Wednesday, September 20, 2023

Monsignor Schneider, was the canon law Decree of Gratian Magisterium ?


The theory of the automatic loss of the papacy due to heresy remains only an opinion, and even St. Robert Bellarmin noticed this and did not present it as a teaching of the Magisterium itself. The perennial papal Magisterium never taught such an option.


So far Athanasius Schneider.

Bishop Schneider: About the Validity of the Pontificate of Pope Francis
September 18, 2023, Bishop Athanasius Schneider
https://www.gloriadei.io/articles/bishop-schneider-about-the-validity-of-the-pontificate-of-pope-francis/


Now, here is some comment on canon law ...

2.1. Il canone Si papa a fide devius (D.40 c.6) del Decretum Gratiani.

Il canone sesto della distinzione 40 del Decretum Gratiani ammette una prima deroga. Dopo aver presentato il caso di un papa non curantesi della salvezza della propria anima, inutile e "a bono taciturnus", osserva che un siffatto pontefice e un vero flagello, ma che nessun uomo può aver la presunzione di redarguirlo e correggerlo, poiche egli e colui che tutti giudica e da nessuno può essere giudicato, a meno che non "deprehendatur a fide devius".

Possiamo fare una duplice osservazione: da una parte si esclude assolutamente la possibilità di giudicare il papa per indegnità morale, dall'altra si ammette contemporaneamente un'eccezione.


HISTORIA DE LA IGLESIA Y DE LAS INSTITUClONES ECLESIASTICAS.
TRABAJOS EN HOMENAJE A FERRAN VALLS I TABERNER Vol. X, Barcelona 1989
https://www.mgh-bibliothek.de/dokumente/a/a062665.pdf


The position of St. Robert Bellarmine is in fact a comment on this part of the canon law.

But canon law binding on the Church universal is magisterium. And the Decree of Gratian was so./HGL

Tuesday, September 19, 2023

Est-ce vrai pour les Allemagnes du Sud aussi ?


Le Moyen Âge en Allemagne, Scandinavie et les Îles Britanniques ... · Est-ce vrai pour les Allemagnes du Sud aussi ?

Je ne parle pas que des Bundesländer dans le Sud, Rhénanie-Palatinat, Sarre, Hesse, et encore plus vers le Sud Bade-Wurtemberg dans l'Ouest et Bavière dans l'Est.

Je parle aussi de chaque pays de l'Autriche, des Cantons Germanophones de la Suisse, de Liechtenstein et d'Alto Adige / Tyrolie Méridionale.

Non, ces pays là, hormis certains cantons de la Suisse, n'ont pas subi la Réforme.

La relation au Moyen âge est différent. Parmi ces pays, ce que je connais le mieux est en dehors de l'Allemagne fédérale, Autriche. Et pour imaginer bien Autriche, pensez la Vienne comme Rome, Salzbourg comme une petite ville italienne, je parle ici des villes, pas des pays, et les entourages comme la Bretagne, mais en viticole.

En d'autres mots, on a préservé l'esprit du Moyen âge, parce qu'on n'a pas subi la Réforme. On l'a même sublimé, voir le Baroque, qui prédomine sur le Moyen âge en proportion que les choses deviennent urbaines, tandis que le Moyen âge prédomine encore un peu sur le Baroque dans les campagnes (hormis les églises, qui même en campagne sont plus souvent baroque que gothiques).

Prenons un exemple, pas loin du nom de la rose ... Adson va devenir novice et ensuite moine à Melk ... contrairement aux personnages d'Umberto Eco, ce monastère bénédictin existe.

Auf dem Klosterfelsen befand sich nach Ansicht mehrerer Autoren in der Römerzeit das Kastell Melk, archäologische Nachweise dafür fehlen jedoch. Ab Anfang des 11. Jahrhunderts war Melk ein Machtzentrum der Babenberger in der Mark Ostarrichi (Österreich). Melk war bevorzugte Grablege der Babenberger und seit dem 13. Oktober 1014 Begräbnisstätte des heiligen Koloman. Handschriften in der Stiftsbibliothek Melk deuten darauf hin, dass schon unter Markgraf Leopold I. eine Gemeinschaft von Priestern eine Art Kollegiatstift am Ort unterhielt.

Durch die Erweiterung der Mark nach Norden und Osten entstanden neue Zentren. Melk sank in seiner Bedeutung, blieb aber Grablege der Babenberger. Im Investiturstreit gewährte Markgraf Leopold II. dem Passauer Bischof, Altmann von Passau, Asyl. Dieser war aus Passau wegen seiner Papsttreue vertrieben worden. Altmann hatte vermutlich erheblichen Anteil an Leopolds Entscheidung, auf dem Felsen oberhalb der Stadt und der Donau ein Kloster zu errichten. Am 21. März 1089 zogen Benediktinermönche des Stiftes Lambach und ihr Abt Sigibold in das neu erbaute Kloster auf dem Berg ein.[2]

Da das Kloster eine markgräfliche Gründung war, erhielt es 1122 eine Exemtion: Es wurde aus der Zuständigkeit des Bistums Passau ausgegliedert und direkt dem Papst unterstellt.

https://de.wikipedia.org/wiki/Stift_Melk


Je traduis :

Sur Le Rocher du Monastère, selon l'opinion de plusieurs auteurs, se trouva dans les siècles romaines le château Melk, mais on en manque des preuves archéologiques. À partir du début de l'XIe siècle, Melk était un centre du pouvoir des Babenberger de la Marche Ostarrichi (Autriche).* Melk était la sépulture préféré des Babenberger et depuis le 13 octobre 1014 le tombeau de saint Koloman. Dans la bibliothèque monastique de Melk, des manuscrits suggèrent que déjà sous le margrave Léopold I une communauté de prêtres entretenirent une forme de collégiale à l'endroit.

Par l'élargissement de la Marche vers le nord et vers l'est, de nouveaux centres se sont formés. Melk perdit en importance mais demeura la sépulture des Babenberg. Dans la Querelle des Investitures** le margrave Léopold II accorda asyle à l'évêque de Passau, [saint] Altmann de Passau. Celui-ci avait été exulsé de Passau par sa fidélité au pape** et joua probablement un rôle majeur dans la décision de Léopold d'ériger un monastère sur le rocher en dehors de la ville*** qui, une fois complété, vit l'entrée de moines bénédictins du monastère Lambach et leur abbé Sigibold au 21 mars 1089.

Puisque le monastère était une fondation du margraviat, il obtint une exemption en 1122, découpé de l'autorité de l'évêché Passau et directement soumis au Pape.


Après ceci, vous allez peut-être vous attendre à un bâtiment genre le monastère de Vadstène. Que nenni.



Stift Melk
C.Stadler/Bwag - Eigenes Werk CC BY-SA 4.0

Deutsch: Hallo, du darfst mein Foto kostenlos nutzen, aber nenne mich bitte als Fotograf, beispielsweise „Foto: C.Stadler/Bwag“ oder © C.Stadler/Bwag; CC-BY-SA-4.0. Auf mehr Angaben bestehe ich nicht - im Gegensatz zu manch anderen, die die Vorgaben der unten angeführten Lizenzierung auf Punkt und Beistrich einfordern.
English: Feel free to use my photos, but please mention me as the author like © C.Stadler/Bwag or © C.Stadler/Bwag; CC-BY-SA-4.0 (that's good enough) and if you want send me a message: bwag@gmx.net.


Du pur baroque, même si la fondation remonte au Moyen âge. La nouvelle église monastique fut consacrée en 1743. Le Moyen âge existe certes, mais il est couvert du baroque.

Au croisé Babenberg (qui en pleine Troisième croisade s'obfusqua avec Richard de l'Angleterre), on ajoute donc volontiers Jean III Sobieski, le sauveur (avec Eugène de Savoie, encore Empire germanique à l'époque et sous la Sainte Vierge) de Vienne contre les Ottomans.

Dans l'intellect, le baroque veut dire que St. Thomas d'Aquin n'est pas d'abord dilué par la scholastique luthérienne et ensuite dissipé par Schleiermacher, il est au contraire solidifié par Suarez et Bellarmin, sans d'oublier Cajétan.

Dans les sentiments, ça veut dire Sinngedichte par Angelus Silesius, l'humour de Simplicissimus, ou probablement de cette époque, quoique placé dans le Moyen âge, Till Eulenspiegel (très différent de Till l'Espiègle de Coster !) — pardon, l'humour de Till Eulenspiegel vient en effet de la Renaissance, première édition eu début du XVIe siècle et seconde édition de 1515, et la musique de ... la période rococo /Biedermeier. Tout ce qui se trouve à partir de Haydn et jusqu'à Schubert, c'est bon à écouter, comme un vin de l'année dans le Heurig est bon à boire.

Pour moi, Autriche a beaucoup plus de rationnalité que la Suède, hélas pas exactement tolérant vis-à-vis la marginalité. Si je voudrais retourner en Autriche, il vaudrait mieux que j'eusse d'abord une réussite solide.

Hans Georg Lundahl
Paris
Les martyrs Sts. Félix et Constance
19.IX.2023

Nuceriae natalis sanctorum Martyrum Felicis et Constantiae, qui passi sunt sub Nerone.

* Autriche dans le sens médiéval, c'est Vienne, Basse-Autriche, Haute-Autriche, juste trois des neuf pays de l'Autriche actuelle.
** Époque quand la papauté était parfois persécutée ! Si Innocent III (regna 1198 à 1216) était le plus puissant des papes, par rapport au pouvoir séculier, son prédécesseur quelques décennies avant, Innocent II (regna 1130 à 1143) était peut-être le moins puissant, il était persécuté. Certains évoquent qu'il avait forcé l'Empereur à faire pénitence à Canosse, selon ce que j'ai lu, c'est plus vraisemblable que la pénitence hypocrite de l'Empereur força le pape à abandonner sa seule arme contre le malfaiteur.
*** Choix très symbolique : l'église étant bâti "sur cette roche" et Notre Seigneur ayant souffert "en dehors de la cité" ...

Monday, September 18, 2023

Paper formats (A4 system)


A0
840.9 mm * 1189.2 mm
A1
840.9 mm * 594.6 mm
A2
420.4 mm * 594.6 mm
A3
420.4 mm * 297.3 mm
A4
210.2 mm * 297.3 mm
 
A5
210.2 mm * 148.7 mm
A6
105.1 mm * 148.7 mm
A7
105.1 mm * 74.3 mm
A8
52.555 mm * 74.3 mm
A9
52.555 mm * 37.15 mm


840.9 mm * 1189.2 mm = 0.999,998,28 m2 ~ 1 m2

Le Moyen Âge en Allemagne, Scandinavie et les Îles Britanniques ...


Le Moyen Âge en Allemagne, Scandinavie et les Îles Britanniques ... · Est-ce vrai pour les Allemagnes du Sud aussi ?

Ou plus précisément sa survivance après la fin du XVe siècle.

La question était posé dans quora suécophone.

Je n'y ai pas ajouté encore une réponse, je vais plutôt ici faire fructifier les réponses déjà données :

Johan Molin considère que pas mal de la culture médiévale était liée au Catholicisme, et qu'elle a donc été éradiquée pendant la Réforme.

Urban Jarvid considère que la vivacité intellectuelle baissa considérablement à la Réforme, parce qu'on dépensait tellement d'énergie sur le maintien de celle-ci par une répression intense. D'où un frein considérable à l'évolution culturelle et intellectuelle. Pas totale, bien entendu.

Je dirais qu'en effet, intellectuellement en 1600, la vie intellectuelle était plus pauvre dans ces pays (surtout en Scandinavie), parce qu'on avait perdu pas mal de culture spirituelle (les Révélations de Sainte Brigitte et la dévotion brigittine, par exemple) par la Réforme, et on avait eu moins de loisir d'importer des nouveautés des pays comme Espagne ou Italie, à part des choses purement extérieurs.

En certains cas, des chateaux commencés à la fin du Moyen âge n'avaient pas eu d'occasion d'être rebâtis ... ça dit, ces pays ont leur portion de l'architecture de la Renaissance, notamment une Renaissance à la mode des Pays Bas (les parties historiques de Malmö, par exemple).

Entre le milieu du XIIIe siècle et 1346, ceci était un château royal, en 1346, avec une toiture baissé par rapport d'avant, ceci était le monastère de Vadstène :



Av <a href="//commons.wikimedia.org/wiki/User:Thuresson" title="User:Thuresson">Thuresson</a> - <span class="int-own-work" lang="sv">Eget arbete</span>, CC BY-SA 2.5, Länk


Et à partir de la Réforme, pas d'ambitions à moderniser un monastère. Ni pendant les décennies qu'il restait en cette fonction, ni après, quand par exemple à partir de la Guerre de Trente Ans, ce bâtiment servait aux Invalides ... passons au chateau de la capitale, du Moyen âge et de la Renaissance :



Tre Kronor från Slottsbacken, oljemålning 1661 av Govert Camphuysen. Högborgens rikssalslänga visas framför kärntornet och Johan III:s kungsvåning mellan de två tornen till vänster. Längst ner till höger lejonkulan.
Tre Kronor / Les Trois Couronnes, vu de Slottsbacken, peinture par Govert Camphuysen, en 1661 ... [domaine public]


Notons, ceci a été brûlé en 1697, le 7 mai. Je note que les incendie historiques de Stockholm commencent en 1625, après le Moyen âge. En Örebro on a eu deux incendies le Moyen âge, la première peut-être en 1369 et involontaire, peut-être plutôt déjà en 1364 et alors perpétré par Albert II de Mecklembourg. Celle de 1380 était dans la résistance nationale contre le pouvoir d'Albert de Suède (Albert III de Mecklembourg).

La survie du Moyen âge dans les pays du Nord a été inégale, la culture matérielle a été mieux préservé à son état médiévale que dans pas mal de pays sur le continent, mais si on veut les promesses de Notre Seigneur à Sainte Brigitte, la plupart du temps, depuis la Réforme, on les cherche plutôt en Espagne ou Autriche qu'en Suède.

Si on aime l'architecture médiévale et se contente des bribes de la spiritualité médiévale données de temps en temps par les curés luthériens, on peu très bien s'intégrer en Suède. C'est très chic. Si par contre on cherche un peu de cohérence, intellectuelle, spirituelle, dévotions et hagiographies dans la perspective catholique (difficile de comprendre les visions de Ste Brigitte pour quelqu'un qui nie le Purgatoire !), il vaut mieux s'exiler, plus ou moins, d'un exile interne, ou, dans mon cas, d'un exile externe, je me trouve à Paris.

Hans Georg Lundahl
Paris
St. Joseph de Cupertino*
18.IX.2023

* Le saint du jour se trouve après le Moyen âge :

Auximi, in Piceno, sancti Josephi a Cupertino, Sacerdotis ex Ordine Minorum Conventualium et Confessoris; quem Clemens Papa Decimus tertius in Sanctorum numerum retulit.

Tuesday, September 5, 2023

Age at first marriage and at death - a few more


Seven Generations Women, Age at First Marriage · Age at first marriage and at death - a few more

I Anna of Masovia, Duchess of Racibórz

Anna of Masovia (c. 1270-after July 13, 1324[1]) was a Princess of Masovia and was a member of the House of Piast.

She was the daughter and only child of Konrad II of Masovia and Hedwig, daughter of Bolesław II the Bald. Between 1289 and 1290 Anna married Przemysław of Racibórz.

A II Anna of Racibórz (Polish: Anna raciborska; b. 1292/98 – d. 1 January/21 August 1340), was a Polish princess member of the House of Piast in the Racibórz branch and by marriage Duchess of Opawa and Racibórz.

In 1318 Anna married with Duke Nicholas II of Opava, illegitimate grandson of King Ottokar II of Bohemia.

a III Euphemia, married Siemowit III of Masovia

In 1335, Siemowit married Euphemia, daughter of Nicholas II of Opava.

a IV Euphemia (-21 June 1418/9 December 1424), married Władysław Opolczyk

By 1369, Vladislaus married secondly Euphemia of Masovia (b. c. 1352 – d. by 9 December 1424), daughter of Duke Siemowit III of Masovia.

V Hedwig (b. 1376/78 – d. after 13 May 1390), married before 25 January 1390 to Duke Vygantas-Alexander of Kernavė.

b IV Margaret (before 1358-14 May 1388/4 April 1396), married firstly to Casimir IV, Duke of Pomerania and secondly to Henry VII of Brzeg.

In 1369 Margaret married her first husband Casimir IV, Duke of Pomerania, son of Bogislaw V, Duke of Pomerania and Elizabeth of Poland.

Two years after the death of her first husband in 1379, Margaret remarried to Henry VII of Brzeg. They had two children.

Margaret's date of death is disputed but it is believed that she died on either 14 May 1388 or 4 April 1396. Her husband died in 1399.

b III Margaret of Opava, married John Henry of Moravia

Margaret of Opava (Czech: Markéta Opavská, Silesian: Margaret s Uopawje, German: Margaret von Troppau, Polish: Małgorzata opawska; 1330–1363) was the youngest daughter of Nicholas II of Opava, (grandson of Přemysl II, Otakar, King of Bohemia) and his third wife Anna of Racibórz. She became Margravine consort of Moravia by her marriage to John Henry of Moravia (1353).

c IV Catherine of Moravia (March 1353 – 1378), consort of Henry, Duke of Falkenberg

d IV Elizabeth of Moravia/Elizabeth of Meissen (1355 – 20 November 1400). Married William I, Margrave of Meissen.

Elizabeth was married to William I, House of Wettin in Meissen, spring 1366.


OTHER

I Eudoxia of Kiev (c. 1131 – c. 1187)

In 1154, Eudoxia married Mieszko III the Old, Duke of Greater Poland, who had recently lost his first wife, Princess Elisabeth of Hungary.

II Anastasia of Greater Poland (Polish: Anastazja Mieszkówna; b. ca. 1164 – d. aft. 31 May 1240), was Duchess of Pomerania by marriage to Bogislaw I, Duke of Pomerania, and regent from 1187 until 1208 during the minority of her sons Bogislaw II and Casimir II .

On 26 April 1177 Anastasia married Bogislaw I, Duke of Pomerania.


OTHER

I Sophia of Minsk Died 5 May 1198

In 1154, at the age of circa fourteen, Sophia was betrothed to Valdemar as a symbol of alliance between Sweden and Denmark: she was at this time described as a pretty girl with promise of becoming a beauty.

a II Sophia (1159–1208), married Siegfried III, Count of Weimar-Orlamünde

(first son born after 1182)

b II Ingeborg (1175–1236), married King Philip II of France

Ingeborg was married to Philip II Augustus of France on 14 August 1193,[2] after the death of Philip's first wife Isabelle of Hainaut (d. 1190).

c II Helena (c.1177/80–1233), married William of Lüneburg

In the summer of 1202 in Hamburg, Helena married Lord William of Lüneburg. Helena and William had a son, the future Duke, Otto I, The Child.

d II Richeza of Denmark (c. 1180/83 –1220), married King Eric X of Sweden

1210 (?) heiratete Rikissa König Erik X. (1180–1216), der seit 1208 König von Schweden war.

a III Sofia (död före 24 april 1241), gift med furst Henrik Burwin III av Mecklenburg (död 1277/1278)

Hon gifte sig före 15 februari 1237 med Henrik Burwin III av Mecklenburg.

b III Marianne, pommersk furstinna[2][3], kallad Mariana och Marina ?

c III Ingeborg, gift med Birger jarl.

Ingeborg Eriksdotter, född någon gång mellan sina föräldrars giftermål 1210 och sin fars död 1216, död 17 juni 1254, var en svensk prinsessa, dotter till kung Erik Knutsson och drottning Rikissa, gift med jarlen Birger Magnusson och stammoder för kungaätten Bjälboätten.

Ingeborg Eriksdotter (c. 1212 – 17 June 1254) was a Swedish princess and duchess,

The marriage was contracted relatively near the time when Ingeborg's brother the once-deposed Eric XI returned from exile in Denmark in 1234.

a IV Rikissa Birgersdotter, born 1238, married firstly 1251 Haakon Haakonsson the Young, co-king of Norway, and secondly, Henry I, Prince of Werle

Rikissa Birgersdotter, also known as Rixa, Richeza, Richilda and Regitze, (c. 1237 – after 1288) was Queen of Norway as the wife of the co-king Haakon Haakonson, and later Princess of Werle as wife of Henry I, Prince of Mecklenburg-Güstrow.

a V Rikissa av Mecklenburg-Werle (died 1312) married Albert II, Duke of Brunswick-Göttingen

Rixa of Werle married on 10 January 1284 with Duke Albert II, Duke of Brunswick-Lüneburg.

a VI Adelaide (died: c. 1311), married John, Landgrave of Lower Hesse

In 1306, John married Adelaide of Brunswick-Lüneburg, the daughter of Duke Albert II of Brunswick-Göttingen. Like her husband, she died of the plague in 1311 in Kassel. She was buried beside her husband in Annaberg monastery,Saxony.

John and Adelaide had a daughter,

a VII Elisabeth (d. 1339). She married Otto VI of Ochsenstein.

b IV Catherine of Sweden, born 1245, married Siegfried, Count of Anhalt

Catherine Birgersdotter of Bjelbo (fl. 1245–1289) was a 13th-century Swedish noblewoman of the House of Bjelbo (Folkungaätten). She was Princess consort of Anhalt-Zerbst.

On 17 October 1259, Catherine married Siegfried I, Prince of Anhalt-Zerbst(c. 1230 – 1298) regent the Principality of Anhalt and a member of the House of Ascania.

b V Princess Sophie of Anhalt-Zerbst (c.1260 - aft. 9 January 1290); married Ludwig of Hakeborn (c.1235 - 5 October 1298), son of Albrecht III, Count of Hackeborn

c IV Ingeborg of Sweden, born ca. 1254, died 30 June 1302, married John I of Saxony, Duke of Lauenburg in 1270

c V Helen (*c. 1272–1337*), married with (1) Günther IX, Count of Schwarzburg-Blankenburg (*died 1289*), (2) in c. 1297 Adolph VI, Count of Holstein-Schauenburg

d V Elisabeth (*c. 1274– before 1306*), married in 1287 with Valdemar IV, Duke of Schleswig.


Age at first marriage

11 12 13 13 13 14 14 14 15 16 17 18 20 21 23 23
10 11 11 12 12 12 14 14 14 15 16 18 17 19 19 21
01 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16

23 25 26 30
21 22 22 27
17 18 19 20

Min is 10 or 11.
Lower quartile is 12 or 13 to 14.
Median is 15 to 16 or 16 to 17
Higher quartile is 19 to 21 or 23
Max is 27 or 30.

Died at

13 23 30 31 33 39 40 44 45 48 48 49 52 55 56 56
11 22 29 30 30 32 37 41 43 45 47 48 50 52 54 55
01 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16

58 61 65 72 76
57 60 64 65 75
17 18 19 20 21

Min 11 to 13
Lower quartile is 32 to 39
Median is 47 or 48
Higher quartile is 55 or 56
Max is 75 or 76.

Here, 8 or 9 out of 20 (with known ages at marriage) married before 15. Not 25 % as previous sample, but 40 to 45 %.

Some birth years were not verifiable on the wikipedia, even if jumping between several languages. Possibly, with those birth years, we would be dealing with girls marrying before 15 also? I don't know./HGL

PS, in case you wondered, no I don't think the lower median lifespan for these married women is due to overmuch childbearing.

00 00 00 00 00 00 00 00 00 00 00 01 01 01 01 01 02 02 02 02
00 00 00 00 00 00 00 00 00 00 00 00 01 01 01 01 01 01 02 02
01 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20

02 02 02 02 02 02 03 03 03 03 03 03 04 05 05
02 02 02 02 02 02 02 03 03 03 03 03 04 05 05
21 22 23 24 25 26 27 28 29 30 31 32 33 34 35

05 05 05 05 05 06 06 06 07 07 07 08 08 08 10 10 11 11 11 12
05 05 05 05 05 06 06 06 06 07 07 07 07 08 10 10 10 11 11 11
36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55

Min childless
Low 2 children
Med 3 children
High 7 (8) children
Max 11 or 12 children

If half are dying before 48 years, and more than half are having 3 or fewer children, it is something else./HGL

PPS - for fertility rate: 201 to 210 children on 80 to 82 women (the 55 + 25 to 27 nuns and otherwise unmarried, not dying young).

2.451 - 2.625 children per woman./HGL

Monday, September 4, 2023

Seven Generations Women, Age at First Marriage


Seven Generations Women, Age at First Marriage · Age at first marriage and at death - a few more

Taken from wikipedia, after stumbling across Mary of Guelders, Queen of Scotland.

I Agnieszka (ur. pomiędzy 1312 a 1321 r. – zm. 6 lub 7 lipca 1362 r.) – księżna raciborska, żona Leszka.

Leszek raciborski
od 1332 do 1335
Ludwik I brzeski
od między 1341 a 1345

II Margaret of Brieg (1342–1386) was a daughter of Ludwik I the Fair and his wife, Agnes of Sagan. She was Duchess consort of Bavaria by her marriage to Albert I, Duke of Bavaria.

In Passau after 19 July 1353, Margaret and Albert were married.

source: Stein, Robert (2017). Magnanimous Dukes and Rising States: The Unification of the Burgundian Netherlands, 1380-1480. Oxford University Press.


III Margaret of Bavaria (1363 – 23 January 1424, Dijon) was Duchess of Burgundy by marriage to John the Fearless.

On 12 April 1385, at the Burgundian double wedding in Cambrai, she married John, Count of Nevers, the son and heir of Philip the Bold, Duke of Burgundy, and Margaret of Dampierre, Countess of Flanders, Artois and Burgundy;[3] at the same time her brother, William II, Duke of Bavaria, married Margaret of Burgundy.

IV Mary of Burgundy, Duchess of Cleves (1393 – 30 October 1466) was the second child of John the Fearless and Margaret of Bavaria,[1] and an elder sister of Philip the Good.[2]

Born in Dijon, she became the second wife of Adolph, Count of Mark in May 1406.

V Catherine of Cleves (25 May 1417 – 10 February 1479) was Duchess of Guelders by marriage to Arnold, Duke of Guelders. She acted as regent of Guelders during the absence of her spouse in 1450. The Hours of Catherine of Cleves was commissioned for her.

Catherine lived with her parents until 1431, despite already having been married the year before.

VI Mary of Guelders (Dutch: Maria van Gelre; c. 1434/1435 – 1 December 1463) was Queen of Scotland by marriage to King James II of Scotland. She ruled as regent of Scotland from 1460 to 1463.

Mary married King James II of Scotland at Holyrood Abbey on 3 July 1449.

VII a) Margaret was born between 1453 and 1460,[2][3] the daughter of James II of Scotland and Mary of Guelders.

William Crichton, 3rd Lord Crichton of Auchingoul (grandson of Lord Chancellor Crichton) is said to have "deliberately debauched Margaret" (James III's youngest and favourite sister), after discovering that his wife had been seduced by the king.[6] Regardless of the truth of this story, Margaret did become Lord Crichton's mistress, which led to her disgrace and reputation for immorality and corruption. Their illegitimate daughter, also named Margaret, was born between 1478 and 1485 and raised in the royal court.[7]

VII b) Mary Stewart, Countess of Arran (13 May 1453 – May 1488)

Mary was married to her first husband, Thomas Boyd, Earl of Arran, when she was thirteen years old, before 26 April 1467.


Other daughters of II

iij Joanna of Bavaria (c. 1362 – 31 December 1386), a member of the House of Wittelsbach, was German queen from 1376 and Queen of Bohemia from 1378 until her death, by her marriage with the Luxembourg king Wenceslaus.

iij Katherine of Bavaria (c. 1361–1400 AD, Hattem), was the eldest child of Albert I, Duke of Bavaria and his first wife Margaret of Brieg.[1] She was Duchess of Guelders and Jülich by her marriage to William I of Guelders and Jülich.

Katherine was betrothed in 1368 to Edward, Duke of Guelders, son of Reginald II of Guelders and Eleanor of England.[2] However, Edward died when Katherine was only ten years of age.

Katherine was subsequently married in 1379 to William I of Guelders and Jülich, son of William II, Duke of Jülich. Her husband was Edward's nephew.

iij Joanna Sophia of Bavaria (c. 1373 – 15 November 1410) was the youngest daughter of Albert I, Duke of Bavaria and his first wife Margaret of Brieg. She was a member of the House of Wittelsbach.

On 13 June 1395, Joanna Sophia married Albert IV, Duke of Austria in Vienna.

iu Margaret (26 June 1395, Vienna–24 December 1447), married in Landshut 25 November 1412 to Duke Henry XVI of Bavaria.


Other daughters of III

iu Margaret of Nevers (French: Marguerite; December 1393 – February 1442), also known as Margaret of Burgundy, was Dauphine of France and Duchess of Guyenne as the daughter-in-law of King Charles VI of France. A pawn in the dynastic struggles between her family and in-laws during the Hundred Years' War, Margaret was regarded as the future Queen of France at two separate times, as a result of her two marriages: first to the Dauphin and second to the Duke of Brittany.

In Paris in May 1403, it was agreed that Margaret would marry the new Dauphin of France, Duke Louis of Guyenne.[1] A double marriage took place at the end of August 1404,[4] as part of Philip the Bold's efforts to maintain a close relationship with France by ensuring that the next Queen of France would be his granddaughter.[1] ... Per Philip's instructions, Pot told Margaret that, still being a fairly young widow, she ought to marry and have children soon, more so because Philip himself was now a childless widower. She eventually yielded, and the marriage was celebrated on 10 October 1423.[2]

iu Anne of Burgundy, Duchess of Bedford (French: Anne de Bourgogne) (30 September 1404 – 13 November 1432) was a daughter of John the Fearless, Duke of Burgundy (1371–1419), and his wife Margaret of Bavaria (1363–1423).

In June 1423 at Troyes, Anne married John of Lancaster, 1st Duke of Bedford, son of Henry IV of England, a marriage agreed by the terms of the 1423 Treaty of Amiens.[1]

iu Agnes of Burgundy (1407 – 1 December 1476), duchess of Bourbon (Bourbonnais) and Auvergne, countess of Clermont, was the daughter of John the Fearless (1371–1419) and Margaret of Bavaria.[1] Her maternal grandparents were Albert I, Duke of Bavaria and Margaret of Brieg. Her paternal grandparents were Philip the Bold and Margaret III, Countess of Flanders.

In 1425, Charles renewed his earlier betrothal by marrying Agnes of Burgundy (1407–1476), daughter of John the Fearless.[2]

u Marie de Bourbon (1428 – 7 July 1448) was a French noblewoman. She was the eldest daughter of Charles I, Duke of Bourbon and Agnes of Burgundy, and married John II, who was styled Duke of Calabria and acceded to the title of Duke of Lorraine after Marie's death. Marie was thus styled Duchess of Calabria.

The marriage contract was signed in April 1438,[1] however, the ceremony took place around 1444 when she was older and would be able to consummate the marriage.

u Isabella of Bourbon, Countess of Charolais (c. 1434 – 25 September 1465) was the second wife of Charles the Bold, Count of Charolais and future Duke of Burgundy. She was a daughter of Charles I, Duke of Bourbon and Agnes of Burgundy, and the mother of Mary of Burgundy, heiress of Burgundy.[1]

She married Charles on 30 October 1454 at Lille, France, and they were reportedly very much in love, perhaps because of (or causing) her husband's faithfulness.

u Margaret of Bourbon (5 February 1438 – 24 April 1483) was the daughter of Charles I, Duke of Bourbon (1401–1456) and Agnes of Burgundy (1407–1476).

On 6 April 1472, she became the first wife of Philip II, Duke of Savoy (1443–1497).

uj Louise (1476–1531), married Charles d'Orléans, Count of Angoulême,

Charles married Louise of Savoy, daughter of Philip the Landless and Margaret of Bourbon, on 16 February 1488.

uij Marguerite de Navarre (French: Marguerite d'Angoulême, Marguerite d'Alençon; 11 April 1492 – 21 December 1549), also known as Marguerite of Angoulême and Margaret of Navarre, was a princess of France, Duchess of Alençon and Berry,[1] and Queen of Navarre by her second marriage to King Henry II of Navarre.

At the age of seventeen Marguerite was married to Charles IV of Alençon, aged twenty, by the decree of King Louis XII (who also arranged the marriage of his ten-year-old daughter, Claude, to Francis). With this decree, Marguerite was forced to marry a generally kind but practically illiterate man for political expediency—"the radiant young princess of the violet-blue eyes... had become the bride of a laggard and a dolt". She had been bartered to save the royal pride of Louis, by keeping the County of Armagnac in the family. There were no offspring from this marriage.


more daughters of iu, Agnes of Burgundy

u Catharine of Bourbon (1440 in Liège – 21 May 1469 in Nijmegen) was Duchess of Guelders from 1465-1469 by her marriage to Adolf, Duke of Guelders. She was a daughter of Charles I, Duke of Bourbon and his wife Agnes of Burgundy.

On 28 December 1463 in Bruges, she married Adolf II, Duke of Guelders, who succeeded his father Arnold as Duke of Guelders in 1465.

uj Philippa of Guelders (French: Philippe de Gueldres;[1] 9 November 1464 – 28 February 1547), was a Duchess consort of Lorraine. She served as regent of Lorraine in 1509 during the absence of her son. She was the great-grandmother to Mary, Queen of Scots.

Philippa was born in Brabant in 1462,[2] the daughter of Adolf of Egmond and Catharine of Bourbon.[3] She was the twin of Charles, Duke of Guelders; they were born at Grave, Netherlands, and were their parents' only children. To strengthen the ties between the Kingdom of France and the Duchy of Lorraine, she was chosen as the bride of René II, Duke of Lorraine (1451–1508).[3] The marriage took place in Orléans on 1 September 1485.[4]

u Joanna of Bourbon (1442–1493, Brussels), married in Brussels in 1467 John II of Chalon, Prince of Orange


Other daughters of IV

u Margaret of Cleves (1416–1444) was a German noblewoman. She was the eldest daughter of Adolph I, Duke of Cleves and his second wife Marie of Burgundy. / Margaret (23 February 1416 – 20 May 1444), married first William III, Duke of Bavaria on 11 May 1433, second Ulrich V, Count of Württemberg on 29 January 1441

u Elisabeth of Cleves was the daughter of Adolph I, Duke of Cleves and Marie of Burgundy, Duchess of Cleves. She married Count Henry XXVI of Schwarzburg-Blankenburg, on July 15, 1434. [born October 1, 1420]

u Agnes of Cleves (1422–1448) was a daughter of Adolph I, Duke of Cleves and his second wife Mary of Valois, daughter of John the Fearless duke of Burgundy.[1]

In 1439, Agnes married Charles, Prince of Viana.

u Helen of Cleves (1423–1471); married on 12 February 1436 Henry "the Peaceful", Duke of Brunswick-Lüneburg (c. 1411–1473)

uj Margaret, Countess of Henneberg (1450–1509), married William III, Count of Henneberg

In 1469, he married Margaret (1451 – 13 February 1509), the daughter of Duke Henry the Peaceful of Brunswick-Lüneburg.[1]

u Marie of Cleves (19 September 1426 – 23 August 1487) was the third wife of Charles, Duke of Orléans. She was born a German princess, the last child of Adolph I, Duke of Cleves and his second wife, Mary of Burgundy.

At the age of fourteen, Marie was married to 46-year-old Charles of Valois, Duke of Orléans, a man 32 years her senior,[1] on 27 November 1440, in Saint-Omer.

uj Marie of Orléans (19 December/September 1457 – 1493) was the elder sister of King Louis XII of France. Due to her marriage to John of Foix,[1] she was Countess of Étampes and Viscountess of Narbonne. ... she married John of Foix on 8 September 1483.

uij Ursula Germaine of Foix[a](c. 1488 – 15 October 1536) was an early modern French noblewoman from the House of Foix. By marriage to King Ferdinand II of Aragon, she was Queen of Aragon, Majorca, Naples, Sardinia, Sicily, and Valencia and Princess of Catalonia from 1506 to 1516 and Queen of Navarre from 1512 to 1516.


Other married daughter of V

uj Margaret of Guelders (11 August 1436, Grave, North Brabant – 2 November 1486, Simmern) was a noblewoman from what is now the Netherlands.

In Lobith on 6 August 1454 she married Frederick I, Count Palatine of Simmern making her Countess of Palatinate-Simmern - they had ten children:


12 13 13 13 13 13 14 14 15 16 16 17 17 17 17
11 11 12 12 13 13 13 14 14 14 16 16 16 17 17
01 02 03 04 05 06 07 08 09 10 11 12 13 14 15

17 18 18 18 18 19 20 20 21 22 22 23 23 25 25 32 33
17 17 17 17 18 18 18 18 20 21 21 21 22 23 25 25 33
16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32

Minimum 11 or 12
Lower quartile 14 or between 14 and 15
Median 17 or between 17 and 18
Higher quartile 20 to 22
Maximum 33.

So, 1/4 of the marriages before the age of 15./HGL

PS, the lifespans were these:

20 24 26 28 28 29 29 31 35 36 37 39 44 44 45
19 24 24 25 27 28 28 30 34 36 37 39 28 40 43
01 02 03 04 05 06 07 08 09 10 11 12 13 14 15

48 48 48 50 50 51 52 55 57 59 60 60 61 68 69 73 82
45 47 48 48 50 50 52 54 57 58 60 60 61 67 69 73 82
16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32

Minimum 19 or 20
Lower Quartile between 30 and 34 or 31 and 35
Median between 45 and 47 or on 48
Higher Quartile between 57 and 58 or between 57 and 59
Maximum 82

Sunday, August 27, 2023

Numeric Symbolism in Genesis 5 Patriarchs?


Assorted retorts from yahoo boards and elsewhere: Ussher III · Φιλολoγικά / Philologica: Numeric Symbolism in Genesis 5 Patriarchs? · HGL'S F.B. WRITINGS: Number Symbolism in Genesis 5? · Assorted retorts from yahoo boards and elsewhere: Ages or Names Symbolic?

In responding to T Michael Lutas, I make the observations, it's up to him to do a search for any possible symbolism in Genesis 5 ages.

Also, that modern numerology (going far beyond simple gematria) is a thing Jews developed well after splitting from Christianity, not a tradition that as it stands could be taken as a possible inspiration for Genesis 5. I decided to take a go anyway, just out of curiosity.

I make a search on duckduckgo with the key words "symbolism in Adam dying at 930 years" and I find exactly one hit, which is not Jewish, but which is made by one James or Jim Stump for BioLogos, who is on the search for excuses against taking Genesis 5 literally:

Long Life Spans in Genesis: Literal or Symbolic?
By Jim Stump on October 05, 2017
https://biologos.org/articles/long-life-spans-in-genesis-literal-or-symbolic


The supposed symbolic value is, you add up multiples of 60 years multiples of 7 years, and to make it work, you also use multiples of five years, since five years = 60 months. There are 30 numbers in Genesis five, for each of the ten patriarchs three, a) when he had the relevant son, b) how long he lived after that, c) the total.

There are two problems, even here, first:

We may never know for sure what significance the numbers had for the ancient Hebrews who wrote the text.


This is a very candid admission there is no Jewish traditional numerological interpretation of these ages.

Then, three of the numbers get their total from such things in a very roundabout way, explicitated for footnotes 2 to 4:

2. 912 = [(60+60+60 years) x 60 months] + 60 months + 7 years. That is, 180 years x 5 years (=900 years) + 12 years.
3. 782 = (60+60+60+60+60+60+60+60+60+60+60+60 years) + (60+60+60+60 months) + (7+7+7+7+7+7 years). That is, 720+20+42 years.
4. 963 = [(60+60+60 years) x 60 months] + (7+7+7+7+7+7+7+7+7 years).


The first and third of these are a no no, since it would involve squared years.

A third problem: this does not seem to go very well for Genesis 11 ages.
100 + 500 = 600
35 + 303 = 338 ...

A fourth problem, in his reasoning, the Sumerian King List has 8 pre-Flood kings, with reigns that simply multiply Genesis 5 ages (rounded to nearest 5 or 10) with 60, and also omit Adam and Noah, probably because Cain to Tubal-Cain are only 8, actually was pretended as being historical. Now, Jim Stump says:

Different versions of the Sumerian King List are found in several ancient documents, and these use outlandishly large figures for the number of years some kings supposedly reigned in various Mesopotamian city-states (e.g., in Eridug, Alulim ruled for 28,800 years!). The numbers there came to have a role in legitimizing certain dynasties, and no one thinks they are simply historical reports of true numerical values. So, since there are clear examples of numbers being used numerically and of numbers being used numerologically, when we see some numbers in literature from the ancient Near East (like in Genesis), we must consider in which way they were being used.


As a matter of fact, both I and CMI believe the Sumerian King list is a tampered historical report, with faked numeric values. Due to deifying pre-Flood patriarchs, or perhaps simply misreading positional arithmetic systems without place holders (some Mesopotamian ones had, some hadn't). Here is CMI:

The antediluvian patriarchs and the Sumerian King List
by Raúl Erlando López
First published in: Journal of Creation 12(3):347–357, 1998
https://creation.com/the-antediluvian-patriarchs-and-the-sumerian-king-list


Other blunder in the Sumerian king list is instead of patriarcal lives overlapping, they are interpreted as regnal years and serialised.

But the first problem for Stump is actually also a fifth one:

We may never know for sure what significance the numbers had for the ancient Hebrews who wrote the text.


I can live with the real divinely meant sense of a literal thing in the OT being a symbolic one. Here is a symbolism for some food laws of Moses:

1) The animal that chews the cud and has a divided hoof, is clean in signification. Because division of the hoof is a figure of the two Testaments: or of the Father and Son: or of the two natures in Christ: of the distinction of good and evil. While chewing the cud signifies meditation on the Scriptures and a sound understanding thereof; and whoever lacks either of these is spiritually unclean. 2) In like manner those fish that have scales and fins are clean in signification. Because fins signify the heavenly or contemplative life; while scales signify a life of trials, each of which is required for spiritual cleanness. 3) Of birds certain kinds were forbidden. In the eagle which flies at a great height, pride is forbidden: in the griffon which is hostile to horses and men, cruelty of powerful men is prohibited. The osprey, which feeds on very small birds, signifies those who oppress the poor. The kite, which is full of cunning, denotes those who are fraudulent in their dealings. The vulture, which follows an army, expecting to feed on the carcases of the slain, signifies those who like others to die or to fight among themselves that they may gain thereby. Birds of the raven kind signify those who are blackened by their lusts; or those who lack kindly feelings, for the raven did not return when once it had been let loose from the ark. The ostrich which, though a bird, cannot fly, and is always on the ground, signifies those who fight God's cause, and at the same time are taken up with worldly business. The owl, which sees clearly at night, but cannot see in the daytime, denotes those who are clever in temporal affairs, but dull in spiritual matters. The gull, which flies both in the air and swims in the water, signifies those who are partial both to Circumcision and to Baptism: or else it denotes those who would fly by contemplation, yet dwell in the waters of sensual delights. The hawk, which helps men to seize the prey, is a figure of those who assist the strong to prey on the poor. The screech-owl, which seeks its food by night but hides by day, signifies the lustful man who seeks to lie hidden in his deeds of darkness. ...


In other words, I need to divide the Testaments (completely, not squeezing them together like a camel's semi-cloven hoof), I need to meditate, I need to have a contemplative life and I need to have trials, I need to avoid certain vices, like pride, cruelty and so on.

If I do not need to keep the Kashroot, and indeed do not do so, I certainly don't need to disbelieve God's former command of them, since God made the ancient Israelites practise a live charade for certain spiritual principles.

But Jim Stump wants me to disbelieve the letter of Genesis 5 in favour of a symbolism that is unknown and therefore lost.

ὅτι οὐκ ἀδυνατήσει παρὰ τοῦ θεοῦ πᾶν ῥῆμα.

The usual translation in context is, "with God no word is impossible" "quia non erit impossibile apud Deum omne verbum." - but if we go to the Greek, now, my Greek has rusted since 1993, but it seems to be reasonable for Berean Study Bible to say "For no word from God will ever fail." Or For American Standard Version to say "For no word from God shall be void of power." - since "ἀδυνατήσει" seems to mean "become powerless" ... but that would be the case with Genesis 5 genealogies if Jim Stump were right.

Especially in context of instruction.

All scripture, inspired of God, is profitable to teach, to reprove, to correct, to instruct in justice,

Except Genesis 5, which neither teaches facts, being purely symbolic, in ages, nor teaches principles, since the ones meant are actually forgotten? I don't think so.

Hans Georg Lundahl
Paris
13th Lord's Day after Pentecost
27.VIII.2023

No leap years on Mondays between 1872 and 1912?


Recycle calendars · Or Don't Recycle Them, After All · No leap years on Mondays between 1872 and 1912?

No. After 1872, the next one in line would have been 1900, but in the Gregorian calendar, 1900, unlike 2000, was not a leap year.

Here is how it works out in some detail, and leap years have two letters for the Sundays. 1900 is marked as G!, starting on a Monday, and remaining G for the rest of the year, due to omission of leap day.

1872 GF1879 E1886 C1893 A1900 G!1907 F
1873 E1880 DC1887 B1894 G1901 F1908 ED
1874 D1881 B1888 AG1895 F1902 E1909 C
1875 C1882 A1889 F1896 ED1903 D1910 B
1876 BA1883 G1890 E1897 C1904 CB1911 A
1877 G1884 FE1891 D1898 B1905 A1912 GF
1878 F1885 D1892 CB1899 A1906 G


I think I have on the occasion also shown why it is practical to use Dominical letters.

The one for Sunday takes one step back each January 1st, as it is an A coming after December 31st, also A, but weekdays go on.

It also takes one step back on the leap day, whether you count it as "ante diem bis sextum Kalendas Martias" coming after "ante diem sextum Kalendas Martias" or as February 29th coming after February 28th. The named Roman day names in leap years are February 24th and 25th, of which the latter is the day of St. Matthias, outside leap years, there is only "ante diem sextum Kalendas Martias" on February 24th.

So, "ante diem quintum" would on normal years be February 25th, on leap years February 26th, either way it is the day after St. Matthias.

Hans Georg Lundahl
ut supra (vel infra in bloggo)

Or Don't Recycle Them, After All


Recycle calendars · Or Don't Recycle Them, After All · No leap years on Mondays between 1872 and 1912?

I was just reflecting that, even if dates match up with weekdays, they need not match up with phases of the Moon, same way in 2024 as in 1968.

However, I considered - most people are not all that fidgety about phases of the Moon. While the calendar may print those circles that are blank or filled with black, or cut into semicircles with the right or left one black, on the wrong dates for the actual phases of the Moon, most people don't care.

But then I reflected "w a i t" ... "they do: Easter"

Easter Lord's Day back in 1968 was April 14. Easter next year will be on March 31. So, as calendars don't just mark Sundays, but specifically Easter and Pentecost among the other ones, two years need more to match than just the Sunday letters G,F (a k a "leap year starting on a Monday"). Otherwise, you can't use one's calendar for the other.

Like this year, Easter was on April 9 and back in 1967 on March 26. We are in fact 13th Sunday after Pentecost, but with a 1967 calendar, it would appear as 15th Sunday after Pentecost which is not really the case yet.

So, use the calendars that are meant for the year! Or reuse much older ones, if you can get them. Easter in 1996 (also a G,F year) was April 7th ... what about 1940? No. In fact, in 1940, Easter was on March 24, exceptionally early. So, 1912? No, April 7. Previous leap year starting on a Monday was 1872 ... and yes, it also had Easter on March 31 - like next year.

For Tolkien fans, there is another reason to not reuse a calendar from 1968 - there is no Tolkien calendar from back that year. As also not from 1872, though an art calendar from Sarehole that year might look more Shireish than one from 1968 ...

The first printing of a Tolkien calendar was in 1968 (why am I not surprised), and was thus for the year 1969. It was a question of fan art.

The first official Tolkien calendar by Ballantine's (his US publishers) was printed in 1972 and issued for 1973 - the year in which he died.

Speaking of these:
Tolkien Calendar 2024
Brand: HarperCollins, Illustrated by Alan Lee
https://www.amazon.com/Tolkien-Calendar-2024/dp/0008597669


Or try to make your own art calendar ... one suggestion I have made where I live is, make one with quotations (with URL to quoted blog post) from me ... if you wish to help me get known ... (try to make the calligraphy better than I would succeed with). Here is how the first table of days and week days should look:

January
SuMoTuWeThFrSa
GABCDEF
 123456
78910111213
14151617181920
21222324252627
28293031


Hans Georg Lundahl
Paris
13th Lord's Day after Pentecost
27.VIII.2023

Thursday, August 24, 2023

Recycle calendars


Recycle calendars · Or Don't Recycle Them, After All · No leap years on Mondays between 1872 and 1912?

For 2024, weekdays and dates will match up as in 1968.

It's leap years, and that means there are two Dominical letters.

It's beginning on Monday, meaning Monday is starting it as A, this mean G starts out as letter for Sundays "throughout the year" except it only lasts to February in leap years.

As February has 29 days, but March 1st is still same Dominical letter as February 1st, namely D, this means D is one day later in March than in February, namely ... first Thursday, then Friday

G A B C D ...
Su Mo Tu We Th ...
Mo Tu We Th Fr ...


However, this means, the Sunday letter for the rest of the year is moved back one date / Dominical letter:

F G A B C D ...
Sa Su Mo Tu We Th ...
Su Mo Tu We Th Fr ...


Meaning, the rest of the year is having F as the letter for Sundays. I'm sorry (but not too sorry) for being unconventional, one would say Dominical letter changing from G to F, but since all of the A through G times 52 + a single A is also called Dominical letters, one can equally say it's the letter for Sundays that changes.

So, unused unsold calendars from 1968 could be a gift for 2024 .../HGL

Sunday, August 13, 2023

Is God Our Biggest Cheerleader?


I came across a video by Allie Beth Stuckey some while ago, where one of her complaints about a certain theology is it says "God is your biggest cheerleader" ...

Now, what I knew back then, it was simply a corny version of "God loves you" - which is true, if "you" are one loving God.

What I didn't know was, it occurs in Father's Love Letter, at least the version for kids, where each sentence is sourced to a Bible verse.

So "I am your biggest cheerleader" in that love letter is sourced to II Thess. 2:16-17.

In a Catholic Bible, II Thess 2 ends on verse 16, but it is probably a matter of how verses are divided.

Verse 14 would probably be 15 to some:

14 Therefore, brethren, stand firm; and hold the traditions which you have learned, whether by word, or by our epistle.

But after this, what is referenced - more or less - is verses 15 to 16.

15 Now our Lord Jesus Christ himself, and God and our Father who hath loved us, and hath given us everlasting consolation, and good hope in grace,

16 Exhort your hearts, and confirm you in every good work and word

So, "exhort" is spelled without the final -s which denotes present indicative singular third person. God and our Father and Jesus Christ are not in the plural before, so, here we have a singular in "exhort" - if it is not the present indicative plural, it must be a singular third person of some other mood or tense than present indicative.

Ipse autem Dominus noster Jesus Christus, et Deus et Pater noster, qui dilexit nos, et dedit consolationem aeternam, et spem bonam in gratia, exhortetur corda vestra, et confirmet in omni opere et sermone bono.

Yup! It's the subjunctive. So, more colloquially, it says "may God / Jesus / Father exhort your hearts and may he confirm you in every good work and word"

If we want to resume this as cheerleader, St. Paul is actually saying "may God be your biggest cheerleader" meaning, He isn't that for everyone.

He certainly was that to Little St. Theresa of Lisieux, but He as certainly wasn't that to Nimrod./HGL

Thursday, August 10, 2023

Logia per overall text, Vulgate Matthew


First 8 chapters
overall text
399 - 25 + 445 - 22 + 305 - 17 + 418 - 25 + 785 - 48 + 603 - 34 + 495 - 29 + 570 - 34 = 3786
logia
9 + 51 + 785 - 48 - 22 + 603 - 34 + 495 - 29 - 27 + 102 = 1885
Matth. 1 - 8
1885 / 3786 = 49.789 % logia
 Next 7 chapters
overall text
651 - 38 + 722 - 42 + 487 - 29 + 783 + 934 + 489 + 551 = 4508
logia
199 + 610 + 380 + 513 + 728 + 23 + 240 = 2693
Matthew 9 - 15
2693 / 4508 = 59.738 % logia
cumulative
(2693 + 1885) / (3786 + 4508) = 55.197 % logia
 
Next 7 chapters
overall text
470 + 457 + 624 + 503 + 503 + 771 + 589 = 3917
logia
291 + 165 + 577 + 302 + 354 + 399 + 344 = 2432
Matthew 16 - 22
2432 / 3917 = 62.088 %
cumulative
(2693 + 1885 + 2432) / (3917 + 3786 + 4508) = 57.407 %
 Last 6 chapters
overall text
605 + 710 + 702 + 1140 + 940 + 301 = 4398
logia
594 + 660 + 702 + 411 + 6 + 57 = 2430
Matthew 23 - 28
2430 / 4398 = 55.252 %
 
All chapters
overall text
3786 + 4508 + 3917 + 4398 = 16609
logia
1885 + 2693 + 2432 + 2430 = 9440
Matthew 1 - 28
9440 / 16609 = 56.837 %

Thursday, August 3, 2023

Female and Premodern Lifespans, Dominican and Franciscan (More than One Saint)


Latin American Pre-Modern Lifespans (19 Samples) · Female and Premodern Lifespans, Dominican and Franciscan (More than One Saint)

Here is actually a bit of female bias.

dominican sisters and female teriaries https://en.wikipedia.org/wiki/Category:Dominican_Sisters https://en.wikipedia.org/wiki/Third_Order_of_Saint_Dominic https://eu.wikipedia.org/wiki/Kategoria:Domingotar_ahizpak

Imelda Lambertini (1322 – May 12, 1333) was an Italian Catholic mystic and devotee of the Dominican Order. She is the patroness of First Communicants and many dioceses make use of her feast has a day to schedule First Communions and Confirmations.
Lucy Brocadelli also known as Lucy of Narni or Lucy of Narnia, (13 December 1476, in Narni – 15 November 1544, in Ferrara) was a Dominican tertiary who was famed as a mystic and a stigmatic. She has been venerated by the Roman Catholic Church since 1710. She is known for being the counselor of the Duke of Ferrara, for founding convents in two different and distant city-states and for her remains being solemnly returned to her home city of Narni on 26 May 1935, 391 years after her death.
Columba of Rieti, OSD (2 February 1467 – 20 May 1501) was an Italian religious sister of the Third Order of St. Dominic who was noted as a mystic. She was renowned for her spiritual counsel, devotion to the Blessed Sacrament, and fantastic miracles were attributed to her. She was beatified by the Catholic Church in 1625.
Mary of Jesus de León y Delgado (Spanish: Sor María de Jesús), was a Spanish Dominican lay sister, mystic and visionary, known popularly as "La Siervita" (the Little Servant). She lived a life which was austere and simple, and many miracles were attributed to her, as well as levitation, ecstasy, bilocation, the stigmata, clairvoyance and healing, among others.
María de San Antonio Lorenzo y Fuentes or Sor María de San Antonino (August 5, 1665 in Garachico, Tenerife – May 10, 1741 in Puerto de la Cruz, Tenerife) was a Dominican religious sister and Spanish mystic.
Stephana de Quinzanis (variant spellings include Stephanie, Stefana; also, Quinzani) (1457 – 2 January 1530) was an Italian sister of the Third Order of St. Dominic, stigmatic and mystic.
Catherine de' Ricci (Italian: Caterina de' Ricci) (23 April 1522 – 2 February 1590), was an Italian Dominican Tertiary sister. She is believed to have had miraculous visions and corporeal encounters with Jesus, both with the infant Jesus and with the adult Jesus.[1] She is said to have spontaneously bled with the wounds of the crucified Christ. She is venerated for her mystic visions and is honored as a saint by the Catholic Church.
Giovanna da Orvieto (1264 - 23 July 1306) was an Italian Roman Catholic professed member of the Third Order of Saint Dominic. She was known for her wise intellect and for her intense devotion to serving the will of God while being noted for being prone to ecstasies and other visions.
Margaret of Città di Castello (1287 – 12 April 1320) was an Italian Roman Catholic and professed member of the Third Order of Saint Dominic.[1] Margaret had disabilities and became known for her deep faith and holiness. Her parents abandoned her in a local church due to her disabilities and the town's poor took her in and assumed care for her. Nuns later offered her a home at their convent but soon came to detest her presence and cast her out, prompting the town's poor to once again take her in and care for her.[2][3] But she met with Dominican friars and was accepted as a secular member in their third order; she started a school for children to teach them in the faith and often took care of children while their parents were out at work.
Catherine of Siena, TOSD (Italian: Caterina da Siena; 25 March 1347 – 29 April 1380) was an Italian member of the Third Order of Saint Dominic in the Roman Catholic Church. She was a mystic, activist, and author who had a great influence on Italian literature and the Roman Catholic church. Canonized in 1461, she is also a Doctor of the Church.
Rose of Lima (born Isabel Flores de Oliva; 20 April 1586 – 24 August 1617) was a member of the Third Order of Saint Dominic in Lima, Peru, who became known for both her life of severe penance[4] and her care of the poverty stricken of the city through her own private efforts. Rose of Lima was born to a noble family and is the patron saint of embroidery, gardening and cultivation of blooming flowers. A lay member of the Dominican Order, she was declared a saint by the Catholic Church, being the first person born in the Americas to be canonized as such.[1]
María de la Concepción Marcela Argüello y Moraga, commonly referred to simply as Concepción Argüello, or "Conchita" , (February 19, 1791 – December 23, 1857) was an Alta Californian noted for her romance with Nikolai Rezanov, a Russian promoter of the colonization of Alaska and California.
Marie-Alphonsine Danil Ghattas (4 October 1843 – 25 March 1927) was a Palestinian Christian nun who founded the Dominican Sisters of the Most Holy Rosary of Jerusalem (the Rosary Sisters), the first Palestinian congregation. She was beatified by Archbishop Angelo Amato on behalf of Pope Benedict XVI in 2009.
Margaret of Hungary, OP (January 27, 1242 – January 18, 1270) was a Dominican nun and the daughter of King Béla IV of Hungary and Maria Laskarina. She was the younger sister of Kinga of Poland (Kunegunda) and Yolanda of Poland and, through her father, the niece of the famed Elizabeth of Hungary.
Juliana Morell (16 February 1594 – 26 June 1653)[1] was a Catalan Dominican nun and intellectual child prodigy. Some sources assert that she received a doctorate in canon law in Avignon in 1608. In 1941, Sylvanus Morley traced this to an 1859 misreading by Joaquín Roca y Cornet [es] of 17th-century Latin documents.[2] and cited others stating that, while her father wished for her to obtain a doctorate, she refused, regarding it as incompatible with her status as a nun.[3]

11 27 31 33 33 34 42 59 66 67 67 72 76 83 87
11 27 31 32 33 34 42 59 66 67 67 72 76 83 87
01 02 03 04 05 06 07 08 09 10 11 12 13 14 15

Min 11
Lower Quartile 32/33 or 33
Median 59
Higher Quartile 67/72
Max 87

Franciscan Tertiaries, women
https://en.wikipedia.org/wiki/Category:Members_of_the_Third_Order_of_Saint_Francis


Blessed Jacoba of Settesoli (Italian: Giacoma de Settesoli; 1190–1273?[1] was a follower of the Italian saint Francis of Assisi. She is also called Jacqueline Marie de Settesoli, or Brother Jacoba, as Francis had named her.
Jutta of Kulmsee (also called Judith and Otta.c. 1200-May 5, 1264),[1][2] was a German member of the Third Order of Saint Francis.
Catherine of Bosnia (Serbo-Croatian: Katarina Kosača/Катарина Косача; 1424/1425 – 25 October 1478) was Queen of Bosnia as the wife of King Thomas, the penultimate Bosnian sovereign. She was born into the powerful House of Kosača, staunch supporters of the Bosnian Church. Her marriage in 1446 was arranged to bring peace between the King and her father, Stjepan Vukčić. The queenship of Catherine, who at that point converted to Roman Catholicism, was marked with an energetic construction of churches throughout the country.
Ludovica Albertoni (1473 - 31 January 1533) was an Italian Roman Catholic noblewoman from the Renaissance period and a professed member of the Third Order of Saint Francis.[1] The death of her husband prompted her to dedicate her life to the service of the poor in Rome and she was also known for her ecstatic experiences.
Margaret of Cortona (1247 – 22 February 1297) was an Italian penitent of the Third Order of Saint Francis. She was born in Laviano, near Perugia, and died in Cortona. She was canonized in 1728. She is the patron saint of the falsely accused, hoboes, homeless, insane, orphaned, mentally ill, midwives, penitents, single mothers, reformed prostitutes, stepchildren, and tramps.
Anna Maria Gallo, TOSF, better known as Mary Frances of the Five Wounds (Italian: Maria Francesca delle Cinque Piaghe, 25 March 1715 – 7 October 1791), was an Italian member of the Third Order of St. Francis who is honored as a saint in the Catholic Church.
Angela Merici or Angela de Merici (/məˈriːtʃi/ mə-REE-chee, Italian: [ˈandʒela (de) meˈriːtʃi]; 21 March 1474 – 27 January 1540) was an Italian religious educator who is honored as a saint by the Catholic Church. She founded the Company of St. Ursula in 1535 in Brescia, in which women dedicated their lives to the service of the church through the education of girls. From this organisation later sprang the monastic Order of Saint Ursula, whose nuns established places of prayer and learning throughout Europe and, later, worldwide, most notably in North America.
Michelina of Pesaro, (1300 – 1356) was an Italian Roman Catholic Franciscan tertiary who was later beatified.
Mariana of Jesus de Paredes (Spanish: Mariana or María Ana de Jesús de Paredes; October 31, 1618 – May 26, 1645) is a Catholic saint and was the first person to be canonized from what is now Ecuador. She was a recluse who is said to have sacrificed herself for the salvation of her city. She was beatified by Pope Pius IX in 1853 and canonized by Pope Pius XII in 1950. She is the patron saint of Ecuador. Her relics are the Church of the Society of Jesus in Quito. Her feast day is celebrated on May 26, on May 28 in the Franciscan Order.
Rose of Viterbo, TOSF (Italian: Rosa da Viterbo; c. 1233 – 6 March 1251), was a young woman born in Viterbo, then a contested commune of the Papal States. She spent her brief life as a recluse, who was outspoken in her support of the papacy. Otherwise leading an unremarkable life, she later became known for her mystical gifts of prophecy and having miraculous powers. She is honoured as a saint by the Catholic Church.
Caterina Sordini (16 April 1770 – 29 November 1824) was an Italian Roman Catholic professed religious that established the Sisters of Perpetual Adoration, in latin Adoratrices Perpetuae Sanctissimi Sacramenti, devoted to the Eucharist. She assumed the religious name of "Maria Maddalena of the Incarnation" when she became a member of the Third Order of Saint Francis during her adolescence.[1] She was forced out of Rome as a result of Napoleon Bonaparte's invasion of the Italian peninsula but returned following his defeat and the return of Pope Pius VII to Rome. The pope proved to be a benefactor for Sordini's order and something that Pope Leo XII continued; however his involvement was to a lesser extent than that of his immediate predecessor.
Angela of Foligno (1248 – 4 January 1309)[1] was an Italian Franciscan tertiary who became known as a mystic from her extensive writings about her mystical revelations. Due to the respect those writings engendered in the Catholic Church she became known as "Mistress of Theologians".
Joan of France (French: Jeanne de France, Jeanne de Valois; 23 April 1464 – 4 February 1505), was briefly Queen of France as wife of King Louis XII, in between the death of her brother, King Charles VIII, and the annulment of her marriage. After that, she retired to her domain, where she soon founded the monastic Order of the Annunciation of the Blessed Virgin Mary, where she served as abbess. From this Order later sprang the religious congregation of the Apostolic Sisters of the Annunciation, founded in 1787 to teach the children of the poor. She was canonized on 28 May 1950.
Agnes Blannbekin (/ˈblænbiːkən/; c. 1244[1] – 10 March 1315)[2] was an Austrian Beguine and Christian mystic. She was also referred to as Saint Agnes Blannbekin or the Venerable Agnes Blannbekin, though never beatified or canonized by the Roman Catholic Church. Her revelations were compiled by an anonymous confessor before being transcribed by the monk Ermenrich and later published in 1731 as Venerabilis Agnetis Blannbekin. The copies were confiscated by the Society of Jesus, and only two manuscripts survived. One was destroyed in a fire at the Strasbourg library in 1870.[2] The surviving manuscript, currently owned by a Cistercian convent in Zwettl, Austria,[2] was not released until the 20th century.[2][3] Although Blannbekin is best remembered today for her visions, during her life she was known for her ministry to the urban population[4] and her strange and provocative expressions of faith.
Catherine of Aragon (also spelt as Katherine, Spanish: Catalina; 16 December 1485 – 7 January 1536) was Queen of England as the first wife of King Henry VIII from their marriage on 11 June 1509 until their annulment on 23 May 1533. Born in Spain, she was Princess of Wales while married to Henry's elder brother, Arthur, Prince of Wales, for a short period before his death.
Catherine of Genoa (Caterina Fieschi Adorno, 1447 – 15 September 1510) was an Italian Catholic saint and mystic, admired for her work among the sick and the poor[2] and remembered because of various writings describing both these actions and her mystical experiences. She was a member of the noble Fieschi family,[3] and spent most of her life and her means serving the sick, especially during the plague which ravaged Genoa in 1497 and 1501. She died in that city in 1510.
Umiliana de' Cerchi (1219 - 19 May 1246) was an Italian Roman Catholic widow and a member of the Third Order of Saint Francis.[1] She came from the Cerchi family, prominent merchants, and was married in her mid-adolescence as part of a political alliance that her ambitious father had engineered though her husband later died and she fled to become a Franciscan after her father pressured her into accepting a second marriage.[2][3]
Colette of Corbie, PCC (13 January 1381 – 6 March 1447) was a French abbess and the foundress of the Colettine Poor Clares, a reform branch of the Order of Saint Clare, better known as the Poor Clares. She is honored as a saint in the Catholic Church. Due to a number of miraculous events claimed during her life, she is venerated as a patron saint of women seeking to conceive, expectant mothers, and sick children.
Paola Gambara Costa (3 March 1463 - 24 January 1515) was an Italian Roman Catholic professed member of the Third Order of Saint Francis.[1] She was born to nobles and married in 1475 to the nobleman Lodovico Antonio Costa - and had one child - who soon acquired a mistress and chastised her for her generous nature towards the poor and ill. Her husband later repented and died leaving her widowed and she died not long after this.[2]
Delphine of Glandèves (or of Sabran) was born in 1284 in region of Provence, now part of France. She died on 26 November 1358, having lived as a Franciscan tertiary for most of her life. Delphine was the daughter and heiress of the Count of Puy-Michel. Left an orphan in her infancy, she was placed under the guardianship of her uncles, and was brought up under the direction of her aunt, who was the abbess of the Convent of St. Catherine of Sorps, at Bauduen.[1] As a young girl, she took a vow of virginity which she kept to the end of her life. Despite her vow, at the age of twelve she was espoused to the ten-year-old Elzéar, Count of Sabran. They were married three years later at the castle of Puy-Michel. Having grown up together, they regarded each other as brother and sister, rather than husband and wife.[2] Inspired by her example, her husband also took a vow of celibacy, which both honored throughout their married life.
Elizabeth of Aragon (Elisabet in Catalan, Isabel in Aragonese, Portuguese and Spanish; 1271 – 4 July 1336), more commonly known as Elizabeth of Portugal TOSF, was queen consort of Portugal, a tertiary of the Franciscan Order and is venerated as a saint in the Roman Catholic Church.
Elizabeth of Hungary (German: Heilige Elisabeth von Thüringen, Hungarian: Árpád-házi Szent Erzsébet, Slovak: Svätá Alžbeta Uhorská; 7 July 1207 – 17 November 1231),[6] also known as Elisabeth of Thuringia, was a princess of the Kingdom of Hungary and the landgravine of Thuringia in Germany. Elizabeth was married at the age of 14, and widowed at 20.[7] After her husband's death, she regained her dowry, using the money to build a hospital where she herself served the sick. She became a symbol of Christian charity after her death at the age of 24 and was canonized on 25 May 1235. She is venerated as a saint by the Catholic Church. She was an early member of the Third Order of St. Francis, and is today honored as its patroness.[8]
Maria Hueber (22 May 1653 – 31 July 1705) was a Tyrolean religious sister, a pioneer in educating girls in and foundress of a congregation of the Third Order of Saint Francis in Brixen.[1]

18 24 26 27 40 50 50 51 52 54 54 56 60 60 63 64 65 65 66 71 74 76 83
17 24 26 27 40 49 50 51 52 53 54 55 59 60 62 63 64 65 66 70 74 76 83
01 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23

Min 17 or 18
Lower Quartile 49/50 or 50
Median 55 or 56
Higher Quartile 64/65 or 65
Max 83

Wednesday, August 2, 2023

Latin American Pre-Modern Lifespans (19 Samples)


Latin American Pre-Modern Lifespans (19 Samples) · Female and Premodern Lifespans, Dominican and Franciscan (More than One Saint)

Dukes of Albuquerque

c. 1443 – 1 November[1] 1492
Beltrán de la Cueva, 1st Duke of Alburquerque
25 August 1467 – 4 June 1526
Francisco Fernández de la Cueva, 2nd Duke of Alburquerque
c. 1478 - 11 February 1560
Beltrán de la Cueva, 3rd Duke of Alburquerque
c. 1510 – 1563
Francisco Fernández de la Cueva, 4th Duke of Alburquerque
ca. 1515 – 1571
Gabriel de la Cueva, 5th Duke of Alburquerque
Cuéllar, 1551-Madrid, 13 de marzo de 1612
Beltrán III de la Cueva y Castilla
Cuéllar, 1575-Madrid, 18 de julio de 1637
Francisco Fernández de la Cueva (m. 1637)
Barcelona, 1619 - Madrid, 27 de marzo de 1676
Francisco Fernández de la Cueva y Enríquez de Cabrera / 8th Duke of Alburquerque
Madrid, 2 de marzo de 1625-Madrid, 21 de octubre de 1686
Melchor Fernández de la Cueva y Enríquez de Cabrera
Génova, 17 de noviembre de 1666-Madrid, 23 de octubre de 1733
Francisco Fernández de la Cueva y de la Cueva
Madrid, 28 de septiembre de 1692-Hortaleza, 23 de junio de 1757
Francisco Fernández de la Cueva y de la Cerda


Mayors of Santiago

1482 – September 1542
Gómez de Alvarado
born c.1480 Badajoz, Extremadura, Spain – died Madrid 1540 or 1541
Jorge de Alvarado
1505–1551
Luis de Moscoso Alvarado
born 1748, Noyelles-sur-Selle, Flanders – died 1807 Quito, Ecuador
Francisco Luis Héctor de Carondelet
1486 – 1556
Diego de Holguín
Badajoz, c. 1515-Imperio español, c. 1557
Juan Núñez de Prado
1500–1543
Diego de Roxas
1523 – 1565
Juan Vázquez de Coronado


42 42 43 46 49 51 53 57 58 59 60 61 61 61 62 64 66 70 91
41 42 43 46 49 51 53 56 58 59 60 60 60 61 61 64 66 69 91
01 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19

1 5/6 10 14/15 19

Min 41 or 42
Lower quartile 49/51
Median 59
Higher quartile 61 or 61/62
Max 91

PS : In case you wonder about the soundness of my method, take a look at this:

Clean-up and analysis of small datasets can distort conclusions
by Royal Truman | This article is from
Journal of Creation 36(2):66–71, August 2022
https://creation.com/analyzing-small-datasets


Why is my work fairly safe? 1) while the data set on each statistic I give is small, my overall data set by now is c. 600 - 1000 pre-industrial-revolution lifespans; 2) I don't do clean-up, I give the outliers; 3) I don't claim my results are complete, just that they are significant. This overview has what I call "professional bias" which doesn't mean I grant people with professions like Mayor of Santiago or Duke of Albuquerque longer lifespans, because I like the profession, though in fact I find both occupations very honourable. It means, when a statistic involves people exercising a profession, in pre-modern times it usually excludes women and always those who die as children. Still, it may be relevant to know you weren't "old at 40" as some would pretend from including child mortality into average lifespan, and then claim anything above medium lifespan is "old" ...

Monday, July 24, 2023

L'histoire du français naissant avec une leçon de socio-linguistique


Non, je ne vais pas faire un abrégé de l'histoire du français en entier, avec les lois phonétiques qui en séparent la prononciation du latin classique (genre, unu~ -> unu -> un -> ün -> ü~ -> œ~). Je vais me concentrer su un moment clef, quand le français se sépare du latin. Pour la prononciation que je présume être à ce point "ün" - comme dans l'Occitan actuel - il y a un moment quand ceci s'écrit "unum" et un autre quand ceci s'écrit "un" ... je vais me concentrer sur ce moment. Et comment j'en suis conscient.

En 1992, je me trouvais à la faculté ou l'institut des lettres classiques à Lund. Malgré des résultats bons, quand je fais les examens, et une certaine lenteur de les faire, c'est la fin de mes études du grec et donc aussi du latin. J'allais me rendre à Sainte Madeleine du Barroux pour un noviciat, qui n'aura jamais lieu (dans cette forme*), pour le faire j'étais obligé de quitter l'appartement que j'avais, pour ce faire, j'étais obligé de disposer de mes choses, ce qui m'obligea de me rendre à ma grand-mère que j'avais quittée en 1990. Ce qui, en son tour, elle était mourante, remettait toute velléité d'un noviciat au futur. La Suède n'a pas l'habitude de la religion catholique dans toutes ses dimensions, y compris les vocations, et ma possible telle en faisait les frais.

Je restais inscrit à la fac, ma grand-mère étant pauvre, elle m'obligeait de continuer de prendre l'emprunt d'études (qu'elle considérais comme une allocation**) et pour ce faire, je restais inscrit. Je ne faisais pas absolument rien, je me rendais à un cours de 5 points que je loupais l'examen, et je dépensais du temps à l'institut des lettres classiques, pour lire ou socialiser avec d'autres que ma seule grand-mère. Et dans ce bâtiment, il y avait un sous-sol avec des livres qu'on ne rangeait pas dans les rayons de la bibliothèque. Un de ces livres contenait une thèse. Et je regrette, je ne sais plus si la thèse était en suédois, français ou anglais, ni comment s'appellait l'auteur.

Pour l'essentiel, elle dit, qu'il y a eu quatre états de choses et donc trois changements.

  1. une orthographe (unum), une prononciation (ün)
    • Alcuin de York vient à Tours pour enseigner la bonne prononciation du latin (la prononciation anglaise).
  2. une orthographe (unum), deux prononciations (ün / unum***)
    • Les Serments de Strasbourg obligent à noter la prononciation français du latin en phonétique.
  3. deux orthographes (unum / un), deux prononciations (ün / unum) (la prononciation unum va toujours avec l'orthographe unum, et l'orthographe un va toujours avec la prononciation ün, mais celle-ci s'écrit un et unum, et unum se prononce unum et ün.
    • pour simplifier la combinaison d'orthographe latine et prononciation romane cesse
  4. deux langues, chaqu'une ayant une ortographe et une prononciation LAT unum / unum : FR un / ün.


Le terminus a quo du processus est un état semblable au grec dans les temps modernes, une orthographe classique avec une prononciation moderne déjà traditionnelle depuis des siècles. On pourrait ajouter l'anglais, vue que "knight" s'écrit comme la prononciation du 14e S. "kniχt" et "kniçt"° et se prononce "naït' ". Le terminus ad quem est un état qui a tranché entre deux langues. Le processus explique (avec des faits historiques à l'appui) pourquoi la diglossie ne s'est pas simplement prolongée comme en Grèce jusqu'à 1970. Car, la prononciation d'une lettre étant conventionnelle, rien n'empêche cette convention de s'adapter aux changements de prononciation, ou de langue parlée, et donc de garder la vieille orthographe, comme on le faisait encore aux temps de St. Grégoire de Tours.

Quelle autre explication donne-t-on parfois pour la divergence entre latin et français comme deux langues ? Un homme sur quora, qui s'appelle sur quora "Civitas Dei Contra Paganos" vient°° de me répondre :

If you think that two registries can go from mutually understandable to unintelligible in 100 years only, you have no common sense,


Là, il vient de prétendre que ce qui se passe est que deux sociolectes commencent comme intelligibles et, les deux, changent graduellement jusqu'à devenir inintelligibles entre eux, comme le français et l'espagnol viennent de deux dialectes du latin qui, ayant changé en plusieurs siècles, sont devenus inintelligibles entre eux. Ce qui est totalement un processus différent.

En plus, il imagine que ce serait le régistre du bas peuple de l'époque qui serait devenu le français. Et là, même si j'ai raté le cours de 5 points, je retiens un peu de sociologie des langues.

Non, ce n'est pas le bas peuple qui remplace et re-remplace l'élite et dicte leur langue comme le nouveau correct, la plupart du temps, hormis la peste, les gens du bas peuple qui deviennent élite passent par une adaptation à cette élite. Noter, dans ce contexte, écrivain n'est pas forcément "élite" dans ce sens, ça peut par exemple être une contre-élite. Y compris sur le plan linguistique.

Et certes, parfois des prononciations du bas peuple deviennent celles de l'élite. Quand AE cesse d'être AÏ des temps de Cicéron et devient Ê des temps de Plin ou Tacite, c'est parce que c'était déjà Ê dans le bas peuple aux temps de Cicéron. Par contre, c'est aussi parce que Ê est une simplification qui est bienvenue même pour l'élite, par rapport à AÏ. Et ça peut être bienvenu parce que le Grec aussi simplifiait AÏ en Ê, même si leur orthographe était AI / αι - mais je ne suis pas sûr laquelle des langues simplifie d'abord la diphthongue. Peut-être en même temps - car pas mal de l'élite étaient bilingues.

Par contre, pour initier un changement dans la langue (sur un son - dans une position ou en chaque position - sur un choix de mots, sur un syntagme, sur le remplacement du futur "amavit" (pardon, "amabit")°°° avec le futur "amare habeo" ou sur l'invention du syntagme "amare habebam"~) il vaut mieux être une personne en position de prestige. Il y a prestige ouvert et prestige couvert ou oblique, celui de l'élite et celui d'une forme de contre-élite, mais sans aucune prestige, la personne ne va pas être imité.

À long terme, ce sera le plus souvent le prestige ouvert, l'élite tout court, qui emporte. Car le prestige oblique est plus local et éphémère. Donc, comme l'a bien dit Luke Ranieri, que ce soit bien le latin informel de l'élite, ou des classes moyennes~~ et non le latin formel, c'est bien leur latin, et non pas celui du très bas peuple, qui emporte dans les langues romanes, et plus encore en espagnol qu'en français (mesa vient de mensa, le mot correct pour table à manger, table vient de tabula, le mot pour par exemple une tablette de cire comme carnet d'écriture).

Quand la région de Lille devient francophone, c'est d'abord la bourgeoisie de Lille même, ensuite peu à peu le peuple et les alentours qui adoptent le français avant d'abandonner le flamand. Et ce même pour chaque changement. Et les changements autour de 800 - 900 que je viens de décrire un peu en détaille ne sont pas une exception. Tours adopte la prononciation anglaise du latin dans la Messe, pas dans les combats de coqs. Donc, clergé, pas paysans. Tours adopte cette prononciation sur l'ordre de Charlemagne, aussi assez élitaire. Et la raison d'être est que la prononciation du latin en Gaule était devenu incompréhensible à prêtres venus d'ailleurs. Un saint prêtre d'Italie qui vient en France vient de se demander si le prêtre avait baptisé pour la deuxième personne "et du Fils" ou "et de la Fille" ... parce que le texte de la liturgie des sacraments était écrit en Latin assez classique, et "filii" et "filiae" se prononceraient déjà de la même manière, -ae étant toujours et partout -e, et -i étant -e en Gaule.

Pourquoi donc d'Angleterre ? En Italie, on avait un latin vivant, un peu plus proche du latin classique, qui aurait aussi pu servir de modèle. C'est dans les années 1000 - 1100 qu'Italie et Espagne vont refaire la route parcouru par la France entre 800 et 900. Le latin de ces pays était donc plus pur, mais pas absolument identique à la lettre. En Angleterre par contre, on avait importé un latin d'Italie 597 - 609, le temps que St. Augustin "de Cantorbéry" est le premier archevêque de cette ville.~~~ Et puisque les indigènes là-bas ne sont pas des latins, le latin en Angleterre se transmet dès lors comme une langue apprise, langue étrangère, deuxième langue. Une chose qu'on peut maltraiter un peu mais change moins que la propre langue. Une chose qu'on maltraite parfois en simplifiant. Remplacer la prononciation -u~ avec une pronounciation -u-m est de ces simplifications, le vieil anglais n'ayant pas des voyelles nasales. Le latin de l'Angleterre est donc très pur, un peu plus que celui de l'Italie, et en plus simple. Vaut mieux remplacer, pour l'écrit "masculum", par exemple en Marc 10:6, la prononciation mas-cu-lu-m que la prononciation mas-ki-o, quand on avait eu l'habitude de le prononcer mas-le.

Hans Georg Lundahl
Paris
Veille de St. Jacques Apôtre
24.VII.2023

* Je considère qu'un temps en 1996 - 1998 servait de noviciat sauvage, avec le résultat : pas de vocation. J'ai eu depuis la confirmation de Sainte Madeleine : pas d'obligation de devenir moine. Ou même d'essayer.

** La réalité : 1/4 allocation. 3/4 emprunt, une dette qui sera normalement effacée mon 55e anniversaire.

*** Dans le latin classique, "unum" se prononçait en trois sons, le dernier étant un ou nasal, écrit -um. Dans le latin d'Alcuin, la désinence -um est de deux sons, un ou suivi d'un m.

° Dans l'allemand, ch - qui correspond à l'anglais gh - se prononce avec une palatale après une voyelle antérieure, et avec une vélaire après une voyelle postérieure, sauf en Suisse, et dans le néerlandais, c'est une vélaire dans les deux cas. On ne peut pas remonter le temps pour écouter comment Chaucer le prononçait.

°° Ce post :

Assorted retorts from yahoo boards and elsewhere: Sabellian and some more, but first Vulgar Latin
http://assortedretorts.blogspot.com/2023/07/sabellian-and-some-more-but-first.html


°°° Premier siècle de notre ère, vers la fin, hormis la position initiale, V et B se prononcent les deux "v" plutôt comme avant "w" et "b" ce qui donne que le futur "amabit" se confond avec le prétérit parfait "amavit" (dans la position initiale, c'est "v" et "b")

~"Amare habeo" deviendra "j'aimerai" et "amare habebam" deviendra "j'aimerais" - le conditionnel est inventé à côté du futur.

~~Mais Rome, avait-elle des classes moyennes ?

~~~ Paris n'avait qu'un évêque jusque dans les temps de Louis XIV, entre un oncle en neveu de la famille Gondi.

Tuesday, July 18, 2023

Quelqu'un se rappelle mes mots sur Kon-Tiki (Viracocha) = Pontificem ?


Répliques assorties : Femmes hormis le cercle nemrodien immédiat ... · Nemrod et le Néolithique · Φιλολoγικά/Philologica : Quelqu'un se rappelle mes mots sur Kon-Tiki (Viracocha) = Pontificem ?

Je pense que ce soit sur MSN Group Antimodernism et non pas sur ce compte blogger.

Mon idée était donc que, oui, les Apôtres ont enseigné toutes les nations, pas juste celles accessibles dans l'Ancien Monde, mais aussi celles du Nouveau Monde. Dans ce contexte, j'avais hypothésisé que "Kon Tiki" (un des noms de Viracocha) aurait pu être un Apôtre et évêque, et que le nom vienne du latin "pontificem" (à l'époque que C était toujours prononcé K, et jamais encore TCH, donc avant le III ou IVe siècle).

En lisant Tiahuanaco, 10 000 d'énigmes incas, par Simone Waisbard, je trouve cette idée en partie confirmée. Pas exactement pour Viracocha, mais pour un compagnon. Et les prêtres espagnols vont rejoindre les Mormones dans l'idée. Ou plutôt, je partage davantage avec les prêtres espagnols qu'avec les Mormones. Page 85.

[...] Et lors de son pèlerinage à la source, Tupac Yupanqui aurait ordonné qu'on élévât dans l'île du Titikaka, un temple à Tonapa. [...] Les missionnaires espagnols de la conquête s'empressèrent de faire de Tonapa, un apôtre précolonial, soit saint Thomas, saint Bartholomé, voire saint Pierre ou saint Paul... et, pourquoi pas? le Christ!


De la suite on va voir que Ce Dernier, c'était pas un missionnaire espagnol qu'elle cite, c'était Werley Craig, un Mormone. Mais pour un apôtre, oui, on a le XVIIe siècle débutant.

Dans une délirante chronique rédigée en 1621 à Copacabana en Bolivie, le père Ramos Gavilan, le plus fanatique des missionnaires conquistadores, fait de Tonapa « un saint homme blanc qui descend du ciel à la vue des Indiens parmi lesquels il vit quelques jours avant de renoncer à les convertir. Il précise que « le saint blac précha à haute voix très longtemps avant l'arrivée des chrétiens... et qu'il transportait une croix qu'il planta partout dans le sol, si bien que la foudre qui jusqu'alors ravageait l'endroit, n'y tomba plus ».


Attention, "délirante" et "le plus fanatique" sont des qualifications de l'auteure que je cite sans les partager. Par contre, Simone Waisbard (merci !) confirme que mon intuition d'alors a été partagé par un Fray Alonso Ramos Gavilán y Díaz O.S.A. bien en règle avec l'Église catholique. Si j'ai "déliré" par rapport aux valeurs de le femme de Roger Waisbard, je ne l'ai pas fait aux yeux de Fray Alonso Ramos Gavilán.

Pour Viracocha comme pour Tonapa, les histoires indigènes précisent une volonté d'interdire les idolâtries par exmple de Lune et Soleil ou des démons. Mais pour Viracocha, il y a aussi des indications qui le mettent en rapport avec un Déluge. Serait-ce Noé ? Comment alors devient Noé le contemporain d'un Apôtre de Jésus-Christ, quand il y a 3000 ans* entre le Déluge et la Rédemption, selon le martyrologe romain ? Bon, faut savoir que l'élément le plus facilement déformable dans la tradition orale est la chronologie. Et que donc une des erreurs les plus fréquentes en des récits qu'on dit "légendaires" (de l'histoire purement orale) est donc l'anachronisme.

Alors, une mémoire de Noé serait préservé depuis l'après-Déluge et se serait fondu avec la mémoire d'un apôtre qui trouve les Andins trop peu dociles ? Bon, au minimum, ça prouverait un instinct que l'apôtre avait la même réligion que Noé, ce qui est vrai, et non pas celle des faux dieux, qui était celle de la population au temps de Tonapa. Pour Tonapa il s'agit d'interdire le culte des Astres, notemment des deux grands. Pour Viracocha ... non, je me trompais à moitié, page 86 :

Quelquefois l'apôtre est Taapac, le fils de Viracocha, dont les prêches agitent et boleversent tout le pays. La nouvelle doctrine qu'il prône, détrône les idoles locales et bannit les apinuños — les démons.


Des temps de Noé, le culte direct de démons est plus envisageable que celui de faux dieux, d'idoles. Après, ceci n'empêche pas que l'apôtre, s'il y en avait, était capable de les bannir avec des exorcismes. Le fait de les mettre comme compagnons ou plutôt de gens qui se croisent, avec Viracocha et Tonapa, fait un peu écho aux deux témoins.

Comme je viens de présumer, explicitement, que la chronologie biblique est correcte, que fais-je avec les datations des Grottes de Toquepala ?

Ceci est dans un autre endroit du livre, proche de la fin. On a une datation de 7 650 av. J.-Chr. d'un ossement humain calciné qui se trouve là-bas.** Entretemps, on a aussi d'autres datations, jusqu'en 12 000 av. J.-Chr. Et 10 000 av. J.-Chr. pour d'hommes :

L’Homme de Lauricocha est le nom donné à un ensemble de fossiles d'Homo sapiens datés de 9500 à 9150 av. J.-C., trouvés dans la Cordillère centrale du Pérou. Ces fossiles ont été découverts en 1958-59 par Augusto Cárdich dans les grottes de Lauricocha. Il s'agit de onze individus, quatre adultes et sept enfants, qui comptent, avec ceux de Paiján, au nombre des restes humains les plus anciens du pays.


Débutons avec les dates*** :

2599 av. J.Chr.
(Babel a débuté)
43,1708 pcm, donc daté comme 9549 av. J.Chr.

"9 500"

"9 150"

2585 av. J.Chr.
45,483 pcm, donc daté comme 9085 av. J.Chr.

"7 650"
= à peu près =

2466 av. J.Chr.
53,2551 pcm, donc daté comme 7666 av. J.Chr.


Ces personnes sont donc, en vérité, datables à une courte période de 133 ans.

Ensuite, si la Cordillère des Andes s'est élévée après le Déluge, est-ce que les hommes dessus ont loupé les premiers siècles que c'était invivable avec la vitesse de montée et donc les tremblements de terre et glissements de terrain ?

2957 - 2599 = 358 ans. Ce qui pourrait suffire, surtout si les ossements de Lauricocha sont morts dans des tremblements de terre et si ceux qui les ont enterrés ont eu hâte d'éviter le prochain tremblement :

Les° tombes des adultes sont dépouillées, sans offrandes ni signes de classe. Elles semblent avoir été creusées à la hâte ... Les tombes d'enfants, au contraire, révèlent un modèle de sépulture tout différent. Les corps de trois d'entre eux (nº 9, nº 10 et nº 11) ont été enterrés avec soin selon un mystérieux rite funéraire, mêlés de divers objets en manière d'offrande : colliers de perles en os et turquoise, coquillage du genre Pecten, divers objets de silex et pointes de flèche en pierre.


2957 - 2399 = 558 ans, entre le Déluge et l'industrie de Patou dans le Siwalik,°° c'est un peu davantage que ceci, mais les Himalayas étant plus massives que les Andes, la période soumise à des tremblements et des glissements a aussi pu être plus longue. Donc, oui, les hommes arrives dans les Andes pas directement après le Déluge, mais après quelques siècles que ce terrain qui monte trop vite reste inhabitable.

Les hommes ayant vécu avec Nemrod semblent avoir influencé les idées sur les Condors en terre andine. Ceci mériterait un autre essai un peu plus approfondi.

Hans Georg Lundahl
Paris
St. Camille de Lellis
18.VII.2023

* Le martyrologe du 25 décembre énumère les datations possibles de la naissance de Jésus par rapport à d'événements antérieurs. Dont : "a diluvio autem, anno bis millesimo nongentesimo quinquagesimo septimo;" (Naissance du Dieu-Homme 2957 ans après le Déluge). ** Page 274. *** En mélangeant les dates carboniques évoquées avec les dates bibliques et carboniques de :

Tables de carbone 14 sur les bases révisées (I - VI)
New blog on the kid | mercredi, 17 juin 2020
https://nov9blogg9.blogspot.com/2020/06/tables-de-carbone-14-sur-les-bases.html


° On est encore sur l'article L’Homme de Lauricocha.
°° voir la série Himalayas ... how fast did they rise? · Himalayas, bis ... and Pyrenees · ter · quater · quinquies ... double-checked