En lengua romance en Antimodernism y de mis caminaciones

Nobby

2012-02-06T12:15:00.000-08:00

One of the better things with being one kind of worldly person - as Susan had been for the years between restoring Caspian X and the railway accident - is that you get good at doing pleasant things, for other people as well as for yourself.

The loneliness did not stop her from cooking well. The evening she had made a beef stew with carrots, she had also had ground horseradish to go with it. And she had saved half the Lavazza of coffee for the morning.

Which came much earlier than she had reckoned with. The doorbell rang, it was dark, and a few voices were discussing with some heat outside.

"She's not awake, guv'nor!" it was a voice she knew - yes, the milkman. "Either you leave, or I'll have to call the cops"

"Just another try, it's just this morning and she might be in a good mood about it."

"She yes, me no. If it is not funny with a man in a sleepingbag lying outside a young lady's rooms ..."

"How was I to know ..." the voice was a bit plaintive, but not unkind.

"And how do I know you did not know, for all I know ..."

Here Susan shouted out: "Oh stop it!"

She ran out of bed, to the window, and while both men were looking up - the milkman as blonde and tall as usual, the other one swarty, like some of the pikeys, she added:

"If you will wait till I am dressed, I will make you some coffee. You can have the jug through the window."

"Sure about it, Miss Pevensie?" said the milkman.

"As sure as I am sure I am alive. I will not ruin this chance to be kind to a poor man."

"Well, if you want me to call the police, it's now. I have my round to do."

"Do go on, I'll manage." Then she turned to the pikey, young as well:

"You want coffee or tea this morning?"

"Oh either will do. I like coffee." - The milkman wa watching him, but started walking away, as he saw he was a rather peaceful fellow, once he talked to the ladies.

"Can you take some warmed up from yesterday?"

"Might do."

"Hand me the milk bottle then, it's the only decent way of warming coffee to add hot milk to it."

"Ah, now you are talking." And the milk bottle went up to her, as she had taken on the sleeping gown.

A less than one minute later - she had a gas stove - the steams of hot milk and coffee reached his nostrils, so he scrambled up from the sleeping bag a second time.

"Here you are. Sorry I have only biscuits to go with it - unless you would like some of yesterday's food."

"Not saying no to that."

She went in again, reached him horseradish to grind, and a few minutes later came out dressed in sweaters and a woollen dress with two plates of beef stew, one in each hand, and the forks in the right hand. Lots of potatoes and carrots to go with the boiled beef. He took the one she held in the left hand, then she sat down.

"Ah, that is a relief, it is." He handed her the plate with the grater and the horseradish. She had a spoon among the two forks, and she divided the horseradish on the two plates.

"What is your name? I am Susan and the milkman already told you it is Pevensie."

"Nobby."

"Wait, I had a friend - George told me about a Nobby."

"Wait, the George you talk about - is it a girl?"

"You are Nobby! Come in, let us talk!"

Capitulum XI

2012-01-28T09:18:00.001-08:00

Errores de mundo et mundi eternitatem

1 (4). Quod nichil est eternum a parte finis, quod non sit eternum a parte principii.
2 (6). Quod redeuntibus corporibus celestibus omnibus in idem punctum, quod fit in xxx sex milibus annorum, redibunt idem effectus qui sunt modo.
3 (9). Quod non fuit primus homo, nec erit ultimus, immo semper fuit et semper erit generatio hominis ex homine.
4 (10). Quod generatio hominis est circularis, eo quod forma hominis redit pluries super eandem partem materie.
5 (12). Quod quia socrates factus est non receptibilis eternitatis, si debet esse eternus, necesse est ut transmutetur natura et specie.
6 (87). Quod mundus est eternus quantum ad omnes species in eo contentas ; et quod tempus est eternum, et motus, et materia, agens et suscipiens ; et quia est a potentia dei infinita, et impossibile est innouationem esse in effectu sine innouatione in causa.
7 (88). Quod nichil esset nouum, nisi celum esset uariatum respectu materie generabilium.
8 (89). Quod impossibile est soluere rationes philosophi de ternitate mundi, nisi dicamus quod uoluntas primi implicat incompossibilia.
9 (94). Quod duo sunt principia eterna, scilicet corpus celi et anima eius.
10 (95). Quod tria sunt principia in celestibus : subiectum motus eterni, anima corporis celestis et primum mouens desideratum. - Error est quoad duo prima.
11 (98). Quod mundus est eternus, quia omne quod habet naturam per quam possit esse in toto futuro, habet naturam per quam potuit esse in toto preterito.
12 (99). Quod mundus, licet sit factus de nichilo, non tamen est factus de nouo ; et quamuis de non esse exierit ad esse, tamen non esse non precessit esse duratione, set natura tantum.
13 (100). Quod theologi dicentes quod celum quandoque quiescit arguunt ex falsa suppositione ; et quod dicere celum esse et non moueri est dicere contradictoria.
14 (101). Quod infinite precesserunt celi reuolutiones, quas non fuit impossibile comprehendi a prima causa, set ab intellecto creato.
15 (107). Quod elementa sunt eterna. Sunt tamen facta de nouo in dispositione quam modo habent.
16 (137). Quod quamuis generatio hominum possit deficere, uoluntate primi tamen non deficiet, quia orbis primus non tantum mouet ad generationem elementorum, set etiam hominum.
17 (156). Quod si celum staret, ignis in stupam non ageret, quia natura deesset.
18 (186). Quod celum numquam quiescit, quia generatio inferiorum, que est finis motus celi, cessare non debet ; alia ratio, quia celum suum esse et suam uirtutem habent a motore suo, et hec conseruat celum per suum motum. Vnde si cessaret a motu, cessaret ab esse.
19 (200). Quod euum et tempus nichil sunt in re, set solum in apprehensione.
20 (201). Quod qui generat mundum secundum totum ponit uacuum, quia locus necessario precedit generatum in loco ; et tunc ante mundi generationem fuisset locus sine locato, quod est uacuum.
21 (202). Quod elementa prima generatione facta sunt ex illo chaos, set sunt eterna.
22 (203). Quod uniuersum non potest deficere, quia primum agens habet transmutare eternaliter uicissim, nunc ad istam formam, nunc ad illam, et similiter materia nata est transmutari.
23 (205). Quod tempus est infinitum quantum ad utrumque extremum : licet enim impossibile sit infinita esse pertransita quorum aliquid fuit pertranseundum, non tamen impossibile est infinita esse pertransita quorum nullum fuit pertranseundum.
24 (90). Quod naturalis philosophus simpliciter debet negare mundi nouitatem, quia innititur causis et rationibus naturalibus. Fidelis autem potest negare mundi eternitatem, quia innititur causis supernaturalibus.
25 (91). Quod ratio philosophi demonstrans motum celi esse eternum non est sophistica ; et mirum est quod homines profundi hoc non uident.
26 (184). Quod creatio non est possibilis, quamuis contrarium tenendum sit secundum fidem.
27 (185). Quod non est uerum quod aliquid fiat ex nichilo, neque factum sit in prima creatione.
28 (217). Quod creatio non debet dici mutatio ad esse. - Error, si intelligatur de omni modo mutationis.

Capitulum X

2012-01-28T07:55:00.000-08:00

Errores de toto coniuncto siue de homine*

1 (14). Quod homo pro tanto dicitur intelligere, pro quanto celum dicitur ex se intelligere, uel uiuere, uel moueri, id est quia agens istas actiones est ei unitum ut motor mobili, et non substantialiter.**
2 (104). Quod humanitas non est forma rei set rationis.***
3 (105). Quod forma hominis non est ab extrinseco, set educitur de potentia materie, quia aliter non esset generatio equiuoca.°
4 (148). Quod homo potest fieri per nutritionem alius numeraliter et indiuidualiter.°°
5 (11). Quod homo est homo preter animam rationalem.°°°

* Hoc caput iam inchoaui, set deletum fuit per quendam hackatorem, ut dicunt. Intellige de titulo: post ea que iam dicta sunt de intellectu siue de anima et de uoluntate siue de libero arbitrio.
** Intellige per ly unitum sicut motor mobili scilicet sicut equus carro, sicut nauta naui, sicut agricola aratro, sicut homo lanterne uel lampadario quod portat. Ita per ly substantialiter, scilicet sicut humiditas aque, sicut calor igni, sicut uita plante uel animali, sicut color aureus soli, etc. Et hec distinctio iam pluries est in condempnationibus, quia error est ex una parte de deo dicere eum esse unitum celo uel de angelis eos dicere unitos corporibus celestis substantialiter, set non est error, adminus non hic condempnatus deum dicere unitum celo uel angelos dicere unitos orbibus sicut motorem mobili. De altera parte, error est de anima, de intellecto, de actu intelligendi, eum non substantialiter dicere unitum corpori uel corpori animato hominis. Quomodo scire potest angelos non uniri orbibus set anima uniri corpori humano substantialiter? Ex sacra scriptura facile probatur, nam ubi dicitur "in principio deus creauit celum et terram" intelligitur secundum patres eum creasse angelos simul ac celum ante terram et ante dies creationum terrenarum rerum: stelle autem create sunt simulac sol et luna in quarta die.
*** Forma rei: forma substantialiter rei unita, sicut calor igni. Natura humana est, et falsum est dicere eam esse solo in mentes eam contemplantium per abstractionem, quando reuera est in natura omnium corporum et mentium humanorum, eam contemplantium aut non. Hec est clara condempnatio occam, secundum quem socrates et plato non modo sint duo homines, set due res penitus diuersi, quorum similitudines quasi ac forma communis abstrahuntur a sola mente, sicut alias aristotelismus etiam condempnatur secundum quam socrates et plato differunt sola positione materie.
° Intellectus est creatum et non in potentia corporum parentum. Ad intelligendum argumentum erroris, uide quod generatio dicitur uniuoca quando ex potentia materie duorum canium canis nascitur, secundum illam theoriam, et equiuoca quando ex potentia solis generantur exempli gracia musce uel mures, uel aliud quid uiuum non nobile. Set stephanus tempier hanc theoriam etiam condempnauit: non credidit nec siniuit credere fieri generationem equiuocam, ergo quod in generatio hominis adiectio anime sit ab extrinseco, scilicet a deo, non facit de generation humana generationem equiuocam.
°° Nec ergo fit ergo homo alius numero quia partes materiales minime, siue atoma, mutantur.
°°° Identitas anime uitam conferentis corpori et anime spiritualis intellectualis et uoluntaria. Cor non potest uiuere in corpore humano quod iam perdidit animam rationalem. Adam non fuit animal antequam habuit animam rationalem.

Capitulum IX

2012-01-28T04:53:00.000-08:00

Errores de uoluntate siue libero arbitrio

1 (128). Quod de sui natura non est determinatum ad esse uel non esse, non determinatur nisi per aliquid quod est necessarium respectu sui.
2 (129). Quod uoluntas, manente passione et scientia particulari in actu, non potest agere contra eam.*
3 (130). Quod si ratio recta, et uoluntas recta. - Error, quia contra glossam augustini super illud psalmi: "Concupiuit anima mea desiderare", etc. et quia secundum hoc, ad rectitudinem uoluntatis non esset necessaria gratia, set solum scientia, quod fuit error pelagii.
4 (131). Quod uoluntate existente in tali dispositione, in qua nata est moueri, et manente sic disposito quod natum est mouere, impossibille est uoluntatem non uelle.**
5 (132). Quod orbis est causa uoluntatis medici, ut sanet.***
6 (133). Quod uoluntas et intellectus non mouentur in actum per se, set per causam sempiternam, scilicet corpora celestia.***
7 (134). Quod appetitus, cessantibus impedimentis, necessario mouetur ab appetibile. - Error de intellectiuo.°
8 (135). Quod uoluntas secundum se est indeterminata ad opposita sicut materia ; determinatur autem ab appetibili sicut materia ab agente.°°
9 (136). Quod homo agens ex passione coacte agit.°°°
10 (158). Quod post conclusionem factam de aliquo faciendo, uoluntas non manet libera ; et quod pene non adhibentur a lege, nisi ad ignorantie correctionem et ut correctio sit aliis principium cognitionis.#
11 (159). Quod uoluntas hominis necessitatur per suam cognitionem, sicut appetitus bruti.##
12 (160). Quod nullum agens est ad utrumlibet, immo determinatur.###
13 (161). Quod effectus stellarum super liberum arbitrium sunt occulti.***
14 (162). Quod uoluntas nostra subiacet potestati corporum celestium.***
15 (163). Quod uoluntas necessario prosequitur quod firmiter creditum est a ratione : et quod non potest abstinere ab eo quod ratio dictat. Hec autem necessitatio non est coactio, set natura uoluntatis.~
16 (164). Quod homo in omnibus actionibus suis sequitur appetitum, et semper maiorem.~~
17 (165). Quod non est possibile esse peccatum in potentiis anime superioribus. Et ita peccatur passione non uoluntate.~~~
18 (173). Quod scientia contrariorum solum est causa quare anima rationalis potest in opposita ; et quod potentia simpliciter una non potest ad opposita, nisi per accidens et ratione alterius.
19 (194). Quod anima nichil uult, nisi mota ab alio a se. Unde illud est falsum : anima seipsa uult. - Error si intelligatur mota ab alio scilicet ab appetibile uel obiecto, ita quod appetibile uel obiecto sit tota ratio ipsius uoluntatis.
20 (208). Quod, duobus bonis propositis, quod fortius est fortius mouet. - Error, nisi intelligatur quantum est ex parte mouentis.
21 (209). Quod omnes motus uoluntarii reducuntur in motorem primum. - Error, nisi intelligatur in motorem primum simpliciter, non creatum, et intelligendo de motu secundum substantiam, non secundum defformitatem.

Generaliter: negare liberum arbitrium excusat a culpabilitate mortalium peccatorum cum perseuerancia impenitencie factorum et ideo detrahit de terrore inferni et infernalium penarum. Set illud non servat omni menti, potius malorum. Et immo potius non sperantium penitenciam facere et absolucionem obtinere quam mentibus sperantium hoc. Precium autem exorbitans est : uoluntas humana - et ea omnium - uidetur ut quedam forcia naturalis, non penitus alia ac appetitus brutorum, quam conueniret manipulare in optimo societatis humane. Pene legales non fiunt responsa ad prouocationes malorum, set media quedam inter alia ad obtinendos euentus in uoluntatibus qui et obtinendi sint aliis mediis, penis legalibus non uisis adequatis ad hos euentus obtinendos. Error precipue 11/159 est propositio borussorum psychiatrum heresiarche uuundt, quem rectissime condempnant scientologi, quamuis ipsi sint heretici, propter librum de homine hoc bruto (der Mensch dieses Tier).
* Potest, quia potest agere secundum scientiam generalem de malicia unius uel bonitate alterius actus. Immo potest esse ad duo bona uel ad duo mala.
** Non penitus intellego istum errorem, set quod continet propositionem impossibilitatis non uolendi erga uoluntatem et quod istud sit per dispositionem natalem. Forsitan subintelligitur possibile fieri uoluntati non uelle, si dispositio natalis aufertur?
*** Orbis uel corpus celeste hic intelligitur aut stella aut planetes. Stellarum effectus supra uoluntatem non sunt occulti, set simliciter non sunt. Nisi inquantum effectus contemplationis stellarum, ut quidam gingrich nuper contemplauit lunam ut quinquagesimum et primum statum statorum unitorum esse futuram, quod autem non est effectus lune, set contemplationis eius de luna (hic non dico bone, nec dico male contemplationis, hic dico contemplationis). Astrologie est adhuc condempnatio, inter tantos huius syllabi.
° Nota quod quamuis error est de intellectiuo appetito, forsitan non sit de appetitu sensitiuo. Nota et quod inter impedimentis appetitus sensitiui potest esse resistens appetitus intellectiuus, siue uoluntas, exempli gratia non peccandi. Nota et quod uoluntas potest, set non subiacet necessitati, resistere appetitum sensitiuum quia intellectui eiusque iudicio appetibile sensibile uidetur per se uel occasioni esse malum, quamuis non apparet sensibus. Nota insuper quod uni intellectui potest quid apparere malum alteri homini, et illius intellectui non apparet malum quod appetit: eum nojn resistere appetitum sensitiuum eo modo non est signum eum subiacere necessitati brutali, ut brutorum appetitus subiacent. Vide etiam de intellectu, error secundum quem idem numero sit intellectus magistri et discipuli: non modo non est idem intellectus numero, set accidit quod duo intellectus sint ad diuersas opiniones de re.
°° Voluntas determinatur a seipsa adminus indirecte, per uoluntatem contemplandi rationale quid uel sensibile quid, et determinatur nunc per intellectus iudicium de bonitate, nunc per appetibile, secundum quod sibi proponit contemplare.
°°° Sunt occasiones in quibus uoluntas uult passionem potius quam modo subiacet eius coactioni et sunt frequentiores.# Vide hic condempnatam thesin, secundum quam quedam pedagogia sit precipua causa legalium penarum.

## Appetitus bruti non agit contra adequatam et totalem cognitionem, et ideo non peccat : set homo interdum peccat. Immo, homini liberum est diuersa considerare quam cognitio fortissima sensibus uel passionibus, et ideo magis libera est cognitio adequata et totalis eius esse ad diuersa quam brutorum.

Psychiatri et pedagogi huius temporis, credentes hunc errorem uel eam uolentes uidi credere, multo adhibent manipulationes circa cognitionem, sicut - quando loquuntur de psychosibus - pharmaca que ratiociantionem simul ac passiones bardas faciunt, necnon augent necessitatem dormiendi, ita ut decem horas in die parum sit etiam adulti. Post hec pharmaca negant patientibus usum coffee potus uel tabachi fumi, ne reuigorescent ad resistendum que dicitur curam.

Hic est etiam considerandum de abusu per quam dicunt deliramentum - etiam dictum delirium uel delusio - idem esse ac hallucinatio uel illusio pathologica communius in mente patientis diffusa: quia hallucinationes et illusiones sunt in sensu, quod autem dicitur delusio aput anglos uel delirium aput gallos est in intellectu, et si reuera est falsa et perniciosa, est materia pastoris et non medici. Set illusio per quam omnia colorantur flaua est ad medicinam ut symptoma icteri, et illusio per quam omnia uiuius candent est ad usum quorundam pharmacum, sicut LSD. Et hallucinatio per quam uiditur barrus rubeus clarus absque somno est notissima in delirio trementi per abusum uinorum et uinorum spiritum. Omnino non est parum ac quod dicunt delusio uel deliramentum. Sit aut non sit deliramentum andree behring breivik illud famosum bellum pauce intensitatis, sit aut non sit deliramentum ipsius omnes sociales democratos esse culpabiles ut proditores patrie, certissime non est illusio uel hallucinatio pathologica, certissime non coacte egit in insula externa (quod noruegorum lingua dicitur utoeya) interfectionem tantorum iuuenum socialium democratorum eorumque fratres iuniores.

### Virtus reputatur aput sanctum ignatium fundatorem societatis ihesu esse ad utrumlibet donec determinetur causa per charitatem diuinam uel proximi.
~ In ultima clausula uide tentatiuum deludendi condempnationes iam notas de necessitismo uel determinismo quantum ad uoluntatem. In corpore, ut ita dicam, erroris, uide radicem erroris psychiatrum illorum qui dicunt firme conuictiones rationis esse formam infirmitatis mentalis schizophrenie.
~~ Hic error est potius in parte machiauellistarum quam psychiatrum, nisi inquantum tot casus apparentes contrarii erroris, per ipsos psychiateras, explicantur ut pathologici exceptiones.
~~~ Hic error pharisaicus est uel prope phariseis. Quidam dicunt de suis actionibus: "fuit in ratione, siue fuit in uoluntate deliberata, ergo non peccatum", et de actionibus aliorum, precipue pauperiorum quam ipsi: "fuit peccatum, ergo in passione" et de ipsa dictione "non imputo male uoluntati set passioni, ergo sum charitabilis in iudicio". Per illud mendacium cura multorum qui agunt libera uoluntate non semper mala est pedagogis uel psychiatribus credita.
20/208 - Ergo, non mouet determinatum subiectum fortius semper illud quod fortius bonum est, set solum generaliter ex ipso obiecto.
21/209 Sunt ergo motus uoluntatis et per ipsos motus uoluntarii qui non reducuntur in obiecto extrinseco ut in motorem quasi primum, scilicet primum quoad uoluntatem hanc, set in quibus uoluntas se ipsa mouet. Etiam illi motus reducuntur in motorem uere et simpliciter primum, non creatum, sciliciet deum creatorem, set solum secundum substantiam, scilicet inquantum sint uoluntates, non secundum defformitatem, scilicet inquantum quedam uoluntates sint peccaminose. Iudas creditur motus per deum et quando prodidit, antequam motus fuit per diabolum: set deus non mouebit proditionem ut proditionem, solum ut actum liberum uoluntatis. Vide hic lutherum et caluinum condempnati secula antequam sint nati.

Reverend Pewsey's Last Sermon

2012-01-26T10:29:00.001-08:00

One day one is still modifying one's habits, for better or for worse. And the next one may be already facing an eternity with the habits one has acquired.

One day, one is free to let God into one's heart - or not. And the next one has either started an eternity with God - or one without him.

One day one is dancing or laughing. And the next one faces an eternity with whatever the dance or laughter was really about: the joy of God or the joys and sorrows of the flesh.

Only, the flesh can no longer provide its joys. Those for whom all joy on earth was for the flesh are doomed to take the sorrows of the flesh along to eternity. The itching in the groin when one hopes for a romance - but there comes no romance of it.

Or the impatience to humiliate someone - but one is no longer in a position to even gloat.

Yes, Hell is a place, but it is also a state of mind - any state of mind that does not turn itself to the source of joy, if taken to eternity, becomes a source of bitterness.

While on earth, a flirt may be turned into a marriage, in itch in the groin may be put to use for fertility, an enemy one hates may be forgiven, at least - for some - after humiliating him. But that kind of change for the better is no longer possible when one is dead.

It seems some of the people I bury were playing about a land where they met Christ in the shape of a lion.

How silly, you might say! Indeed, rather: how sælig as the Anglo-Saxon root is of that word. How Blessed. If we cannot pray except by playing, well, let us play.

If we cannot be grown up, except by neglecting God, let us become again as children for of such is the kingdom of Heaven.

Maybe the seven people I refer to were taken away, because they were ready.

Maybe some were spared because they were not, because they are in need of some time for changing.

It was Reverend Pewsey's last sermon in the Anglican Communion. He was deposed for being a hellfire preacher, he was received into the Roman Catholic Church. And he died soon thereafter.

Off to Sevenoaks

2012-01-26T09:44:00.000-08:00

And the tears came running. "Lucy! Why you?!"

And like a voice inside her answered: "maybe it was better that way, for me. After you told the shrinks, you know."

And the tears gushed, with guilt rather than grief, and her heart was wrung by a black oppressive grief without a shade of lighter hope.

At eleven she had still not taken a cup of coffee, but she had been crying on and off. Bright memories and black missing them and never seeing them again, and blacker still it-was-my-fault-they-had-to-die interrupted whatever consolations she felt from memory.

A car stopped outside. The doorbell rang. "Oh bother, it's Reverend Jenkins!"

"Yes," she bellowed, half-sobbing, while pulling herself together and wiping out a tear or two from very ruddy eyes.

She opened the door, and there was the man: a clergyman unmarried and she could well see why, a young, shy priest of her Church, not quite as manly as some she had seen Romewards, when Lucy or Peter or even Edmund were talking about converting. Never matter, it was what he had to tell her that did.

"Who is arranging for the funeral?"

"That might be you, my young lady."

"Is there anyone left alive to help me around with it?"

"Let us see, the dead ones that you would know were your brothers and sister of course, but I did some checking this morning and found that your cousin Eustace Scrubb and your archery pupil Jill Pole were smashed too. So was the old man Professor Kirke and his friend Polly Plumber."

"For heavens' sake, can you stop! Is there noone left alive in my life?"

"Well, your parents were on the train too."

"And that is a thing you tell me now?!"

"But Mrs. Macready is alive, she helped to identify the corpses, and the same is true for Mrs Alberta Scrubb."

"Uncle Harold?"

"Will be along as funeral preparations advance - unless he wants to cremate Eustace, of course!"

"Oh, no! He mustn't do that!"

"Well, he is a bit modern, and the reticence of the Church is historically linked to the old belief or orthodoxy that we are to be resurrected body and soul on the last day. Not quite what we believe now, is it?"

"Not quite," she snapped back. "Anyone more alive?"

"Mrs. Pole is there, at the accident site."

"Yes, where did the accident happen?"

"It is not a pretty site."

"I couldn't care less if the site is pretty or not, I want to get there and see how they looked when found!"

"Shall I take you in the car, I took it along?"

"Do. Is it far?"

"Only a few miles off London in the direction of Dover."

He opened the door for her, after she had closed her own. "I'll buy paper handkerchiefs as we go along."

"I already did that."

"Where are we going?"

"Sevenoaks." Jenkins might not be the most attractive man - what a shame to be thinking in those terms on an occasion like this, but that came out of the life she had been leading recently - but he did know what to do in emergencies involving dead people.

"Give me a handkerchief please!"

He did. She used it.

Capitulum VIII

2012-01-25T10:59:00.000-08:00

Errores de anima uel intellectu

1 (7). Quod intellectus non est actus corporis, nisi sicut nauta nauis, nec est perfectio essentialis hominis.*
2 (8). Quod intellectus, quando uult, induit corpus, et quando non uult, non induit.**
3 (13). Quod ex sensitiuo et intellectiuo in homine non fit unum per essentiam, nisi sicut ex intelligentia et orbe, hoc est unum per operationem.***
4 (31). Quod intellectus humanus est eternus, quia est a causa eodem modo semper se habente, et quia non habet materiam per quam prius sit in potentia quam in actu.°
5 (19). Quod anima separata nullo modo patitur ab igne.°°
6 (32). Quod intellectus est unus numero omnium, licet enim separetur a corpore hoc, non tamen ab omni.°°°
7 (41). Quod intellectus socratis corrupti non habet scientiam eorum quorum habuit.
8 (108). Quod anima humana nullo modo est mobilis secundum locum, nec per se, nec per accidens; et si ponatur alicubi per substantiam suam, numquam mouebitur de ubi ad ubi.#
9 (109). Quod substantia anime est eterna ; et quod intellectus agens et possibilis sunt eterni.##
10 (110). Quod motus celi sunt propter animam intellectiuam ; et quod anima intellectiua siue intellectsu non potest educi nisi mediante corpore.###
11 (111). Quod nulla forma ab extrinseco ueniens potest facere unum cum materia. Quod enim separabile est, cum eo quod est corruptibile, unum non facit.##
12 (113). Quod anima separata non est alterabilis secundum philosophicam, licet secundum fidem alteretur.~
13 (114). Quod anima rationalis, quando recedit ab animali, adhuc remanet animal uiuum.~~
14 (115). Quod anima intellectiua cognoscendo se cognoscit omnia alia. Species enim omnium rerum sunt sibi concreate. Set hec cognitio non debetur intellectui nostro, secundum quod noster est, sed secundum quod est intellectus agens.##
15 (116). Quod anima est inseparabilis a corpore, et ad corruptionem harmonie corporalis corrumpitur anima.°°
16 (117). Quod scientia magistri et discipuli est una numero. Ratio enim quod intellectus sit unus est quia forma non multiplicatur, nisi quia educitur de potentia materie.°°°
17 (118). Quod intellectus agens non copulatur nostro possibili ; et quod intellectus possibilis non unitur nobiscum secundum substantiam. Et si uniretur nobiscum ut forma esset inseparabilis.
18 (119). Quod operatio intellectus non uniti°°° copulatur corpori, ita quod operatio est rei non habentis formam qua operatur. - Error, quia ponit quod intellectus non sit forma hominis.
19 (120). Quod nichil potest sciri de intellectu post eius separationem.°°
20 (121). Quod intellectus, qui est postrema hominis perfectio, est penitus abstractus.
21 (122). Quod intellectus possibilis est inseparabilis a corpore simpliciter quantum ad hunc actum qui est specierum receptio et quantum ad iudicium, quod fit per simplicem specierum adeptionem uel intelligibilium compositionem. - Error, si intelligatur de omnimoda receptione.###
22 (123). Quod intellectus agens est quedam substantia superior ad intellectum possibilem ; et quod secundum substantiam, potentiam et operationem est separatus a corpore, nec est forma corporis humani.
23 (124). Quod inconueniens est ponere aliquos intellectus nobiliores aliis, quia, cum ista diuersitas non posset esse a parte corporum, oportet quod sit a parte intelligentiarum, et sic anime nobiles et ignobiles essent necessario diuersarum specierum, sicut intelligentie. - Error, quia sic anima christi non esset nobilior anime iude.
24 (125). Quod intellectus speculatiuus simpliciter est eternus et incorruptibilis, respectu uero huius hominis corrumpitur corruptis fantasmatibus in eo.
25 (126). Quod intellectus possibilis nichil est in actu antequam intelligat, quia in natura intelligibili esse aliquid in actu est esse actu intelligens.*
26 (127). Quod ex intelligente et intellecto fit una substantia, eo quod intellectus fit ipsa intellecta formaliter.
27 (187). Quod nos peius aut melius intelligimus, hoc prouenit ab intellectu passiuo, quem dicit esse potentiam sensitiuam. - Error quia hoc ponit unum intellectum in omnibus, aut equalitatem in omnibus animabus.*
28 (193). Quod intellectus potest transire de corpore in corpus, ita quod successiue sit motor corporum diuersorum.*
29 (211). Quod intellectus noster per sua naturalia potest pertingere ad cognoscendum essentiam prime cause. - Hoc male sonat et est error, si intelligatur de cognitione immediata.
30 (214). Quod anima nunquam moueretur, nisi corpus moueretur, sicut graue uel leue numquam moueretur, nisi aer moueretur.

* Quamuis inter corpus et intellectum parum est similitudo quam quod dicatur ita intellectum esse actum corporis ita se habentem, tamen dormente corpore torpet intellectus, nisi in somniis, et corpus habet animam sibi unitam sicut actum que in homine et est intellectus. Secundum uigorem et torporem set etiam secundum diuersum ingenium melius aut peius intelligimus. Nullo modo corpus est subiectum adequatum passiuum cuius actiuum esset aliud subiectum, anima. Ita homo unus est et intellectus essentialis eius perfectio, non accidens aliud perfectum.
** Iter in planitie astralis ut dicunt mystagogi ergo est illusio, et normaliter diabolica.
*** Vide distinctionem: intelligentia uel angelus et orbis forsitan fiunt unum per operationem, sicut nauta et nauis, set certe non ut forma et materia, ut actus uiuus uiui corporis, set aliter est de unitate hominis, quia anima et corpus humanum sunt unum precise ut actus uiui corporis et hoc corpus uiuum, et certe non solum per operationem sicut nauta et nauis. Anima sensitiua per uoluntatem uel nutum appetiti regit membra motu mobiles quoad motum set non ita regit neque distat a membris uitales, set uegetatiue est eorum actus. Et hec anima est sensitiua sicut et uegetatiua et quidem etiam intellectiua in homine, set anime animalium irrationalium, id est sine intellectu, sunt et sensitiue neque autem intellectiue. Intellectus ergo non est aliud quiddam quam anima, quamuis sit inter eos distinctio rationum nominandi.
° Si enim uera esset propositio hic condempnata, anima rationalis necesse est sit alia ac anima sensitiua. Etiam esset aut unus in omnibus hominibus, aut migrans ex homine ad hominem, aut lapsus ex statu angelico, que autem omnes sunt false. Intellectus humanus et uita humana unum sunt et, quamuis intellectus non sit materialis, non est eternus, set a deo creatus ex nichilo, in imaginem sui ipsius.
°° Hec propositio dampnata est conatus euacuandi infernales penas de terrore suprema.Responsio theorica eadem est ac in intelligentiis lapsis, et eadem aput sanctum thomam aquinatem ac aput stephanum episcopum: quamuis ignis aliter cremat corpora et non intellectus, tamen dampnati intellectus sicut dampnati intelligentie non habent immunitatem respectu ignis inferni set sunt subiecti pene quasi essent sensitiue anime et corpus earum in statu urendi. Similiter dicere animam esse non separabilem a corpore cuius est actus set interire cum corpore detrahit de terrore penarum infernalium. Similiter et dicere nobis non licere scire, immo non per theologiam a deo reuelatam de anima post morte.
°°° Responsio uera ad hunc errorem est quod deus creauit omnem intellectum humanem simul ac corpus, cuius est actus uitalis. Et sicut creauit corpora alia ab aliis, creauit animas, creauit intellectus, alios ab aliis. Alii numero, quia sunt "idem specie" siue "idem quoad speciem" ut tunc dicebatur, id est eiusdem speciei specimina.
# Error est animam aut esse omnino non in loco, aut esse per suam substantiam in uno loco ita ut natura eius prohiberet eam in alio esse. Responsio uera est, quod ante mortem mouetur cum corpore, post mortem et ante resurrectionem mouetur secundum iudicium dei. In ultima propositione huius capituli datur ratio falsa ad errorem que est per errorem aristotelis in physica. Refutatur hec ratio inquantum grauia remoto aere in tubulo eadem celeritate cadunt siue mouentur ad inferiorem partem tubuli. Etiam ualet pro rebus grauiis diuerse grauitatis, sicut plumbum uel pluma.
## Confer "sextam uiam" probandi deum esse, id est iohannuli ludouici ("that of Jack Lewis/CSL"): ratio probatur eterna inquantum ratio set etiam non eterna inquantum huius hominis, restat quod ratio huius hominis sit creata a ratione eterna. Per intellectum actiuum intellige potentiam abstrahendi, per intellectum passiuam intellige potentiam capiendi quod per actiuum iam sit abstractum, exempli gratia "est quod sit homo" uel "est quod sit arbor" uel "homo non est arbor" uel "herbe et folia uiridentes sunt idem colore" uel "folium uiridens est idem numero ac folium iam non uiridens set rubrum uel fuscum". Ambo sunt anteriores potentiam syllogizando, qui potius non est potentia in se, set actus horum duorum potentiarum. Etiam quasi miraculosa unio intimissima intellectus et corporis arguunt creatorem omnipotentem communem et prefigurant incarnationem ita ut deus et homo fit unus christus in persona filii patris que est persona iesu nazareni. Stephanus condempnat etiam theoriam monadum leibnitzii : non est contemplando se ipsum set utendo intellectum actiuum in sensum communem, siue in cerebralem synthesin sensuum, quod intellectus passiuus est in potentia capiendi speciem cuiuscumque rei. Et quamuis facit abstracta, sicut "uiridum" abstractum de "hoc folio uirido", non est ipse intellectus ita abstractum quid, set uera substantia indiuidualis.
### Basis defit astrologie in hac condempnatione. In secunda parte simplificatur argumentum iohannuli ludouici, inquantum hic auctor narnianarum cronicarum et libri de miraculis, in hoc libro sine necessitate concedit intellectum ipsum humanum esse a cerebro, secundum opinionem hodiernorum philosophorum physicorum : set pro stephano episcopo parisiensi tempier non est preter sensitiuam potentiam que dependeat a cerebro, et hec solum ut sensitiua non ut intellectiua, quamuis sit una ipsa anima. Quidam receptiones specierum dependent de coniunctione corporis, ita ut receptio speciei sensitiui uiridis folii, quidam non ita dependent : anima separata potest post mortem, deo reuelante, scire et capere, exempli gratia quod talis homo dicebat uiride folium esse unum et folium iam non uirens numero esse aliud a uirido, sola ratione quia iam non sit uiride, quamuis in uita nunquam audiuit de erroribus heracliti et siddharte gautame.
~ Creata est anima etiam intellectiua et potest et philosophice uisa a creatore alterari.
~~ Contra euthanasiam ut dicitur, contra transplanattiones organorum uitalium, nisi per donationem adhuc uiuentis, ut in reno uno siue in parte sanguinis uel iecinoris, sufficienter manente ut donator in uita permaneat. Etiam contra fictionem - quia loquimur de narnianorum scriptore - in qua ginger felis postquam uidebat tasch remanebat felis uiuens, licet iam non rationale.
26 (127) - Exempli gratia, uidendo lumen oculi et eorum sensus fit illuminatum, set non fit ipsum lumen. Contemplando aquam non efficit quis aquaman uel namor atlantidis princeps. Contemplando formicam non fit piger impiger. Contemplando fabrum non imitando uoluntarie et assidue non fit quis faber habilis. Oculus fabri non fit ligneus uidendo materiam, nec anima eius mensa quando contemplat quod facere uult ex ligno. Contemplando deum esse non efficiamur deum nec efficiamur ipsum esse diuinum, set per solam gratiam supernaturalem participamur dei uita. Contemplando infernum nec efficiamur infernum, nec dampnati, nec infernales, set interdum ab inferno et ab iter in id detrahimus per contemplationem.
29 (211) - De prima causa habemus cognoscentiam aut indirectam, ab effectibus eius et nostra contemplatio effectuum mediata cognitio, sicut in quinque uie thome aquinatis uel in sexta uia iohannuli ludouici, que non est per se beatifica, licet non inutilis, et aliam cognoscentiam immediatam initialem per gratiam in hac uita uel perfectam per gloriam felicitatis et eternam.

Capitulum VII

2012-01-24T10:07:00.000-08:00

Errores de intelligentia uel angelo

1 (5). Quod omnia separata coeterna sunt primo principio.*
2 (30). Quod intelligentie superiores creant animas rationales sine motu celi; intelligentie autem inferiores creant uegetatiuam et sensitiuam motu celi mediante.**
3 (218). Quod intelligentia, angelus, uel anima separata nusquam est.***
4 (69). Quod substantie separate, eo quod habent unum appetitum, non mutantur in opere.°
5 (70). Quod intelligentie, siue substantie separate, quas dicunt eternas, non habent proprie causam efficientem, set metaphorice, quia habent causam conseruantem in esse; set non sunt facte de nouo, quia sic essent transmutabiles.°°
6 (71). Quod in substantiis separatis nulla est possibilis transmutatio, nec sunt in potentia ad aliquid, quia eterne et immunes a materia.°°°
7 (72). Quod substantie separate, quia non habent materiam, per quam prius sint in potentia quam in actu, et sunt a causa eodem modo semper se habente : ideo sunt eterne.#
8 (73). Quod substantie separate per suum intellectum causant res.##
9 (74). Quod intelligentia motrix celi influit in animam rationalem, sicut corpus celi influit in corpus humanum.###
10 (75). Quod angelus non potest in actus oppositos inmediate, set in actus mediatos, et hoc mediante alio, ut orbe.~
11 (76). Quod angelus nichil intelligit de nouo.
12 (77). Quod si esset aliqua substantia separata que non moueret aliquid corpus in hoc mundo sensibili, non clauderetur in uniuerso.~~
13 (78). Quod substantie sempiterne separate a materia habent bonum quod est eis possibile, cum producuntur, nec desiderant aliquid quo carent.~~~
14 (79). Quod substantie separate sunt sua essentia, quia in eis idem est quo est et quod est.#
15 (80). Quod omne quod non habet materiam est eternum, quia quod non est factum per transmutationem materie prius non fuit : ergo est eternum.#
16 (81). Quod, quia intelligentie non habent materiam, deus non posset plures eiusdem speciei facere.
17 (82). Quod intelligentie superiores non sunt causa alicuius nouitatis in inferioribus, et quod superiores sunt inferioribus causa eterne cognitionis.
18 (83). Quod intelligentia perficitur a deo in eternitate, quia secundum totum inmutabilis est, anima autem celi non.
19 (84). Quod intelligentia recipit esse a deo per intelligentias medias.
20 (85). Quod scientia intelligentie non differt a substantia eius ; ibi enim non est diuersitas intellecti ab intelligente, nec diuersitas intellectorum.#
21 (86). Quod substantie separate sunt actu infinite. Infinitas enim non est impossibilis, nisi in rebus materialibus.#
22 (112). Quod intelligentie superiores imprimunt in inferiores, sicut anima una intellectiua imprimit in aliam, et etiam in animam sensitiuam ; et per talem impressionem incantator aliquis prohicit camelum in foueam solo uisu.
23 (189). Quod cum intelligentia sit plena formis, imprimit illas formas in materiam per corpora celestia tamquam per intrumenta.
24 (204). Quod substantie seperate sunt alicubi per operationem ; et quod non possunt moueri ab extremo in extremum, nec in medium, nisi quia possunt uelle operari aut in medio aut in extremis. - Error si intelligatur sine operatione substantiam non esse in loco, nec transire de loco ad locum.***
25 (212). Quod intelligentia sola uoluntate mouet celum.
26 (219). Quod substantie separate nusquam sunt secundum substantiam. - Error, si intelligatur ita quod substantia non sit in loco. Si autem intelligatur ita quod substantia sit ratio essendi in loco, uerum est quod nusquam sunt secundum substantiam.***

* Separatum dicitur pro forma siue substantia que materia est separata. Sicut anima rationalis scilicet hominis post mortem et sicut angelus que hic etiam dicitur intelligentia. Quedam forme materia separata autem possunt primo principio, scilicet deo, esse coeterne, scilicet cause exemplares cuiuscumque forme in sapientia eterna dei.
** Deus creat animas, tam rationales hominum quam uegetatiuas et sentitiuas plantarum et animalium (et preterea, quamuis in hac ipsa condepnatione non exprimitur, in homine anima rationalis fungit loco uegetatiue et sensitiue, confer alias).
*** Sunt uere in loco, aut in paradiso locali aut in locis punitionis - et interdum in terra et in aere. Celum, paradisus terrestris, purgatorium, limbus patrum, limbus infantum - siquidem est, et tartareus ignis sunt omnia uera loca. Et quando sunt in una parte uel in terre parte possunt transire ad aliam partem eiusdem loci, transeundo media, et sine operatione. Nusquam habent locum determinatum ex ratione esse substantie que sunt, set locum habent accidentalem.
°Exempli gratia, sanctus michael archangelus habet unum appetitum glorificandi deum, set mutat se in opere, nunc adorando, nunc preces faciendo pro ecclesia, nunc defendendo animam uel corpus cuiusdam hominis, nunc diuina uirtute satanam in infernum detrudendo, nunc apparendo miraculose hominibus, sicut orientales commemorant festum in sexta die septembris mensis.
°°Thomas aquinas hic ponit, contra eundem errorem, distinctionem eternitatis, que solum deo competit scilicet esse sine initio et sine fine, de sempiternitatis, que competit angelis et animis hominum et eorum locum et eorum meritum etc., scilicet esse cum initio set sine fine.
°°°Non modo anime hominum transmutabiles sunt in suo initio per coniunctionem ad corpus, set et omnes angeli creati sunt transmutabiles, siue ad gloriam dei perfectam, siue ad gloriam suam nefastam.
#Hic non distinguitur utrum non sint omnino materiales, ut ponit thomas aquinas, an sint quodammodo materiales, non quoad nos set quoad deum ut ponit iohannes damascenus. Siue unum siue aliud, constat non esse eterne per causas quasi logicas ita ut non habeant initium a deo, ita ut non habeant statum merendi et demerendi, etc. Immaterialitas eorum non est simplicitas diuina. In deo solo idem est quod est et quo est. Angeli quamquis non sint facti per materiam transmutatam, facti sunt ex nichilo, et non sunt dei equales. Ita dei est eadem substantia et scientia, set angeli una est substantia, alia scientia - et in ambis diuersitas rerum intellectarum et diuersitas intellecti de intelligente, nisi ubi intelligens se ipse intelligat. Et deus est, alia inmaterialia non sunt, actu infinite, sicut iam de eterno dixi. Infinitas est impossibilis in rebus materialbus, sicut etiam in rebus non materialibus set creatis.
##Causant per uoluntatem et inquantum res eis sunt subdite per diuinam dispositionem ordinis mundi.
###Licet ergo corpus solis influit per luminem et calorem uel secundum opinionem multorum corpus celi in medietate diurna et in mediatete nocturna, et corpus lune per attractionem causans (tides), non ita influeret anima motrix celi etsi esset talis. Set deus est qui celum mouit et potest sicut iam constat in quodcumque uult influere quomodocumque uult, utpote creator eius.
~Per orbem hic intellige stellam uel planeten. Angelus, ergo, potest directe agere, et in orbem, et in alia, et non modo indirecte in alia per orbem, sicut uoluntas humana indirecte in alia per organa.
~~Unum est ergo dicere angelos esse motores rerum uisibilium prout res uisibiles moti sint, aliud et erroneum dicere eos esse motores rerum uisibilium inquantum sint ipsi angeli in uniuerso. Per "claudi" intellige francogallicum "être inclus".
~~~Angelus habet felicitatem a deo, et a deo gratie auctore, non a sua essentia propria siue a deo solo creatore. Sicut et anima mortis hominis.
16 (81) - Hic clare condempnat opinionem thome aquinatis, nisi distinctio sit quod secundum hunc deus id non facit et secundum stephanum episcopum etsi non faceret adminus facere possit si uellet.
17 (82) et seqq duo - Pretendit ergo quidam intelligentie superiores et inferiores esse non solum in eternum set ab eterno, et quod superiores nichil causant noui, set eternaliter causant eternum quid, uidelicet cognitionem eternam. Ita superiores intelligentie ipse essent effectus eterni dei, quod autem anima celi non ita se haberet. Et quod deus non dederit nisi summe intelligentie inmediate existentiam.
22 (112) - Stephanus hic condempnat philosophiam esotericam de telepathia et submissio quasi totalis inferiorum rerum spiritualium et sensitiuarum erga superiores, secundum quam magia incantatorum esset superioritas anime magi.
23 (189) - Angelus uel intelligentia ergo non potest imprimere materiam uel materialem rem quamcumque formam quem habet in mente, nec, ad eas formas quas potest - exempli gratia loco motus - necesse habet stellas uel planetas.
25 (212) - Deus enim est qui sola uoluntate mouet totum celum.

Capitula XIX - XXII, explicit

2012-01-24T05:55:00.000-08:00

Capitulum XIX
Errores de fide et sacramentis

1 (16). Quod de fide non est curandum, si dicatur aliquid esse hereticum quia est contra fidem.
2 (37). Quod nichil est credendum, nisi per se notum uel ex per se notis possit declarari.
3 (155). Quod non est curandum de sepultura.
4 (179). Quod non est confitendum nisi ad apparentiam.
5 (180). Quod non est orandum.

Capitulum XX
Errores de uitiis et uirtutibus

1 (166). Quod peccatum contra naturam, utpote abusus in coitu, licet sit contra naturam speciei, non tamen est contra naturam indiuidui.*
2 (183). Quod simplex fornicatio, utpote soluti cum soluta, non est peccatum.
3 (196). Quod dignitatis esset in causis superioribus, posse facere peccata et monstra preter intentionem, cum natura hoc possit.
4 (172). Quod delectatio in actibus uenereis non impedit actum seu usum intellectus.
5 (168). Quod contententia non est essentialiter uirtus.
6 (169). Quod perfecta abstinentia ab actu carnis corrumpit uirtutem et speciem.
7 (170). Quod pauper bonis fortune non potest bene agere in moralibus.
8 (171). Quod humilitas, prout quis non ostentat ea que habet, set uilipendit et humiliat se, non est uirtus. - Error, si intelligatur : nec uirtus, nec actus uirtuosus.**
9 (177). Quod non sunt possibilies alii uirtutes nisi acquisite uel innate.
10 (181). Quod castitas non est maius bonum quam perfecta abstinentia.***
11 (178). Quod finis terribilium est mors. - Error si excludat terrorem inferni qui extremus est.

*Est etiam contra naturam indiuidui.
**Non ergo est uirtus in abstracto, set est quidam actus uirtuosus, uirtutis enim humilitatis, non ostentare quod quis habeat, set se uilipendere et humiliare. Set idem uirtus et aliter exprimitur in actibus (confer 12 gradus humilitatis, secundum benedicti regulam).
***Adminus dici potest: perfecta abstinentia est una expressio castitatis in actibus, set maius bonum est uirtus, que et aliter exprimitur.

Capitulum XXI
Errores de resurrectione

1 (17). Quod non contingit corpus corruptum redire idem numero, nec idem numero resurget/
2 (18). Quod resurrectio futura non debet concedi a philosopho, quia impossibile est inuestigari per rationem. - Error, quia etiam philosophus debet captiuare intellectum in obsequium fidei.

Capitulum XXII
Errores de felicitate siue beatitudine

1 (22). Quod felicitas non potest a deo inmitti inmediate.*
2 (23). Quod dicere deum dare felicitatem uni, et non alii, est sine ratione et figmentum.
3 (157). Quod homo ordinatus quantum ad intellectum et affectum, sicut potest sufficienter esse per uirtutes intellectuales et alias morales de quibus loquitur philosophus in ethicis**, est sufficienter dispositus ad felicitatem eternam.
4 (176). Quod felicitas habetur in ista uita, et non in alia.
5 (15). Quod homo post mortem amittit omne bonum.
6 (144). Quod omne bonum quod homini possibile est consistit in uirtutibus intellectualibus.

*Confer exercitiorum spiritualium appendices de discretione spirituum, quod a bono angelo felicitas potest inmitti sine causa precedenti, set a bono et a malo spiritu cum causa precedenti.
** Scilicet de quibus loquitur aristoteles in ethicis ad nicomachum et in ethicis ad eudemium.Expliciunt articuli condempnati parisius.

Summa articulorum ultimo condempnatorum : 219

Capitula XV - XVIII

2012-01-23T09:56:00.000-08:00

Capitulum XV
Errores de accidente
- 1 (138). Quod, cum deus non comparetur ad entia in ratione cause materialis uel formalis, non facit accidens esse sine subiecto, de cuius ratione est actu inesse subiecto.
- 2 (139). Quod acidens existens sine subiecto non est accidens, nisi equiuoce ; et quod impossibilie est quantitatem siue dimensionem esse per se : hoc enim esset ipsam esse substantiam.
- 3 (140). Quod facere accidens esse sine subiecto habet rationem impossibilis implicantis contradictionem.
Notula: omnes hi errores sunt transsubstantiationi connexi. Episcopus defendit orthodoxam rationem transsubstantationis.
Capitulum XVI
Errores de scientia uel philosophia
- 1 (24). Quod omnes scientie sunt preternecessarie, preter philosophicas disciplinas, et quod non sunt necessarie nisi propter consuetudinem hominum.*
- 2 (145). Quod nulla questio disputabilis est per rationem quam philosophus non debeat disputare et determinare, quia rationes accipiuntur a rebus. Philosophia autem omnes res habet considerare secundum diuersas sui partes.
- 3 (146). Quod possibile uel impossibile simpliciter, id est, omnibus modis, est possibile uel impossibile secundum philosophiam.**
- 4 (154). Quod sapientes mundi sunt philosophi tantum.***
- 5 (40). Quod non est excellentior status quam uacare philosophie.
* Eundem errorem damnat sanctus thomas in prima questione summe theologie.
** Non ergo impossibilis est res deo omnipotenti quia est "scientifically impossible"=impossibile secundum philosophiam.
*** Ad exclusionem poetarum, rhetorum, regum set etiam, immo magis ad exclusionem theologorum et episcoporum.
Capitulum XVII
Errores de scriptura sacra
- 1 (150). Quod homo non debet esse contentus auctoritate ad habendum certitudinem alicuius questionis.
- 2 (151). Quod ad hoc quod homo habeat certitudinem alicuius conclusionis, oportet quod sit fundatus super principia per se nota. - Error, quia generaliter tam de certitudine apprehensionis quam adhesionis loquitur.
- 3 (152). Quod sermones theologi fundati sunt in fabulis.
- 4 (153). Quod nichil plus scitur propter scire theologiam.
- 5 (174). Quod fabule et falsa sunt in lege christiana, sicut in aliis.*
- 6 (175). Quod lex christiana impedit addiscere.**
- 7 (20). Quod lex naturalis prohibet interfectionem animalium irrationalium sicut rationalium, licet non tantum.***
* De uerbis: "lex christiana"=fides christiana, "in aliis"=in islamica, in judaica, in pagana etc. lege. De re: nota quod alie leges non sunt uacue de ueris, set christiana est que uacua est de falsis. Affirmatur inerrantia fidei christiane.
** Error iuliani apostate sicut error communistarum siue bolscheuicorum. Et adfuit illis diebus (nil nouum sub sole).
*** Did you get that, animal rights activists?
Capitulum XVIII
Error de raptu
- 1 (33). Quod raptus et uisiones non fiunt, nisi per naturam.*
* Qui exempli gratia dicit sanctum iohannem patmi in insula uel uisionarios fatime in lusitania necesse est fuisse natura mentali egrotanti, quia alias huiusmodi res non uidentur, etsi respectat eos, in errore est.

Father Brown's Last Bow, Part II

2012-01-19T10:54:00.000-08:00

Susan received Father Brown with a glass of wine. He sighed for relief. She was not a Puritan or an Albigensian. He had wanted to start about the talking animals, but he let that wait.

"Do you think God wants you to tell everybody about this?"

"No, but neither to lie about it to hide it. That is the difficult part. I get into trouble for this."

"Can I ask a few more specific question?"

"Of course."

"Did you ever see one beast that was not talking turn into a talking one?"

"No, except Aslan said it was when the mice bit through the ropes they became talking mice."

"Did you see them start to talk back then?"

"No, I was told it a year later of our time, when we came back to Prince Caspian's rescue."

"Hmmm ... ok ..."

Father Brown went off to the window and asked if he could smoke a cigar.

"Oh, I do not mind at all."

"Some do."

"Some have asthma and some are Puritan. Neither is the case with me."

Father Brown enjoyed his cigar while thinking of the next question.

"Do you pray for people in Narnia?" he resumed while putting down the last embers of the cigar.

"I prayed for Rilian's delivery from enchantment, hypnosis, and captivity, and from being treated like a fool when he was not."

"And when Jack Lewis - as I suppose the friends call Clive Staples - wrote The Silver Chair from the papers your friends Scrubb and Pole had left with Professor Kirke, did he know this?"

"No, we were not that close. Nor are we now."

"Do you feel responsible for Narnia?"

"I am the only surviving Queen of the land, am I not?"

"And ruling as a Queen here?"

"Of course not! I was just trying to defend an innocent person!"

"Indeed, you are back after some trouble that took you abroad."

He fell silent. The he resumed again:

"If this was from God, and if he gave you no message to spread to others - at least not personally - what did it do to you?"

"Heard of St Lucia da Narni, Father?"

He nodded.

"Or of Sister Lucy in Fatima?"

"Yes."

"I admired them. They risked so much, they suffered so much. I could never do that, but if I had not seen my sister try to do something similar, I would not have known what it is to love God"

He waited.

"And it was Lucy's essays that led me to fight for righteousness, to save innocent persons from school tyranny and from abortion, and which led me to the Catholic Church."

Capitulum XIV

2012-01-11T11:49:00.000-08:00

Errores de necessitate euentus rerum

1 (21). Quod nichil fit a casu, set omnia de necessitate eueniunt, et quod omnia futura que erunt, de necessitate erunt, et que non erunt, impossibile est esse; et quod nichil euenit contingenter, considerando omnes causas. -Error, quia concursus causarum est de diffinitione casualis, <ut dicit boetius> libro de consolatione.
2 (142). Quod ex diuersitate locorum acquiruntur necessitates euentuum.
3 (143). Quod ex diuersis signis celi signantur diuerse conditiones in hominibus, tam donorum spiritualium quam rerum temporalium.
4 (167). Quod quibusdam signis sciuntur hominum intentiones et mutationes intentionum, et an ille intentiones perficiende sint ; et quod per tales figuras sciuntur euentus peregrinorum, captiuatio hominum, solution captiuorum, et an futuri sint scientes an latrones.*
5 (195). Quod fatum, quod est dispositio uniuersi, procedit ex prouidentia diuina non inmediate, set mediante motu <corporum> superiorum ; et quod istud fatum non imponit necessitatem inferioribus, qui habent contrarietatem, set superioribus.
6 (206). Quod sanitatem, infirmitatem, uitam et mortem attribuit positioni siderum et aspectui fortune, dicens quod si eum aspexerit fortuna uiuet; si non aspexerit, morietur.
7 (207). Quod, in hora generationis hominis, in corpore suo et per consequens in anima, que sequitur corpus, ex ordine causarum superiorum et inferiorum, inest homini dispositio inclinans ad tales actiones et euentus. -Error, nisi intelligatur de euentibus naturalibus, et per uiam dispositionis.**

*Aput priorem tesin condempnatam, credi potest quot de quibusdam signis stellarum eul celi sit questio. Set probabiliter generalius loquitur, non excludendo cartulas que dicuntur tarot, si quis eis eo tempore iam usus sit, et, secundum uerborum tenorem, non excluditur probabilitates hodiernorum psychologorum et psychiatrum. Qui exempli gratia per factum cuiusdam sibi ipsius loquentis concludunt esse internandus in psychiatria ut schizophrenus, quamuis facile quis sibi ipse loquitur ex solitudine uel ut passionibus euacuat erga personas quas coram non audet uel non potest confrontare. **Exempli gratia, aliquis potest genetice - in hora generationis per selectionem gametum parentalium inter tot et per personas parentium - disponi ad iracundiam uel ad uenerea, set nullo modo facit quot sit impossibile tenere alicui quintum aut sextum uerbum decalogi. Nisi eis qui usum rationis carent, utpote trisomicis uigesimi primi chromosomatis. Set in eis non est peccatum mortale./HGL

Capitulum XIII

2012-01-11T08:23:00.001-08:00

Errores de natura generabilium et corruptibilium

1 (191). Quod forme non recipiunt diuisionem, nisi per materiam*. -Error, nisi intelligatur de formis eductis de potentia materie.
2 (192). Quod forma materialis non potest creari.
3 (210). Quod materia exterior obedit substantie spirituali. -Error, si intelligatur simpliciter et secundum omnem modum transmutationis.
4 (97). Quod indiuidua eiusdem speciei, ut socrates et plato, differunt sola positione materie sue ; et quod forma humana existente in utroque eadem numero, non est mirum si idem numero est in diuersis locis.
5 (182). Quod possibile est quod fiat naturaliter uniuersale diluuium ignis.

*Videtur esse thesis thome aquinatis, et quod hecceitas scoti propior est approbationis stephani tempier, adminus in angelis et hominibus. Set in cristallis utpote salis, thesis thome stare posset./HGL

Index in stephani tempier condempnationes

2012-01-11T08:12:00.000-08:00

... capita que iam extant:

Capitulum XII

2012-01-11T08:07:00.001-08:00

Errores de celo et stellis

1 (92). Quod corpora celestia mouentur a principio intrinseco*, quod est anima ; et quod mouentur per animam et per uirtutem appetitiuam, sicut animal. Sicut enim animal appetens mouetur, ita et celum.**
2 (93). Quod corpora celestia habent ex se eternitatem sue substantie, set non eternitatem motus.
3 (102). Quod anima celi est intelligentia, et orbes celestes non sunt instrumenta intelligentiarum set organa, sicut auris et oculus sunt organa uirtutis sensitiue.
4 (188). Quod si in aliquo humore uirtute stellarum deueniretur ad talem proportionem cuiusmodi proportio est in seminibus parentum, ex illo humore posset generari homo ; et quod homo posset sufficienter generari ex putrefactione**.
5 (106)****. Quod omnium formarum causa effectiua inmediata est orbis.
6 (213). Quod natura que est principium motus in corporibus celestibus est intelligentia mouens. -Error, si intelligatur de natura intrinseca*, que est actus uel forma.

*Hec fuit prima positio aquinatis, set emendauit credendo, sicut restat licitum intelligentia mouens esse principium extrinsecum habens orbes ut instrumenta, non ut organa. **Appetens enim deum qui tunc esset primus mouens solum inquantum summum bonum desideratum et non actiue, quod falsum est. ***Hec fictio non est conformis metaphysice: http://en.wikipedia.org/wiki/File:Swampthing93totleben.jpg ****Dubium de numeratione mihi uidetur adesse./HGL

Collectio errorum in Anglia et Parisius Condempnatorum

2012-01-11T06:31:00.000-08:00

qui sic per capitula distinguuntur

Capitulum VI

Isti articuli qui sequuntur, condempnatisunt a domino stephano parisiensi episcopo, de consilio magistrorum theologie, anno domini M °. CC °. LXXVI, die dominica qua contatur "Letare Ierusalem" in curia parisiensi, ubi excommunicauit in scriptis omnes illos qui scienter eos docuerint uel defenderint. Et primoordinantur qui sunt de deo, scilicet :

1 (1). Quod deus non est trinus et unus, quoniam trinitas non stat cum summa simplicitate. Ubi enim est pluralitas realis, ibi necessario est additio et compositio. Exemplum de aceruo lapidum.
2 (2). Quod deus non potest generare sibi similem. Quod enim generatur ab aliquo, habet principium aliquod a quo dependent. Et quod in deo generare non est signum perfectionis.
3 (3). Quod deus non cognoscit alia a se.
4 (25)*. Quod deus non potest dare perpetuitatem rei transmutabili uel corruptibili.
5 (26). Quod prima causa posset producere effectum sibi equalem, nisi temperaret potentiam suam.
6 (27). Quod deus non posset facere plures animas in numero.
7 (28). Quod deus numquam plus creauit intelligentiam quam modo creat.
8 (29). Quod deus est infinite uirtutis in duratione, non in actione; talis enim infinitas non est, nisi in corpore infinito, si esset.
9 (34). Quod causa prima non posset plures mundos facere.
10 (35). Quod sine agente proprio, ut patre et homine, etiam a deo non posset fieri homo.
11 (36). Quod deum in hac uita mortali possumus intelligere per essentiam.
12 (38). Quod deus non potuit fecisse primam materiam, nisi mediante corpori celesti.
13 (39). Quod a uoluntate antiqua non potest nouum procedere absque transmuatione precedente.
14 (42). Quod prima causa non habet scientiam futurorum contingentium. Prima ratio, quia futura contingentia sunt non entia. Secunda, quia futura contingentia sunt particularia; deus autem cognoscit uirtute intellectiua que non potest cognoscere particulare. Unde, si non esset sensus, forte intellectus non distinueret inter socratem et platonem, licet distinueret inter hominem et asinum. Tertia est ordo cause ad causatum: prescientia enim diuina est causa necessaria prescitorum. Quarta est ordio scientie ad scitum: quamuis enim scientia non sit causa sciti, ex quo tamen scitur, determinatur ad alteram partem contradictionis, et hoc multo magis in sciantia diuina quam nostra.
15 (43). Quod primum principium no potest esse causa diuersorum factorum hic inferius, nisi mediantibus aliis causis, eo quod nullum transmutans diuersimode transmutat, nisi transmutatum.
16 (44). Quod ab uno primo agente non potest esse multitudo effectuum.
17 (45). Quod primum principium non est propria causa eternorum, nisi metaphorice, quia conseruat ea, id est, quia nisi esset, ea non essent.
18 (46). Quod sicut ex materia non potest aliquid fieri sine agente, ita nec ex agente potest aliuquid fieri sine materia ; et quod deus non est causa efficiens, nisi respectu eius quod habet esse in potentia materie.
19 (47). Quod entia declinant ab ordine cause prime, in se considerata, licet non in ordine ad reliquas causas agentes in uniuerso. -Error, quia essentialior et inseparabilior est ordo entium ad causam primam quam ad causas inferiores.
20 (48). Quod deus non potest esse causa noui facti, nec potest aliquid de nouo producere.
21 (49). Quod deus non possit mouere celum motu recto. Et est ratio, quia tunc relinqueret uacuum.
22 (50). Quod deus non potest irregulariter, id est, alio modo quam mouet, mouere aliquid, quia in eo non est diuersitas uoluntatis.
23 (51). Quod deus est eternus in agendo et mouendo, sicut in essendo; aliter ab alio determinaretur, quod esset prius illo.
24 (52). Quod id quod de se determinatur ut deus, uel semper agit, uel numquam; et quod multa sunt eterna.
25 (53). Quod deum necesse est facere, quicquid inmediate fit ab ipso. -Error, siue intelligatur de necessitate coactionis, quia tollit libertatem, siue de necessitate inmutabilitatis, quia ponit impossibilitatem aliter faciendi.
26 (54). Quod primum principium non potest inmediate producere generabilia, quia sunt effectus noui. Effectus autem nouus exigit causam inmediatam que potest aliter se habere.
27(55). Quod primum non potest aliud a se producere, quia omnis differentia que est inter agens et factum est per materiam.
28 (56). Quod deus non potest inmediate cognoscere contingentia, nisi per aliam causam particularem et proximam.
29 (57). Quod si omnes cause aliquando fuerint in quiete, necesse est ponere deum mobilem.
30 (58). Quod deus est necessaria causa prime intelligentie: qua posita ponitur effectus, et sunt simul duratione.**
31 (59). Quod deus est causa necessaria motus corporum superiorum et coniunctionis et diuisionis contingentis in stellis.
32 (60). Quod ad hoc quod omnes effectus sint necessarii respectu cause prime, non sufficit quod ipsa causa prima no sit impedibilis, set exigitur quod cause medie non sint impedibiles. -Error, quia tunc deus non posset facere aliquem effectum necessarium sine causis posterioribus.
33 (61). Quod deus possit agere contraria, hoc est, mediante corpore celesti, quod est diuersum in ubi.
34 (62). Quod deus est infinitus uirtute, non quia faciat aliquid de nichilo, set quia continuat motum infinitum.
35 (63).Quod deus non potest in effectum cause secundarie sine ipsa causa secundaria.
36 (64). Quod effectus inmediatus a primo debet esse unus tantum et simillimus primo.***
37 (65). Quod deus uel intelligentia non infundit sciantiam anime humane in sompno, nisi mediante corpore celesti.
38 (66). Quod plures sunt motores primi.°
39 (67). Quod primum inmobile simpliciter non mouet, nisi mediante aliquo moto, et tale mouens inmobile est pars moti ex se.°°
40 (68). Quod potentia actiua que potest esse sine operatione est potentie passiue permixta. -Error si intelligatur de quacumque operatione.°°°
41 (96). Quod deus non potest multiplicare iniduidua sub una specie sine materia.
42 (103). Quod forma quam oportet fieri et esse in materia non potest agi ab illo quod non agit ex materia.#
43 (141). Quod deus non potest facere accidens esse sine subiecto, nec plures dimensiones simul esse.##
44 (147). Quod impossibile simpliciter non potest fieri a deo, uel ab egente alio. -Error si de impossibili secundum naturam agitur.
45 (149). Quod alius est intellectus in ratione secundum quod deus intelligit se et alia. -Error, quia licet sit alia ratio intelligendi, non tamen alius intellectus secundum rationem.
46 (190). Quod prima causa est causa entium remotissima. -Error, si intelligatur cum precisione, scilicet ita: quod non propinquissima.###
47 (197). Quod aliqua possunt casualiter euenire respectu cause prime; et quod falsum est omnia esse preordinata a prima causa, quia tunc euenirent de necessitate.
48 (198). Quod in causis efficientibus, causa secunda habet actionem quam non accepit a causa prima.
49 (199). Quod in causis efficientibus, cessante prima non cessat secunda ab operatione sua, dum tamen secunda operetur secundum naturam suam.~
50 (215). Quod de deo non potest cognosci, nisi quia est, siue ipsum esse.~~
51 (216). Quod deum esse ens per se positiue non est intelligibile, set priuatiue est ens per se.~~~

Commenta mea:

* Numeratio ista est secunda, prima in documento datur intra parentheses, quia intra tertium et quartum errorem de deo sunt condempnati 21 alii errores, intra octauam et nonam quattuor alii, intra undecimam et duodecimam alius error, intra tredecimam et quattuordemimam tres alii etc. qui in capitulis sequentibus dantur. **An dictum sit de patre et filio, coeterni? Set non potest dici filium ad exclusionem patris esse prima intelligentia. An vellet dicere, quod et in grecis inueni, set non in thoma de aquino, patrem fuisse liberum filium non habuisse si non uoluisset? ***Forsitan non debet dici "effectus" filius? An forsitan filius et spiritus duos posuit "effectus" inmediatos et simillimos (coeternos) primo? °Error qui fuit Iordani Brunonis, quia unum motorem primum posuit planetis solis alterum motorem primum planetis sirii et alios motores primos planetis aliarum stellarum. °°Conjectura: Quod primum inmobile simpliciter non mouet, nisi mediante aliquo moto, et tale mouens motum est pars moti ex se. -Tunc deus non moueret nisi per energiam uel fortitudinem quasi partem moti. Set quid dici uult "pars alicuius rei ex se" uel "mouere ex se" nescio. °°°Deus enim est potentia actiua que potest esse sie operatione et que potentie passiue non est permixta. #Potest enim agi a deo qui non agit ex materia. ##Error de modo essendi dei incarnati corporis et sanguinis in sacramento. Accidentia panis enim permanent sine subiecto, et corpus christi adest simul in celo et in omni quantitate dimensiua panis ualide consecrati. In proximo errore - 44/147 - condamnatur iterum sicut ante saepius negatio miraculorum. Impossibile secundum naturam - "against the laws of nature" ut nunc dicunt - distinguitur de impossibili secundum contradictionem logicam uel grammaticam. ###Ita potest deus esse remotissima causa ut simul et propinquissima est, set non ita ut simul non sit propinquissima. In proxima condempnatione (47/197), cum thoma, affirmat episcopus quod preordinata a deo, sicut sunt omnia, non ipso facto sunt preordinata cum necessitate, negat cum thoma esse quod nullo modo sit preordinatum a deo set casualiter eueniret respectu eius. ~Condempnatio deismi. ~~Cognosci potest de deo quicquid reuelat, et iam cognosci debet quod et est et remunerator fit inquirentibus se. ~~~Ens per se positiue, ita ut ens aut est deus aut a deo, priuatiue, ita ut ens esse sit sola perfectio dei (conjectura de sensu)./HGL

Father Brown's Last Bow, part 1

2012-01-06T06:57:00.000-08:00

A Jesuit thought he had been done with investigation. Only prayer left, and the sacrifice of the Mass. And living the life of villains except for finally consenting to doing the villainies. Of course.

A letter arriving from the Bishop set him thinking otherwise.

Venerable Brother,

Susan Pevensie of CSL's children's books is a real person. She claims to have really been to Narnia. Not a question of wanting to spread the word at all, she wants a quiet life, but ... is it from God or the devil? Should she be made to abjure?

Yours in Christ
NN NN + episc. LN*

And the first answer:

Your Highness,

Have you ruled out madness?

Yours in Christ NN Brown.

And the second:

Venerable Brother,

She is sane. She could have gotten illusions while in an epiletic fit, except that epilepsy does not fit her medicale state. She is as fit as a fiddle, and that includes total absence of epileptic symptoms - except this one, if it would have fitted.

Yours in Christ
NN NN + episc. LN

And Father Brown saw the adress:

Miss Susan Pevensie
Baker Street 221 B
London

"Hmm, didn't that use to be my secularist colleague Sherlock's abode? Though when I gave him the sacraments, it was in the office of his friend Dr Watson, of course. It won't be easy to miss the place, anyway!"

*NN=Nomen Nescio=Don't Know the Name
LN=Locum Nescio=Don't Know the Place
As for Fr Brown I do not know his baptismal name.

Susan's Teacher Talk

2012-01-05T01:34:00.000-08:00

"You are Susan Pevensie, right?"

"Yes ..."

"The you were Queen of Narnia?"

"At least in that book by C. S. Lewis."

"Were you or weren't you?"

"What do you think?" she asked with a slight tinge of hypocritical hope that Rose would not avoid the probable irony that was not really there. But Rose Pole just fell silent, to start with, and then added:

"Some say it was just a play?"

"We were enjoying ourselves, that much is true. Are you asking if I would believe you if you said you had been to Narnia?"

"No, it's rather ... what you believed in in the book, you believe in that for real?"

"Yes. At least I try to, even if modern England sometimes seems a bleak place for doing so."

"And it was you and your sister and brothers in that book who made a law so no one was sent to school by force unless he wanted to or unless she wanted to?"

"I can't make such a law here, you know. You would have to write to Her Majesty the Queen, and even she could no longer do it just by saying so, at least I think that would be difficult without the Parliament," adding the last because she had overheard some talk about King Caspian's non-parliamenterian methods of abolishing slavery, even though she did not take part in the talk. And, of course, had not been there.*

"So the laws say I have to stay in school even if I do not want to?"

"What's your age? And if you're pregnant they cannot force you anyway."

"How did you know I was pregnant?"

"You just told me."

"Eh?"

"Otherwise you'd have said: 'what makes you think I am pregnant?' right?"

Rose put her head on the side.

"Besides, I guessed it due to your looks, you look shining. Who's the father? Will you marry him?"

"Ma says I have to wait till 16 to marry."

"Not if you're pregnant, surely?"

"Ma says I should abort."

"But she cannot force you, can she?"

Rose said nothing.

"Besides it is illegal. From 1929 the new law says that if the doctor honestly thinks your life is in danger, but obviously it is not, he won't be punished."

"If no one knows about the abortion, the doctor won't be punished anyway."

"But if they forced you to abort, you could go to the newspapers and ruin that doctor's carreer: for one thing for aborting when he had no right to do so and for another for forcing you when you did not want to."

"Who would believe me - against a doctor?"

Susan just said a brief: "oh" ...

"Besides, I could not punish anyone if it involved punishing my parents."

"They have no right to force you to abort. It is murder."

"But one has to obey one's parents, right?"

"Not more than God, and He forbids murder and sacrifice to Moloch."

*You would know this if you had read a book called Prince Caspian and another called The Voyage of the Dawn Treader.

Letter to Douglas Gresham

2012-01-02T09:37:00.000-08:00

As we all know, your stepfather wrote the Chronicles of Narnia. As some of us know - those who have read Letters to Children - he encouraged writing the stories he hinted at but never wrote himself. That is in a sense basically what I am doing. Or have been doing now for fourteen chapters, at least.

If you or Walter Hooper have a problem with how I treat the characters, I suggest you might sue Neil Gaiman first ("The Problem of Susan", 2004).

My Susan is C. S. Lewis' Susan, or aims at being her. My Aslan is Jesus Christ as I think that he would appear if he had created another world where he appears as "The Lion of Judah" - that world where the main and paradisal country is called Narnia.

And my hunch about why he brought at least the Pevensies there was: Pope St Pius X wanted children to learn to know Him in the Eucharist from age seven, but the Pevensies as Anglicans were deprived of that. Aslan made sure the years between seven or eight for at least Lucy and when she would make her Communion (if at all valid, since Anglican Sacraments partly lack intention - not to be confounded with worthiness - and duly ordained Minister with real Apostolic Succession) were not wasted.

If you should get a problem about the money, well there is this that my conditions for using my work*, from my standpoint are already stated in such a way as to allow you to earn money from my work in proportion as you see fit for your fair share, when it comes to this, or, also any other work you like in any other way - only, you do not have exclusive rights on my work.

Hans-Georg Lundahl
Bibliothèque
Georges Pompidou
Paris
Saint Basil's Day, or
January 2, YooL 2012

*Summed up either in http://shrt.st/ujx or in http://hglsfbwritings.blogspot.com/2011/09/be-my-unwin-or-hooper-if-you-like.html.

Who told Susan: introducing Revd. Jinx

2012-01-01T10:37:00.000-08:00

Reverend Jenkins - his friends called him Jinx - was walking over to Susan's house with brisk steps. Giving news of a demise was never an easy task. At least that was what he told himself. He had began getting some habit though. So, he walked on.

He remembered the day when the three youngsters had asked to get out of the English Church. They could not without parental permission, and he told them so. "Are you Roming?" he had said. - "What do you mean 'roaming'?" - "Well, going to Rome: becoming Roman Catholics, are you that?"

"At least that is one possibility, and a pretty distinct one," said Peter.

They had not had time to "Rome". They were squashed in a railway accident.

Funny things do happen. He had encouraged the use of psychiatry - in a light way of course - to try to get ahead of some youthful enthusiasm that they would be bound to regret later. Now was later, they had not regretted it. They were dead.

Now, Susan was a stable girl. It was always her he counted on for any Christmas fair or Wedding Party - as long as preparations left her free to dance. If there was a dance. Sometimes she had been known to prepare Church coffee, and stay serving, even though there was no dancing going on.

But she was hardly what some would call a "true believer". Her brothers and sister had been. That is why it was such a shame loosing them to Rome. So much better keeping them along here among Anglicans. Just to get some of the enthusiasm out of them. It wouldn't do to let it become Papist superstitions, would it?

Now he arrived at the door. He had a funny feeling she might have been to a dance, but at nine o' clock she would be awake or not too far from it. Even if she had been drinking a bit last evening.

She was in fact a bit under the weather, and she told him she wanted to take a cup of strong coffee before crying, but she wanted to take it alone.

He was pushed off. "I'll be calling later today."

"Do, but leave me alone now, will you!"

"Eleven?"

She was irritated if her eyebrows were not lying: "You know, we'll need to make arrangements for the funeral."

"Eleven," she agreed sullenly.

Ramandu and Galileo, part 2

2012-01-01T08:26:00.001-08:00

Peter spoke up again:

"Is there no way we could prove it was the earth moving?"

Edmund said:

"Optically that could be done, if at all, by measuring parallax from Mars or something."

"OK, how would that prove it?"

"If Earth and Mars both move in simple ellipses around the sun, then parallax from Mars will be as simple as parallax seen from Earth. It will however be slower and bigger, since Mars has a greater orbit that takes longer to complete."

"And if not?"

"If the Sun moves around Earth and Mars around the Sun, and alpha Centauri really waggles ... well depends on distance. If distance were the same, that would look the same from Mars as in Heliocentric case, but ..."

"If not?"

"Depends on whether alpha Centauri is further away or closer than our theory says. If it is closer, its waggling is smaller than Sun's orbit around us, and it will count for less neutralising than the complex movement of Solar orbit with Martian orbit."

"So there are basically three possible outcomes of measuring parallax from Mars:
- you prove Earth stands still and alpha Centauri closer than four light years
- you prove earth stands still and alpha Centauri further away than four light years
- you prove alpha Centauri four light years away, without proving whether earth or sun moves each year."

"Yes, that is it."

"For alpha Centauri, that is?"

"There are about ten thousand stars that show annual waggling known as parallax at all."

"So if all of them moved as the Heliocentric theory states, even when seen from Mars?"

"It would probably mean the Earth moves."

"Probably?"

"If we accept the possibility that stars could be moved about by some spirits, by angels or something, then we could even so not exclude that the distances believed by astronomers were right for those ten thousand stars, but that they were moving in time with the sun around their places in a Heaven moving around us."

"And if one star of those, like alpha Centauri or another one ...?"

"Especially alpha Centauri! If anything with a very clear parallax shows something else from Mars than we would expect from Heliocentrism, there is less doubt about the measurement, and so a clearer case ..."

I shouted out: "... for Earth standing still, right?"

"Yes, but why do you shout?"

"Oh it is so totally confusing, Ed."

"You agree, I assume, that when we are in a boat, the further away we are from something the less it seems to move? The trees on the river move very clearly, the mountains seem still to us, or if you like and say you know you are moving they seem to be following us, right?"

"Right."

"On the other hand, if something far away moves in our sight, say the fifteen degrees that you measure with your outstretched hand, it moves more the further away it is?"

"Right."

"So if we are four light years from alpha Centauri - the distance it takes light four years to run through ..."

"You mean light has a measured speed? It is not in one instant?"

"At least they say so, but even if they are wrong that only means 'four light years' is the wrong word for the distance, but it is still convenient."

"So if it is four light years away, either we move around Sun which stands still along with alpha Centauri, or alpha Centauri and Sun move same distance exactly parallel in two different places, and the Sun around us?"

"Right."

"But if it is eight light years away, we do not move and it moves twice the distance of the Sun but not around us?"

"Right."

"And if it is only one light year away, we do not move and it moves a quarter of the distance of the Sun but not around us and so on if it is even closer, like a light month, and so on?"

"Brilliant as a brick, Lu!"

"And observing alpha Centauri from both Earth and Mars is like observing some distant peak from two different boats to make sure if it is a Mountain or a Giant's Head?"

"Exactly, but in this case also to make sure the one observation point 'is really a boat' so to speak. If it is not, if it is in the unmoving centre of a daily rotation from moon up to stars, we cannot know the distance from itself - from ourselves that is - alone to alpha Centauri."

"Is it important to know it?"

"Not unless you plan going on a space voyage."

"And I suppose the waggling of this Centaur is well measured?"

"Well ... if some stars show 'backward parallax' as Father once told me, it is supposed to be due to mistakes in measuring."

"So we have not got any further than Galileo proving Robert Bellarmine wrong, then?"

"Not really, no."

"What if he was right?" I asked.

And Peter to answer:

"Then we cannot say the Popes were wrong to condemn him for heliocentrism."

"But wasn't there a cruel process with torture and all that?"

"Not for him, no. He was threatened with torture but he was too old according to the rules actually to be tortured: old men and cardiac patients were never tortured."

"But the burning him at the stake must have hurt pretty much, I bet."

"Sure, if he had been burnt, he was not. Not if our professor in history was right. He recanted and then spent the rest of his life in prison at home."

"Why is everyone saying he was then?"

"Because Giordano Bruno was."

"And he was a Heliocentric?"

"Who believed in many different solar systems and who believed each of them had its own maker or even just its own soul - and that God was just the soul of our solar system."

"Well, it does not sound as if he was a martyr for Christian truth then."

Jack and Tollers discuss pipeweed

2011-12-31T07:54:00.000-08:00

With some poetic licence

Tolkien returned to the College and Jack Lewis was waiting for him.

"He ran away or you killed him?"

"Look at my axe, it is clean."

"Ah you would have wiped it clean, as we did with bayonettes in the war."

"Shucks, true, but no, I did not kill him. If I had, the police would be taking me to gaol by now. I mean children can be killed off at the Infant Life Act, if they were in 'good faith', or pretend to have been so, but if I chop down this Friedman guy who cut the lobes from Rosemary's brain, I can get chopped myself for it."

"True, true ... but I think he spells his name Freeman, without a d."

"Oh? I etymologised again? If I had been introduced to myself I would probably have remembered my name as Tollkühn, with an ü!"

"Take some tobacco, it straightens out the brain and I got a fresh package of Three Nuns, if you care to exchange the Cavendish or Navy Cut ..."

"Ah, I have a surprise for you!"

"Oh? Another brand we have not tasted?"

"A Swedish version of the Pipeweed. Affectionately called Old Gilbert, or so they say, though not after our friend in Beaconsfield, may he rest in peace!" (makes sign of the cross) "Belloc sent me a tin, when his friend in Gothenburg - a brewers guild member like himself, alias Unionist, but actually works in a state owned distillery - offered him a few."

They went into the office, Tolkien doffed the helmet and on the table there was a tin*, metallic on top, wrapped with yellowish paper, with the black and white portrait of an officer in uniform and whiskers, and letters were close to handwritten. "Spare me your Swedish, please!" said Tolkien. "I will pronounce it:" and so he did.

gray-veh yil-butt hummil-tawnce blunning
It was written:
Greve Gilbert Hamiltons Blandning.

"Greve, like Graf, means count, if I read the crown over the lettering correct?"

"It does."

Tolkien solemnly opened the tin. C. S. Lewis was reminded of Three Nuns, but this one was just a bit stronger and less dry in taste. The door knocked.

"Yes?"

In came the rector, and he said: "sorry to bother you, but there are some policemen here!"

"About the hunting with the axe, I suppose?"

"Indeed."

"Why, we were just discussing the other day, and Jack said ... what was it again?"

"Sorry for our times, but with modern weaponry an Anglosaxon man in war gear would hardly be frightful, I said."

"And I added, as Chesterton had observed in some novel, that no, he would not frighten any IRA man exactly, but on the other hand people are so unarmed nowadays, it would not be hard to find someone to put to flight with it."

"Ah, ok, will see if the police take that."

"Do, meanwhile we have some smoking to do."

"Could you spare me a pipefill, please? It is unusual and not bad as a smell!"

"As long as it lasts. Modern bureaucrats will probably find some excuse to alter it ... especially since it seems to be the most popular tobacco of all Sweden."

The rector got his pipefill and went out to talk to the police. But let us now return to Susan.

*Picture link taken from a Swedish blog post: Handplockat: Tidens gång.

Ramandu and Galileo part 1

2011-12-29T13:20:00.000-08:00

Dear Susan!

When you read this, either we have started getting along about Narnia again, and more importantly about God and Christ, or it will be after I die somehow, since I give you these essays as a testament.

Remember how we were talking about Geocentrism? Oh, you were away of course, but here is the story: I mean, Peter had been asking who were the successors of St Peter the Apostle (guess why?), and come up with "it must be the bishops or the popes, unless they had not proven themselves wrong with the Galileo case and the adoration of the Eucharist as if it were really Christ" - and I had answered: "Hey, do you think we were idolaters back in Narnia?" - "OK, leaves the Galileo case". His and Edmund's History Professor had brought it up.

Everyone fell silent for five minutes and did some serious thinking.

Edmund shouted out "Ramandu!"

And Eustace: "Yes, what about him?"

"You remember he said: 'even in your world burning balls of gaz are not what stars are, only what they are made of'?"

"Yes, so? He did not say the sun was not one of them?"

"OK, but if there are guys like Ramandu and Coriakin around the stars in this universe, how can we know alpha Centauri is not dancing the so-called parallax?"

"Go on ..." said Eustace.

I asked them to wait and explain what parallax was.

"All right, Lu: I guess you know that trees and hills look like they are moving when we move in trains and boats?"

"Of course."

"So, if the Professor was correct, Robert Bellarmine predicted that stars would look like they were moving if it was earth moving around."

"But stars do look like moving. Each winter night you can see Orion wander as the arm of a watch. You can even measure an hour by seeing if the distance is fifteen degrees, and you get fifteen degrees by stretching out your arm and measuring between thumb and finger. And on the year, the constellations are moving."

"Neither of them is exactly what we look for. Orion moving each night is simply the daily rotation of earth or supposed to be so, unless it is the Universe that rotates."

"Wait a minute!" said Eustace "the Universe can't do that, because it would be way too fast."

"Oh, and what if God moved it around each day?" said Edmund.

"Aslan, you mean?"

"In this world He is known as Jesus."

"And is he God? I thought he was Son of God?"

"We can take catechism another day, I'll send you one."

"So, you want a proof there is an orbit of Earth around Sun rather than the opposite?" resumed Eustace: "But alpha Centauri proves that. As you say, when we move through space each year, it looks like alpha Centauri is moving."

"Wait," I said: "I have never seen alpha Centauri ... where can I see it and what can I compare it to to make sure it actually moves?"

"It is a a very bright star in Centaurus, a bit south of the Libra in the Zodiak, but you cannot see it waggle, because it waggles so little that you need a telescope to see it waggle."

"So you mean it could be waggling because some Ramandu or Coriakin kind of person is dancing with it?"

"Could be," said Edmund.

I answered: "And then we'd have no proof after all that Galileo was right! How come he didn't think of it? In his days people were more prone to believe in spirits than now, after all!"

"He did not even see alpha Centauri waggle. And Robert Bellarmine pointed out the principle and he admitted he had no telescopes for it. Besides, in his day they thought all real stars were fixed in places in the sky, and so, if they had been really fixed, the waggling of alpha Centauri would have proven it was us moving."

"Like the trees that seem to move prove that the train is moving."

"Sure, so long as there are no dryads to move the trees."

"And, just as in a rare moment dryads moving about trees would seem to prove the train is moving, but not really prove it, any kind of star people who moved the stars about would seem to people thinking the stars fixed to be proving earth moves about. Right?" I waited for Edmund to confirm.

"Except, with the stars we do not know that such small waggling is even rare moments. We actually know the opposite: many stars show some waggling and some also move about over the years a bit."

"So if Eustace here had been right to say ..."

And our cousin chimed in: "stars are just big burning balls of gas" ...

"... then the waggling would have proven we move."

Couz answered: "And distance of the stars on top of it. Trigonometry."

"But if persons like Ramandu and Coriakin exist ..."

"We get neither a clear proof the earth moves, nor a clear indication of how far away the stars are."

I just wanted to ask what the distance and the waggling angle was, anyway, but I had to find that out later: 360° to a circle, 60' to each 1°, 60" to each 1' and 0.76" is the waggling angle. Supposed to prove, along with eight minute journey of light from sun to us, that we are four light years from alpha Centauri. But now Peter had something to say:

"But this is rot. Believing the stars are spirits is what the old pagans believed. It is idolatry. Aslan would not want us to commit idolatry, would he?"

I answered: "And talking with dryads is less of idolatry?"

"Well, we did not adore them, did we?"

"No, but we did not adore Ramandu either."

There was a silence.

A Glass of Cremisan with the Priest

2011-12-29T12:47:00.000-08:00

In Holy Mass, wine is used. But, especially in the Latin rite back then, hardly a whole bottle at a time. Only the priest communicates in the species of wine, and he is not supposed to get drunk on it. So, sometimes a priest has to finish a bottle over the table which he began using for the Eucharist. To share the mass wine is considered a great honour, and Susan was invited over a glass with the priest and his housekeeper - an aunt of his. It was Cremisan - the wine from a Salesian monastery close to Jerusalem and Bethlehem. And, as Israel had already been voted into existance a few years ago in United Nations, Cremisan Vinyards as sooner or later menaced by Jewish settlers came into the conversation.

"But cannot one at least understand them? I mean, according to the Bible it is their land!"

"Is it?"

"God gave the land to Abraham and his descendants for ever."

"Christ is the seed of Abraham."

"Well, but Jews lived here till after the Destruction of Jerusalem. Then the Romans came, then the Arabs with Islam."

"And we Christian Arabs, where do we come from?"

She was just going to say "with the Arabs" when she recalled that Muslims hardly tolerated even individual conversions to Christianity, still less the defection of a whole countryside or half of it.

"Weren't you Arabs in part converted by the Crusaders?"

"We were here before the Crusaders, guess again."

"Did the Arabs from Arabia bring along Christians in their troops?"

"Hardly."

"So, you are Romans ..."

"In a sense, yes."

"And after year Seventy you came here and took the land of the Jews, right?"

"In a sense, yes."

"Why do you keep saying 'in a sense'? You weren't here before year seventy, were you?"

"We left shortly before, as the Lord had commanded us. We fled when the Roman troops came."

"Wait ... that is what happened to the Church of Jerusalem!"

"We lived here in the time of David. We were known as Israelites and the tribe of Judah back then. We accepted Jesus as the true Christ, the promised Messiah, when St Peter preached to us. And when Titus arrived, we fled to Pella. There we founded the Church in Jordania. After the destruction of Jerusalem, we who had not been part of the rising, came back and we were known as Romans. So was St Paul - as nomadic a tentmaker as you could wish for. And we remained speakers of Aramaic, the language of Jesus. It is pretty close to Arabic, so I suppose it was no harder for us to learn Arabic under Omar - and some of us were forced to become Muslims - than it was for Scots from the Lowlands to learn English under industrialism. Aramaic as well as Latin are our liturgic languages, but Arabic our daily language."

"So Palestinians are really Christian Jews?"

"We say Galileans, rather than Jews, because, first of all, it was not just Jews, but Jews, Samarians and Galileans, second, Jews and Samarians had been used as names for rivalling factions the last thousand years of the Old Testament. But third and most important: Christ was called a Galilean."

"Why do Jews not recognise you then?"

"They decided in Jamnia not to recognise Christians as Israelites."

"Oh, I did not know that ... sorry."

"Nothing to be sorry for, most English do not know that. And it is Christmas, not a Season for sorrow, even if one is worried. Let us thank God for the good cheer as long as it lasts!" said the priest with a defiant smile.

And Susan could not help thinking of Father Christmas, back in Narnia.

"Let us do that!" she said and they lifted their glasses.

Susan reads Lucy's essay on Astronomy

2011-12-28T12:37:00.000-08:00

You may think Lucy was stupid to write essays on Narnian topics. But she did not write them in the English alphabet. Which is really the Latin alphabet with a few extra letters. Nor in Greek or Russian alphabets. Nor in Arabic or Hebrew letters. Not in any cuneiform or hieroglyphics either. She had spoken to a man called Mr. Tolkien and he knew a thing or two about writing. He had also invented alphabets - unless he had found them somewhere in Elfland. We are talking about a writing called tengwar.

Her mother had seen her notebook, and laughed.

"If you cannot show your own parents what you write about, I won't spy on you!"

"Thank you, ma! I am sorry I cannot right now. Hope there will be a time for it though"

Now she was buried on the graveyard. Like the other six: Peter and Edmund. Eustace and Jill. Mr Kirke and Miss Plumber.

Susan felt it was time to open the notebook.

Am I worthy? she wondered. Well, even if I am not, I hope she would have wanted it.

She had tried to get used to the tengwar by reading the inscription around the books of that curious man known as JRRT.

Now she was in for it: and yes, there was an index page at the back of the notebook:

1) Ramandu and Galileo
2) Aslan and the Eucharist
3) What do they teach them in these schools? (Thank God we abolished the Witch's law about enforced attendance!)
4) ...
5) ...

She was in for Aslan and the Eucharist, but waited till another time when she would be more devout. She took Ramandu and Galileo. It must be about stars, somehow, she said to herself as she started reading. And here followeth Lucy Pevensie's essay on Ramandu and Galileo.

And Friedman looked for Su in the wrong office ...

2011-12-28T11:45:00.000-08:00

"Excuse me, I might be coming in the wrong moment" said Friedman as he saw Tolkien dressing up in some odd attire which he presumed to be historic.

"Hwæt sigestu?" he asked. He was right tightening his belt.

"Wait - you do speak English right?"

"Ic spræce Merce. Ald Merce." Both shoes on. He started tying the lacets around the right leg.

"Are you pulling my leg? We have no time for joking! There is a psychotic young lady around, and she may be dangerous for someone. Herself at least.

"On Isengearde help seggeþ wræcing ond frendescæp seggeþ þraldom!" he sighed to himself, as he finished the lacet around the left.

"Ok, what are you up to?"

"Helm eac ic ceas" he said as coolly as a cucumber as he took one Anglosaxon Helmet and quickly fastened it under the chin.

"I am not sure I was looking for the right person!" said the the poor shrink, as he growled at the odder and odder spectacle. Meanwhile Tolkien had taken a shield.

"Hwæt sigestu?" he asked blithely as he took the battle-axe.

"You are mad! You belong in a mental hospital!"

"Ga þe ut! Nu!" shouted Tolkien and started swinging the battle-axe.

The man ran. He turned as whitish grey as whey and fled. Tolkien ran after. He got out of the office. Tolkien ran after with the battle-axe. He got out into the yard. Tolkien ran after. And everyone was laughing. Friedman somehow missed the point of the mirth. He just ran. Tolkien ran after, swinging the battle-axe.

"Ut of ure hahscole!" Tolkien bellowed.

Friedman ran out of the porch. He stopped to pant, but Tolkien was behind him. The axe swung down just five inches from his arm. So he ran again. Down the street and Tolkien after. At last Tolkien got a little behind, but Friedman took no risk. He ran. He had not run as much since ... well, he had been chased by bullies on a schoolday. But this was somehow worse. He enjoyed cutting brains but when it came to spilling his own ... he was not quite delighted. He got into a side street. Tolkien stood still, laughing heartily.

Poetry - Poësie - Gedichte - et c.

2011-12-28T05:56:00.000-08:00

English:
With lights and loud music
Dúnadan's Vigil
Luddite's Lament
In Burgos
The Pilgrim's Padreen
My enemies etc.
Tylko zdrugimi (This is not a drinking song)/Silny pront w Rodanie
On Rail Putters and Preacher Men
The Railroad Worker and His Descendants
Both these written on a hypothesis I still suspect that "rale" comes from "râler" rather than from "railler" and is therefore distinct in spelling from "rail"="les rails".
The therapeutic heresy in penal law and administration
Oh the Sunshine on the dewdrops ...
Français:
Les ondes sur la plage
Mon fils encore non conçu (trois strophes de sarcasme, une strophe de palinodie)
Sponsorez mes vacances d'été, s'il vous plaît ...
Si Dieu reprend mon âme demain
Chants de Salon (collection, un en Espagnol)
Penser n'est pas tristesse
À trois connaissances très musicales
Clarté éternelle donne à cil
On ne peut pas interdire ...
Et tout le blog - dont deux poëmes ont occasionné de le classer comme contenu adulte - HGL - haiku
Deutsch:
Sinngedichte - Sammlung.
Svenska-Danska:
Fjortis Bröllop
När ska' psyket släppa morsan?
Vadhelst på denna jord du mött
Kort är vårt liv
Christiania
Hvordan er det nu der arkæologer updager hvordan de levet under stenalderen?
Romance:
Demasiado
I curuniri vogliono mutare
Corona Galaeciae

Story-telling - Racontars

2011-12-28T05:49:00.000-08:00

English:
Chronicle of Susan Pevensie - story of several completed chapters.
Conversations in a Scottish Krak
Google the hamster
Français:
Beaubourg, près d'un collège, 2050, si le monde durera?

Helpers of the Holy Souls

2011-12-25T11:38:00.000-08:00

The rest of the day she devoted to finding out as much about Lucia da Narnia as possible. She came across Lady Georgiana Fullerton's little work about her*. It lay open in the Cathedral on the tomb of St Lucy. It was part of her work The Life of Saint Frances of Rome, of Blessed Lucy of Narni, of Dominica of Paradiso, and of Anne de Montmorency but of course opened on the page of St Lucy.

Reading this was not without a pang of guilt for Susan:

Blessed Lucy was about twenty-nine years of age. The honour in which she was held, and the public celebrity she enjoyed, were a continual source of sorrow and humiliation to her; and with the desire to escape from something of the popular applause which followed her, she ceased not earnestly to implore her Divine Spouse to remove from her the visible marks of the sacred stigmata, which were the chief cause of the veneration which was paid her by the world. Her request was in part granted, the wounds in her hands and feet closed; but that of the side, which was concealed from the eyes of others, remained open to the hour of her death. Whether the withdrawal of these visible tokens of the Divine favour was the cause of the change in the sentiments of her subjects, we are not told; but we find shortly after, that some among them, disgusted at her refusal to allow the community to become incorporated with the second order, rose in rebellion, and even attempted her life. The scandal of this crime was concealed through the exertions of Lucy herself; but on the death of her great protector, Duke Hercules, in 1505, the discontented members of the community recommenced their plots against her authority and reputation. Then - designs were laid with consummate art; and at length they publicly accused her of having been seen in her cell endeavouring to re-open the wounds of her hands and feet with a knife, in order to impose on the public. Their evidence was so ably concocted, that they succeeded in gaining over the heads of the order to their side.

Hasty and violent measures were at once adopted; every apostolic privilege granted by Pope Alexander was revoked; she was degraded from her office of prioress, deprived of every right and voice in the community, and placed below the youngest novice in the house. She was, moreover, forbidden to speak to any one except the confessor, kept in a strict imprisonment, and treated in every way as if proved guilty of an infamous imposture. Nor was this disgrace confined within the enclosure of her own monastery; it spread as far as her reputation had extended. All Italy was moved with a transport of indignation against her; the storm of invective which was raised reached her even in her prison; her name became a proverb of reproach through Europe; and the nuns who had been professed at her hands made their professions over again to the new prioress, as if their vows formerly made to her had been invalid.

One can hardly picture a state of desolation equal to that in which Blessed Lucy now found herself. It was as if this token of deep abjection and humiliation were required as a confirmation of her saintliness. If any such proof were indeed needed, it was furnished by the conduct which she exhibited under this extraordinary trial. During the whole remaining period of her life, a space of eight-and-thirty years, she bore her heavy cross without a murmur. Perhaps its hardest suffering was, to live thus among those whom she had gathered, together with her own hands, and had sought to lead to the highest paths of religion, compelled now to be a silent witness of their wickedness. Her life was a long prayer for her persecutors, and we are assured that no sorrow or regret ever seemed to shadow the deep tranquillity of her soul. So far as it touched herself, she took it as a more precious token of her Spouse's love than all the graces and favours He had ever heaped on her before. But it is no part of saintliness to be indifferent to the sins of others; and we can scarcely fathom the anguish which must hourly have pierced her heart, at the ingratitude and malignity of her unworthy children.

"Wonder what Lu ..." she started. Should she admit or not? She tried to get to the priest who had preached, but he was not around. And after all: she had lied, but she had not called her sister names of outrage or treated her as an outcast. She had caused her trouble, but not quite as much trouble as all that. But maybe it would have been even worse, if she had not died in the railway accident. Poor Lu ... or poor herself. She was afraid of admitting to anyone what had happened. And it was getting harder and harder not to admit - without lying again.

When she got back to the inn, she asked the landlady about Lady Georgiana Fullerton.

"A very devout woman - after her Catholic Conversion - and who knew how to write. Apart from her book about a few saints including our Lucia, Lucy as she called her in English, there is also the novel 'Helpers of the Holy Souls' - I have an example for you, if you like."

"Indeed, I would be very grateful. Do you have a separate text on St Lucy too? After all it is her city."

"We do, I will give it as part of the belated Christmas present. It will all be packed into your luggage before getting home. Down here Christmas presents are often brought by the three Magi, so opening it back in England will not be a bad idea."

*BLESSED LUCY OF NARNI
by Lady Georgiana Fullerton

St John's Feast in Narnia

2011-12-25T03:53:00.000-08:00

Ad ostendendam quandam veritatem

On december 27, Tuesday, Susan was still in Narni.

She went to the mass, and a sermon was spoken on the subject.

It was a sermon on St John the Gospeller. He had under Domitian been martyred by boiling in oil, and when that miraculously failed to kill him, he was exiled on Patmos. There he had the visions known as the Apocalypse. Emperor Nerva "who was from this very city, which back then was called Narnia" released him from the exile. He became bishop of Ephesus, where he wrote his Gospel because the three Gospels already written were being abusively interpreted by Ebionites (there were still a few around, they claimed to be Jews and Christians at one and same time although this was when the Rabbinic Synod of Jamnia - the priest pronounced it Giamnia in Italian - had excommunicated from the "people of Israel" or "Church of Israel" - Church really means people or people's assembly - everyone who wanted to be a Christian). Then he went on to speak about the Apocalypse a bit closer:

There are people who say that visions are part of nature, like dreams. Always, like dreams are always part of nature too. Visions would be part of human nature when challenged by great fatigue and other kinds of exhaustion. Just as dreams are part of human nature when sleeping or at least when sleeping certain periods of the night. But this is not true. Even for dreams it is not true, since dreams have been given inerring messages from God, like the dreams of Pharao or of Nebuchadnezzar, which Joseph and Daniel interpreted. So even for dreams this is not true, but still less of the vision of St John. This is reducing the vision of St John to a traumatic reflex, which it was not.

At least it was not only that, although after being boiled in oil, he had reason to be traumatised in body and soul. But if we believe he was boiled in oil and survived by miracle, we believe also that he was spared traumatism and that his visions were a gift of God, that they were without any error. Now, we also do not know whether he was taken in body to another world created by God for that purpose or to another dimension of this world, where his visions were physical reality, or whether only his mind was given the vision. But there are indications his body was or might have been concerned too.

Like when he tried to bow down to an angel - and since he was a priest the angel recognised him as a superior and refused to recieve his honour, as I already said on Corpus Christi a few months ago. Whether it was the one or the other, we know that it was for the showing forth of certain truths. Receiving a vision is not utilitarian as it is utilitarian to see the toasted bread you want to eat or the fire you do not put your hand in. But it is not a pathology, or not always, and in this case it was a rare gift of God.

You may guess who was listening extra intently in the benches to these words.

The priest went on to cite Sister Lucy from Narnia whose relics had been transferred to Narni in 1935. She was visited by another saint through bilocation, while isolated in a cell on penance - during 39 years, from 1505 to 1544. Also San Simeone della Colonna - "Stilita" in Greek - visited or was visited by Santa Genoveva di Parigi, and San Francesco di Assisi (Saint Francis of Assisi, thought Susan, quite correctly) and Santa Chiara (Saint Clare, whoever that was, equally correctly) met through heavenly intervention.

But this is supposed to remind us - said the priest - of the Eucharist. So does another miracle of St John: when he lay down in the grave he had digged for himself, on the day His Lord - who is in fact Our Lord - had told him so, there shone a light through all the room, and when it passed, the grave did not contain his body, but manna, the nourishing substance which during the Old Testament had prefigured the Eucharist.

And he set forth, after mass, the Sacrament, and it was adored. And Susan whispered: "Is that you, Aslan?" and somewhere in her heart, she heard a clear yes.

Susan's dreams become a book

2011-12-21T01:12:00.000-08:00

She dreamt of a place, she knew it was in Narnia. A waterfall. A pool where the water falling down bubbled as a boiling cauldron. Two friends, or rather a master and a slave, a monkey and a donkey. A lion skin floating down ... "NO!"

How horrible! She knew the ape was going to force the poor donkey to take the lion skin on and pretend to be Aslan. How horrible! She made a prayer for the poor donkey, then slept again.

And she dreamt of a King of Narnia imprisoned by the monkey, and all animals telling him they could not release him because "Aslan" - they meant the poor donkey in the stable dressed up as such in the lion skin - had ordered him to be shut up. He wanted Susan's horn - as Rilian had when she dreamt of him - and called out to Aslan.

I suppose you have already read The Last Battle - if not, you should do it. It was she who wrote down dream after dream, month after month. Not everything in neat order, the next dream was a actually "a good night's work" in the book, but she sorted the dreams into a readable order afterwards. She sent it to C. S. Lewis - or Jack as he was now known as to her. And she got a letter:

Dear Susan!

This means Narnia is ended. But what about you? You know, where the Seven Friends tell Tirian you are no longer a friend of Narnia? We see none meeting you in Aslan's country. Besides, that is not how I know you at all.

And a letter arrived in the Kilns:

Dear Jack!

I heard that reproach by Polly in a dream long ago, just after we met. And it pretty well describes my habits back then.

But if I am lost, I am lost, God's will be done. I am glad for those who were not. I would not want to put in an extra scene with me saved, that would be a bit like Shift's ruse.

4^th of September 1956, she was not at Blackwell's waiting to see the sales. She was not buying the book, either, Jack had sent her a copy. As usual.

In the evening made a prayer about everyone being happy "but have you forgot me?"

A lion roared - it was Metro Goldwyn Meyer on the television set, which she had forgotten to turn off. She went to do it, and saw a Bible open.

"Can a woman forget her infant, so as not to have pity on the son of her womb? and if she should forget, yet will not I forget thee."

She sobbed "thank you" and dried a tear as she turned the television set off. She never turned it on again, and next Christmas it found another owner. For her own part, she thought no news on it could ever equal that moment.

And she dreamt that night, but the dream is not in The Last Battle, because the book was already printed.

"What a shame! Queen Susan the Gentle no longer a friend of Narnia! Could one not ask Aslan for her?"

And the Seven friends started laughing! "We forgot we are well seated to be heard, now, how silly of us!"

"It would be evil not to ask that, since, if my family tradition speaks true, she was praying for my ancestor Rilian's escape. Where is Aslan, by the way?"

They started running again, and they found him resting with a bishop in his lap.

He nudged him and the bishop stood up.

"Bishop Stephen of Paris!"

"Yes, good Lord!"

"Tell them when you allowed me to create Narnia!"

"You needed no allowing, my Lord!"

"Have you forgotten the Deep Magic from the dawn of glory: whatever you bind on earth is bound for me, whatever you loosen on earth is loosened for me?"

"Excepting errors on particular persons on our part, no, I have not quite forgotten, my Lord."

"Thirty fourth proposition, please!"

"God could not create other worlds than this one."

Tirian and the Seven Friends marvelled at such stupidity!

"What did you do with it?"

"I condemned it!"

"Did you condemn anything more?"

"There were 219 propositions of such nonsense, my Lord, and I condemned every bit of it."

"Well done, son of Adam, well done successor of the Twelve! Once a bishop, walways a bishop of my Church!"

"Barring treason, of course."

"Speaking of treason, Edmund ..."

"Yes my Lord!"

"Did anyone bettray you in England?"

"Yes, Susan said things to a psychiatrist, so we needed to die in the train to be saved from evil and hurtful slavery."

"Did she do more?"

"She denied what she had seen with her eyes and made us look like fools if ever we would have tried to talk to other people of Narnia."

"Have you forgiven her?"

"How could I not? It was she who asked you to make the sacrifice for me!"

"Do you wish me to forgive her?"

Nine mouths said "yes" in unison.

"I will send her a dream ..."

And they watched as she had been dreaming about Prince Rilian and King Rilian came along. And they watched as Lucy's boat "Mary" became a new Splendour Hyaline for Susan. "Oh I remember the Hail Mary's I prayed for Su after painting that boat's name."

"Mary, what a delightful name! Who is that?" asked Tirian.

"Son of Adam, can you believe I was a lion cub?"

"Not in Narnia. But maybe somewhere before?"

And they were suddenly watching a stable from the sky, a stable which was also a cave.

And then Aslan appeared as Child Jesus in the arms of His Blessed Mother. And then as the Lion again.

"The Telmarines who left Narnia in King Caspian's Coronation feast chose a very good thing to get back - if that is how you are known there."

"They did indeed."

Chronicle of Susan Pevensie

2011-12-14T03:36:00.000-08:00

Letter to Douglas Gresham

Extant chapters:

Susan has a bad fright.
Who told Susan: introducing Revd. Jinx
Splendour Hyaline - again
Off to Sevenoaks.
Reverend Pewsey's Last Sermon
St John's Feast in Narnia
Helpers of the Holy Souls
Nobby
Susan reads her story again
Susan reads Lucy's essay on Astronomy

Ramandu and Galileo, part 1
Ramandu and Galileo, part 2

Susan's Teacher Talk
And Friedman looked for Su in the wrong office ...
Jack and Tollers discuss pipeweed
Where Aslan was a Lion Cub.
A Glass of Cremisan with the Priest
Father Brown's Last Bow, part 1
Father Brown's Last Bow, Part II
Susan's dreams become a book

Splendour Hyaline - again

2011-12-11T09:23:00.000-08:00

Ad ostendendam quandam veritatem ...

She remembered that event, a bright Indian Summers day a few weeks before the train accident. She was living in Oxford for a while back then. Another of these young men - not the one who envied the Dresden bomber, but another one - not quite the soldier he claimed to have been, or maybe that was precisely what he was, was saying he wanted to celebrate a battle memory.

Sure, she agreed.

They talked about this, they talked about that. They talked about an outing, and as he had wine and food and as she had a boat - a whitehall rowboat, actually - painted all white except the seats, oars and railing that were dark oak, three seats, a back seat, two oars, a painted name "Mary", which Lucy put there the day she gave it as a gift to her sister - they stepped in, took an oar each, rowed along the Thames upriver (it is better to row upriver while one is still fresh and downriver when one is tired), found an island.

So they landed on a lonely island. They started doing a fire on the ground. Potato salad was ripe for eating already, but they preferred waiting till they had sausages ready too. They put them on branches as boy scouts and girl guides do, and held the branches over the fire.

Some apples were ripe too. "Shall we take some roasted apple?"

"No thanks. I have tried them without sugar, that is not very good" - but she had never done that in England. The only memory that was there of it was Narnia, at that return to Cair Paravel, when they found the courtyard in ruins.

She had no time to think of it, because he was telling her a wonderful story from the war - made up or not, but it was great.

She got surprised when he claimed to have, on another occasion received the capitulation of some German soldiers walking up the fog.

Hey, wait a minute! That is what C S Lewis did back in WW-I!

- "I have been told that story by someone else, whom I know better and trust more."

- "Oh? Things like that do occur. Even if it is not often."

- "Shall we open the second bottle of wine?"

- "Do you really want to? I mean, the mood is so rich, we are so nice together, we can do without wine, for now!"

- "No, lemonade is finished."

- "So we can watch the sunset. We can watch the new moon rising."

- "Let's."

She had a funny feeling about standing close to him, and was beginning to suspect his motives. But she did not want to hurt him. He put his arm around her waist, she pushed it off.

- "Hey, everybody loves me baby! What is the matter with you?"

He said it as a joke, but it reminded her of a man in a turban who had tried to stop her return from Tashbaan.

- "I do not."

He looked at her.

- "Well, I am feeling lonely - darling!"

She heard a snarl in the R of darling.

- "And I am feeling in too much company."

Somehow this made him mad. She might have had a reputation of being loser than she was. Back then. Or he might have been periodically loosing his mind. Or he might have been without a girl for a time and getting impatient.

He lunged at her to pull her down. She drew out her whistle of the pocket and blew it loud. He was surprised, let her go to look around, and ... this was the chance she needed. She pushed her long nails onto his eyes, to make him recoil further, then slid out from under him, then kicked him where it hurts as well as cools down, and on top of that took an oar and hit him on the head.

She jumped, frightened at last as a stag, into the boat with the oar, it glade out of land, he was cursing as he rose, she took both oars, never mind the boat was rocking, and rowed away, while he staggered and fell.

She was so relieved she felt like crying.

- "Dear old splendour hyaline," she said as she felt like caressing the boat. It was to her that wonderful ship which had taken her out of Rabadash's clutches - found again. When she took land, far enough off the island, she did caress it.. She lay down in it and cried. And when she had cried enough, she rose out of the boat and saw the name Mary. She felt like a bit of a joke and said in thankfulness but not without humour a verse she made up on the spot:

Hail thee Mary, full of grace:
was Aslan ever with thee?

And, as she was no Catholic, she did not quite know what a tremendous prayer she had touched on, but as she looked and remembered calling her (sailors always call boats "she") Splendour Hyaline, and as she remembered that Hyaline means "of glass", she recalled a comment between a Jew and a Christian in which the former said he did not believe the Virgin Birth, at least childbirth would have made Her no longer a virgin while the latter replied: Light doeth not break the Glass. Splendour Hyaline indeed!

Lucy had bought home a Madonna which she had on the wall. Wonder if she would have time to tell her this before the voyage? The trouble of being adults and having work is you have less time seing friends and family.

Yes, the Lion was once "with thee" - but what about calling Child Jesus a lion cub?

Someone had heard the whistle, he came blustering about: "can I help you Miss?"

- "Indeed, do keep me some company while that man over on that island is not too far away!"

- "Will do. Was he being rude?"

- "The least you could say was rude, yes."

- "Come in for a tea, will you?" His cheeks were ruddy, his face was roundish, he was not very tall, in his early fifties.

And that is how she met Clive Staples Lewis. If she had had any kind of misgiving about his intentions, they vanished as she saw they were not alone. Tea was plentyful, so were scones and butter. Later she found out that this was the man that had taken German's captive while they were just capitulating coming out of a fog. As you have seen she already knew the story.

Where Aslan was a Lion Cub.

2011-12-11T08:31:00.000-08:00

Ad ostendendam quandam veritatem

Now, she was thinking of the "lion cub". Was Aslan ever a lion cub?

But the car passed along the road sign Bethlehem, and she said: "yes he was, by the Lion's mane!"

She started driving like mad to that village where Salvation was born. Her heart was back in where she had met him again after watching the sacrifice at the stone table. Met him alive, whom she thought dead.

Oh come all ye faithful, joyful and triumphant, oh come ye oh come ye to Bethlehem ... she was just a little late for mass in a Church and she was crying and sobbing and laughing and smiling. She stopped the car, jumped off, never worry, people were still entering. Palestinians as well as pilgrims.

Susan reads her story again

2011-12-11T06:51:00.000-08:00

About a year later, rather less than more, Susan had a shock.

In the letterbox, there was a letter from the Kilns. I will quote only extracts from his letter and her letter back.

I have a problem. I have just been reading through some papers that Professor Kirke left behind. Among them, he seems to have noted down what you told him back in 1940. That is Peter, you, Edmund and Lucy. To me it seems very strange, as if you had been taken to another world or time, to a place called Narnia - unless you were making it up together. And he seems to have believed you did not. Now there is only one survivor among you, and that is you. Do you mind if I publish the story?

She took a breath. Professor Kirke's attitude was always one of the things she tried to forget, one of the things that made it harder than usual to say "it was just a game" - so, although he had been very gentle, reminding her of him was not so gentle.

We played a game. He might have been going dotty by then, or ... I don't know: anyway, if you want to publish it, I see no real problem. None of them can be taken to madhouses anymore, since, you know, since Professor Kirke was one of them, they died last year. In fact I see some real beauties in what we made up, so, if you like, it may be a reminder of my brother and sisters.

You may think I am going dotty because I speak of being taken to madhouses, but the fact is my brothers and sister came to believe it was real - as Professor Kirke did that once. But that must have been to humour them. Anyway, I am not afraid for myself, and the others have no longer any fears to face. If you are not afraid, it is not for me to stop your taking risks.

16 October she was at the line for books, and there it was, everyone reading. She had got an example herself in advance, but not opened it yet. She was watching the buyers. She was watching those who read with no little dread. Would they lauch out loud? That about not being afraid for herself was a lie. Would she go off a hook again and holler about "I won two battles at Beruna" and get into real trouble?

No. No-one she saw laughed as if reading a farce. Noone set out to call the author mad. And noone - thank God or Aslan or whatever there was to thank - had been speaking a word about searching for her or anyone else in the books. They seemed to think it was all a children's book, made up stuff. Now she would go home and see if she liked it as much as she had when she had been into it.

She went home to her apartment, having asked her boss for a day off. Kettle of tea? Done. Bread? Up from the bag, just cut it into perfect slices, rather thick than thin. Honey? She had been sent some from the country. Cake with icing? She made it yesterday. She had always been good at baking, but the time of grief had perfected her in it. Something different? Tumnus had not made pancakes, so she made those too yestrday. Now there would be pancakes and jam. How many times had Lucy been asking for the tea party of Tumnus, and how many times had they done it with one thing more or less or otherwise different. Back in those days.

Well, she had recommended it to the writer for beauty. Now she would see if it was beautiful. A sip of steaming hot, strong tea. Grammophone on for music. Open the book. She started, and she could not stop reading. Tea was cold in the cup - though she had taken a few sips while reading - before she could stop enough from reading to finish it in a very long draught. By then she was where she had accepted Narnia. She had passed through the wardrobe. She was reading how she upbraided Edmund. And it struck her, that after leaving Narnia, she had been doing a bit of the same thing that back then she accused Edmund of doing.

"Even a traitor may mend, I know one who did."

No, that is not in the book she was reading, that is in another book. But she could not help but recall the occasion. Archenland. Edmund talking about Rabadash. She made a decision: if among the papers of the late Professor Kirke that Clive Staples Lewis found a coherent account of the Calormene adventure, she would believe. Oh, no. That is not a test. Because it was I who told him. Well, if I told him, was it because I had seen it? Well, just push it off. Make it a better test: if there is any hint about her own Narnian dreams, she will believe again. But actually she was no longer in doubt.

I guess you know what happened in less than three years.

September 7th, 1953, she was a lot calmer before the bookshop. But she was not calm at all about opening the book. It was the first story she knew nothing about. And yet she knew it. Yes, Rilian was exactly that prince she had seen in the dream. The one she had prayed for, if there was a God, anywhere able to hear it.

She cried loads of handkerchiefs wet. She did not touch the chocolate, nor eat, until the book was finished.

"So you heard my prayers, after all? You do exist?"

Susan has a bad fright.

2011-12-11T04:25:00.000-08:00

Ad ostendendam quandam veritatem ...

In one of the golden happy years after beating Hitler when party was the rule of the day, when soldiers not yet married were party lions, and boys too young to have fought might say how much they admired their older brother (but unfortunately for the ladies that elder brother was already married) or even lie and pretend to have been fighting in the war, Susan Pevensey was at a party.

Once home - she took a cab, the Pevensies were a bit better off, but she had to share it and half regretted it, since the taxi had abad jerk, but even more because of the company that was starting to be not so entertaining any longer - she pushed the young goggled man off as he tried to embrace her.

- "No, don't, rather!"

- "Why?"

- "You said you envied the pilot who bombed Dresden!"

- "Yea - so?"

- "Then you would have been bombing all the old men and children and babies and mothers who were in the city?"

- "Sure, I see what you mean, but - they were Germans!"

- "Take this from me:" Susan added with some heat and bitterness. "German soldiers may have been fighting for Hitler, but their women and children were not. And in a war, you fight the ones who fight. Not women or children!"

- "So, what do you know?"

- "Well, anyone knows the German soldiers were not in town 1945. They were freezing or heating themselves at camp fires. They were huddling together and hoping the war would be over soon. And they would come back to their wives and ... oh, you are a beast, a beast, a beast!"

- "So, should we have let Hitler roll over all our troops and do nothing?"

- "There are other ways to fight wars than bombing!"

- "What do you know about that? You have never been in a battle?"

- "I won two battles at Beruna!" (What did she say that for now?)

- "At Beruna? Are you mad?"

- "Sorry, forget it and leave me alone!"

- "You must be mad, women weren't captains in the war. And if there had been a battlefield with two victories on the allied side, you think I wouldn't have known its name? Does Beruna even exist?"

- "Oh, back off! Here's my house."

The cab driver stepped out and said to him: "Get back into the car, will you! I fought in the trenches, and when we came home we were not all that eager to dominate."

He stepped back into the cab and gave her a really queer look. A bit of pity, a bit of anger, a bit of restraint, a bit of "oh, I am insulted, but I am charitable, so I treat you as mad" - but he said nothing.

So she got in.

Back in bed, she tried to think of something pleasant. The Narnia Gang, as she called them - Professor Kirke (his name was Digory she had found out), Polly Plumber, Eustace, Jill and of course her two brothers and sister were heading off to Narnia. No, not to Cair Paravel, but to a town in Italy. It is really called Narni, but back in Roman times it was Narnia. "At least that is a real place."

Since she had drunk some quantity she did in fact not take long after calming herself to fall into heavy sleep. Parties mean you drink more than usual. Drinking more than usual means heavy sleep. And all she was thinking of when getting calmer was how nice a trip they would have to Italy. And all that stopped her was thinking about the rude man. Or being ashamed for again, even for just a moment, falling into the Narnian story. I mean, all the memories are just there because she imagined so well, when they were playing. A bit like memories from under hypnosis, maybe? Well, however these memories came there, she was living with them. Usually in silence. Except she had blurted out Beruna. Just because of the rude man. Would she go to mental hospital? Madhouses were not nice places. They made her afraid. They made about everyone afraid, but most people did not care to talk about it. How nice for Edmund and for Lucy and for Peter to be going to Narnia and not to a madhouse. Even if it was not the same Narnia.

She woke up with a dry mouth, with sweat, and screamed: "Oh God!"

She had been dreaming about a man, not like the one who tried to embrace her, but somewhat similar to Caspian. Only he was captive with the White Witch. But it was not the White Witch, it was a Green Witch. Once every night he was himself. But before that moment came, always, always, always he asked people around to tie him to a chair. And seated on that chair, for that hour, he remembered every horrible thing the witch had done to him, every piece of hypnosis she had used. Since Susan knew party hypnosis, she had seen it at a few parties, but not volunteered, she could identify it, even if he did not call it hypnosis. And in that chair - the next hour enchanted him. He could do no more. "How if I had Susans horn!" he moaned. And then she woke up.

She did not believe in God. She did not deny God on philosophical principle either. But she thought things were so unfair, ever since she decided that talking about Narnia was a game they did together and remembering Narnia was an illusion, coming from that game. If Narnia, why not the resurrection? If they four could get balmy discussing their wishes, why not those twelve? And it was so unfair - she did not have Lucy's courage and devotion - that she should neither have a blissful ignorance about all Narnian things, well, maybe not blissful, but then again ... nor the blissful illusion of the other seven. But now she made an exception: "God, if you exist, if you are Aslan, help that man!" Then she took a beaker of water. And another. And went to bed. She had no headache when she woke up again. She had been dreaming about Polly Plumber saying something like "She wasted all her school time wanting to be the age she is now, and she'll waste all the rest of her life trying to stay that age. Her whole idea is to race on to the silliest time of one's life as quick as she can and then stop there as long as she can." It was less terrible than the man in the metallic chair. But it was a bit rude.

In that morning, she heard the news. The train had crashed. She had been told that Mr. Peter Pevensie, Mr. Edmund Pevensie, Miss Lucy Pevensie were among the corpses identified. All of those in the waggon were quite dead. Speed kills as much as war machines.

Hullo, that means, she thought to herself, once she recovered from the first shock of grief, she was now the only person alive to know anything about Narnia. Unless Mr. Kirke had told someone else.

Juan Antonio Vallejo Nájera y Anders Behring Breivik

2011-11-29T09:10:00.001-08:00

http://es.wikipedia.org/wiki/Antonio_Vallejo-Najera

http://www.filosofia.org/hem/193/acc/e02142.htm*

Juan Antonio Vallejo Nájera hizo una buena cosa - disuader del eugenismo extremo como en Alemania. Eso no signífica que fuese él un buen typo. Peró lo mal no es en la partida que tuvo en la Guerra, es en su profesión de psiquiatro. A la época, fue la buscada del gen rojo. No hay gen rojo, ni hay gen terrorista, no hay infermedad roja, tampoco enfermedad terrorista. Probabilmente acceptó - como Franco y Yagüe - una idea demasiado negra de la natura humana en su guerra sin justa finalidad o sin buena esperanza de gañarla, la en El Rif. Entre los tres, Franco fue el menos cínico después.

Peró más importante que unos posibles traumatismos personales de guerra fueron sin duda el hecho de escuchar herejotes como Kraepelin, Gruhle, Schwalbe. Eso, como la guerra en El Rif, fue posibilidado por la dinastía acatólica o menos católica politicalmente. No habría sido posible en una España bastantamente Católica, como a una época quisieron los Carlistas.

Hoy sus colegas noruegos tentan la misma cosa. El hecho que Breivik es asesino es común a él y a ciertos rojos de la guerra. El hecho que Breivik se rellama derechista y los víctimas de Antonio Vallejo Nájera se rellamaron de la izquierda es sin relevanza. Justicia a asesinos y terroristas no es y no será el asunto de médicos. A menos que harán un día una justicia interna enfrente a la psiquiatría.

Hans-Georg Lundahl

Paris-Les Halles

29-XI-2011

*Precisemos: en los estados protestantes que praticaban a esta época le esterilización forzada, esta barbaría ha sido abandonada. En Suecia en los años setenta, en Alemania en 1945. En Michigan, no sé cuando. Precisemos también otra cosa: el doctor ha conocido casos de "demencia precoz" - es a decir símptomas dechas negativas de la esquizofrenía - después de castraciones forzadas. Eso confirma mi suspición que los símptomas de "esquizofrenía" son símptomas de traumatismos de humiliaciones. Por ejemplo lo de no tener ganas de nada - caso de abandonar todo proyecto después de tantos guastados. O hablar cuando uno es solo - no es halucinación auditiva, pero un caso de hablar a gente ausente cuyo influenza moral y social queda sinembargo relevante. Como la barbaridad de los piratas a Ben Gunn en La Isla del Tésoro, él hablaba a gente ausente, a los piratas que le habían dejado solo, casi todo el tiempo.

Orquería eso ...

2011-10-29T09:41:00.001-07:00

http://www.gloria.tv/?media=205626

Tolkien inventó la palabra "orquería" para no ofender a los cerdos diciendo "porquería".*

El anticlericalismo nunca fue buena idea para trabajadores tampoco para judíos. No en la revolución francesa, no en las revoluciones rusas y mejicanas, no en las revoluciones entre 1789 y 1917, no despues no más.

Los verdaderos amigos del pueblo son hombres de la tradición.

La Iglesia Católica no es que toma interés sobre préstamos, no es que pone malos pagadores de préstamos en tutela todo en tomando ayudas del estado para mal pagar misma: es Wall Street, si, son los bancos, si, peró la Iglesia Católica, no.

Peró si hay sacerdotes quienes agan mal, no es necesario ni útil ofenser la Santísima Virgen.

Hans-Georg Lundahl

Biblioteca Buffon

29-X-2011

el día después santos

Simon y Juda Apóstolos

*Chiste: a la frase "act of orkishness" o "orkish deed" de Tolkien no corresponde "act of porkishness" ni tampoco "porkish deed" en la lingua usual. Peró es claro que un cerdo vale más que ese hombre en ese momento. Esperamos que haya hecha un acto de contrición despues, peró en ese momento fue un enemigo de Diós y de los hombres y no un heroe de los trabajadores.

La Marcha de los indignados

2011-09-28T02:29:00.000-07:00

Yo vengo. Impresiones personales. Sus ideas a ellos. Mis críticas de sus ideas.

Stin gcali cori apo tin Acina:
Efjaristó ya ena simbaciticó proí!
An den perpató me sas,
ine oti den sinolicá ejo tas isas ideas ke tas són*.

~~Antayer~~ El 27 setiembre de 2011, día de San Vincente, vinieron a Beauvais (a pronunciar Bové, como José Bové) después una marcha de 24 quilómetros a la una o una y media.

~~Ayer~~ ~~Antayer~~ El 27 (san Vincente) vení yo a su acampada en Beavais. Había una ambiente como en jóvenes praticando anarquismo, la ropa fue más variada que ella de la gente decha normal y en un coche fuer escrito "Yes we camp" con alusión bastante clara a lo "Yes We Can" de un presidente americano. Algunos, despues la marcha y la comida, quizás bebida, durmieron ya en la plaza rebautizada por ocasión "place des indignés" no lejos de la cocina de campos. Me dieron a comer, lentejas (ya frías, peró no pasa nada, fueron muy buenos), verduras, y pues fruta y café. Sencillo, no es el cordon bleu, peró muy bueno. Hablo con un "místico", con un "comunista" (ya es comunista), con una chica francesa, hago traducción entre un hombre de la acampada y dos de la ciudad. Es questión de la tienda de campos. Un hombre, pronto ya dos, de la ciudad quiere desplazar la tienda de un marchador más lejos de su lugar para estacionar. El marchador no quiere desplazar su tienda. Luego argumentan que es por su coche, que siempre se estaciona allá, y el marchador argumenta que ya es por una noche. Luego argumentan que esta noche tienen miedo de perder clientela en la restauración, responde el marchador que es contro eso que lucha despues toda su vida. Los dos dicen que ellos van mismos desplazar la tienda otramente, eso no tengo tan tiempo para traducir y no sé si el marchador lo capto del francés. Vuelve a la coche con desprecio, los dos desplazan la tienda.

Más tarde, solo, me pongo la questión como las cosas marchan con la tienda. Y la mañana me pongo también la questión si hacen ya café o está, aún durmiendo.

~~Hoy~~ ~~Ayer~~ El 28 la mañana vuelvo. Hay yoghurt casero, habrá café, "el comunista" está explicando la ruta, habrán 34 quilómetros a hacer hasta Breteuil (ahora cuando escribo, mi parece que están dejando Breteuil). Hablo con una chica griega, a quien hé escrito la cuasi dedicación encima. Es ella quien dice que si hize 15 km por día con mochila, podría hacer los 34 sin mochila, los coches prendiendo las mochilas como las tiendas. Peró pues el café hay otra discusión, sobre la pregunta de su finalidad responde que es para hacer contactos internacionales. Pués hablamos de otras cosas totalmente. Estoy explicando que si la ortografía griega es difícil es que - como en el siglo VIII en Francia - es vieja y adaptada a una pronunciación anterior. Rey se escribía "r-e-g-e-m" y se pronunciaba "rey" o ya "roy". Cuando Alcuino de York viene decir a los clérigos que "r-e-g-e-m" tiene que pronunciarse "réguem", se dan cuenta que entonces la pronunciación "roy" puede escribirse "r-o-i" o "r-o-y". Y hoy queda el "r-o-i" peró se pronuncia ya "ruá" o "guá".

Peró, añado hoy: escribir ευχapιcτω como efjaristó es bueno como chiste o broma, menos bueno como reforma. Alcuino de York no destruzó a una cultura popular escrita, ya que de su tiempo no había tan en Francia, y los clérigos pudían facilmente continuar su cultura en pronunciando "r-e-g-e-m" ya no "roy" peró "réguem". Facilidaba ya por ellos de darse cuenta que el pueblo ya habla otra lengua y por eso un poco más tarde, creen las lenguas populares escritas para preparar los sermones en quienes hablan al pueblo (si la misa en ella misma quieda ser dicha en latín, es que es Dios quien escuche, peró el sermón tiene que ser escuchado por el pueblo). Antes no era totalmente nulo, ya que, escribiendo "r-e-g-e-m" pronunciaban ya "rey" o "roy" y fueron comprendidos, peró pues va aún mejor. La situación actual es otra, en Grecia también, y la gente quienes han aprendido la cazaréusa o mismo la dimotikí escrita en mucho como cazaréusa no quieren perder la comunicación. Y los que no ya saben, perderían sin saber el acceso a lo escrito en esto.

Cuando ella va discutir con otra persona, yo voy hablar con el hombre quien - es el que me dice sobre mi pregunta - hizo el yoghurt casero, en marchando mismo. Peró sobre la finalidad se lamenta de los cortos de los derechos - escuela, jubilados, y ya hay demasiodo lugares donde el centro de salud es muy distante.

(volver encima)

No son unidos en las soluciones, peró un poco en la problematica, o más de un poco.

Según "el místico", quieren demostrar que es posible hacer una asamblea popular, una democracía más participativa si el fundo es positivo. Además son contro el capitalismo, la privatisación. Hay abertura de pensamiento, dice, en esta gente, sobre misticismo, sobre karma y dharma, por ejemplo. Yo pregunto: y catolicismo, hay? Había un católico en España, actualmente no hay católico estricto. El mismo es católico, peró no tan estricto.

Según "el comunista", son principalmente socialistas y anarquistas quienes quieren, eso todos, invertir la tendencia hacia privatisaciones y mercantilisación. Salvar la escuela, salvar los estudios para todos, salvar el bienestar como cosa pública, introducir si yo comprendo bien, una renta básica universal, financiándolo con impuestos. Me dice que estudiar con préstamo sin interés (no de banca peró del estado) no se hace más en España, ya es acabado eso. Se interesa por me que yo me digo carlista y pregunta una definición. Voy a decir que yo soy por Franco y los Carlistas juntos cuando fueron contro Azaña, ya que fue un persecudor y cómplice en persecución de la Iglesia y de la gente más rica que los persecudores, peró contro Franco con los carlistas en eso que finida la guerra Franco continuaba la represión con medios como la tortura. Añade él que España es el segundo país del mundo en desaparecidos (el primero no siendo Argentina, peró un país asiático). Hablando sobre escuela gratuita yo digo que antes fueron los monjes quienes daban eso, y los monjes profesores fueron pagados por monjes agricultadores del mismo monasterio y por donaciones por los padres ricos de alumnos. Añado yo, sobre la tema del carlismo que soy contro los abortamientos y él piensa que esto es claro ya que soy católico. Habré cosa a escribir sobre esto a las finales.

El marchador de la tienda decía una cosa: me lucho toda mi vida contro "es"o. En el contexto ya notado es a decir que el pobre tiene que desplazarse para que los restauradores no pierden la clientela mismo por una sola noche. Me gusta no tanto tampoco este miedo delante los banqueros quienes daban el crédito y quienes cuasi controlan los entrepresadores tras sus opiniones sobre calificaciones crediticias.

La chica griega y el hombre de Asturias, la una para hacer contactos y el otro puramente de manera nagativa me parecen los más realistas. Eso no es dicho por un conservador que tiena a conservar la tendencia preponderente por el momento: volver a lo antes, como quiero, ya presupone un poco de radicalidad, peró en la visión, me parece esencial de darse cuenta de lo que es realizable y lo que no lo es.

(volver encima)

Quieren una democracía participativa, esta gente. Tienen que ser un ejemplo. Bueno, la democracía, participativa o no, tiene que comprender no solo los idealistas, peró también la gente como los dos bovesinos quienes quieren ganar dinero y dejar las questiones institucionales al lado: no sueñan de instituciones otras que hoy, tienen su rutina con las instituciones que ya hay, hoy. A esta gente, quienes creo la mayoría, no parecía tan ideal la marcha - con excepción de una cosa, un poco menos pobres, ya que hay pobres quienes van con la marcha para sentirse unos días o meses menos despreciados y perdiendo su tiempo, un poco más como cuando sueñan los hippíes de otra sociedad.

Prenden, esta gente, la privatisación y su opuesto en bloque. No se da cuenta el comunista del hecho que haya gente quienes quieren ser entrepresores y no estudiantes. Y que por eso demasiado de impuestos no son buenos por la otra gente. O más probabilmente se da cuenta peró no quiere acordar caridad o misma justicia a ellos.

Además, los oposidores de tiranía - quizás el comunista no es oposidor de tiranía, cuando no es tiranía de le derecha - que hay en la marcha, que quieren la renta básica universal, reclamandose quizás de Thomas Paine, Agrarian Justice, por eso, olvidan que el mismo Thomas Paine en El Sentido Común pretendió necesario oponerse a la tiranía en aboliendo la monarquía mismo constitucional: en un estado mixto entre monarquía y otras constituciones el poder se concentraría en las manos del monarca.

Como si fuese más suportable la tiranía de un grupo, administrando por ejemplo los impuestos y la renta básica universal! O como si un grupo con este poder no sería más peligroso que un rey!

La idea de Thomas Paine sobre impuesto de los propriedadores a los sin propriedad no es mala en se, peró menos peligrosamente realizada por la limosna: atención, por la limosna cristiana. En tiempos antes le Revolución francesa, mucha gente pensaba - y tenían razón - que dar limosna directamente en las manos del necesidoso es más meritorio que dar tras un hospital o algo que encierre los pobres. Y San Vincente de Pablo ni quiso que su congregación haga la pastoral del hospital de París, ya por eso mismo. Peró cien años más o menos, o ciento cincuenta, pues esta política de encerramiento de los pobres, hay la revolución - que no cambia las cosas por el mejor, para los pobres. Castigo no siempre es remedio.

Además, si quieren guardar la distribución de contraceptivos, el abortamiento, la libertad para maricones y lesbias, no podrán mantener el sistema de securidad social. Si un hombre pone 100.000 euros en el banco y se absenta en América del Sur por veinte años, y volviendo vuelve a un país donde ya no ponen dinero en el banco o mucho menos que hoy, cierto tendrá un derecho a sus 100.000 euros, peró el banco no podrá honrar este derecho, falta de dinero. Y el sistema de dinero por los jubilados ya es un poco como el banco: en teoría juridica pone la gente dinero que podrá retirar más tarde como el mismo dinero, peró no es el mismo dinero: lo que pones hoy, un otro retira hoy, lo que retiras mañana a las tres, un otro habrá puesto mañana a las dos y media. Un futuro donde no travajan cotizando en números comparables a hoy, respectivo a la generación anterior, es un futuro donde la generación anterior - es a decir los jóvenes de hoy - no podrá tener los mismos derechos a la jubilación que hoy. La depiensa major a sacar del sistema, para salvar un tiempo los derechos de los jubilados, sería la depiensa en "derechos reproductivos" es a decir en realidad antireproductivos. Peró los de esta marcha no proponen eso, proponen salvar las depiensas sea en imponiendo más impuestos, sea en transformando el sistema a autogestión. Peró los kibbutzes eran precisamente un experimiento de autogestión colectiva, ya están privatizándose. Los monasterios no, peró los monjes viejos depienden de vocaciones jóvenes y las vocaciones de la población, de la natalidad.

(volver encima)

Ya basta, termino y vos deseo buena lectura:

Hans-Georg Lundahl
Beauvais
30 setiembre en
el Año del Señor 2011

*Ine alizós ké en ta ayia: Filioque far older than III Council of Toledo

Oh the Sunshine on the dewdrops ...

2011-09-23T00:50:00.000-07:00

/:Oh the Sunshine on the dewdrops on the cobwebs in the fog
Are a worthy theme of poetry I'm putting on my blog.:/

That Nero did not see it I consider such a pity
He sought for other brighter themes to liven up a ditty
So he set fire to the town, and burned down his city
To blame the Christians for the fact he thought was very witty.

/:Oh the Sunshine on the dewdrops on the cobwebs in the fog
Are a worthy theme of poetry I'm putting on my blog.:/

If R.E.M. had seen it they would have a better reason
For singing songs than saying they are losing their religion¹
Them sitting in the corner in the spotlight like the cobweb
Remind me of the pretty sight, I'm keeping my religion:

/:Oh the Sunshine on the dewdrops on the cobwebs in the fog
Are a worthy theme of poetry I'm putting on my blog.:/

But when a morning broke to him, Cat Stevens sang one song²
That went all way back to the first, some thousand years along,
And blackbird sang like they have always since been wont to sing
Just sorry he forgot thereafter Jesus is the King.

/:Oh the Sunshine on the dewdrops on the cobwebs in the fog
Are a worthy theme of poetry I'm putting on my blog.:/
/:And the fog around the dewdrops on the cobwebs in the sun
Is rarer, coffee's nearer, and my day has just begun.:/

¹ I was over sensitive as a minister, lol, R.E.M. was not at all singing about apostasy, but only about cussing or losing ones patience, here is a mail I got:

The phrase is regionally idiomatic from the south-east United States and just means to lose one's patience with something or someone - in this case the person the singer is in a relationship with, who has finally pushed him too far so that he has fallen out of love with that person. It has nothing to do with religious faith (except, of course, via the metaphor of the idiom). You shouldn't feel so bad about misunderstanding it - many native English speakers not from the Southern U.S. misunderstood it as well, taking it literally. (Some confused and over-sensitive ministers even attacked the song thinking it was encouraging young people not to be religious, I'm afraid, which of course it was not doing.)

I see you CCd Michael Stipe's AOL email address from the 1990s -- I doubt that's still in service (and I don't think he replied to emails sent there even when it was in use). To contact the band via their staff, best to send a note to their offices: R.E.M., Post Office Box
8032, Athens, Georgia 30603, USA.

Hope this helps,
Ron Henry (one time maintainer of the Usenet rec.music.rem
Frequently-Asked Questions page)

However, even so, singing about a nice morning is a better reason for singing than singing about a lost love - at least a nicer one.

²Morning has broken is not written by Cat Stevens, but he became the most famous singer of it. It is older, and in Gaelic was actually a Christmas carol from the locality Bunessan (which gave its name to the melody too) which is close to another melodically relevant place of Scotland: Mull of Kintyre.

Link to the Christmas hymn in Gaelic:

LEANABH AN ÀIGH

and in English translation:

CHILD IN THE MANGER

The therapeutic heresy in penal law and administration

2011-05-11T01:41:00.000-07:00

Gallowfodder guards · can go real bad:
"Therapeuts we are," · they think, "of the mad"*
Crime as murder · cruelty of rape
Kindly is considered · coming to its shape
From ills that ail · the ordinary thief
Or even innocent · owing to some grief,
Who then also owe · the almighty shrink
Attendance in treatment · until death were as lief.

They ruin a hundred · ravished from homes
To "cure" one killer · if they can, from his ill.
A nose puncher · is nasty to a shrink,
And so he is summoned · to swallow the pill
That stops the strain · of the strength to kill,
As if strength and killing · clearly were one,
As if longing or lust · were lechery done,
As if wanting a ride · were robbing a bank,
A Kantian may think so · some thoughtful crank.

Yea, as if courts of kings · were God's knowledge
To see the soul · and foresee the deed.
When this arrives · not thievery but greed
Not rape but lust · is laden with ruth
But out of proportion · owed not to truth.

One vanitous man · warred on God
Burning his own urbs · persecuting Church
Shall every singer · that sings a ditty
Falsely out of tune · forfeit all authority?
Shall all who burn · in prison a mattress
Be judged as Nero · now and for aye?
That this arrive not · ruthfully pray!

Gallowfodder guards · can go real bad
"Therapeuts we are" · they think, "to the mad"
In the cover of night · all cats are grey
When punchers sit with murderers · then must we pray,
Least punchers sit with murderers · ruthfully pray!
And snatching the son · of a singer vain**
Is gallowfodder guards · gone really bad
Getting the world · weary and sad.

Hans-Georg Lundahl
Beauvais
11-V-2011

* Philosophy behind Robert Badinter's abolishment of death penalty in France.
** I think of Domenic Johansson, wrongfully taken away from his father and mother. The father is considered narcissistic, but I wonder if it is not really the social workers who are closer to Nero (who lost not a son, but an empire), and who are jealous of a man playing the guitar and singing songs they could not compose.

Bueno, no me gusta ser amigo con un moloquista ...

2011-04-24T12:36:00.000-07:00

Tengo o tenía en FB un amigo, cuyo hice la conocenza volviendo del camino de Santiago, y cuyo padre y el mismo me ayudaron. Finalizó nuestra amistad FB en estas palabras:

Estimado Hans,

te escribo para decirte que te voy a retirar de mi facebook. Lo voy a hacer sin ira, pero me veo obligado a ello. Si hablásemos bien el mismo idioma y pudiéramos reunirnos en torno a una cerveza, no renunciaría a discutir sobre determinados asuntos contigo. Si algún día así sucede estaré encantado de discutir e incluso de poder llamarte amigo. Pero entretanto me avergüenzo cada vez que veo en mi pantallita las barbaridades que colgáis sobre el aborto los de tu secta, la de los opositores al aborto. Me parece que sois una moda de lo más peligrosa, y me encantaría poder explicarte que, aunque con toda tu buena intención, lo que haces esconde un profundo odio hacia la humanidad y hacia las personas. Es muy paradójico y te parecerá sencillamente falso, y probablemente pienses lo mismo de mí. Sin una jarra de cerveza y una buena discusión que puedan dirimir este asunto, de vital importancia, prefiero no saber nada de vuestros actos terroristas. En la medida de lo posible, intento elegir el tipo de locos con los que me junto, y los vuestros son peligrosos para la humanidad.

En todo caso me tienes a tu disposición en mi correo electrónico.

Un saludo.

La razón de eso fue una amiga cuyo publicaciones divertidos pro-life (con bébés y palabras sobre el tema) me gustan. La consiguenza imediada fue que dice las palabras quienes resultan el título.

Muy bien. Me reafirmo en lo dicho. Alguien a quien se le ocurre hablar de Moloch está tan lejos de la humanidad, del sentido común y de todo lo que siempre reivindicó con éxito Chesterton, que sencillamente sólo puede ser tachado de lunático. Y con un lunático, "que lo ha perdido todo menos la razón", no se puede discutir, tan sólo desearle que sea feliz, que encuentre la felicidad, coja aire, respire, y recupere el sentido común que algún día, perdió. Mientras tanto, lamentaré que alguien con buen corazón, indudablemente, tenga tan mala cabeza, hasta el punto de pensarse que lo que no es sino desprecio a las personas y odio a la vida parezca ser a sus ojos una defensa de la vida y una lucha contra unos satánicos moloquistas.

Muy bien Quijote, sigue luchando contra tus molinos. Sólo espero que algún Sancho te recuerde que puedes ser feliz, y entonces no hagan falta más razonamientos.

Al menos yo, y desde tan lejos, tan sólo puedo desearte suerte.

Chesterton - yo de replicar - sobre Moloch y sobre Quijote:

Everlasting Man, pt I, ch. 7 - The War of the Gods and the Demons

The Return of Don Quixote

Lo que aún queda sin respuesta. Mientras, para vosotros y ustedes, algunos enlaces para el blog de la señora a quien mi ex-amigo consideraba una sectaria:

"I am a child, not a choice"--"So I am only a baby if I am wanted?"--"I am not a potential human being, I am a human being with potential."

About Spanish America and Croatian WW-II history, as well as about beginnings of Christianity in power, link to other blog

2011-04-20T06:53:00.000-07:00

http://notontimsblogroundhere.blogspot.com/2011/04/oh-just-how-cruel-were-christians.html

=

http://o-x.fr/cooq

Le thesi di Pietro Teilhard de Chardin già condennati?

2011-04-20T01:54:00.000-07:00

L'artìcolo di wikipedia, http://it.wikipedia.org/wiki/Francesco_Pucci_(filosofo) può dare una risposta.

Buenos Dias, Iran!

2011-04-06T03:42:00.001-07:00

Entre los lectores última semana encuentro en cabo:

Iran 19

Algunos hechos muy conocidos, peró no a la faculdad filosófica del Complutense

2011-03-26T05:38:00.000-07:00

Los hechos:

Gregory en inglés no se pronuncia Gríígori sino Grégori. Na-tion se pronuncia néi-shen, con letra a longo, diptongado en éi, peró na-tio-nal se pronuncia né-she-nal, con letra a corto, es decir un e muy abierto. Visto que Gre-go-ry tiene tres silabas es un e corto, no un e longo resultando en ii.
Chesterton no fue panteista y el libro Ortodojía lo pruebe. Un de los delirios contro los cuales se pronuncia este libro es precisamente el panteismo.
He argumentado que no solo de hecho los esqueletos de Atapuerca son entre límites estrictamente bíblicas, como creo entanto que cristiano y creacionista, peró también que eso es posible. Lo que no argumentaré es que no sean del PALEO-lítico. Ya que paleolítico se distingua del neolítico por la técnica, el neo-lítico tiene instrumentos de piedra pulida, y sobretodo, agricultura. Sin pulir la piedra y sobretodo sin agricultura una sociedad es paleolítica, no neolítica.
En matemáticas, un denominador común mínimo es no minimisar los números, peró hacer abstracción de lo que excede este mínimo. Entonces, entre 4 y 6 el denominador común mínimo es 2, bien que los dos números excedan 2 de al menos lo duple.

Porqué digo que estos hechos son poco conocidos en la Complutense?

En 2007 un Carlos Liria puede citar El Hombre quien fue Jueves y Ortodojía. Sin comprenderlos.

La citación de El Hombre quien fue Jueves contiene un otro dispudador que Symes, su adversario Gregory. Más importante que el hecho de mespronunciar Gregory es de mesconstruir el mensaje. Entremedio en importanza es olvidar que la referenza común a los pelos rojos de Gregory y ellos de la chica en Ortodojía es un cumplimento a señora Chesterton: como la chica, como la hermana de Gregory - cuyo pelos son rojos no solo por ser revolucionarios, peró porqué tiene una hermana roja, como Mary Brown en Manalive, es una roja.

Partando de Symes quien "fue Jueves", Carlos comprende muy bien que Chesterton es poeta del orden, que celebra un orden más revolucionario que el anarquismo o nihilismo, y continua entonces por Ortodojía, libro quien habría pudido señalar a él que Chesterton no fue panteista. En este libro hay un pasaje muy celebre, partando del constato que el govierno inglés de esta epoca quiere obligar a los pobres a cortar los pelos no solo de los chicos peró de las chicas:

Sobre los pelos rojos de esta chica voy encendiar la revolución: porqué su madre es orgullosa de sus pelos tiene que no cortarlos, porqué no los corte tiene que tenerlos limpios, porqué los tenga limpios tiene que ser a la casa, porqué sea a la casa tiene que tener un marido cuyo salario permita de sostener a mujer y niños, porqué tenga un salario que sostiene mujer y niños tiene que haya una redistribución de la propiedad, porqué haya una redistribución de la propiedad tiene que haya una revolución.

Hablando de retórica encendiaria, añadimos que los primeros cristianos en Roma no se encontraron enfrente de un tal desequilibrio puramente económico que un marido no puda sostener a su mujer: fueron esclavos que no conoceron la significación de matrimonio, sino como cosa que hicieron los maestros, peró un hombre libre y casado generalmente tenía una mujer a la casa y no en otra entrepresa industrial. Entonces, no fueron tan redistributores de toda la economía romana. Peró volvamos a Chesterton y su propuesto, volvamos a lo que hace Carlos Liria de eso!

Es muy fácil ver que lo que propone es lo mismo que proponía Proudhon, un salario bastante por qué un hombre sostiene a mujer y a dos niños. Por Chesterton, no vemos limitación al número de dos niños, dice porqué sostiene mujer y niños. Peró hace esto con una motivación que desgusta a Carlos Liria: porqué el orgullo de una madre de los pelos de la chica apartiene al mínimo común a todos los civilisaciones. O a todas maneras de hombres a vivir juntos. O casi todas.

Es fácil comprender porqué es contro eso. En 2004 en España, el matrimonio se redefinice de manera que una pareja de maracones o de lesbias puda ir al alcalde señar unas papeles y considerarse como un cople casado. Es también fácil a ver que los que proponen la nueva ley o legislación son socialistas quienes agen por anticlericalismo o por una concepción de justicia según cual una pareja de maracones y una pareja de lesbias son víctimas de discriminación como seres humanos no pudiendo casarse. Como respondería sin dudo Chesterton, eso no es cierto: si la pareja de maracones y la pareja de lesbias hacen un cambio de partenarios, los parejas que resultan y que son los mismos hombres y mujeres, pueden casarse sin ningún cambio de legislación. Y como el mismo motivería su no a la legislación de 2004, que el matrimonio y sus privilegios sean reservados a un cople abierto a los niños, sino en suceso (el mismo y su mujer nunca lograron a su desiderio de ser padres) al menos en intención, eso es un constante de cada civilisación. De cada cultura. Eso es partido del denominador común mínimo de la humandad.

Entonces Carlos Liria pretende - peró omite de hablar del contexto político español de este debate - por el denominador común mínimo de la humandad que haya verificado que eso significase el denominador común mínimo neolítico. Y lo demás denuncia tal primitivismo mostrando una fotografía de salvajes despiojandose mutualmente en Amazonas. Sin dar palabra para hacer entender que:

a) los salvajes de Amazonas viven en un contexto tecnicalmente paleolítico, ya que no tienen agricultura, entonces no pueden exemplificar al denominador común mínimo neolítico. Y:

b) lo que Chesterton propone a salvar, lo que dice tan importante a salvar que si no se salve eso nada vale la pena de salvar, no es la reducción de cultura que suportan los salvajes de las Amazonas, peró lo que les queda de cultura humana común con la plenamente neolítica, es a decir, lo que les une y no que les separa de nosotros.

Hace Carlos Liria una cosa que Chesterton observa sobre antropólogos: muestra el otro como alguien de muy separado de nosotros porqué se mita mismo en orgullo de no ser tal, al lugar de ver lo que les une a nosotros. En fotos blancas-negras tomidas cuando los antropólogos quisieron mostrar la superioridad de los blancos.

Es un constante antropológico que, una vez que un hombre tenga piojos, es cosa buena de ayudarle a despiojarse y cosa mala de darle más piojos o embargarle a despiojarse. La observación vale también por la sarna que por los piojos, también por diaréa o gripe que por sarna. Eso es cosa que mismo los hombres de las Amazonas pratican. Y lo pratican para no tener piojos. Entonces, sí, hay cosa que quiero tener en común con eses hombres de las Amazonas: la consideración por el prójimo.

Hans-Georg Lundahl
Mouffetard, París V
26 Marzo 2011

Por quien izquierdista es que tantas tonterías pueden circular en el mundo hispánico?

2011-03-06T06:56:00.001-08:00

Entrando en la Biblioteca Georges Pompidou oí una conversación muy poco agradable a mis orejas.

Parecía a un tanto que por cosa de la religión el mundo sea de 300 años atrasado en el desarollo. Bueeeno ...

Cuanto a ciertas cursos se puede mensurar por cuanto un tal sea atrasado. Por ejemplo, en las universidades suecas tal exámen tiene el valor de diez semanas y por esa mensura tengo cursos valorados de cinco años. Peró fueron siete años que estudié, entonces soy de dos años atrasado. Es mensurado.

"Atrasado de 300 años" implica entonces que haya un curso a seguir por el desarollo de toda una nación o civilisación. De quien sería este curso?

Hay más. Los dos años que soy atrasado cuanto a los cursos universitarios corresponde a lecturas que no seguí por la universidad como cursos, tal la theología, la musicología, la historia (notamente la historia de la Iglesia y de las Hispanias), la politicología (en sentido ligeramente fascista: Maurras y Chesterton como ideólogos y Belloc y Fustel de Coulanges como históricos, a veces tal admirador de Salazar, nomado Ploncard d'Assac) ... probabilmente mucho más que por dos años de estudios universitarios. Entonces no soy atrasado en el total, solamente en el curso universitario. En el total soy adelantado.

"Atrasado de 300 años" implica entonces no solo que haya un curso, peró también que no haya progreso fuera del curso: como se la España entre Torquemada y las Guerras Carlistas o el mundo latino y cathólico contemporaneo a eso fuese un país totalmente sin progreso en ninguna sfera de la vida, lo que es suposición absurda.

Aún más: han precisado más o menos en que sfera sea España y el mundo latino cathólico adelantados. Astronomía con otras ciencias naturales.

Parecía a un tal que "los religiosos" hayan "matado a Galileo" sin olvidar "a Copérnico". Bueeeno ... hay un tropo de eso: You Fail History For Ever*.

Copérnico, lejos de ser matado por "los religiosos" faleció muy honrado y sus restos son ensevelidas en la Catedral de Frombork.

Galileo resultó dos veces condenado, peró la primera vez quedó en libertad, y la segunda fué condenado en además de su obra eliocéntrico también a un confino a residencia.

Él quién mataron efectivamente los efectuadores de una condena de la Inquisición se llamaba Giordano Bruno y fue religioso dominicano y condenado por theorías propiamente religiosas: notamente panteismo.

Las enlaces van a wikipedia (versión española) o a wiki tropos (versiones inglesa y española), hay que clicar para disfrutar de un poco historia.

Peró, por quién izquierdista es que sean tantos tontos hispano-anticlericales a París? Azaña? Es por eso que me disgusta la izquierda. No porqué quieren a los pobres, peró pretienden querer a los pobres, pretienden hacer lo bueno para los pobres, pués hacen lo malo, enseñan las mentiras, administran la tiranía.

Ha leído a Che Guevara, Arte de la Guerilla? No? Yo sí. Es un documento donde enseña de provocar actos de tiranía o paranoía de los en gobierno y pués utilizarlo para recrutar simpatisores de la causa izquierda. Un oficial francés en Argelía había hecho lo mismo, semejando la paranoía en el campo opuesto, peró sin violenza, solo liberando cautivos y tantos rebeldes se matan mutualmente. Y la táctica Che-Guevarista de ese oficial es detestada por toda la izquierda. Hay mucha ipocricía en la izquierda.

Hans-Georg Lundahl
París
Domingo de Quinquagésima
A.D. MMXI

*No parece existir esa página en la versión Española ... "Nunca Aprobaste Historia".

Al cardinale Biffi ... un dubbio.

2011-02-24T06:53:00.000-08:00

San Paulo ai Romani, capitulo 13, un verso en tre versioni:

a) L'autorità non porta in vano il gladio.
b) L'autorità non porta in vano la seringa ed il stetoscopo.
c) Il medico non porta in vano il gladio.

Che versione è la coretta?

Susana Maiolo and Sarah Silverman about the Pope

2011-01-13T10:30:00.000-08:00

My comments from a FB status about idiocy of Sarah Silverman's proposal:

Susana Maiolo floored the Pope (if such he be) and Cardinal Etchegaray. It seems she got an interview with the Pope after that. And thank God, she did not do so again.

IF she wanted to tell HH "flooring like this is what psychiatry does to perfectly sane people" she could have some sympathy if priests had resolutely refused to listen to that and poopooed her with "we know you are having a hard time, but these guys are there to help you".

IF however she only wanted to forward Sarah Silverman's message, well that was first off a damn stupid thing to want and second a damn stupid way to do it.

Though, of course, Sarah Silverman, if she has her way, would cause very many more sacrileges than just that one or - she had tried a year before - those two. Whether she knows it or not.

AND by making sure she got an interview with the Pope, she - Susana Maiolo that is - also gave him the chance to answer in person and maybe even listened. Which is more than one can say about Sarah Silverman. Whether their message was the same or not.

Mirabilis cosmos, mirabilior cosmou Creator

2010-11-18T05:06:00.001-08:00

sed quia sunt qui huic visioni cosmou detractant:

Al essorcista Dom Gabriele Amorth

2010-11-16T05:10:00.000-08:00

O letto la sua intervista per un giornale ollandese.

La prima cosa che fa è diriger gli sui casi ai psichiatro. Avanti da costatare si c'è una maledizzione, il dottore dove costatare si c'è una maladia.

Mai questo è erroneo: il diavolo puo molto bene nelle maledizioni imitare una maladia psichiatrica, sopratutto si la maladia in se non è una maladia, mai una maledizzione mal interpretata per una pseudoscienza. Lo che fa suppone anche che nunca il dottore possa ricorre ai maledizzioni per avere pazienti. Non è realistico.*

Non so si la Susana Maiolo è possessa o non, non so si è vittima lei di una maledizzione o non, mai sono molto sicuro che al momento delle fatte le due notti di Natale aveva su ragione e la sua voluntà intatte, che faceva lo che faceva per essere giudicata per la chiesa, como in Spagna ante 1820 i oppressi blasfemmiavano per essere giudicati per il Santo Ufficio, riputato meno corrutto che la corte seculare. Dopo, facevano una pelegrinazione a Santiago per far sattiosafazione per la blasfemmia. Allora, sono anche molto sicuro che si siente vittima della oppressione e che l'oppressore in occurenza è precisamente il psichiatro.

Il sacrilegio commisso per la Maiolo è ligero, non contro la Ostia, nè contro il celebrante ai momenti più sacrati, mai contro il celebrante a un momento di meno importanza liturgica. Como i spagnoli che volevano essere giudicati per il Santo Ufficio non commettevano sacrilegio mai solo la blasfemmia - credo normalmente da dicere "Ostia", gia che oggi è un "juron" molto usitato in Spagna.

Ch'il buon Dio benedica su lavoro correttamente fatto como essorcista e ch'il lei da la luce di non essere "trompato" per i psichiatri, como mi sembra molto risichiato oggi, secondo le sue parole nel giornale ollandese.

Hans-Georg Lundahl
Parigi, "Mairie" del III
Santa Margarita da Scozia
16/XI/2010

*Per esempio: dicere cose ai nemici assenti è una nevrose, cio è un bisogno scomfortabile, che puo molto semplicamente essere un frutto di una maledizzione. Dai psichiatri questa abitudine è "non nunquam immo non raro" interpretata como "alluzinazione auditiva" e sintoma della si chiamata "schizofrenia". Scusa per mi malo italiano, mai ho poco studiato il italiano per se, molto più il latino ed il francese.

Beaubourg, près d'un collège, 2050, si le monde durera?

2010-11-03T06:14:00.000-07:00

- Le garçon demandait: est on lesbigay ou homophobe dans ta famille?

- La fille: ah, plutôt lesbigay.

- Alors, t'es adopté par un couple de lesbiennes ou par un couple gay?

Rigolades. C'était des décennies depuis que ça c'étais l'agenda des lesbigays.

- Non. L'adoption est reservée pour des vieux célibataires ou des couples dont la femme a dépassé 45 sans avoir enfants. Une vieille fille peut adopter dès 35.

Le ton avec lequel elle faisait ces précisions légales était un peu sec.

- Quoi alors?

- Mes papis étaient en couple avant de marier mes mamies. Mes mamies aussi.

- Et tes papis, ils se voient encore en privé?

Bouh général! On savait que des choses comme ça arrivaient des temps en temps, mais la sodomie se soldait déjà avec des années de prison. Comme la contraception, sauf en cas de premier accouchement très difficile d'un couple (tarder les mariages était aussi découragé). Les apothicaires qui donnaient les capotes étaient obligés de demander une ordonnance. Seuls les non-cathos s'occupaient de ces ordonnances. C'est à dire des non-citoyens.

- Non, c'est interdit ça aussi, tu sais. Et dans ta famille, on est homophobe?

Rigolade. Homophobe comme un militaire et séminariste, c'est à dire quelqu'un qui recherche raisons de soupçonner la sodomie là où elle ne se trouve pas.

- Oui. On est militaires.

Soulagement général. Tout ce qui relève de caserne, on a des raisons assez solides d'être un peu plus méfiants que tous les autres ...

Conversations in a Scottish Krak

2010-10-01T06:30:00.000-07:00

Here is the story, set in 14^th C.

I · II · III · IV · V · VI

Want a modern debate on partly same subjects?

Our Lady of the Rosary to today, debate between a geocentric thomist and some heliocentrics · Five more days with same, concluded on St Luke

I - The castle was built a century ago. Back when there were Templars and the Pope was still in Rome in the years of Grace 1275 and 1276.*

The laird had played a significant part in conquering Isle of Man, was rewarded and could at last afford to build it. It was not as big as a krak in Palestine, but it was similar in architecture. His son married in obedience to a law made by the Scottish Parliament in 1288, a woman who proposed to him. Her father was a Swedish miner who had sold his share in Stora Kopparberg to the bishopric of Westeros in June. Thirty years later HIS son aids retaking Berwick upon Tweed from the English. Nearly forty years later HIS son (greatgrandson of the laird) aids in paying ransom for David II, 1357. He was still laird, and not weak for his age of seventy.

Lady Cougherleigh came back as a widow after the funeral of Duke Rudolf IV of Austria. She descended from a cousin of the first laird of the shire to have a castle, and the family had been impoverished since. Her daughter, Elsa, was only two, now she was 14. A bit fat, which explained why she was not yet married or even with a fiancé. She was always sitting in the alcoves and looking out of the arrow slits while occupied with embroidery. Knitting? Not known in Scotland back then!

Somewhat older, the son of a rebec fiddler. Ian Mac Kinnyough was already 25. Fiddling with rebecs was not a great income.

* http://fr.wikipedia.org/wiki/Château_Pèlerin fut bâtie en deux ans, 1217 et 1218/was built in two years (c Fr version)

II - Ian sat down opposite Elsa in the alcove.

"When I left, I did not know you."

"I was as yet a child, only eleven years old"

"That was some time ago" he said with appreciation.

"Where have you been since then?"

"I have been to study the rebec and even Moorish music in Spain and France mainly, a little too in the Empire, but I do not speak either High Dutch or Low Dutch, only where the speak French and Aostan."

"Where did you like it? What was like here?"

"Two different questions, I think."

"So you do not like it here?"

"I do, but I like places that are very different too."

"Take like here first ... any castle like this?"

"The Montilium of Adhemar, close by the Rhone river, one of the largest in Europe and in the known World."

"And what did they eat there? Any sweets we do not know here?" (She would ask about sweets, plump as she was).

"Right over there, they mix honey with nuts and fry it in a pan, when it cools down it is white. They call it nogat in that area."

"Which means?"

"Have you learned Latin?"

"Yes."

"Mel nucatum."

III - "And Montilium is hillock, but what does Adhemar mean?"

"It is a name, of German origin, but I am not sure they could translate it now in the Germanic parts of the Empire."

"Why not now?"

"Languages change. There was a time when they spoke Latin as you have learned it in France. Then came the Franks and learned that Latin when they settled. They brought the name Adhemar along back then. Since then Latin speech changed to French, and to Lemousin, as we learn for court. And I am sure the High Dutch of our days is not the Frankish that could translate Adhemar, not really same."

Elsa was quiet ... then she said: "if it had been Edelmar, I would at least tell that Edel means noble."

"Ah, you know High Dutch?"

"I was born in Vienna, when my father served at the court of Archduke Rudolf."

As they were quiet, they did not mind at first, then the prudishness of Ian made him take to talk again.

"The walls are thick. The stones are hewn. Hewing such stones takes time, and this alcove shows they are as thick as a man is tall. Yet this castle was built in two years."

"Oh, but they are not at all hewn stone all through!"

"How do you know?"

"The laird is my warden, and he knew quite a bit of masonry. Once his grandfather helped a mason, who was indebted and who had to promise to give him the secrets of the buiolding trade. 'I cannot unless you become a mason' he said. Or so the laird claims. He became a mason, though he is never building anything. But he knew how to build and so does his grandson"

"And if it is not hewn stone, what is it then? Air?"

"No. Pebbles and stones. Just as in a hillock. Only the stone walls keep that from forming a hill of gravel."

"So we are sitting on gravel?"

"We are."

"But then the level must have been pre-determined?"

"How would you know? Are ou a mason too?"

"No. I am a fiddler, I also know a bit of theology and history. Both are important if you sing about what happened long ago concerning God and Church as often as mortal men."

"How then?"

"Well, in a line I determine the level of syllables before I put in the words."

IV - "How do you mean 'determine the level of syllables'?"

"I say to myself: here I will have seven, here I will have six, here I will have seven, here I will have six."

"And then?"

"Roses are blushing for you
you sweeter than a rose
Moses would call an idol
the image of your nose"

"Whom is that about?" she laughed.

"I made it up - but I was looking at your nose."

"Please don't!" she was chagrined. She went away.

They met again a few days later.

"Have you ceased idolising my nose?"

"I have not been trying very hard. I admit that."

"Let us talk about something else, shall we?"

"Like what?"

"The creator. As you saw from my nose, he knows good workmanship. But take other examples will you."

"Well, the stars."

"Yes," she said, and her eyes glistened like such, but he dared not tell, not this time.

"They are very distant. Even the earth is very great, and yet the closest, the moon, is seen from the north and from the south of it. The sun is even more distant, since it is sometimes hidden by the moon. And the constellations of stars are even more distant than the sun, horoscopes are made (for the superstitious) by seeing which constellation is hidden by the sun for a month and also which ones are hidden by the moon for some days or which ones appear at horizon in a certain hour."

"And?"

"Even though as distant as all that, they all circle the earth every day. That means they go very very fast, much faster than an arrow. And they are very big also. And they never get into disorder. Who made that? God. Not only Christianity tells us so, but reason says such an order cannot be conceived without someone keeping it in order and such many and big burning bodies going so fast must have a mover."

"What about just moving on of its own accord?"

"We never see that. Particularly not in circular movement. A spinning top will spin around for some time - like saying a Pater or two - then slow down and fall as it stops turning."

"So God is amusing himself with the stars as a child with a spinning top?"

"Unless ye become as a child ye will not enter the kingdom of Heaven ... God cannot get bored, because He is infinite bliss. Children give us a foretaste of Him."

"So God likes children? I guess that is why they are so tender ... and why it is so ..." - and she stopped.

"Something about making them?"

"Yes." She blushed.

"Well, married people would know more about that ..."

V - Now some readers might think they are not going to keep chaste until marriage. They are. She was old enough to marry, back in those days. Even France had the limits 14 for men and 12 for girls (Louis XVI and Marie-Antoinette had been of age for two years when marrying) up to the 1790's.

Both knew what they were talking about. Both knew they should not, as not yet married, either to another or to anyone else. Both knew changing the subject was a really bright idea. Or moralising it.

"They would" she said.

"And we know more than we should as not yet married, I think," said Ian.

"Ah, let's leave it for them to enjoy!"

"Let's. Stars are a better subject for our talk, I think."

"They are. In Paris, I met an old professor, a bishop, Nicole, and he was from Oresme. He said it would make sense too if it was not the heavens that turned but the earth. Only, since we cannot prove it, we should keep to what our eyes tell us."

"How would you prove a thing like that? It is impossible!"

"Right as it is, we are proving the opposite, since the stars beyond the Sun - most of them, I am not counting planets like Jove and Sattern, keep their places."

"You mean, if we saw them all turn around in the opposite direction, we would know it was we who were moving in the opposite direction, like in a boat when approaching land it seems trees and mountains all move to us?"

"Exactly."

"But we don't. Or do we? After all I have not been gazing on stars?"

"We do not. Planets move around, but there are or we see only Moon, Venus, Mercur, Sun, Mars, Jove and Sattern, all other stars we see have their fixed places."

"And so do we then."

"So do we"

"But if they are that distant, even the sun and the moon are so distant we do not see them move, we only notice when they move beyond some object - if the stars are so much further, would we not be unable to see them move if they did?"

"There is a glass lense, when you put it between your eye and an object, it seems greater. If one day one does that for the stars ... But even so, in order to prove anything, the stars would need to be same distance from sun, and we moving around it each year."

"Why?"

"If we moved around the Sun each year, but the stars were very different distances - not counting the Planets, of which we know that - we would see the same thing as if the Earth stands still and most stars are still, but some move in time with the Sun."

"So, if we cannot tell the difference, either might be true. How do stars move anyway?"

"Philosophers say there are spirits guiding them. As Christians we believe in angels and that they, invisible but created, are between God and the seen creatures. Even St Dennys from the Areopagus said that much."

"Who was that?"

"Have you read acts of the Apostles?"

"No. Is it a book in the Holy Writ? I have only read Gospels."

"St Paul converted him."

"You mean that was after Pentecost and a few years later, when St Paul was on his voyages?"

"Ah, that much you know without reading it!"

"I do listen to what is preached by the curate."

VI - "Well, I suppose reading is not everything. As a fiddler I should know that, it is my work to make people hear and remember stories without them having to read. Some have not learned it, others have sore eyes ..."

"The laird is getting sore eyes. Since he did learn letters and enjoyed reading, that is hurtful to him."

... after a moment of silence ...

"You said there was a glass lentil with which you could see things as it were bigger than they are?"

"There are even Italians who will cure the lairds condition, not in itself, but in its effect, as a crutch might for the legs, by putting two glass lentils together."

"I did not know."

"Oh, the first one to do it was not quite a hundred years ago, and this place in Scotland is not quite a Sorbonna."

"True."

Then she added: "did you have as pretty a cousin as me serving you a meal back there?"

"No. Are you serving me a meal?"

"Let's go a few alcoves further and see if the basket is still there."

It was, but Ian had detected the wonderful smell of cheese and smoked sausages before they reached it.

A meal prayer (said somewhat hastily, he would have to admit) and some bites further on, he said: "no, I did not that. There were only men allowed on Sorbonna, as on other academies."

"Glad to be home or sad to have left Sorbonna?"

"Oh, glad to have been there and glad to be home. Very much so."

A little further on he said: "your rye bread is better than they have in Paris - they would do well to stick to wheat bread, though it is more expensive."

"Was their rye bread as bad as all that? Eating wheat bread every day must be expensive!"

"I was joking. Their rye bread was fair enough, but yours is better."

Varela y Aquino

2010-08-01T08:08:00.000-07:00

Antonio María Rouco Varela,	St Thomas Aquinas
ha afirmado que espera que la Ley de Salud Sexual y Reproductiva e Interrupción Voluntaria del Embarazo sea declarada "inconstitucional en algunos aspectos", aunque manifestó que los gobernantes que no lo apliquen tendrán que dimitir porque "no están por encima de la ley". "Un gobernante tiene que aplicar la ley y si no lo hace tendrá que renunciar a su cargo", ha dicho en referencia a las reticencias iniciales de algunos presidentes autonómicos respecto a la aplicación de la norma. "El marco general es ése, pero después hay que aplicarlo a situaciones concretas porque un gobernante tiene la obligación de cumplir la ley, no está por encima de la ley", ha indicado, para añadir que "otra cosa es qué hace con su conciencia ante una ley que es injusta", algo que, a su juicio, "es un problema que habría que ver en cada caso".	I answer that, As Augustine says (De Lib. Arb. i, 5) "that which is not just seems to be no law at all": wherefore the force of a law depends on the extent of its justice. Now in human affairs a thing is said to be just, from being right, according to the rule of reason. But the first rule of reason is the law of nature, as is clear from what has been stated above (91, 2, ad 2). Consequently every human law has just so much of the nature of law, as it is derived from the law of nature. But if in any point it deflects from the law of nature, it is no longer a law but a perversion of law. I-II, Q.95, A.2, Corp.
fuente	source

The railroad worker ... and his descendants

2010-07-23T05:26:00.000-07:00

The railroad worker may be great
Yet think his hammer is dumb
  And the rails will wait
  As he rales at fate
When the hammer struck his thumb!

He may be Christian and devout
And kiss the Holy Rood
  Yet the rails will wait
  As he rales at fate
If the cook has burnt the food.

He may be a dancer, gallantly
Turn ladies, kiss them soon
  Yet the rails will wait
  As he rales at fate
If the fiddler is out of tune.

His descendants may be bloggers bold,
Love all things internet
  Yet the mails will wait
  As they rale at fate
If connexion is upset!

On Rail Putters and Preacher Men

2010-07-23T01:00:00.000-07:00

There are reasons to rale · for a rail putter:
the hard weather · harsh hours of work;
the bad wages · that await him therefore;
the absent kin · for which whores soothe him
- or to pray and hear · preachers lauding
the Lord's love for us · the lasting bliss.

There are reasons to pray · for preaching men:
the hard hearted · harming others;
the unfaithful · eating and drinking
who hope to hold · happiness carnal,
who heavenly hopes · hold no longer;
the best gone bad · and bitter of heart:
or reasons to rale · as a rail putter.

But a rail putter · who rales no more,
getting back to kin · bettering his mood,
getting back to God · bettering his ways
is a joy for the heart · of heaven's fishermen.
These are reasons to pray · not to rale, preacher!

Citemus votum +Antonii de Castro-Mayer, Episcopi Camposini

2010-07-21T05:28:00.000-07:00

Errores ...
Ingens conatus generis humani ad unitatem redigendi.
Minus malum ; thesis, hypothesis.
Adaptatio, cooperatio.
Educatio speciatim educatio et initiatio sexualis.
Cleri institutio.
Civitas christiana.
Nova christianitas.
Coram Communismo.
Coram Socialismo.
Interventus Status.
Progressus materialis.
Philosophia et Theologia Scholastica.
Mediatio Universalis Beatae Mariae Virginis.
Magisterium Romani Pontificis.
Potestas Episcoporum.
Actio Episcoporum.
Fons proxima, ex qua excerpsi haec

Errores, scilicet, naturalismus, materialismus, etc., unde procedit crisis qua hodie civitas christiana laborat, saepe ab Ecclesia denuntiati et damnati sunt. Conveniens tamen nova videtur condemnatio a Concilio Oecumenico temporibus nostris coadunato.

Nova haec magnam acquiret efficaciam condemantio, si Concilium verae coniurationis adversus civitatem Dei existentiam simul denuntiet. Coniuratio enim antichristiana non collatione fortuita plurium errorum vel errantium fit, imo vero unitate gaudet consilii. Nexus ergo intentionalis inter varios errores utpote media quibus Humani Generis inimicus utitur ad mentibus et hominum moribus imperium suum imponendum, praeteriri non debet. Sic considerata, coniuratio antichristiana apparet, sicut revera est, nempe non ut purum putumque systema doctrinale, sed ut vera novam instaurandi conceptionem vitae intentio, modum cogitandi et agendi se contrarium placitis christianis conferentem.

Efficacia, tamen, antichriatianae actionis sita est in disseminatione non tantum errorum illorum quibus nititur, quantum formularum quarumdam prima fronte innocuarum, virus vero nequam coniuartionis antichristianae totum in se continentium quod in animas introducunt, sicque artifices imperii inimici creant. Quamvis occultum, virus coniurationis antichristianae novas artis conceptiones vivificat, plures usus in convivio sociali, aliosque modos se gerendi hominum. Tantum, his mediantibus, potest inimicus suum in homines servare imperium. Inde videtur valde opportunum Concilium illas formulas, conceptiones et usus denuntiare et damnare. Ni fallor non aliud in mente habuit R. M. Pius IX cum Syllabum edixit. Humili meo iudicio, perutilis fidelibus esset nova sollemniori modo data condemnatio propositionum Syllabi illis adaptionibus et pluribus augmentis peractis quae a nostris temporibus postulantur.

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Ingens conatus generis humani ad unitatem redigendi. - Ingens conatus unius generis humani obtinendi ubique notatur. Huc tendunt plures institutiones internationales, in primis Unesco, quae pro fine habent omnia quidem removere quibus homines inter se differunt. Secundum huiusmodi unitatis fautores nihil magis ad beatitudinem generis humani concurreret quam abolitio omnium differentium quae homines et nationes distinguunt et proinde separant. Hominum paradisus esset vita super terram si non amplius quam unus idemque populus, una stirps, una et eadem cultura, unus tantum Status exstaret.

In se, intentio maiorem generis humani semper prosequendi unionem, nil reprobandum habet, dummodo sapienter ne negligat iura naturalia et veritatis revelatae. Quod, proh dolor! non videtur fieri. Idea, enim, quae, si palam non profertur, saltem subest activitati ad unitatem generis humani intentae, est quod religiones dogmaticae homines potius dividunt quam congregant. Inde morus in syncretismum religiosum, seu ad conceptum modernistarum religionis.

Qui conceptus magis in dies firmatur disseminatione coetuum qui erectionem moralem societatis intendunt quin de vera religione, vel simpliciter de religione, curent, ut "Lion's Club, Rotary Club, Réarmement Moral" et ceteri huiusmodi, sicut etiam aestimatione, quae semper maior fit, aliorum coetuum, scilicet illorum qui miseris et pauperibus subvenire cupiunt, asserentes hanc unicam veram et bonam religionem quippe quae caritate fundatur.

Talia, videtur mihi, Concilium ignoscere non posse, cum subdola et efficacissima media constituant corrumpendi germanam civitatis christianae notionem.

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Minus malum ; thesis, hypothesis. - Defectiones fidelium a certamine adversus maximas saeculi quamplurimas causat, aedificationique civitatis antichristianae iuvat falsus conceptus et usus principii de tolerando malo minore ne maius accidat.

Generatim enim malum minus simpliciter consideratur ut malum diminutae rationis, quod ergo quacumque ex causa permitti potest, verbi gratia, ut contentio animorum vitetur. Inde persuasio quod omnis pugna in se mala est, ideoque semper vitanda, nomine caritatis vel sollertiae apostolicae. Tandem, nostris temporibus, saepe malum minus ut conditio normalis habetur, saltem implicite. Consequenter, extenuatur vel negligitur vigilantia ne malum minus - quod semper malum est - pravos effectus suos multiplicet, et amor ac desiderium conditionis normalis omnia mala excludentis evanescit. Aliis verbis, thesis simmpliciter derelinquitur. Exemplum vderi potest in quaestione de unione Statum inter et Ecclesiam. Pius IX in Syllabo damnavit propositionem affirmantem licitam et necessariam separationem Ecclesiae et Status. Unionem temen utriusque potestatis nonnulli viri catholici peregrinis verbis ita extenuant ut clare appareat ipsos de iure iudicare conditionem normalem civitatis christianae postulare separationem Status ab Ecclesia.

Supra redire

Adaptatio, cooperatio. - Voluptas quaedam adest apud quosdam adaptandi Ecclesiam moribus saeculi, ut facilius acatholici ad gremium salutis inducantur. Haec tamen adaptatio in detrimentum boni concipi solet, ita ut magis fuga a decertando sit quam zelus animarum. Inde conveniens definitio conditionum quibus adaptatio moribus hodiernis sine periculi fieri possit. Ne, verbi gratia, principium pereat omnino tenendum, adaptationis causa, vel generalis aliqua adaptatio evadat quae nonnisi quibusdam in circumstantibus personae, regionis, temporis etc. suaderi valeat. Sicque detrimentum patiatur illa ordinatio convivii hominum quae utpote ab Evangelio orta omnibus viribus stabilienda est. Ita, v.g., sabctus Ioannes de Bosco interdum in tabernis apostolatus opera exercebat; quae a sancto illo peracta aediicatio erat, ab aliis forte scandalum pareret. Item generatim dici potest de eo quod vocant "captatio benevolentiae", cum potius quam opus apostolicum constituat, nonnisi pars eius minima sit.

Fere idem dicatur de cooperatione cum acatholicis vel infidelibus, hodie communissima. In praxi, conceptus admissus nullum periculum videt in convivio catholicorum cum infidelibus, hereticis vel publicibus peccatoribus. Si nullum periculum, omnis cooperatio permittitur, cum vel utilis vel saltem indifferens sit. Ratio est quia homines cum peccent, id faciunt vel ex ignorantia, vel ex fragilitate, numquam vero ex malitia ; ideo facile moventur acatholici ad doctrinam et praecepta Ecclesiae sequenda : cum ipsis convivere ergo conditio demonstratur necessaria ut eorum conversioni provideatur.

Ex eadem ratione omnes ab actione apostolica arceri debent quae irritationes causarent, ut argumenta polemica vel partes minus amabiles doctrinae catholicae, infernus, v. G. poenitentia, oboedientia, coetera huiusmodi. Porro omnia sub aspectu suavi alacrique proponi debent.

Supra redire

Educatio speciatim educatio et initiatio sexualis. - Omnis fere puerorum institutio hodierna ntauralismo vitiatur. Natura humana undequaque bona declaratur, peccatum originale ut mythum reicitur, disciplina externa, sicut religio relevata, nociva denuntiatur. Quae contraria sunt huiusmodi deliramentis, opportunum videtur declarare. Pueritia enim non eximitur sequelis peccati originis quod facultates hominis turbavit. Aetas ergo illa germina omnium vitiorum in se continet ita ut nisi auctoritate et prudentia maiorum cohibeatur, passionibus incautos pueros captivabit. Correctio fiat oportet tempestiva, rationalis, vera caritate oborta, quin turbationes morbidas provocet.

Tum ex moribus societatis illecebris indulgentis tum ex doctrinae psychoanalyticae diffusione, educatio et initiatio sexualis, vitae conceptu materialistico ac naturalistico imbuitur quin parentes et magistri catholici satis resistant. Immo a S. S. C. Sancti Officii die 21 martii 1931 in hac re servanda mandavit, fere ignorantur. Nemo tamen est qui dubitet huiusmodi educationem et initiationem maxime concurrere ad mores depravandos et a veritate christiana animos avertendos.

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Cleri institutio. - Cleri institutio in primis intendat sacerdotes creare pugnaces contra coniurationem antichristianam in mundo agentem quae animas funditus evertit. Secus timendum ne et ipsi sacerdotes maximis saeculi inficiantur, inutilesque evadant ad civitatem christianam instaurandam. Infeliciter variae quae suggerentur modificationes in vita vel institutione clericorum, fere omnes spiritum redolent saeculi, et si aliquando ad praxim adveniant, omnia signa distinctionis quae, iure divino, clericos a laicis separant, auferunt, et pedetentim in Ecclesiam introduceretur aequalitas omnimoda quae in societate civili in votis est liberalium et communistarum. Sic abrogatio legis veste talari incedendi, item studia humanitatis in seminario peragendi, item de cavendo convivio cum foeminis. Haec ultima, quidem, naturalismo vitiatur, aeque castitatis formationi obest et peccaturm originale negligit.

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Civitas christiana. - Cum ordinatio civilis societatis valde ad salutem animarum concurrere possit, vel, e contrario ei obesse, efficacior erit actio fidelium tum in pugna adversus conspirantes contra Ecclesiam, tum ad societatem in Christo instaurandam, si in institutione christiana mentibus proponatur descriptio quaedam civitatis catholicae prout his in terris et hodiernis diebus constitueretur. Sic, cognito scopo actionis socialis catholicae, non laborarent in incertum, quasi omnino indifferens Ecclesiae esset qualiscumque convivii humani ordinatio. Et methodus qua scopus ille attingi possit eis ut indicetur valde opportunum videtur, nempe quibus mediis tandem civitas christiana nunc stabiliri possit. Exemplum sumatur a modo agendi communistarum. Si eorum actio unice ad explanationem theoricam civitatis socialistae reduceretur, pauca vel nulla consecuti essent. Vis et efficacia actionis qua imperium in magnam cuiusdam hominum classis partem potiti sunt, ex eo procedit quod suis asseclis aliquid tangibile ut ita dicam proponebant, non solum extollendo iniustitias quas patiebantur, sed presertim eorum cupiditatem alliciendo bonis in futuro obtinendis ex victoria socialismi, et eorum actionem methodice ordinando ad finem intentum. Ut mihi videtur, civitatis christianae restauratio obtineri nequit cum tantum quaedam noxia socialia, etsi multa, indicantur et singula sanantur ; idealis quaedam notitia civitatis christianae hominibus exhibenda videtur, nempe, quisnam sit ordo rerum in praesenti statu a deo volitus, et quaenam media ad talem ordinem in mundo instaurandum adhibenda sint, fidelibus omnino ut indicentur oportet ut eorum actio ordinata sit, efficacior fiat et ipsi magno animo actioni se voveant.

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Nova christianitas. - Necessitatis definiendi quid authentica civitas catholica importet, evidens fit cum considerantur spuriae notiones novae christianitatis, fundamento in traditione catholicae destitutae, immo quaedam propugnando quae huiusmodi traditioni aperti adversantur.

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Coram Communismo. - Vellem ut significaretur quod positio fidelium coram Communismo totaliter differt ab alio possibili coram Liberalismo. In regimine, enim, liberali teneri potuit principium de tolerando malo minori, seu possibilis fuit admissio hypothesis sine negatione thesis. Scilicet, penes gubernium liberale, fideles iure communi niti plura potuerunt bona facere quin cogerentur malum aut agere aut profiteri. Regimen autem Communistarum non solum non permittit professionem placitis communistis oppositam, sed ipsa dogmata seu principia Communisme ut explicite admittantur imponit. Impossibilis ergo sub ipso, cooperatio vel simplex pacifica coexistentia fidelium. Quodsi aliquam libertatem Ecclesiae tolerat, hoc tactice tantum intelligendum est, nempe statio ut, tempore venturo, melius et securius omnibus tyrannice ordinationem societatis communistam imponat.

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Coram Socialismo. - De se civitas illa communista paucos allicit. Quae magnam hominum classem ad Communismum adducit est utopica constitutio civitatis a socialistis propugnata, nempe, societas in amore fundata, in qua nulla miseria vel paupertas, nulla aemulatio, cum omnes aequales sint, nulla controversia cum omnes etiam inter homines forte exortae, scientifice solvantur. Talis ordinatio civitatis in amore proximi unice stabilita a pluribus ut vera ordinatio christiana priorum saeculorum proponitur. Ei ergo sufficeret nomen et signa ecclesiastica affigere ut iam a catholicis propugnari possit. Mihi opportunum videtur omnem confusionem dissipare, v. g. declarando ordinationem civitatis a socialistis somniatam, in solo amore et progressu scientifico positam esse contra actualem Divinae Providentiae dispositionem, cum inaequalitas hominum non solum malum minime constituit, sed et melius in praesenti ordine hierarchico rerum et hominum manifestat perfectiones Dei ; eo vel magis quod in absoluta paritate omnium hominum quaedam virtutes christianae maxime ad salutem necessariae, ut humilitas, oboedientia, misericordia etc. fere impossibilies evaderent. Pondus autem quod ex inaequalitate patiantur homines, consideratur ut poena peccati originalis et ut medium quo exerceantur virtutes.

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Interventus Status. - In hodierna disiunctione spirituum, actio Status seu gubernii in activitatem societatis maior est quam ordo rerum postularet, et iam incipit considerari ut attributio normalis omnis gubernii. Videtur opportunum denuo statuere principium interventus Status nonnisi ad supplendum actionem civium adhiberi posse. Interventus ergo, extraordinarii, in praesenti ordine et rerum conditione legitimi, ordinantur ad restaurandam activitatem normalem membrorum societatis.

Caeteroquin, quaestiones quae modo in societate civili agitantur, sicut et ceterae omnes omnis temporis, nonnisi instauratione vitae christianae civium solvuntur. Inde cavendum ne nimis fidatur legibus et institutionibus Status, quasi ab ipsis tantum optima ordinatio socialis dependeret, et solutio omnium difficultatum repeti deberet.

Ex dispositione naturali rerum, convivium humanum sociale - maxime si christianum est - habet in seipso facultatem sese in pluribus recuperandi. unde interventus nimis amplus et assiduus Status ordinem naturalem potius destruit quam iuvat. Actio ergo gubernii prudens sit et non exerceatur nisi cum nulla alia solutio problematis a membris societatis civilis procuranda, dari possit.

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Progressus materialis. - Potius quam ab ecclesia egredi, maluit semper inimicus in eius sinu permanere ut facilius mentes corrumperet, malum sub specie boni spargens. Ita fecit Iansenismus, et recentius, profundius ut notabat S. Pius X, Modernismus. Quae etiam nomine Theologiae et Moralis Novae damnavit Pius XII, nihil aliud videtur quam neo-Modernismus. Hodie saepe a viribus catholicis proponitur ut aliquid velut necessarium ad salutem animarum, adaequatio Ecclesiae ad progressum materialem civitatis quem "Technica" introduxit. Talis autem "progressus" generatim spiritu materialistico animatur. Utile ergo videtur declaratio formalis quod, etiamsi Ecclesia omnes inventiones mentis humanae plaudat, minime potest adhaerere spiritui quo cultores progressus frequenter ducuntur.

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Philosophia et Theologia scholastica. - Novus videtur necessarius stimulus pro Philosophia Scholastica, cuius systema ut solidissimum mentis humanae munimen utiliter denuo declararetur, ne catholici viri adhaereant hodiernae philisophiae deliramentis, ut existentialismo, evolutionismo, etc.

Tum in Sacra Theologia, cum in Philosophia notatur timor et contemptus relate ad quaestiones controversas. Invaluit enim idea falsa et reprobanda qua quidam intendunt Ecclesiam polemicas et controversias abominare quasi necessario caritati adversentur. Ideo, in limine repuunt quidquid polemicae visum habet. Affirmando e contrario, necessitas et utilitas controversiarum, ut, scilicet progrediatur scientia ecclesiastica. Nulla ceteroquin Ecclesiae traditio adduci potest affirmans disputationes, quae moderate fiunt, vinculum unitatis et caritatis rumpere.

Ex timore controversiarum, in catechesi generatim populo traduntur unice veritates fidei, et quidem fere sine explicatione. Consequenter, fideles manent alieni a magna parte vitae ipsius Ecclesiae, theologicae nempe, et pietatem agunt superficialem quae nullo modo ad progressum Theologiae contribuit. Inde divortium inter vitam christianam fidelium et Ecclesiae scientiam ; ex quo sequitur vitam christianorum magis in idies minus sacram fieri. Opportune ergo, media proponenda, ut spiritus fidelium actuose a Sacra Theologia nutriantur.

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Mediatio Universalis Beatae Mariae Virginis. - Non sine relatione cum civitate christiana restauranda esset definitio dogmatica Mediationis Universalis Beatae Mariae Virginis Matris Redemptoris Domini Nostri Iesu Christi. Dilapsio enim plurium fidelium incipit a falsa notione muneris Christi Redemptoris quae eos a filiali, tenera ac fida devotione erga Beatam Mariam Virginem avertit. Vita ergo christiana ut solide reparetur ab hac devotione ut incipiat oportet. Definitio autem dogmatica Mediationis Universalis Beatae Mariae Virginis Matris Redemptoris potentissimam huic devotioni contributionem afferet.

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Magisterium Romani Pontificis. Primum quidem iuvaret quae in hac re Concilium Vaticanum decrevit, complere, scilicet melius determinando infallibilitatis Romani Pontificis. Deinde clare edicere quamnam vim habent documenta Magisterii Ordinarii Summi Pontificis et quamnam obligationem pariant, ne simpliciter negligantur doctrinae, v. g. Litterarum Encyclicarum utpote infallibilitate carentes.

Supra ire

Potestas Episcoporum. - Sit mihi venia mentem aperiendi qua scilicet timeo ne vis auctoritatis episcoporum, et salubris quo gaudent influxus ex immediata ad Romanum Pontificem subiectione extenuetur ex constitutione permanentis coetus episcoporumcuiuscumque nationis vel regionis.Talium coetuum conclusiones voto maioris tantum partis firmatae, quamdam moralem vim aliis imponunt. Vis autem auctoritatis Romani Pontificis in singulos episcopos iure talibus coetibus non extinguitur, tamen autem interpositione illorum minuitur, humili, saltem, iudicio meo.

Supra ire

Actio Episcoporum. - Nullum dubium quod restauratio civitatis christianae maxime ab actione episcoporum dependet. Inde, investigatione sueta, cum candidati ad episcopatum praesentantur, mihi videtur in primis curandum de eorum animo coram socialismo, laicismo, neo-modernismo, etc., in genere coram erroribus et formulis quibus nutritur coniuratio antichristiana, utrum sc. firmiter, active et efficaciter adversus hos errores et subdolas eorum formulas et modos se habendi dimicare possint et valeant.

Antonius de Castro Mayer, Episcopus Camposinus.

Supra ire

Excerpsi ego bloggator Iohannes Georgius Lundahl haec de Le Sel de la terre, numero 37, aestatis AD MMI:

Les textes publiés dans la revue peuvent être reproduits librement à condition d'en mentionner l'origine et de faire parvenir un exemplaire de lapublication à la revue. En cas de copyright explicite, précisé en fin d'article, une autorisation doit être demandée avant publication aux ayant-droits.

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Gli aggressori sono perdonati, mai la loro agressore ...

2010-06-30T02:38:00.000-07:00

... la psichiatrìa, nec è giudicata, nè solo accusata.

Normalemente, un agressore di un uomo di stato è rebelle, un(a) agressore di un celebrante commete oggetivamente un sacrilegio. Normalemente, sea sono molto copabili, sea sono moltìsimo provocati per una oltra agressione, quella dei psichiatri. Oggi, i dui sono scusati per una menzogna probabile quanto al agressore di Berlusconi ed un equivoco quanto all'agressore di Papa (se tal è).

Il agressore di capo di governo si trova pronunciato fuori capicità di ragionare o volere al momento del crime, l'agressore del Benedetto XVI si trovava ante pronunciata perdonata perchè avesse "una buona intenzione", lo che puod'essere esatto quanto all'intenzione remota, di essere giudicata per la chiesa (oltri tempi i povveri spagnolo non faciendo fidanza ai tribunali secolari facevano sacrilegi o blasfemi menori per essere giudicati per il santo ufficio, riputato più giusto), mai no quanto all'intenzione immediata, di far un sacrilegio, stesso no massimo.

Intanto, la psichiatrìa no porta giudicio, no considera propiamente colpabile, mai tampoco scusa nè perdona nel senso commune. "Impone le sequele" en un senso più o meno como il carma (inesorabile!) dei indùi o dei buddhisti. Lo faciendo fa opera di populismo e dei crimini predefiniti per le legi, mai non sta giudicata nèmeno accusata.

Hans-Georg Lundahl
Memoria di San Paulo
San Teobaldo
30/VI/2010
Sulla Bibblioteca
Mouffetard, Parigi V

À trois connaissances très musicales

2010-06-06T06:09:00.000-07:00

	Am	Dm
De-	vant la Saint Eu-	stache

	Dm	Am
Le	soir la bière on	boit.

	Am	Dm
On	joue bien gui-	tare,

	G7	Am
Vi-	sites on re-	çoit.

C'est Jérémy et Thomas
A'c Mervin on est trois.
Devant la Saint Eustache
On chante - mais de quoi?

Chagrin d'amour tourmente
Les cœurs des trois chanteurs?
C'est Jérémy et Thomas,
A'c Mervin on est trois.

Devant la Saint Eustache
Le soir on chante en chœurs:
Pas trop chagrin tourmente
les cœurs des trois chanteurs.

Deplorable

2010-03-25T13:06:00.001-07:00

TFP ha publicado algo que ya dice que hay a decir.

Peró es buena novela sobre el Caudillo, ya que la "legislación" anterior no fue de ello.

Yo creo eso, Padre Pio explicó muy bien! (enlace)

2010-01-13T08:01:00.000-08:00

En las ordenadoras de la biblioteca he copiado un enlace y cuanod quiero pastelar aquí resulta sencillo texto:

El Santo Sacrificio de la Missa.

Porqué? Quizás porqué hay massones en el personel. Quizás por otra cosa. No sé.

La santa misa explicada por San Pio de pietrelcina

Ah, ahora va mejor!

Ci sono legi ...

2009-12-29T02:59:00.000-08:00

... contro sequestro, insulto, violenza, calunnia ed altre simili azioni della psichiatria. La non applicazione contro la psichiatria forze non fa che il stato sia totalmente illegitima, mai costitue, col avortamento, un manco di legitimità del stato. Nonostante che per questa istituzione e per l'avortamento quelli azioni siano legalizate.

Revocare la legalizazione dei crimini cottidiamente fatti per "medici", applicare la lege contro loro crimini saria buona cosa per salvare il stato dal chaos morale.

E la chiesa potrebbe non insistare tanto sul perdone dei malfattori sul non odio dei malfattori che si dimentiche como oggi sul diritto di condannare il malfatto, di difendersi dal malfatto e dai malfattori.

Con molto rispetto al presidente del Governo ed al Papa, inquanto legitimi,

Hans-Georg Lundahl

Santo Padre (o Messer Ratzinger, secondo il caso, io non pretendendo giudicare la thesi sedivacantista)

2009-12-28T06:47:00.000-08:00

Fù scomfortabile questa Santa Notte?

Domanda al Cardinale (?) Etchegaray. Il è o fù conosciuto como un modernista in certi cercoli tradizionaliste, mi ho dimenticato del contexto di questa accusazione.

La moglie non sube questo una vece per anno, di una sola persona, mai forze stessa sube, forze ha veduto (non, quasi certo ha veduto) altri subire lo stesso molti veci, e quasi tutta vece che c'è una tensione grave tra i pazienti e il personale dove avere pavore di subire o di vedere altri subire lo stesso. Mai non da una sola persona, da tutto il personale. E dopo, la medicazione.

Non ne soffre? Non è lùcida? Bastante lùcida per far subire al Santo Padre (se il titulo è esatto) lo che il Santo Padre domanda a tutti i pazienti della psichiatria, e a tanti lùcidi. A tanti chi ne sono provacati a una querela e dopo subiscono lo stesso per mesura di securità. Perchè non è manco di lucidità essere in diagnose psichiatrica. Quelli chi la mancano forze sono anch'egli nella psichiatria, mai costituiscono la minorità dei pazienti. La magiorità forze sono tristi, forze sono malevoli, forze sono "ebefreni" cioè anno una mentalità di più giovane che spettato, forze altra cosa, forze non più matti (mai certo meno poderosi) che le persone chi gli anno missi nella psichiatria, mai non matti, mai non senza lucidità.

Lo che si vede nella psichiatria e lo che si vede nelle death rows delle Stati Uniti è la desperanza degli condannati a subire umiliazioni dopo umiliazioni per mesure di securità fin che muorono, mai senza dato fermo per la morte. I criminali delle death rows molti veci sono culpabile da crimine meritando la morte, mai non meritando questa insecurità prolungata per i avvocati chi fanno appelo ai psichiatri per scusargli per un manco di lucidità fittivo. I pazienti della psichiatria molti veci sono o fùrono innocenti avanti di essere cattivati per questa machina per malfazione, per produzione di desesperanza, di amarezza, di assurdità.

Tutto, perchè ci sono certi eretici per chi il sembra una pietà di scusare il falto, stesso se dopo il difettuoso si trata peggio che il culpabile, stesso se il difetto è infinitamente meno grave che i falti degli trattati meglio. È una pseudo-autorità quasi paterna senza termine della magiorità, è una pseudo-autorità quasi di stato senza il principio nulla pena sine lege ed altri simili, è una pseudo-autorità quasi della chiesa senza teologia morale. E chi la subiscono sono, per la mggiorità degli casi, lùcidi.

Santo Padre (se il titulo è esatto), non domanda più a tutti questi (e ne tanti lùcidi) di subire questo! La madre mia ha subito lo anni dopo anni per il fatto di avvere educato mi como cristiano: eglia faceva il prece domenico, il Nostro Padre, tre veci per giorno con me, la nonna faceva querela, la madre respondeva, e fù misa en psichiatria. Tanti veci per mi giovinezza. Tanti veci.

Hans-Georg Lundahl

Signor Berlusconi ...

2009-12-15T08:32:00.000-08:00

Normalmente un capo di Stato non dove essere battuto senza pena grave, mai, dopo lo letto nella pressa gratuita, il perpetratore ha avuto la sua vita distrotta durante più di dieci anni per gli psichiatri, e signor presidente d'Italia non ha protetto questa persona da queste istituzioni.

Lei spero lo miglio per far corrigere a questo manco di legitimità.

Sembra che anche la chirurgia francesa soffrece un manco di rispetto per una mal considerata solidarità con questa specialità pseudomedicale.

Rispettuosamente,

Hans-Georg Lundahl

Mi español escrito es mejor que mi castellano hablado ...

2009-11-01T10:15:00.000-08:00

... y fuí hablando con un español en París, un anticlerical.

No, la de Tosantos NO es appropriación de cultura págana.

Fiesta de los Muertos, México: las máscaras de esqueletes que bailan es porqué Dios "bailaba" sobre las puertas del Infierno y porqué los que quedan ahora ensevelidos se depertarán por el Último Juicio.

Tosantos y Samhain en Irlanda: la fecha, si, es apropriación, precisamente para combatar al paganismo. La cultura, no. "Trick and treat" se haceba otra epoca como " go a-souling": las tardes del 31 octubre niños y pobres se iban para pedir pastelerías, y cada vez que alguien logró una, prometeba a orar por un alma defunta. Y "Jack-O-Lantern" es una moralidad sobre alguien quien, por mucho que no se iba al infierno, tampoco logró el Cielo.

Comentario carlista sobre abortamiento (enlace)

2009-09-24T04:52:00.000-07:00

Enlace.

Is this a travel blog? (Silny pront w Rhodanie)

2009-07-30T10:04:00.000-07:00

Not really, but it includes poetry from my travels. Like this:


Tylko z drugimi
Is the rule that mother taught me,
Tylko z wesolich okacymi
When it comes to drinking wine.
	This is not a drinking song
	For I hope to get a long
Dry and sober where there are no friends of mine!

Is the Zuzana in Lübeck now, or in Poland?

Anyway, I have some other posts about this voyage too.

Austrian flag means: "Thou shalt not pass"
Zoup Zuzana and Zuzana zalad

PS: for ice cream, in order to correct quantities:

3 eggs
1,5 dl cassonade
3 dl milk
1,5 dl cream
1,5 msk wheat flour
taste, like: cacao (2 tablespoons) coffie (half a small cup) tea (same quantity as coffie, maybe with lemon)

1 Whip the cream
2 Whip eggs and sugar, add flour
3 Warm the milk, when it is starting to seethe, add onto mixture while stirring
4 Put mixture back on stove, stir until it thickens
5 Add taste, put into a form, add whipped cream, but turning, not stirring
6 Freeze, take out after two hours, turn through with a fork, freeze again two hours, turn again, freeze again over night.

Les ondes sur la plage

2009-04-01T04:10:00.000-07:00

se brisent de la mer

/: pourtant que je n'y nage

les regarder m'est cher. :/

Il faut qu'on leur respecte

le froid- et profondeur

/: oùconque on les détecte

car il s'agit d'honneur. :/

Que donc les ondes donnent

mauvais ou bon accueil

/: demandent à personne

de détourner son œuil. :/

The pilgrim's padreen*

2008-11-25T07:04:00.000-08:00

(The family that prays together stays together)

Now, Jack takes up his mobile phone,

He's calling his love Jill,

He's walking to St Jacques alone

Although he loves her still;

And all this separation,

It is quite against his will:

From ruddy eyes, the tears that fall

His sorrowings distill:

Refr 1,2,3:

Are you lonesome tonight?

Why did you walk away?

I'm weeping like a child,

Cause I wanted you to stay:

And on the great camino

Alone I walk my way:

Why didn't you love me so?

Why didn't just we pray?

His call is only reaching

An answering machine

He stammers half his message

And prays a sad padreen:

Because it is a Friday.

His Jill is going e'en

Unto the kindergarden

To fetch their own Jolene

"Oh, mummy, who's the funny man

who made the answered call?

How did he know my name and yours

and how the phone to call?

I think he kind of liked you,

Though I didn't get it all:

He was crying like a littl'one

Though the voice was of a tall!"

It pressed her heart to hear her child

Her father not to know

And all the pious tenderness

Unknowing she did show:

And all the hate that had gone wild

That eve so long ago

Was melting like a piece of ice

July, Santiago:

Refr 4:

Yeah I'm lonesome tonight!

Why did I walk away?

I've hurt my only child

When you wanted us to stay!

Though on the great camino

Alone you walk your way,

We'll be in Santiago,

We'll meet, and kiss, and pray!

*padreen=rosary

In Burgos

2008-11-25T07:02:00.001-08:00

I am not that good a walker,
I cannot catch you up,
Unless you really want me to and stay!
I am not that good a talker,
I'll bore you if we sup,
Unless you really ask me what I say:

Refr:
And I say you are lovely
And I say you're such a rose,

And I say I'd be happy,

Just to meet you

And to kiss you

In Burgose!

I am not that good a worker,
I cannot pay for both,
Unless you want to be a little poor!
I am not that good a courtier,
My manners are uncought,
Unless you can my courtesies endure!

I am not that good a poet
(to say it is a lie!)
Unless you like your poetry with rhyme!
I am not that good a singer
(you may laugh or you may cry)
Unless you like your songs to have a chime!

Sigue a Azaña y Hitler ...

2008-11-24T01:34:00.000-08:00

Segùn lo leído en el cotidiano, Alejandro Valentín, juez de Valladolid, exige que los crucifijos sean desplazados de las escuelas.

Come saben los españoles, sigue Azaña. El presidente quien usurpó las derechas de la monarquía para fonder una repùblica con apoyo de la mitad del pueblo. El cuyo regímen favorizaba la violenza anticlerical hasta provocar la Guerra de 36 - 39. ?Pero saben ustedes que ya Adolfo Hitler seguía el ejemplo de Azaña (y de Lenin y de la Tercera Repùblica Francesa)?

La mayoría de los alemanes toleraba que los crucifijos fuesen desplazadas. Peró no los bavaros - o las madres bavaras. Cuando el partido había bajado un crucifijo, las madres fuesen allà para remplazarlo.

También en Bavaria fue la Rosa Blanca quienes denunciaron la tiranía hitleriana. A cuando una respuesta a esa dictatura laicista?

En Carpentràs me han robado una cruz de Camarga. No sé porqué, peró me desgusta.¹ En Valladolid roban cruces a clases enteras. Me desgusta igualmente.

Hans Lundahl

11/24 Novembre

En Vaucluse

¹ El de quién recibí la cruz "ayer" me explicó que la tomó para evitar que fuese robada: no queda desaparecida entonces lo que me alegre mucho.

Sponsorez mes vacances d'été, s'il vous plaît ...

2008-11-05T01:11:00.000-08:00

Refrain:
Sponsorez mes vacances d'été, s'il vous plaît
Car je n'aime pas trop bosser:
Je préfère aimer, je préfère chanter
Et c'est dur de travailler!

J'ai vu Berlin, j'ai vu Paris
Dordogne, Corrèze aussi:
Un peu de Lot (pas Camélot)
Randonner, ça fait ma vie

Sponsorez ...

J'ai vu Espagne et Allemagne,
Un peu de Grand-Bretagne
J'ai vu l'Empire de Charlemagne,
J'ai bu du bon Champagne

Sponsorez ...

Corona Galaeciae

2008-11-03T06:46:00.000-08:00

Corona, o, Galaeciae

O maximae laetitiae

Nautarum portus es

Qui maris nunc fastidii

Undarum quoque taedii

Quietem nautis des

/:Lux tua undis illucet

et nautas ad te allicet

Quietis dulci spe

A turri super ossa

Gerionis defossa

devicti Hercule:/

I curuniri vogliono mutare

2008-11-03T06:43:00.000-08:00

I curuniri* vogliono mutare
Degli uomini la fè, naturalezza,
Moralità, cultura e la grandezza:

L'architettura e lettere, le care

Ai filosofi tutti

Ai poeti ed ai povveri ragazzi
Dèbili, intelettuali, forse brutti
Di cuio nùmero nuovi reclutti
Giungono loro in sinistri palazzi.

Non cercano oltra cosa che da siempre:
Scienza, potestà, più di controle
Su tutti gli uomini, cuio parole

Prendono più o meno che dai tempi

Quando formate state

Sono, mai nunqua lo stesso passato
Che glie lo più hanno reutilizzate:
Di questa mente ragioni ingannate
Loro si danno como erba sul prato.

"Giuvare" è rovinare: "amicità" è
Schiavaggio nella bocca sapiente
Dei curuniri - molto diferente

Dall' onestà che nulla parte trae

Le vecchie parole

Dal vero senso vecchio - che onora
Di "libertà" lo "non sotto controle"
Ed ogne cosedi sue parole:

Quest'onestà che tace più ancora
Lo più che parlano i curuniri questi
Chi erano nunqua semplici ed onesti
E più di più disonestano ancora.

Hans Lundahl

*curuniri - referenza da Tolkien
traduzzione, più o meno: uomini àbili,
tecnocrati o stesso: sapienti

Eso del Caudillo no me gusta (enlace)

2008-11-03T06:41:00.000-08:00

Huelva, el polo Químico

Bajo Mola, eso quizás no habría sido hecho.
Peró murió antes las finales de la guerra en España.

Demasiado

2008-11-03T06:40:00.000-08:00

Demasiado cerca la hermosa para mi
Demasiado lejos la hermosa para mi
Demasiado cerca para se olvidar
Demasiado lejos para me consolar!
O la hermosa, como rosa, qué problema espinosa! (bis)

Demasia' delgada la hermosa para mi
Demasiado gorda la hermosa para mi
Demasia' delgada pa' mente no entrar
Demasiado gorda pa' fueras bien sacar!
O la hermosa, como rosa, qué problema espinosa! (bis)