṛ haspati, which found its way into certain sectarian vernacular (to
sarcastically call out “know-it-all”s - because Brhaspati is a sagacious counsel, even to
gods), is an important deity who you may want to put efforts to learn more about if you
are interested in extrapolating certain doctrines within The Book of Abraham. Let me
repeat – the context is set within The Book of Abraham. That is how it can play out right,
politically. The translation, along with a dictionary, that I personally use is that of
Professor Wilson’s. Another Boden, who again is real good, is Professor Williams. The
current holder of the title, Professor Minkowski, Chuski Puski Tuski, I don’t know much
about.

But, here is another favorite of mine, non-Boden, Professor Benfey, a self-taught

philologist, who splits Brhaspati into Brh and as-pati and defines him as the Lord of
Prayer. Please note, we are concerned with this meaning of Brhaspati and not others. If
you were to immediately correlate The Book of Abraham to other meanings of
Brhaspati, it may lead you astray. This specific verse is very important and hence please
make efforts to learn more about the other two important nouns, videre licet,
Brahmacārin and Soma. As for THIS specific verse, I will make a good attempt to
provide exegesis to. (Please note, Sanskrit is a proto language, and requires highly
trained scholars to do translations. Same way with Rig Veda – you need highly trained
scholars. And, Boden professors can have a strong claim on Rig Veda compared to
others. Again, politically, safe. You see why we talk Libnah here!) I rely on prosaic
translations.

4 I wanna implement dialogue hymns of RV in a work of literature. They are a favorite of mine. But, that’s not on the
plate now. I would like to work with a thoroughly trained scholar in RV. Well, I could put my own skills to use. But,
that’s not how time and resource allocation work. I belong to a different house, for a starter. And, my doctrinal research
is mainly focused on The Article.
 -------------------------------------------------------------------------------------------

“He has had enough. Before Drago can make up an answer he intervenes. 'Stop
dragging the boy into your games, Elizabeth. And stop talking about me as if I were not
in the room. How I conduct my life is my own business, it is not for strangers to say.'”

----------------------------------------------------------------------------------------------

Mr. Webster played the role of The Caliph Abdallah when Kismet was produced at the
Garrick Theatre, London, in 1911. And there is the character of James Fairford from
Masefield’s “The Bird of Dawning”. I was originally going to hook up with two people who
have thoroughly read these books and come up with a dialogue narrative. I put it in the
back-burner for now. If you are reading this, and have read eithese of these works,
please write us. Thanks! We have given life to characters on our T’logy landing page. To
protect it, we will have to keep at it, and it is a lot of work.

###############################

I am continuing to read The Harleian Miscellany. Robert Harley, 1st Earl of Oxford and
Earl Mortimer just did not care. He collected material as long as it was good literature.
A literary Shazam. You know what I mean? You hear good music and just pick it up. SJ
saw how awesome his taste was and essentially “canonized” his taste. There is the
Harleian side to me, and there is also the SJ, the formal, side to me. Don’t get me wrong
on the pamphlet collections of Earl Harley. He, also, had a library of “illuminated
manuscripts”, outside of pamphlets.

Nowadays, I choose my literature as long as it appendages my main study, which is

Chaucerian (in addition to my scriptures5, that is.) The rule is simple – first things first,
Quad, Dictionary and Chaucer. Something like “The medytacyun of þe oure of cumplyn”
from the aforementioned Harliean Library – MS 1710.

#################################

“I say,” quoth I, “to this that all the force and effect of your conclusion hangeth upon the
case which ye put—that all that ever aught said or deposed against him lied, all the
meinie. Which case ye would needs have granted because it was possible. And then—
that case once granted—ye deduce your conclusion very surely. And in good faith, ye
bring me therewith so to my wit’s end that I wot not well which way to answer you
admitting your case. But ever my mind giveth me that your case, though it be possible,
were rather to be granted at a school, in argument, than at a court, in judgment. And I
pray you for the proof thereof let me put you another case, which, in good faith, I am
half ashamed to put you, saving that ye drive me to seek a shift. And yet shall not my
case in my mind be much unlike to yours. If it so were that Wilkins had laid a wager with
Simkins… that in a certain way named between them, usual enough for men and horses
both, there had gone of late a horse or two, and that he would so clearly prove it that it
could not be the contrary; if Simkins said, and laid his wager, the contrary… and then
they both should choose us for judges; and we coming, all four, into the way, Wilkins
would show us on the ground, part in the clay and part, peradventure, in the snow, the
prints of horse feet, and of men’s feet also, by a long way (ten miles together, and ye will),
till they come at a water where went away by ship no man can tell who nor whither (it

5 I think I should mention The Mishnah in this context: The Mishna from the Hebrew ‫ִמ ְׁש ָנ ה‬, means "study by repetition".
This is how one studies scriptures.
forceth not for our wise case); but, now, if Wilkins would say that he had won his wager,
‘for lo, here ye see the prints of the horse feet all this way shown, and all with the very
nails in them, so that it may be none otherwise but horse hath gone here’—if Simkins,
after all this, would say the wager were his,‘for it is not proved that any horse had gone
there, for it might be that they were geldings, or mares’—here were we fallen in a great
question of the law: whether the gray mare may be the better horse or not… or whether
he have a wise face or not that looketh as like a fool as a ewe looketh like a sheep. And
in this question if the parties demurred in our judgment… we might ask advice further
of learned men and judges.”

“THE TRIALS OF THOMAS BILNEY”, a lofty title taken after “The Trials of Arabella” by
Briony Tallis, is something that I am working on. (Inspired by John Hookham Frere, I have
decided to circulate some of my best writings within private circles.) If you want to learn
more about Thomas Bilney, I would suggest his entry in John Foxe’s, “Book of Martyrs”.
An amazing personality. So amazing that our Maistere Author-Lawyer wrote this
brilliant dialog of Simkins-Wilkins, the exegesis of which is what I am working on. Part of
the work is a thorough research on Bilney, da man! Sire More starts this entire Simkins-
Wilkins argument to make sure that a litigation like this should go to a court of law than
being entirely academic. To be quasi-academic, rather. “Wagers” and “horses”, sure will
make it a good court case!

“here were we fallen in a great question of the law: whether the gray mare may be the
better horse or not” (not to forget Horace’s opening lines: Humano capiti ceruicem
pictor equinam)

Addressing the difficult question of the Gray-Mare law, “Whether mothers have the same
authority over their children as the fathers have?”, Doctor of Divinity, Reverend Taylor.
Lord Bishop of Down, Connor, and Dromore, writes a one-page treatise (refer to
Appendix) quoting Eustathius upon Homer, Ausonius, Julian the Emperor, Saint Cyril of
Alexandria, and Catullus, Greek, Latin, Greek, Greek and Latin respectively, concluding
with, “Her father, and her mother, and herself, had in herself equal share.” A very highly
learned man and who also has a high standing in the society, (he is not a CEO of a
company; he is a Lord Bishop. He deals with people of faith, and hence has to deal with
people hands-on and address difficult topics. CEOs do not have any standing within a
civilized society. They have the highest standing in the company they work for.) answers
a familial topic of power dynamics, in the form of a treatise, quoting, Greek and Latin.
You see the balance? Practice and formalism. Formalism is being mocked at everywhere
these days, as something lofty, and not of a practical use. Well, by not being “practical”,
what the ignorant people mean is that the effects of formalism are not tangible. I am
very strong supporter of formalism, as long as it is applied with a propoer measure.
This treatise by Lord Bishop of Down is a good example.6

#####################################

Here is my scripture study, rather appendage to scripture study, in keeping with the
topic of this essay, on the Fourth of February, a Saturday morn, in the year Twenny
Twenny-Three, anno Domini nostri Jesu Christi:

This is the nineteenth Mishnah from masekhet Arakhin in the order of Kodashim:

“THE LAW OF HIM THAT HATH BROUGHT UP AN EVIL NAME IS AT

TIMES IN THE DIRECTION OF LENIENCY, AT OTHERS IN THE DIRECTION OF
STRINGENCY. HOW IS THAT? IT IS ALL ONE WHETHER A MAN HATH BROUGHT UP AN
6 We will have to institute an award just for “mathematical induction” as way of honoring rigor and formalism. “The best
proof using M. I.” (giving weightage to literature again. How well is the proof explained to men of letters matters!)
EVIL NAME AGAINST A WOMAN FROM THE NOBLEST OF PRIESTLY STOCK OR OF
THE HUMBLEST IN ISRAEL. HE MUST PAY A HUNDRED SELA'S. THUS IT IS FOUND
THAT HE WHO SPEAKS WITH HIS MOUTH SUFFERS MORE THAN HE THAT COMMITS
AN ACT. THUS WE DO ALSO FIND THAT THE JUDGMENT AGAINST OUR FATHERS IN
THE WILDERNESS WAS SEALED ONLY BECAUSE OF THEIR EVIL TONGUE, AS IT IS
WRITTEN: YET HAVE PUT ME TO PROOF THESE TEN TIMES etc.”

Translated by Rabbi Ezekiel Isidore Epstein.

Now, the first question is, “what the hell did you understand?”, naturally followed by, “why
do you wanna understand this in the first place?”. Well, Talmudic interpretation is
probably one of the highest education one can receive. I personally say it is “one of the
highest” because I am a poesy person. I will, in terms of belong to higher realms, tend to
move more toward Homeric scholarship and Sybilline oracles. But, without the poesy, I
will say Talmudic interpretation is the highest education one can expect to receive.
Lawyers, sure, are highly paid. But, the training is hard. Interpreting Talmudic laws is
very difficult. That is why we have the Gemara. But, as you progress, you must rely less
on Gemara and be able to interpret the Mishna on your own. And, then comes the
practice. You will need to find a well reputed firm to start your career!

Anyways, to set context to this Mishna, you will have to read at least a fifteen Mishnahs
before. I am a big fan of natural law, and the Book of Leviticus is my legal authority. But
Book of Leviticus is VERY difficult to understand. Hence, the Arkahin. Arakhin is not
easy either. In short, scripture study is a life-long commitment, even after you narrow
down your specialization – which, in my case, is Article of Faith. It works both ways: not
only am I naturally inclined to The Article, but do I also belong to The LDS House! If I
come up with a work of brilliance, the drink is always on The House. If you ask me, who
pays for my beers and shots, the answer is downright, “Corporation of Presiding Bishop
of Church of Jesus Christ of Latter-day Saints”.

Please note, “agency is very important”. People have the right to exercise faith in
whatever damn thing they like. And, that is my core reason, in these very latter days,
that drives me to learn the Levitical legalities. That is how you handle these lesser
mortals, so to speak.

Here’s another one (thirteenth from the same masekhet), if you want to get a feel of
how easy or difficult interpreting laws are:

“THERE WERE NEVER LESS THAN SIX7 INSPECTED LAMBS IN THE CELL
OF LAMBS, SUFFICIENT FOR A SABBATH AND THE [TWO] FESTIVAL DAYS OF THE
NEW YEAR, AND THEIR NUMBER COULD BE INCREASED INTO INFINITY. THERE
WERE NEVER LESS THAN TWO TRUMPETS AND THEIR NUMBER COULD BE
INCREASED INTO INFINITY. THERE WERE NEVER LESS THAN NINE LYRES, AND
THEIR NUMBER COULD BE INCREASED INTO INFINITY. BUT THERE WAS ONLY ONE
CYMBAL.”

Sure, this can be a great, fun, bar talk if you are highly trained in scriptures. Please note
the word “Scriptures”. Mishna is NOT scripture. Mishna is Rabbinic literature. And, if you
were talking to me, there is an additional twist of extrapolating this to Latter-Day Saint
7 Isidore’s comment: Two lambs each were required for the continual daily morning and evening sacrifice. The Gemara
infers below that just as with the paschal lamb, which was ordered on the tenth of Nissan to be slaughtered on the
fourteenth, the lambs for the continual daily sacrifices too had to be examined four days before the actual slaughtering
for any blemish which would render them invalid. Whenever the two lambs were taken out for the daily need, at least
six other examined ones had to be left at the same time, so that the lambs, newly introduced, were actually used only on
the fourth day thereafter.
doctrines. Another, very important, point with “scriptures” is affiliation. Keep reading,
and you will know what I mean. With scriptural knowledge, you can take an academic
route (there are a zillion academic editions of The Bible available) or a literary route
(depending upon where you live, you can get a copy of Book of Mormon published b y
Penguin Random House. Depending on where I live, I got a copy(ies) from Citylights
Bookstore; hence. - Ain’t I getting’ good with semi-colons?) or any other route by way of
exercising your First Amendment rights (if you have forgotten, it reads something like,
“Congress shall make no law respecting an establishment of religion, or prohibiting the
free exercise thereof; or abridging the freedom of speech, or of the press; or the right of
the people peaceably to assemble, and to petition the Government for a redress of
grievances.”) The moment you talk “canon”, the question of baptism shall arise. This is
what I mean by affiliation. Baptism is certainly a “gateway”, meaning it is a port of entry,
and you shall be scrutinized. You shall have to, or at the very least, willing to, comply
with “laws of ecclesiastical polity” (AOF#4, however I so am confident about talking The
Article, is something I am very careful about. Four is an ecclesiastical topic. You need
the inside scoop. Especially, the third and fourth in the Four!) But, baptism, is actually
more than an ecclesiastical gateway, because it is “essential even unto salvation” (check
out the relevant topic in T. G). So much so, if you have solid grounds, you can sue an
ecclesiastical church if they refuse to baptize you.(Solid grounds include questions like,
“why LDS? Why can’t you go to Eight Baptist or Seventh Adventist? Bottom-line is intent.)
Mishna bar talk and Aaronic priesthood meetings are two different things. I don’t
belong to the ecclesiastical church (hellllllllllllllllllllllll, no; I ain’t goin’ to thjose Oak 9th
philistine, stinking, sacrament meetings. Bloody, Samoan giants. 8 feet tall and 10 feet
wide, wearing their “flowery” wrap-arounds and Hawaiian flip-flops. They garland BK
every sacrament meeting with their flowers and chocolates. You gotta see it to believe it
– pagan innit? How do you expect me to talk Richard Rolle or Thomas Wyatt to these
humongous beasts. Whities be like, “hey, you can’t talk like that. They are nice people.”
Well, if you are “nice people”, wear bloody pants and suits to a sacrament meeting.), but,
the lay clergy. It is the baptism that links me to the ecclesiastical church, which in my
case is, The Church of Jesus Christ of Latter-day Saints.

###################################################

Got hold of another interesting catalog: of pictures in the Shakespeare gallery, Pall-Mall.
Here is an amazing print of Prospero’s Cell (Tempest, ACT IV, SCENE I), painted by
Joseph Wright of Derby. Here is the relevant dialogue that goes with it:

FERDINAND

This is a most majestic vision, and

Harmoniously charmingly. May I be bold
To think these spirits?

PROSPERO

Spirits, which by mine art

I have from their confines call'd to enact
My present fancies.
FERDINAND

Let me live here ever;

So rare a wonder'd father and a wife
Makes this place Paradise.

Juno and Ceres whisper, and send Iris on employment

PROSPERO

Sweet, now, silence!

Juno and Ceres whisper seriously;
There's something else to do: hush, and be mute,
Or else our spell is marr'd.

IRIS

You nymphs, call'd Naiads, of the windring brooks,

With your sedged crowns and ever-harmless looks,
Leave your crisp channels and on this green land
Answer your summons; Juno does command:
Come, temperate nymphs, and help to celebrate
A contract of true love; be not too late.

Enter certain Nymphs

You sunburnt sicklemen, of August weary,

Come hither from the furrow and be merry:
Make holiday; your rye-straw hats put on
And these fresh nymphs encounter every one
In country footing.
 Enter certain Reapers, properly habited: they join with the Nymphs in a graceful
dance; towards the end whereof PROSPERO starts suddenly, and speaks; after which, to
a strange, hollow, and confused noise, they heavily vanish

PROSPERO

[Aside] I had forgot that foul conspiracy

Of the beast Caliban and his confederates
Against my life: the minute of their plot
Is almost come.

To the Spirits
Well done! avoid; no more!

FERDINAND

This is strange: your father's in some passion

That works him strongly.

MIRANDA

Never till this day

Saw I him touch'd with anger so distemper'd.

PROSPERO

You do look, my son, in a moved sort,

As if you were dismay'd: be cheerful, sir.
Our revels now are ended. These our actors,
As I foretold you, were all spirits and
Are melted into air, into thin air:
And, like the baseless fabric of this vision,
The cloud-capp'd towers, the gorgeous palaces,
The solemn temples, the great globe itself,
Ye all which it inherit, shall dissolve
And, like this insubstantial pageant faded,
Leave not a rack behind. We are such stuff
As dreams are made on, and our little life
Is rounded with a sleep. Sir, I am vex'd;
Bear with my weakness; my, brain is troubled:
Be not disturb'd with my infirmity:
If you be pleased, retire into my cell
And there repose: a turn or two I'll walk,
To still my beating mind.

FERDINAND MIRANDA

We wish your peace.

#############################################
Appendage to scripture study, Monday morn, Sixth of February, Twenny Twenny-Three,
anno domini nostri Jesu Christi.

“If a woman was condemned to be put to death they may not wait until she has given
birth, but if she had already sat on the birth-stool they wait until she has given birth. If
a woman was put to death use may be made of her hair8; if a beast was put to death
any use of it is forbidden.”

- Arakhin 1(4)
- Translated by Herbert Danby, Doctor of Divinity.

Now, that is a Mishna. Since you have had too many Mishnahs, we will have to close
your tab.

Let me show you what a Gemara looks like, only if you continue to keep quiet
throughout the read (translation is such; not just the translation, but the attitude is very
Pharisaical. Very, very, very!). I am switching to Epstein’s translation for the gemara:

“But that is self-evident, for it is her body!”

Epstein explains this calque:

“The embryo is part of her body, having no identity of its own and dependent for its life
upon the body of the woman.”

Gemara continues,

“It is necessary to teach it, for one might have assumed since Scripture says: According
as the woman's husband shall lay upon him, that it [the unborn child] is the husband's
property, of which he should not be deprived, therefore we are informed [that it is not
so].”

When I say pharisaical, this is what I mean: They are explaining a possible legal
contradiction by citing scriptures, at the level of pharisaical minutiae, which in this case
is, Exodus XXI:22. They are very smart legal interpreters, nevertheless. One has to have
thoroughly read, and practised, The Torah, to be able to provide a Gemara like this. The
scripture verse reads:

“ἐὰ ν δὲ μάχωνται δύο ἄνδρες καὶ πατάξωσι γυναῖκα ἐν γαστρὶ ἔχουσαν καὶ ἐξέλθῃ τὸ
παιδίον αὐτῆς μὴ ἐξεικονισμένον, ἐπιζήμιον ζημιωθήσεται· καθότι ἂν ἐπιβάλῃ ὁ ἀνὴ ρ
τῆς γυναικός, δώσει μετὰ ἀξιώματος·”

Let us do a pharisaical concordance on this one, please. Am using Dr. Donnegan:

ἐὰ ν, is a conjunction, mostly with the subjunctive, but seldom with the optative., and by
very late writers only, the indicative referring to the future, meaning, “if, in case”.

“A coniunction ioineth words and sentences.” - from the margin of Mr. Bullokar’s Bref
Grammar for English.

Also, from Mr. Bullokar, again from the marginalia,. “The Subiunctiue ioineth.” He
confirms the converse of what we read in the dictionary, “The Sujunctiu -mood hath

8 False hair
euer-mor a conjunction sett befor his nominatiu -cas. And dependeth vpon an other
verb in the sam sentenc ether going befor or coming after it: as, the maister wil be
angRi. If we be ydl: when we vs diligence we laerN.”

As for μάχωνται , the closest I could find was μάχονμαι, a future, Attic9 version of
μάχομαι; the Ionic version is μάχεομαι. Now, MAXOMAI, the third person singular of
which is μαχειται, a word that is used in Iliad (with reference to an Homeric usage is
how the word is defined), means ‘to fight’. MAXOMAI itself is not grammatically classified
in the dictionary. I am assuming, then, it is an infinitive.

The line Dr. Donnegan, refers us to, is this:

“εἰ γὰ ρ Ἀχιλλεὺ ς10 οἶος ἐπὶ Τρώεσσι μαχεῖται” ( Iliad υ, 26), the closest line in Mr.
Chapman’s translation is:

“His meere lookes, threw darts enow, t' impresse” (it is Chapman’s Homer, you see. It is not
a word for word translation; As an aside, as part of language appreciation, enow is an
archaic form of “enough”. When you are used to reading Chapman’s Homer, you just
won’t settle for anything less and all other translations are much, much less!)

“Ther be thre Tymz caled Tences.”, continues Mr. Bullokar, “The tym that is Now, caled the
Present-Tenc: as, I lou, The tym Past, caled the Preter-Tenc: as, I loued. The tym Too com
caled the Futur-Tenc: as, I shal or will lou.”

From the marginalia: “He, she, it, vsed demonstratiuely, or relatiuely, to distinguish a
thing being male or female or neither of these: it, is somtime vsed demonstratiuely
before male & before female, yea somtime before these or other demostratiues being of
plurall number, and of what person soeuer.”

δύο (you can read this word. It doesn’t hurt because you must be used to this word in
either Latin or English) : This word is a good example of comparing translations. Δύο, Dr.
Donnegan says, is Attic. The word is both genitive and dative.

Bullokar’s margin: “The genitiu-proprietary endeth in es, s, or z.”

The word δυο, Dr. Donnegan again, in Homeric constructions, is often used with
substantives, or verb in the plural. One example is “δυο δ ανδρες” (Iliad σ, 99). Again, a
very interesting scene, if you will, with a lot of details, where Mr. Chapman thought it not
necessary to give out the minutiae of the number two:

“The case in question, was a fine imposde on one”

This “case in question” is actually argued by two men, which Mr. Chapman has omitted!
This is something to think about. In the Hebrew version of the verse, there is no mention
of the number “two”. Nor does any Talmudic discussion mention it. Where did the
Septuagint get the number from? Inversely, Mr. Chapman. AND, in another world, where

9 Attic is considered to be the most polished and prestigious version of all Greek dialects, which laid foundation even for
Koine Greek. Refer to appendix for a chart that delineates different linguistic branches; the dividing border between
east and west is very clear. Aeschylus is Attic, Homer is Old Ionic – this is crucial to know, if you are to discern classes
among letters. The very reason why Aeschylus was able to write “The Persians”; Homer could not have. But, Homer is
the Prince of Poets. As always, “there is Homer, and then there is Hesiod”! Did you notice The Quad has totally ignored
Homer? Not one bloody, little, itty-bitty mention of Homer!
10 The third person for our grammatical purposes.
Achilles is forging two totally different cities, Mr. C, again, has chosen to ignore the
number!

The next one - ἄνδρες! You find the word under ANHP as a plural nominative.

“Euery Simpl susbstantiu without any adition too the first naming thaer-of may be
caled the Nominatiu-cas, thowh it be spokN alon by it-self , which being iooined with
other words in sentenc, gouerNeth a verb in number and persN.” - Mr. Bullokar.

ANHP, simply, means, “a man”. It is easy to pluralize it as a nominative declension and

derive the meaning of ἄνδρες! Dr. Donnega refers us to an epic and poetical genitive11
of the word, at Iliad ρ, 435:

ἀνέρος ἑστήκῃ τεθνηότος ἠὲ γυναικός

Mr. Chapman, “on some good man”

καὶ – conjunction, copulative, connecting words and propositions, meaning, ‘And’, ‘as,’
answering to ‘et,’ in Latin as the enclictic particle τε, does to ‘que,’ being less strictly
copulative than χαι, thus τε χαι, occur in disjunction as

πατήρ άνδρων τε χαι Θεών – Il, ά, 544.

Mr. Chapman, “The Father both of men and Gods:”

πατάξωσι, future of ΠΑΤΑΣΣΩ – to strike, to beat, to sting, to pierce!

Iliad ν, 282:

ἐν δέ τέ οἱ κραδίη μεγάλα στέρνοισι πατάσσει

Mr. Chapman,. “his heart with many a bound”.

The word, γυναῖκα, is an accusative of ΓΥΝΉ, meaning a woman.

We are referred to Iliad, ξ, 315:

οὐ γάρ πώ ποτέ μ᾽ ὧδε θεᾶς ἔρος οὐδὲ γυναικὸ ς

Mr. Chapman, “woman, or goddesse”

Marginalia of Bullokar: The accusatiue case followeth a verbe, participle, preposition, or

gerundial.

Ἐν, is a preposition that governs the dative case, meaning, ‘in’, ‘on’, or ‘at’.

You must read Mr. Bullokar’s section entitled, “a Short conferenc of english prepsoitionz
not uzd in latin for on maening”.

11 Please note, poetical genitives are rare occurrences in literature!

Postcard today, the twenty-first of February, Twenny Twenny-Three, to Ms Johnson, is
from the Corinthians:

“τα δε παντα εκ του θεου του καταλλαξαντος ημας εαυτω δια ιησου χριστου και
δοντος ημιν την διακονιαν της καταλλαγης”

There are two snippets from the verse that you can use as quotes if you want to show
off some Greek, or want to use in your writing: One of them is, “παντα εκ του θεου”. As
for what “θεου”, the genitive singular of “Θεός”, means, please refer to Mr. Parkhurst – a
very long (understandably), and important entry. He says, it is a name reclaimed from
the heathen, and used by the the writers of the New Testament for the true God. A
Principle of induction, as I infer. Induction or not, this is the fundamental error, if you will,
in extending notions of Christianity from Heathenism. It has taken many denominations
and many, many leaders to fix this, and the restoration still continues. I have capitalized
god as according the dictionary (I have emboldened and italicized to remind the reader
of the famous, jesting question, “what is truth?”). If you read further into the entry, you
will find an interesting, and plausible, explanation of the Stoic. He, Mr. Parkhurst, goes
on to explain poly and mono- theism. Now, this is where one has to exercise caution
while comparing with AOF#1. Let me blunt and be very clear – AOF#1 has nothing
whatsoever to do with this Θεός. If you got this right, you got the fundamental LDS
principle right. If not, you should belong to one of those zillion other denominations
that best fits your other needs. You can be a Catholic, if you want. It is not, “one of
those”. Pope is the Boss!

The question, really, is, where does one really start to understand Western thoughts?
Well, starting from Greece, through Rome (Horace, in particular, who teaches decorum in
writing - strict on versification12, and against mixing of genres!) to England. The route of
Jesus, after resurrection, includes Americas, as well. Homer is where you start. What we
currently understand as Western actually has its roots to Rome. If you are not born
Western, and unless you make efforts to read and understand Homer, it will be, at a
fundamental level, difficult to connect with Western thoughts. The counter-argument,
“have the western people read Homer?” will not fetch you anything. Because they are
western already. There are many other counter-arguments of sophistry which I am not
willing to get into and answer. Homer, Homer and Homer. Period. Preferably, Chapman’s
Homer.

Continuing with our concordance,

γαστρὶ : ΓΑΣΤΉΡ, the genitive, means, “the belly”. As for the genitive case, please refer to
Mr. Bullokar’s Section V under “parts of speech”. The word is first used in the context of a
“womb”, by Homer: Iliad, ζ, 58.

ἔχουσαν: The adjective ἔχων means, “out of free will”.

Ἐξέλθῃ: I got the meaning from Englishman’s Hebrew Concordance: “gone”, “is gone”.
Τὸ : Neuter, Nominative, and accusative singular of the article ό, ή, τό. The word is taken
adverbially (in Homer only), meaning, “on this account” – Refer to Iliad, ψ, 547. For a
complete context, refer to Dr. Donnegan. Greek grammar is VERY hard. But, for a
“refresher” (I double-quoted the word to mock at the Zephyric breeziness the tone of the
word carries, given the difficulty of the topic we are dealing with; nevertheless, people
want such refreshers.), you can try the prefatorial essay entitle, “A Plain and Easy Greek
Grammar”, in Mr. Parkhurst’s lexicon.
12 “Res gestae regumque ducumque et tristia bella
quo scribi possent numero, monstrauit Homerus” – Ars Poetica
Παιδίον: Resorting to Mr. Parkhurst here – the word is a diminutive of ωαις, meaning, “A
little child.”

αὐτῆς: Feminine of αυτός, meaning, ‘him’, ‘her’, ‘it’.

Μὴ : Parkhurst: An adverb from the Hewbrew ‫מ‬, when used as a negative or prohibitive
particle, and signifying left, that not.

Ἐξεικονισμένον: meaning, to be fully shaken.

Ἐπιζήμιον: Donnegan – An adjective, meaning prejudicial.
Ζημιωθήσεται·: Ζημιοω, Mr. Parkhurst defines as, “to damage”.

Καθότι: Dr. Donnegan – An adverb meaning, “how?”

ἂν: Mr. Parkhurst: Perhaps, from the Hebrew ‫אמ‬, meaning “if”.
Ἐπιβάλῃ: ἐπιβάλλω from Mr. Parkhurst: from ἐπι, upon or unto, and βάλλω, to cast.
Ὁ: Mr. Parkhurst, for the solo dance of the article, refers us to an entire chapter of Six,
Part II, Book I, Of the Origin and Progress of Language by Mr. Burnett.

Ἀνὴ ρ: Mr. Parkhurst gives an interesting etymology for the word and also provides a
context in which Homer uses it. The word means, “a man”.

Τῆς: Woodhouse, S. C. (1910) English–Greek Dictionary: A Vocabulary of the Attic

Language, defines Τῆς as, genitive singular feminine of ὁ.

Γυναικός: Mr. Parkhurst: “A woman, as distinguished from a man.”

δώσει: Mr. Parkhurst gives a possible Hebrew etymology for Διδωμι, a word that means,
“to give”.

Μετὰ : Hebrew etymology of the word, Mr. Parker defines as “nearness”.

#####################################

“Pretily was it aunsweared of Praxiteles (right worshipfull) who beeyng demaunded

whych of both were most to be esteemed the Paynter or the writer of Hystories: whether
of the two would you choose (quoth he) to be dumbe and make a signe aptly, or to
haue the vse of your tongue, and tell your tale fitly? So that hymselfe beyng a Paynter,
and the science so greatly regarded as then it was, yet beyng made a iudge of two
notable sciences, he thought meeter to derogate something from his owne arte, then to
defame a better. Such were the dayes then, and the people so farre enamoured wyth
the Arte of Paynting, that to haue skyll in the draught of shadowes, and the apt framing
of pictures, was deemed the best quality that could rest in a Gentleman: touchyng
whiche, wee may well say as dyd Parrhasius, who paynting one that ranne in a race, and
not able to make hym sweate, added this for a note, No farther then coulours. So that
Praxiteles with his pencill shall make the signe, and being not vnderstoode, Herodotus
shall tell his tale, by meanes whereof, that whych wanteth in the one, shall be so
plentifully supplyed in the other, that dyspising the Paynter for setting downe to little,
we shall suspect the wryter for alleadging to much, finding faulte with one for
obscuritie, and in the other fearing flatterie. So lyuely in many things, and so euident in
all things is the pleasaunt discourse of hystories, that a better coūterfayte may be
drawne wyth two penfull of incke in Herodotus tale, then with two potfull of coulours in
Apelles table. But to leaue the Paynter to his coulours, it was fitly sayde of Cicero, that
to knowe no more then that which was done in his owne time, were still to be a childe,
meaning that the chiefest parte of wisedome by the which we farthest surmount the
boundes of childish ignoraūce, is to be well seene in storyes, out of the which, whether
more profite or pleasure redounde to those that reade them, it is hard to say. For what
greater commodity may there be, then to fit our-selues with sundry sortes of examples,
to direct our wits, to frame our manners, to gouerne the course of our whole lyues, an
infinite number whereof are offered in stories to the singulare profite of the posteritie.
Vertue blased with excellency, vice defaced with infamy, famous cities vtterly destroyed,
small townes highly aduanced, auncient frendship turned to enmity, mortall hatred
conuerted to amitie, free cities brought vnder tribute, and suche as were tributarie,
restored to freedome, briefly, all things in storyes, that may eyther for profite auayle the
reader, or for pleasure delight hym. It is lefte to memory of Scipio Africanus a noble
Gentleman of Rome, that seeking to ensue the example of Cyrus which was fayned by
Xenophon, he atchieued that fame of wisedome and valure as fewe had attayned
before hym. The lyke happened to Selimus prince of the Turkes, whose auncetours
hating stories, he caused the actes of Caesar to be drawne into his mother tongue, and
by his example, subdued a great parte of Asia and Africa. And Caesar himselfe had
neuer aspired to the type of so great renowne, but by following of Alexander, reading
whose victories, he brast out into teares, forsomuch as at the same age whereat
Alexander had subdued the whole worlde, hymselfe had done nothing woorthy memory.
The delyghte wee receyue by readyng hystories, is euery way singulare, a soueraigne
medicine for the cares of the minde, a speedy remedy for the griefes of the body. So
that Alphonsus Kyng of Spayne, lefte by Physicke as incurable, recouered his health by
readyng Lyuy. In which kynde of delightsome veyne, sithence of all other Herodotus
most excelleth, both for the pleasaunt course of the story, and the plentifull knowledge
cōteyned therein, I thought him not vnfit at his first entry into Englande, to growe in
fauour wyth so noble a Gentleman, by whose countenaunce gaynyng credite, hee may
with lesse shame and greater acceptaunce aduenture into the hands of such as shall
reade hym. I leaue hym therfore in your worships hands to entertayne as a stranger,
and as he deserueth to make hym familiar, not forgetting to wish hym good fortune as
a forreyner, and to your selfe increase of fame, and the fauour of God to youre lyues
ende.” - Mr. Rich

##########################################

“Around the year 1200, medieval French poet Jean Bodel classified the storytelling
themes of his age into three "Matters." The oldest was the "Matter of Rome," which
included legendary Greek tales of the Trojan War and the subsequent founding of Rome
by Aeneas, together with exploits of real-life military strongmen such as Alexander and
Julius Caesar. The youngest, the "Matter of France," concerned the French king
Charlemagne and his 12 knightly "peers," including Roland (as in the classic Chanson de
Roland). And the third was the "Matter of Britain:" the story of King Arthur.”
- King Arthur, Part 1: The Matter of Britain, Barry Evans.

#############################################
I have not much to say about my dictionary exploration. Mr. Bullokar, clearly a favorite,
mentions a word marked with an ἀστερίσκος – lushbrough! No authorities cited. But, we
are left with a trace – the ἀστερίσκος! You will have to go to the section, “An instruction
to the Reader” to decipher it’s meaning. What then? Well, you will have to look up some
of the major glossaries that (what a conjunction!) were available before Mr. B published
his dictionary. “lushbrough” sounds like a special word to me – I will try looking up Mr.
Speght’s glossary!

#############################################

If you want to show off some world literature, you should carry around the thick Shira,
written by Mr. Agnon, a novel about a bored middle-aged professor of Byzantine history
at the Hebrew University of Jerusalem. It is set in the 1930s. About 600 pages thick. This
is how it ends:
HOC SIGNATUM

(Ravi S. Vaidyanathan)

Thirty-First of March. Twenny Twenny-Three, About Eleven O’ Clock and Fifty-Minutes in

the night (well into the evening), in the City and County of San Francisco.
APPENDIX
 THE

WHOLE WORKS
OF THE

RIGHT REV. JEREMY TAYLOR, D.D,

LOUD BISHOP OF DOWN, CONNOR, AND DROMORE :

WIl H

A LIFE OF THE AUTHOR,

AND

A CRITICAL EXAMINATION OF HIS WRITINGS,

E THE

RIGHT REV. REGINALD HEBER, D.D.

LATE LOKD BISHOP OF CALCUTTA.

THIRD EDITION OF THE COLLECTED WORKS.

IN FIFTEEN VOLUMES.

VOL XIV.

LONDON:
PRINTED FOR LONGMAN, ORME, BROWN, GREEN, AND LONGMANS; J. RICHARD-
SON; HATCHARD AND SON; J., G., AND F. HIVINGTON; J. BOHN HAMILTON,
;

ADAMS, AND CO.; DUNCAN AND MALCOLM; SiMPKIN, MARSHALL, AND CO.;
E. HODGSON; B. FELLOWES H. BOHN; C. DOLMAN; H. BICKERS; J. II. I'AHKER,
;

OXFORD; J. AND J. J. DEIGHTON, CAMBRIDGE; G. AND J. ROBINSON", LIVER-

POOL; AND W. STRONG, BRISTOL.

Sl.DCCC.XXXIX.
 OR THE POWER OF FATHERS OF FAMILIES. 215

this as his children, if he have begotten the affection

in
unto he must maintain it at his own charge.
life,

28. Whether mothers have the same authority over their

children as the fathers have?
To this I answer, that, in the civil law, sons were not in
"
their mothers' power, but in their fathers'; Appellare de
imptiis debui patrem;"
4
and Eustathius upon Homer:"
ds SjX?j,,a Kargr/.bv ini yapu u$ avrbg isdvudUTO
He that gives the dowry, it is fit that by his
' '

will the marriage be contracted.' This is well enough that

the father should do it; but it becomes the piety of children
to endeavour that their mother be pleased for to her, also, ;

there is the same natural relation, obligation, and minority,

and in all things they are equal, abating the privilege of
the sex : and therefore though the same duty is owing to

them both, yet their authority is severally expressed, which

to my sense is well intimated by Eustathius ; x Oux, lgoi/<r/a
'
oy ou5' si 7qv
Targog, (&qrgb$ tftftu, Atpgodirqv aydyuvrat,
" Not the
power of my father, nor the persuasion of my
mother, should make me marry even Venus herself:" where
the mother is allowed only the power of persuasion. But
that also implies all her power, only that is the most proper

way for her exercise of it. And it is the most forcible.

"Jussum erat, quodque est poteutissimum imperandi genus,
rogabat, qui jubere poterat," said Ausonius. y OJ$ yu.% av
*<ofi Tfarrg/v, 6',
n av Jd&ttOr, guv j3/cp, %KOV btiptvoi duffu-

ae/v, xai xefteiv agxovgiv, said Julian 2

the emperor: "For
they that can, if they please, compel, ought most of all
to prevail when they counsel and entreat." But how-
ever things were in the law of the Romans, yet, by the
laws of nature, mothers, great an affection who have so
to their children, and so
great an interest in the good and
evil respectively of their son-in-law's or their
daughter's
manners, must, with duty and tenderness, be regarded
like the fathers. 'O Bs rbv rtj$ tpuffsus VO/AOV SKoizTro

rou xcti TOV ds^*Xjjr*

vgiirovrof j3^a/Sor^y, rf
agairtii&ai KgoortTayji 7$ vi$ said St. Cyril* of Alex- t

andria "
:
Consonantly to the law of nature he commanded

1
Seneca, Controv. lib. iii. c. 5. 'otvev. /*.
"
Ismenia et Ismen. 5. Epist. ad Paulum.
z
Oral. ii. & In Genes, lib. iv.
SHAKESPEARIAN DICTIONARY;
t

FORMING

a 6eneral Stotiejr

TO

ALL THE POPULAR EXPRESSIONS, AND MOST STRIKING PASSAGES

IN

THE WORKS OF SHAKESPEARE;

From a few Words to Fifty or more Lines:

AN >"PROPRIATE SYNONYM BEING AFFIXED TO EACH EXTRACT, WITH

A REFERENCE TO THE CONTEXT,

THE WHOLE

DESIGNED TO INTRODUCE

THE BEAUTIES OF SHAKESPEARE,

THE FAMILIAR INTERCOURSE OF SOCIETY.

BY THOMAS DOLBY.

LONDON
Published by SMITH, ELDER, & CO., 65, Cornhill.

1832.