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gabriulio · 3 years

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Persona World’s Demon Encyclopedia - Days 7-10

Day 1 - Day 2 - Day 3 - Day 4 - Day 5 - Day 6 - Twitter thread

All entries can be found in my blog, tagged as “demonic compendium.”

Sorry for not posting anything in the past few days. Real Life™ has been hectic, but here’s all the profiles that should have been posted if everything went according to plan. Since I missed four days it should’ve meant 12 profiles, but 3 of those are stuff I’ve already translated in the past so they don’t count. Which means here’s a whooping FIFTEEN profiles in total. Enjoy!

Ah Puch

Mayan death god. He looks like a white skeletal figure with protruding ribs and patches of decayed skin. He wears bells all throughout his body and is accompanied by a dog and an owl.

Ah Puch is the leader of the Bolontiku, a group of nine gods who govern Xibalba, the Mayan underworld. He also presides over Mitnal, the lowermost layer of Xibalba.

Abe no Seimei

An onmyōji who lived in Japan during the Heian (794-1185) period. It is speculated that he’s a descendant of Abe no Musaki, but his mother’s identity is unknown, though some believe that his mother was the fox spirit Kuzunoha.

Seimei’s name has also been recorded in multiple manuscripts, some of them depicting legends that stray from reality. In the Konjaku Monogatari, Seimei was a pupil of Kamo no Tadayuki and learned the secret arts from him. It was also said that he had outstanding abilities, such as being able to divine the cause of the Emperor’s illness, and also employ a total of twelve shikigami.

Seimei’s arch nemesis was Ashiya Douman. The two of them once competed to see who was superior and Seimei won. In retaliation, Douman assassinated Seimei’s father, but Seimei was able to revive him using his power.

Nowadays, the Seimei ward of Kyoto houses the Seimei Shrine, which celebrates the anniversary of Seimei’s death every year with a festival on September 26.

Apep

Egyptian snake god born from the primordial sea. He embodies chaos itself, and is also called “The Great Serpent.” He’s also associated with Ouroboros, the giant serpent from Greek mythology that surrounds the world.

As his name suggests, Apep’s body is gigantic. Every day, the sun god Ra carries the sky from West to East, and Apep attempts to swallow it. As a result of Apep’s actions, the day-night cycle exists.

Apollo

A Greek god. He and his twin sister Artemis were born from Zeus and the goddess Leto. He was fed nectar and ambrosia, the drink and food of the gods, and thus grew into an adult in only a few days. He performed many heroic deeds, such as slaying the giant snake Python and the giant Tityos.

Apollo was a young and beautiful god, and so there are many legends that talk about his love life. However, he was repeatedly deceived and betrayed, and so his love was never returned.

Amatsu Mikaboshi

Also known as Ame no Kakaseo or Hoshi no Kakaseo, he is the Japanese god of stars.

In the Nihon Shoki, the gods Take-Mikazuchi and Futsunushi tried to subjugate Ashihara no Nakatsu Kuni during the Tenson Kōrin, but Amatsu Mikaboshi resisted them until the very end, granting him the epithet of "disobedient fierce god." However, in the end he was defeated by Shitsuri and Take-Hazuchi.

Maihime Amano

An original character appearing in Eternal Punishment.

She is a daughter from one of Kiyotada Sumaru’s branch families and Maya Amano’s ancestor. She and her lover Tatsunoshin Suou assassinated Kiyotada Sumaru, the tyrant who wanted to take over all of Japan. Even after Kiyotada’s death, her mummified remains keep watch over the city of Sumaru.

When summoned as a Persona, she has the appearance of a red-haired woman sporting two horns and wearing long-sleeved clothes.

Ameretat

One of the seven archangels from Zoroastrianism, the Amesha Spenta. She’s a daughter of the chief god Ahura Mazda and her name means “Immortality.” She’s the guardian angel of plants and responsible for governing the spiritual power of the sacred tree Haoma.

She often appears in conjunction with the god Haurvatat, whose name means “wholeness” and “satisfaction,” as the two of them are associated with water and plants. By uniting their powers, the two of them are capable of sending forth rain. Flowers are given as offerings in rituals that worship Ameretat.

Ame no Uzume

Japanese goddess of kagura and performing arts. When the goddess Amaterasu hid herself inside a cave known as Ama no Iwato and darkness fell over the world, Ame no Uzume danced in front of it with her breasts and crotch exposed, attracting Amaterasu’s attention and drawing her out of the cave.

“Uzume” means traditional Japanese hair ornaments, also known as kanzashi, which she wears when performing a kagura. It’s also believed that Ame no Uzume was originally a mortal woman who became deified.

Amon-Ra

The chief god of ancient Egypt. His name means "he who is hidden," and he's commonly depicted in murals as a person wearing a large feather hat.

Originally, Amon and Ra were two separate gods, but once the capital was moved to Thebes during the Middle Kingdom, the two gods were merged into one. They became Amon-Ra, sun god and supreme deity of Egypt. He's also the guardian deity of the pharaohs, and according to legend the pharaohs are his descendants.

Pride

An original demon from Ibunroku with the shape of a mask. It represents the human emotion of believing oneself to be superior and looking down on others. Other names for this emotion include: arrogance, haughtiness, and insolence.

Alastor

From Greek mythology, he’s the official in charge of performing executions in Hell. Alastor is also known as “the executioner” in Zoroastrianism.

He was originally the son of the sea god Nereus, but Alastor had his wife stolen by his step-father, which prompted him to take revenge. Ever since the Middle Ages, Alastor came to be seen as an executioner who follows the orders of the devil. Because of this, the name “Alastor” itself means “avenger.”

Arianrhod

A Welsh goddess worshiped as the guardian deity of the Corona Borealis. She’s the daughter of the mother goddess Don and sister of Gwydion. Her role is to keep the silver wheels representing time turning for all eternity. Aside from turning the wheels of time, Arianrhod is also responsible for ferrying those who die in combat to the afterlife in a large boat. She’s also called the mother of the Aryan race and believed to be the same entity as the Greek Ariadne.

Alice

A mysterious girl. Her name and features resemble the protagonist of Lewis Carroll's Alice's Adventures in Wonderland.

She's an original demon in the Megami Tensei series, first appearing in Shin Megami Tensei. Afterwards, she kept appearing in other games of the franchise as a rare demon.

Arachne

Greek goddess of wisdom, crafts, and weaving. She was the daughter of the famous dyer Idmon and possessed exceptional skill at weaving. However, Arachne’s pride grew too big, which made her challenge the gods to a weaving contest. In the contest, she weaved various depictions of scandals committed by the gods in a tapestry, which drew their ire. As punishment, the goddess Athena transformed her into a spider.

Artemis

One of the twelve Olympians from Greek mythology. She is the goddess of the moon and hunting. She can always be found running in the woods, carrying bow and arrows and accompanied by a group of nymphs and hunting dogs.

Artemis is fastidious and merciless. She once transformed Actaeon, a hunter who caught a glimpse of her naked body, into a stag and then had his own hunting dogs kill him. She also transformed a woman who broke her vow of chastity and got pregnant into a bear.

Her Roman counterpart is the moon goddess Selene.

Wow, this was a lot!

TOMORROW: Alecto, Ares, and Aonbharr.

#persona #persona 1 #persona 2 #shin megami tensei #smt #tagging it as smt cause this is about demons too #demonic compendium

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worlds-journal · 3 years

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BRIEF STUDY OF YMA

The Young Mizo Association (YMA) is the largest and most comprehensive non-profit, secular and non-governmental organization of the Mizo people. It was established on 15th June 1935, originally as the Young Lushai Association (YLA), which was later replaced with the “Young Mizo Association” in 1947. It was initiated by the Welsh Christian missionaries who understood the need of cultural conservation of the Mizo tribe, who were under pressure of political and social modernizations. It was registered as SR No. 4 of 1977 under Indian Societies Registration Act (XXI of 1860) on 14 May 1977 to the Government of Mizoram.

The association is administered by a central committee (Central YMA), headquartered at Aizawl, and under which there are 5 sub-headquarters, 47 groups and 772 branches, which covers all of Mizoram and some parts of Assam, Manipur, Meghalaya, Nagaland and Tripura.

List of the Office Bearers back in 1935:-

President—Rev Lewis Evans (Pu Niara)

Vice President—Miss Katie Hughs (Pi Zaii)

Secretaries—Pu Pasena & Pu Vankhuma

Treasurer—Rev Davis Edwards (Zorama Pa)

History: By 1935 Christianity had taken over most of the traditional Mizo lifestyle, formal education system had been introduced, British rule was about to be revoked and local administration was to be subjected to Indian politics. The basic tribal administrative system Zawlbuk was dissolving. The traditional social security, custom and training ground for young men was coming to an end, thereby necessitating a substitute of the tribal institution urgently. As serendipity would have it, a thunderstorm on the Monday evening of 3 June 1935, right after worship service, drove the Welsh missionaries and the Mizo church leaders to the nearby residence of Miss Kattie Hughes (known to Mizos as Pi Zaii), at Aijal (now Aizawl), wherein they made an impromptu proposal over a cup of tea for establishing an association that would unite all the Mizo people. As a Christian gathering, the initial proposed name was Young Mizo Christian Association, to rhyme with Young Men's Christian Association (YMCA), which on scrutiny they noticed had a restrictive and religious fundamentalist connotation. Then Rev David Edward (Zorema Pa) came up with "Young Lushai Association" akin to their familiar Young Wales Association in Wales. The name was unanimously accepted. It was also agreed that the association would be formally inaugurated on the coming 15th June. Though how many people and who were present on that night could not be ascertained, the following people were present: Rev David Edward, Upa D. Ṭhianga, Rev L. Evans, Upa Chawngzika, Miss Kattie Hughes, Pu Muka, Rev Chhuahkhama, Pu Vankhuma, Pu L. Kailuia, Pu L.H. Liana, Upa Ch. Pasena. YLA was unveiled on 5th June 1935 at the grand public meeting at Nepali School, Sikulpuikawn, with a candle lighting ceremony and election of the officials. Branches were soon created in every village, and all Mizo of age were soon registered members. The advent of Indian Independence incited new political and ethnic identity revivals in Mizoram (Lushai Hills, as it was called). For democratic administrative system, a political party was needed. As the only and most endorsed organization, YLA itself was suggested in 1945 to be the first political party. But the central committee objected to it, and this prompted the creation of an entirely political party, the Mizo Union. Then the terminology "Mizo" began to have new revolutionary meaning, it had much more inclusive and panoramic implications than "Lushai", which in any case was the Welshs' misnomer for "Lusei", a major clan of the Mizo tribe. Consequently, the central YLA committee resolved to change YLA to "Young Mizo Association" (YMA) on 7th October 1947.

Aims and Objectives

1. Good use of leisure (Hun âwl hman ṭhat);

2. Development of the Mizo society (Zofate hmasawnna ngaihtuah);

3. Revere Christian ethics (Kristian nun dan ṭha ngaihsân).

The Ten Commitments

Young Mizo Association imposes its members of:-

1. Self-discipline and righteousness

2. Good management of family

3. Just and truthfulness

4. Tolerance

5. Politeness

6. Chivalry and usefulness

7. Social commitment

8. Respect for religion

9. Preservation of culture

10. Abstinence from liquor and drugs.

Emblem and Colour: The emblem, as described in the constitution of Young Mizo Association, is a flamed torch with which the abbreviation YMA is written, which is in turn held by a hand inside a circle. The three stems of the torch signify the three objectives of the association. The ten sparks of the torch signifies the ten commitments. In the ribbon where the name is written, there will be "ESTD"' written on the left side and 1935 on the right.The official colour is a tricoloured horizontal stripe of equal sizes. The three colours represent the earliest man-made colours of the Mizo ancestors. First, red on top, denotes the brightness of the association. Second, white in the middle, shows sanctity. And the black bottom symbolizes a concern for the poor, the despair and the hapless.

Present Set-Up: Enrolment of YMA members numbered over 2.5 lakh, as on 1.1.1999. YMA has 702 Branches spread all over Mizoram and in the states of Assam, Manipur, Meghalaya, Nagaland and Tripura. There are 50 Group YMA, which are formed by a number of Branches clubbed together. These Group YMA are formed keeping in view convenience of communication, administration and falling under a compact area, and sharing a common cultural and social features. Sub-Headquarters YMA is established at Lunglei. To co-ordinate the Sub-Headquarters, Group and Branch YMA, there is an apex body called ‘Central YMA’ with Headquarter at Aizawl, the capital of Mizoram. There are sixteen employees and four Research Scholars under the Central YMA.

Activities and Achievements: Brief description of the activities and achievement of YMA are as follows :- 1. Opening and running of the Adult Education Centres all over the state of Mizoram. YMA has been the chief architect in bringing the literacy rate of Mizoram over 96%, highest in the country.

2. Afforestation of the state ‘Green Mizoram’ Project has been taken up by YMA since 1974. Tree plantation programme is taken up by the YMA Branches during the month of June every year since then. Construction of houses for the rural poor. In this, there are two types of construction – the first is that if somebody in a village cannot construct his/her own house, members of YMA and the community would help them constructing their house. The other is the houses constructed by YMA on its own or community land. These houses are being maintain by the YMA members and used for accommodating the poor and needy families on a free-rent basis.

3. Conservation of Mizo Culture and heritage.

4. Cleanliness drive and campaign on Health and Sanitation.

5. Opening and running of more than 250 Public Libraries all over Mizoram.

6. Campaign against the evils of drugs and alcohol.

7. Construction of more than 2500 Public Latrines and Urinals in almost all the towns and villages of Mizoram.

8. Organising mass participation programmes of Sports, Social and Cultural activities.

9. Setting up of Youth Development and Training Centre Zawlbuk Ram) at Thingsulthliah for the youth of the country.

10. A highly notable achievement of YMA has been in co-ordinating all the political parties of Mizoram for a free and fair election, peaceful atmosphere and lowering of the election expenditures in the State Assembly and MP Elections.

Special Programmes: Amongst the programmes and activities of YMA, the special one has always been, since its inception, helping the poor and the needy. Most important among them is during the occurrence of death in the community. YMA members would make all arrangement in the house so as to accommodate the relatives and friends. They would normally spent a minimum of three days and nights consoling the relatives of the dead. Digging of the graves and burying of the body are done by members of YMA on a voluntary basis – in consonant with the custom and tradition of the Mizos. Most of the YMA Branches have utensils, P.A Set, benches, parachute and other necessary tools and equipment to be used in times of death, wedding, festivals etc.

The current special programme taken up by YMA is regarding AIDS/HIV. Awareness campaign, seminars, publication and distribution of brochure and leaflets about the dreaded disease is taken up throughout the length and breath of the state and among all the youth.

Awards and Rewards: For various activities and achievement, YMA has been conferred the following Awards : • Indira Priyadarshini Vrikshamitra Award’ 1986 by the Government of India’

• ‘Excellence Service Award ‘ by the Government of Mizoram for the three consecutive year of 1988-90.

• ‘Indira Gandhi Paryavaran Puruskar’ 1993 by the Government of India.

Under the YMA, we are one. Any Mizo over the age of 14 is eligible to be part of the Young Mizo Association. “There is no upper age limit,” the document reiterates. “A person can remain a member of the YMA as long as he wishes, regardless of his age.” The YMA is the backbone of Mizo social life.” In times of organizing death rites, society is usually dependent on the YMA as specialized services are not available. Their service at the time of crisis, gave the Young Mizo Association “a moral influence in society.”

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bygonemoderngods · 4 years

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31 Days of Heathenry: Day 7

I started writing this blog post on my balcony when it was simply drizzling and now there’s a downpour, lighting and thunder galore.

I’ll get on with today’s prompt without further ado and maybe pour one out for everyone’s favorite thunder god.

Do you do ancestor work/worship?

Short answer: No.

Long answer: No, and it’s complicated.

The thing is, I have tried reaching out to my…

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#31 days of heathenry #heathen #heathenry #the life and times of a modern heathen

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dfroza · 3 years

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there will be a renewed focus upon Israel and the Jews

in the time of the end of this world as we now know it. ultimately, that they would see the Messiah who came, and who has promised to return to restore the world. to make things right.

this is (A grand end of time) that is the birthing pains of (Anew, genesis)

Today’s reading of the Scriptures from the New Testament is from John’s book of Revelation:

[Chapter 7]

After this vision, I saw four heavenly messengers standing at the four corners of the earth. They were holding back the four winds so that the earth would not be overcome by violent, rushing winds blowing over the land or over the sea or blowing down any tree. Then I saw a fifth messenger, coming up with the sun as it was rising in the east, carrying the seal of the living God. He called with a great and loud voice to the four messengers who had authority to harm the earth and its seas.

Fifth Messenger: Do not harm the land or the sea or the trees until we seal the servants of our God with a mark of ownership on their foreheads.

Then I heard that 144,000 would receive the seal, that is 12,000 from every tribe of Israel: Judah, Reuben, Gad, Asher, Naphtali, Manasseh, Simeon, Levi, Issachar, Zebulun, Joseph, and Benjamin.

After I heard about these who would be sealed, I looked and saw a huge crowd of people, which no one could even begin to count, representing every nation and tribe, people and language, standing before the throne and before the Lamb, wearing white robes and waving palm branches. They cried out with one loud voice.

Crowd: Salvation comes only from our God, who sits upon the throne, and from the Lamb.

All the heavenly messengers stood up, encircling the throne and the elders and the four living creatures, and they fell prostrate before the throne and worshiped God.

Heavenly Messengers, Elders, and Living Creatures: Amen! Praise and glory and wisdom

And thanksgiving and honor

And power and might

Be to our God on and on throughout all the ages. Amen.

One of the Elders (to me): Who are these people clothed in white robes, and where have they come from?

John: Sir, surely you know the answer to your own questions.

One of the Elders: These are coming from the time of great suffering and affliction. They have washed their robes in the blood of the Lamb, cleansing them pure white.

Responding out of a heart filled with praise, they congregate before the throne of God

and constantly worship Him day and night in His temple.

The One seated on the throne will always live among them.

They will never be hungry or thirsty again.

The sun or blazing heat will never scorch them,

Because the Lamb who stands at the center of the throne is their shepherd and they are His sheep,

and He will lead them to the water of life.

And God will dry every tear from their eyes.

The Book of Revelation, Chapter 7 (The Voice)

Today’s paired chapter of the Testaments is the 18th chapter of 2nd Chronicles that documents an ancient battle that was instigated through lying prophets and that resulted in the death of Ahab, Israel’s king at a time when Jehoshaphat was king of Judah:

In spite of his great wealth and honor, Jehoshaphat still wanted an alliance with the Northern Kingdom. So he arranged for his son, Jehoram, to marry Athaliah, the daughter of Ahab, the king of Israel. Several years later, Jehoshaphat traveled north to Samaria (Israel’s capital city) to visit Ahab, and Ahab prepared a feast. He used this feast of sheep and goats to entice Jehoshaphat and his entourage into attacking Ramoth-gilead.

Ahab (to Jehoshaphat): I want to recover Ramoth-gilead from the Arameans and return it to my own country. Will you help me attack it?

Jehoshaphat: You and I and all of our people are brothers, descended from the same ancestor, Jacob. We will certainly help you in the battle. But first I want to know if the Eternal agrees with your aggression. Let’s consult some of His prophets.

Then Ahab assembled 400 court prophets, who wanted to appease their king.

Ahab (to the prophets): Should we fight Ramoth-gilead or not?

Prophets: Go up to Ramoth-Gilead. You will win because the True God will give the city to you.

Jehoshaphat: Is there a prophet of the Eternal, not just one of your own court prophets, whom we can ask?

Ahab: There is only one prophet of the Eternal here, Micaiah, son of Imla, but I hate him and distrust his prophecies. He always prophesies evil about me and my country, never anything good.

Jehoshaphat: You should not say such a thing about a prophet of the Lord.

Ahab (to an officer): Bring Micaiah, Imla’s son, to us quickly.

While they waited for Micaiah to arrive, Ahab and Jehoshaphat each sat on his own throne in his unique robes on the threshing floor inside Samaria’s gate. All the prophets were revealing their divine insights to the kings, and Zedekiah, son of Chenaanah, cast iron horns to illustrate his prophecy.

Zedekiah (with the horns): The Eternal says, “With these horns you will stab the Arameans until they are destroyed.”

Prophets: Go up to Ramoth-gilead. You will win because the Eternal will give the city to the king.

When the messenger who went to summon Micaiah found him, he told Micaiah of the other prophets’ unanimous blessing for the battle. The messenger asked that Micaiah agree with the other prophets and support the battle. Micaiah swore by the Eternal that he would only speak what the True God told him. He would not go along with the crowd just to please Ahab.

Ahab: Micaiah, should we fight Ramoth-gilead or not?

Micaiah: Go up to Ramoth-gilead. You will win because the city will be given to you.

Ahab: How many times must I persuade you to tell me nothing but the truth when you claim to use the authority of the Eternal?

Micaiah: I saw all Israel wandering aimlessly on the mountains, like sheep without a shepherd. Then I heard the Eternal say, “These have no master. Let each of them go his own way and return to his own house in peace.”

Ahab (aside to Jehoshaphat): Didn’t I tell you that he prophesies only evil about me?

Micaiah: Hear what the Eternal One says. I saw Him sitting on His throne, with the armies of heaven flanking Him, asking, “Who will entice Ahab, king of Israel, to go up to Ramoth-gilead and die there?”

The heavenly soldiers were murmuring to each other when a spirit stepped before the Eternal and answered, “I will entice him.”

The Eternal One questioned, “How?”

“I will mislead all of his prophets so that he will go to his death willingly and unaware.”

Then He said, “You will indeed entice him. Go, and do as you have said.”

In this way, the Eternal has deceived your prophets and proclaimed your death.

Then Zedekiah, son of Chenaanah, slapped Micaiah.

Zedekiah: Which way did that enticing spirit from the Eternal pass when he left me and entered you, prompting your ridiculous oracle?

Micaiah: Seer, you won’t see anything until the day when you enter an inner room to hide yourself.

Ahab: Take Micaiah to Amon (the governor of the city) and to my son Joash. Tell them I said to imprison this man and feed him only a little bread and water until I return from this battle safely.

Micaiah: If you do return safely, then the Eternal has not spoken through me. Everyone, listen to me and remember my words.

So Ahab, king of the Northern Kingdom, and Jehoshaphat, king of the Southern Kingdom, attacked Ramoth-gilead together.

Ahab (to Jehoshaphat): I will wear a disguise when we go into battle, but you should wear your royal robes.

Both men did as Ahab suggested, Jehoshaphat in his robes and Ahab in his disguise, and they attacked Ramoth-gilead.

Meanwhile, the Aramean king (who occupied Ramoth-gilead) had commanded the captains of his chariots to target only Ahab. When they saw Jehoshaphat in the royal robes, they assumed that he was the king of Israel, not knowing that Judah had joined Ahab in the battle. The Aramean chariots pursued Jehoshaphat, but he called out to the Eternal for help. The True God diverted them. When the captains of the chariots realized he was not Ahab, they retreated.

Meanwhile, an archer randomly shot an arrow that landed in a joint of Ahab’s armor.

Ahab (to his chariot driver): Turn around, and take me away from the battlefield. I am severely injured.

The battle continued all day, but Ahab could only prop himself up in his chariot. So he watched from his chariot in front of the Arameans. At sunset, he died.

The Book of 2nd Chronicles, Chapter 18 (The Voice)

my personal reading of the Scriptures for monday, february 15 of 2021 with a paired chapter from each Testament of the Bible, along with Today’s Psalms and Proverbs

A post by John Parsons that takes a look inside the sacred space of the “heart”

Shavuah Tov, chaverim! I hope you are well.... Last week’s Torah reading (i.e., Mishpatim) explained how the Israelites entered into covenant with the LORD at Mount Sinai. The terms of the covenant were written down in Sefer HaBrit (“the Book of the Covenant”), which contained a variety of laws to specifically govern the Jewish people in the Promised Land. When the people agreed to obey the terms of the covenant, Moses took sacrificial blood and sprinkled it on them saying, “Behold the blood of the covenant that the LORD has made with you in accordance with all these words” (Heb. 9:18). Moses then re-ascended the mount to receive the tablets of stone inscribed with the Ten Commandments and to learn additional Torah from the LORD.

Now the goal of the Sinai revelation was not only the giving of the Ten Commandments to the Israelites but more importantly enshrining the Divine Presence within their hearts... Therefore in our Torah portion for this week (i.e., Parashat Terumah), we read how God asked the people to offer “gifts from the heart” to create a “place” for Him: “Let them make for me a holy place that I may dwell in their midst” (Exod. 25:8). The Hebrew word for “holy place” or “sanctuary is mikdash (מִקְדָּשׁ), which comes from the root word kadash (קָדַשׁ), “to be set apart as sacred.” A mikdash is therefore a “set apart space,” or a “holy place” that represents something profoundly treasured - a place of beauty and worship, a refuge, a place of rest. Other words that share this root idea include kedushah (holiness), kiddushin (betrothal), kaddish (sanctification), kiddush (marking sacred time), and so on. When God said, “Let them make for me a mikdash,” then, he was inviting the people to make a sacred place within their hearts for His Presence to be manifest.... The “materials” required to make this place - gold, silver, brass, red and purple yarns, fine linens, oils, spices, precious stones, etc. - were ultimately from the heart, expressed in free-will offerings given to God.

The LORD then showed Moses the three-in-one pattern (i.e., tavnit: תַּבְנִית) according to which the Mishkan (tabernacle) and its contents were to be constructed. First an ark of acacia wood was to be overlaid with pure gold inside and out. The ark was to be fitted with gold rings and gold covered poles to make it portable. The two tablets of the law were to be stored inside the ark. Two cherubim (angel-like figures) were to be placed facing each other over a cover of the ark called the kapporet (i.e., “Mercy Seat”). The ark was to be housed within an inner chamber of the tent called the Holy of Holies. Adjacent to the Holy of Holies was a second chamber called the Holy Place. This chamber would contain a table overlaid with pure gold that held twelve loaves of bread along with a golden, seven-branched menorah. The Holy of Holies was separated from the Holy Place by an ornamental veil called the parochet.

The design (or pattern) of the tent along with its exact dimensions was then given. The tent was intended to be portable, with a wooden frame covered by richly colored fabric and the hide of rams and goats. The outer courtyard was to include a sacrificial altar with horns of copper set at each corner. The portion ends with a description of the outer court, which was to be entirely enclosed by an ornamental fence made with fine linen on silver poles with hooks of silver and sockets of brass. [Hebrew for Christians]

2.14.21 • Facebook

Today’s message from the Institute for Creation Research

February 15, 2021

The Righteous in Authority

“When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn.” (Proverbs 29:2)

Many can remember when the nation observed holidays on both the birthday of President Lincoln (February 12) and that of President Washington (February 22). These two men were widely revered as our nation’s greatest presidents, and their birthdays were patriotic holidays. But modern intellectuals have been actively tarnishing their reputations, while our people have become more and more enamored of recreation, so this situation has now “devolved” into a three-day holiday theoretically honoring all presidents.

We are thankful, of course, that most of our presidents have indeed been God-fearing men. None were atheists and almost all have professed belief in Christ and the Bible. God surely led our founders when they formed our constitutional republic, and our presidents and most other leaders have diligently supported it. Christianity has thrived in our country as a result, and we have become acknowledged everywhere as the world’s greatest nation.

But signs of deterioration are abounding, and Christians need to pray. If Paul were here today, he would surely repeat (and slightly rephrase) his first-century admonition to young pastor Timothy: “I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For [presidents], and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Savior; Who will have all men to be saved, and to come unto the knowledge of the truth” (1 Timothy 2:1-3). We can also heed Peter’s advice: “Honor all men. Love the brotherhood. Fear God. Honor the [president]” (1 Peter 2:17). HMM

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sayonaramidnight · 7 years

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Headcanon prompts - for Kirara and Ithel, ALL the points you haven't done yet. Enjoy. I know you will.

Right. Now watch out, self, and remember you’ve got a whole big cast, don’t forget about them, don’t forget… *epic fail*

Replying to these:

1. Love

She has a higher regard for family love than for romantic love, because the latter is as fleeting as it is destructive. That’s what serial stories and high-life gossip taught her.

(Done)

2. Hate

She finds it exhausting.

He finds it motivating.

3. Hopes

There must be a way to activate her mentor’s spellbook and she’s going to find it sooner or later!

Magic. Freedom. Kirara?

4. Fears

(Done)

He was frightened when his mentor told him what he was and what he could do. Then he learnt how to live with that fear. Then he learnt how to block it out. Finally, he learnt how to be feared.

5. Crying

Is it even possible to pass a crying child by without at least asking what happened?

…No. No, it isn’t.

6. Laughter

If you managed to make her laugh, you would find out it’s very melodious.

(Done)

7. Travel

Sure, she’s all for travelling, but only if someone with persuasive skills drags her out of Brimen, because she has Duties and a Promise To Keep.

He used to travel quite a lot, because at some point he needed to take a break from Velda and try learning some new foreign magic stuff. It was both enjoyable and illuminating stage of his life, but in the end he missed home.

8. Dreams

(Done)

Same old, same old. You know, Velda filled with magic again. As for sleeping dreams, he’d rather not talk about them.

9. Music

She envies Amalie, who can play the violin. The music is haunting and the bow is a bit like a magical wand, isn’t it?

The livelier, the better.

10. Art

Theatre is a form of art too! It doesn’t even need elaborative props (although they sure are a pleasure to your eyes); all it takes is acting and imagination.

Colours. They are important. He learnt to appreciate them after two years of being blind.

11. Best friend

Two, in fact - Darrik the mayor’s son and Joss the gnome. They studied magic together. Darrik is outgoing and affable, while Joss is thoughtful and meticulous. The only people who are allowed to call her “Kiki”. They always stuck together, until Joss left Brimen with their mentor.She’s never had any female friend, but Amalie has been recently making attempts on becoming the first one. Time will tell.

(Done)

12. Worst enemy

(Done)

The queen? The asshole in his dungeon? Or the Thing In His Staff? The choice is wide.

13. Hair

Used to be longer when she was a child, but now she prefers to keep it short for comfort.

When he was a boy, the girl he was raised with approach him with a book of fairy tales and said: “Why aren’t you blond? All the princes in fairy tales are blond!”. He couldn’t find a suitable answer.

14. Eyes

Emerald green and sparkling; they’re what she likes best about herself.

When Shavli asked him what he wanted his new eyes to look like, he said: “impressive”. Now they’re so impressive they make Kirara freak out.

15. Hands

She cracks her joints when she’s nervous.

The royal guards in Taravin broke his fingers before he could cast any spell.

16. Smile

Dazzling, but very hard to achieve.

Seems hardly genuine, but it may be because of his eyes - they make him hard to read.

17. Scars

Thankfully she doesn’t have any. She finds them painful to even look at.

Probably a lot more than those on his face. Shavli offered to remove them, but he didn’t want to owe her more than the eyes.

18. Winter

Way too cold. Should be forbidden.

Quiet winter nights have a unique charm and just ask for a long walk or ride.

19. Summer

She’d love to travel far south one day. They say it’s actually hot there!

It’s both when he was born and when he got imprisoned. He has a complicated relationship with summers.

20. Spring

Early spring, when everything is still waking up, is her favourite time of year. Even though she can’t trust the weather.

Hay fever. There’s no escape from hay fever.

21. Autumn

She looks like autumn, but her eyes are spring. That’s what Amalie once told her.

All the autumns of his childhood included animals made of chestnuts and acorns. Later he taught his mentor how to make them. She was delighted. He was proud.

22. Family

One father figure. No mother figure. Some abandonment issues.

He lost his parents to a grave illness and was raised by a foster family - the people who served his ancestors for generations. They were kind and protective… until one of them betrayed him.

23. Romance

Drev hits on her all the time, but she doesn’t take him seriously.

Irrelevant right now. There are other R-words that matter more.

24. Orientation

She’s more inclined to fall in love with personality than gender.

It’s not the top priority for him to figure out. He’s never been attracted to other men, but on the other hand, he had no luck with women.

25. Religion

She knows quite a lot about gods, but has never found one for herself to worship.

The goddess his family used to worship disappeared ages ago. If he was inclined to pray, he would probably pray to the spirits of his ancestors and his mentor.

26. Beauty

(Done)

He looks for it in broken or unfinished things. Maybe it’s because he can relate.

27. Sleep

Always alert, in case someone in need calls for her.

(Done)

28. Home

(Done)

His ancestors’ old estate in Atruena. And its reflection hidden between dimensions.

29. Bedroom

The top floor of her mentor’s tower is both a bedroom and a library. Quite a cosy place.

Very tidy and barely used. In many shades of blue.

30. Sex

She knows several recipes for aphrodisiacs. And several more ways to decrease libido, because there are more people who need it than you might think.

Honestly, there are more efficient ways to reduce stress.

31. Death

She doesn’t take it well. And despises killers.

(Done)

32. Birth

Her mentor sent her to assist at births ever since she was old enough. He said he’d never be qualified enough.

When his mentor was expecting a baby, she asked him to help pick a name. It made him angry at first. And resentful.

33. Safe

(Done)

What?

34. Affection

She needs it, but is not used to showing it, not to mention receiving it.

He was a cuddly, enthusiastic kid and all that cuddliness and enthusiasm is still deep down there, waiting.

35. Guilt

She left Brimen in dire circumstances. She wasn’t responsible for them, but she felt responsible. It was her hometown after all, and she was its witch.

(Done)

36. Sacrifice

(Done)

He sacrificed his eyes for his goal. He can sacrifice other people’s safety, if that’s what it takes. He will be ready to sacrifice his own life at the end. Unless someone stops him. Maybe.

37. Vengeance

If her mentor is not safe and sound, his captor WILL PAY.

He insists it’s not the main reason for his revolution. Of course he does. But queen Mairi should be very afraid.

38. Sympathy

It’s sometimes hard to keep it in her line of work. But it’s also important not to lose it.

If you want to show him your sympathy, show it to his cause.

39. Secret

(Done)

He thinks he may not survive the revolution, but doesn’t tell anyone. It would discourage his people. Or encourage some of them in a wrong way.

40. Scent

She likes the scent of old books. And of new books, for that matter.

(Done)

41. Memory

Oh, she does have very good memory. Not only is she a quick learner when it comes to magic, but she can also memorize all her favourite lines from every stage play she’s ever seen, altogether with the way they were said. She loves practising them when no one’s watching.

(Done)

42. Loss

Sometimes she had to help other people to deal with their loss, so she knows all the theory, but it doesn’t mean she’s prepared.

His mentor died trying to rescue him and he couldn’t fully deal with it until Kirara appeared.

#grumpy-jedi #replies #Mainstream Fantasy Shit #I'm fascinated with their approach to these prompts #sometimes similar #sometimes totally different #like the 'memory' thing #is all about childhood memories to him #while she's like 'I KNOW ALL THE HEROINE'S LINES IN THAT STAGE PLAY BY HEART'#I love them

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chanoyu-to-wa · 5 years

Text

Nampō Roku, Book 3 (13): the Question of Using an Oki-dana in the Small Room.

13) On one occasion when Sōeki had entered the Shū-un-an [for a chakai]¹, in the fuka san-jō [深三疊] with the mukō-ro [向う爐] he noticed a [chū-ō-]joku placed on the kagi-datami [かぎ疊]².

[At the beginning of] the hatsu-iri [初入]³, on the upper [shelf] was a celadon censer⁴, [while] below was the mizusashi; and the fukusa was tied to the leg [of the joku]. Then, collected together on a tray, [I⁵] brought out the kōgō, taki-gara-ire [たきから入], and kō-bashi [香ばし]⁶; and [then] one piece [of incense] was burned⁷.

Afterward⁸, the chaire was [displayed] above, while below, the mizusashi and futaoki were arranged together [on the lower shelf]. And while tea was being served according to [the usage associated with] this [arrangement], [Sō]eki said:

“On the whole, when using the mukō-ro, [for the host to consider using] things like a joku or tana -- isn’t it the first [rule] that [we] should not make [the utensil mat appear] so congested? And on top of this, when raising and lowering the kama [during the sumi-temae], or when the hishaku moves from the mizusashi to the kama, and so forth, it becomes nearly impossible [to execute] many of these actions [appropriately in this sort of setting]¹¹.

“[Consequently,] you must understand that it is exclusively the case that the [chū-ō-]joku, and the [various] tana, are reserved for [use in] rooms larger than 4.5-mats, and should never be placed [in rooms of the present sort]¹². [Adhering to this as a principal,] there will therefore be no error in what we do.”

[We] are overcome with emotion [over the wonder of this teaching], and prostrate ourselves [to Rikyū, in thanks]¹³.

_________________________

¹Aru toki, Sōeki wo Shū-un-an [h]e mōshi-ireshi ni [ある時、宗易を集雲庵へ申入しに].

The beginning phrases of the first sentence read like one of the entries in Book One, marking this entry as being completely out of place in the present book.

Furthermore, the content of this passage is questionable on several levels:

- first, it shows that the author (whom, if it were Nambō Sōkei himself -- as alleged -- would make the entry patently nonsensical) was ignorant of the geography of the Shū-un-an -- since the two three-mat rooms have been conflated (according to the details of this room, as related in Book Two, the older of them featured a mukō-ita -- a board that replaced the far 1-shaku 5-sun of the utensil mat, and a mukō-ro would be cut in front of it, making it impossible to put a tana next to the ro; but the other room, which lacked this board, had the ro cut in one of the adjoining mats, hence it was not a mukō-ro)*;

- secondly, it ignores the fact that Rikyū originally created the kyū-dai [休臺]† precisely so that it could be placed next to a mukō-ro in a three-mat room, meaning that Rikyū could hardly chide Sōkei for doing something for which he himself had established the precedent (especially in the words used)‡;

- and, third, while the date of this alleged interaction is unknown, it seems to overlook the fact that the Shū-un-an had a tsuri-dana attached to the wall in the corner of the room (at least since the end of 1582)**, making it unnecessary for the host to have a reason for wanting to use an oki-dana.

All of which marks this entry as even more blatantly spurious than usual for Book Three of the Nampō Roku††.

This is one of only six entries from Book Three that Kumakura Isao included in his supposedly complete modern-Japanese version of the Nampō Roku (Nampō Roku wo Yomu [南方録を読む])‡‡, and, as might be expected, he appears to use it as yet another “proof” of the inherent veracity of his school’s teachings. __________ *This means that a mukō-ro would have had to be cut in front of the board, on a daime-sized mat, as shown below -- though doing so would have made it impossible for an oki-dana to be placed next to the ro (since there would be insufficient space for the kama and sumi-tori to be placed in front of the tana during the sumi-temae), as is obvious from the sketch.

Rikyū used this room during the chakai described in the post entitled Nampō Roku, Book 2 (40): (1587) Sixth Month, Second Day, Morning. The URL for that post is:

https://chanoyu-to-wa.tumblr.com/post/183593009914/namp%C5%8D-roku-book-2-40-1587-sixth-month

†Rikyū's eponymous kyū-dai [休臺; the name would now be written 休台] collectively refers to the two tana that we know as the shi-hō-dana [四方棚] (also pronounced yo-hō-dana by people who have been conditioned to associate the sound “shi” with the word for death -- though Rikyū and the men of his generation do not seem to have had this problem) and the maru-joku [丸卓].

The shi-hō-dana [四方棚], which seems to have been the first to have been created of the two, was intentionally made to be placed next to a mukō-ro. Its dimensions correspond to the space available to the left of the ro just as the kyū-dai daisu [及第臺子] (from which it was derived) does to the full mat: that is, the ten-ita extends from heri to heri, while the ji-ita is 2-me (1-sun) shy of the heri on both sides (the ten-ita of the kyū-dai daisu measures 2-shaku 9-sun 5-bu wide -- which is the same as the space between the heri on a kyō-ma tatami -- by 1-shaku 4-sun deep; the ji-ita measures 2-shaku 7-sun 5-bu wide by 1-shaku 3-sun deep).

◎ Note that the Sen family modified the dimensions of the shi-hō-dana during the early Edo period, perhaps to confuse its origins, or confound Rikyū’s original usage (their version will not fit in the space available beside the mukō-ro); however, the “Rikyū shi-hō-dana” (as it is known in the utensil trade) is still seen from time to time, and it confirms Rikyū's intentions.

The maru-joku [丸卓] (the name comes from the Edo period; Rikyū referred to this tana as a kyū-dai as well) was intended to be placed next to a ko-ita furo (the tana raises the mizusashi to the same height it would have had if placed on the daisu) in the same kind of setting. (Note that a large furo, such as the large iron kimen-buro, is what was supposed to be placed on a ko-ita; and when this is done, the mouth of the kama is the same height -- above the mats -- as that of a kama resting on a medium-sized furo arranged on the daisu. Rikyū was initiated into chanoyu by Kitamuki Dōchin, and the relationships between the utensils determined by the daisu forever influenced his chanoyu.)

It seems that Jōō and Rikyū felt that the 3-mat room was the transitional stage between the shoin (which both he and Jōō held to be the 4.5-mat room) and the small room (2-mat).

‡It seems to have (perhaps, fairly frequently) been the case that people (who had studied with Rikyū, and later whose father or other ancestor had studied with Rikyū) challenged the orthodoxy of the Sen family's teachings. Which, in turn, prompted them to create these deceptions -- rather than simply admit that their machi-shū approach was deficient (and sometimes, simply wrong). In fact, this would have not been very problematic, at least at first, since it was well known to the chajin of his day that Sōtan had a very limited exposure to chanoyu, a consequence of his family's poverty, coupled with his own disinclination to associate himself with those wealthy persons who could have lifted up his condition.

For most of his life, Sōtan seems to have used only the (third) small unryū-gama in the broken old Temmyō kimen-buro (resting on the unglazed gray floor tile that Furuta Sōshitsu had brought back from Korea), or suspended over the ro on a bamboo jizai, with a kiji-tsurube as his mizusashi, an old Hagi bowl that had previously been used for rinsing writing brushes (and so was darkly stained with ink) as his chawan, and a natsume that he had made himself from lacquered paper, tied in a handmade blue paper shifuku. Consequently, there was no reason why he should have known about anything other than the simplest style of chanoyu. Yet rather than admitting to what everyone already knew was true, he (or his handlers, the Tokugawa bakufu) preferred to challenge Rikyū's teachings, and override them as wrongly-remembered fictions.

We see the same thing even today, when certain schools deny that Rikyū's writings are legitimate (because they differ from what those schools prefer to teach), and put their own words in Rikyū's mouth -- all while worshiping him as their tea god.

The same is true when these schools talk about the Nampō Roku. On the one hand, they discount this collection of teachings as a blatant forgery; and on the other, they cherry pick its contents, highlighting those parts that appear to support their school's version of this or that teaching, while patently ignoring the rest (as if it never existed).

**The Shū-un-an dana [集雲庵棚] (which is the technical name for a tsuri-dana suspended in the corner of a room, rather than attached to a sode-kabe on the side of the mat adjacent to the ro) is presumed to have been added shortly after Rikyū created the tsuri-dana (in the Tai-an [待庵] room, at the Myōgi-an, in Yamazaki, Kyōto, during the summer of 1582) -- though the date of its original appearance in the Shū-un-an is completely undocumented (the earliest descriptions of the Shū-un-an, which date from the early Edo period, mention the presence of the tsuri-dana in the corner of the room; but this is, of course, long after the fact). Rikyū's tsuri-dana was intended to replace the fukuro-dana (which, up to then, was commonly -- though not always -- installed within the kamae), hence the necessity of its being on the right side of the mat, adjacent to the ro.

If, however, the Shū-un-an dana came first (as a substitute for a small oki-dana, such as the maru-joku, that was placed next to a ko-ita furo -- or a chū-ō-joku, next to a mukō-ro, as described in this episode), this would have been, historically speaking, most interesting.

††Suggesting that it was added by a different hand from the one responsible for “editing” the original book. Because this passage alludes to one of the Sen family's cardinal principals, it seems likely that one of their agents was responsible for adding this entry to Book Three. (The bakufu, on the other hand, would probably not have ventured to register this kind of objection, since their purpose was in encouraging the use of as many utensils as possible.)

‡‡Since it furthers his purpose of showing that the Nampō Roku “validates” modern Urasenke teachings, reinforcing the notion that Urasenke disseminates the original Rikyū-derived version of chanoyu.

²Fuka san-jō mukō-ro, kagi-datami ni joku wo okite [深三疊向爐、かぎ疊に卓を置て].

The expression kagi-datami [鍵疊] refers to the mat (regardless of whether it is the utensil mat, or a mat that adjoins it*) in which the ro has been cut.

In Nambō Sōkei's own room in the Shū-un-an (which was usually where he entertained his guests), the ro was cut in one of the mats to the right of the utensil mat, as shown in the photos of Kanshū oshō-sama’s reconstruction (above)†, and in the sketch of the original (below, which shows the room as it may have been used during the furo and ro seasons -- though it is possible that Nambō Sōkei used the ro all year round), which would make that mat the kagi-datami. However, it is impossible that a tana would have been placed on that mat.

On the other hand, if this entry is, referring to the historical room that had apparently been erected as the residence of Giō Jōtei [岐翁紹禎]‡ (the room with a mukō-ita replacing the far end of the utensil mat**), while a mukō-ro may have been present, its being cut in front of the mukō-ita would mean that there would have been insufficient space for the host to perform the sumi-temae if a chū-ō-joku was placed to the right of the mukō-ro. (During the furo season, the furo and other utensils would have been placed on the mukō-ita, at the head of the utensil mat; a mukō-ro, if one were cut in this room, as shown in the sketch on the right, would have been located in front of this ita-datami, turning the utensil mat into a daime, meaning it would have been used much like the discredited ichi-jō-han [一疊半] room)

In either case, it is difficult to reconcile historical reality with the details of this entry††. __________ *That said, the term is more commonly employed to designate one of the other mats in the room, rather than the utensil mat. The square mat in the middle of a 4.5-mat room is commonly referred to as the kagi-datami, as is the mat to the right of the utensil mat in a room of six or eight mats.

†According to the monks of the Nanshū-ji, the original Shū-un-an was looted by agents of the Imperial Army around 1930 (at the same time that agents of the Imperial Army attempted to loot, and then burned down, the Enkaku-ji in Fukuoka). Subsequently, they set fire to the building, while giving out that it had been destroyed by an American bombing raid. (The site is now occupied by a kindergarten run by Sakai city.)

Kanshū oshō-sama had visited the original Shū-un-an a decade or so before this incident, and recorded the room’s particulars in great detail. He built a replica of this structure when the Enkaku-ji was rebuilt during the 1950s (on a site granted to Kanshū oshō by the Shōfuku-ji, on land that had previously been a graveyard for secular commoners affiliated with that temple from the time when the Shōfuku-ji had been located within the Korean city-state of Hakata).

‡Giō Jōtei [岐翁紹禎; c 1428 ~ ?] was the illegitimate son of the great Ikkyū Sōjun. It was he who established the Shū-un-an as his residence in his last years. Nambō Sōkei was the second resident monk of this compound.

**In the early days, this ita-datami [板疊] (a board that replaces part of the mat -- which Rikyū referred to as a mukō-heiban [向平板]) was used like the floor of the o-chanoyu-dana, with a large iron kimen-buro and the rest of the kaigu arranged on it. While it is possible that Nambō Sōkei (who was the second occupant of the complex) cut a ro in the floor of Giō’s room, it seems rather disrespectful (and so out of character) that he would have done so. (Rikyū is only mentioned as having used the room during the furo season, when, of course, the furo would have been placed on the mukō-ita, as originally intended by Giō Jōtei.)

††Access to the Shū-un-an was generally prohibited (since the room had been sealed by the Abbot of the Nanshū-ji as soon as Nambō Sōkei's suicide had become known to him); thus the chajin of the early Edo period would have been unaware of the issues which the errors in this material raise. (Indeed, the very secrecy with which Jitsuzan’s manuscript was treated implies that only persons absolutely willing to accept its contents as unequivocal fact would have been granted access to this material, coupled with the fact that it was forbidden to make copies, would have effectively dissuaded side discussions of these questionable details.)

³Hatsu-iri [初入].

Another word for the sho-za [初座].

If there is a difference* between the two terms, it is that hatsu-iri describes things from the host’s perspective, while sho-za refers to the division of the chakai from the guests’ side. __________ *Which, in practice, there is not.

⁴Seiji no kiki-kōro [青磁の聞香爐].

A Chinese celadon censer that was made to be held in the hand while appreciating kyara [伽羅] incense.

These censers were specially made, in China, for this specific purpose -- which is attested to by the fact that the three legs attached to the bottom are not spaced equally (there is a wider gap between the front leg and the one on the left, to allow for the insertion of the fingers of the left hand -- on which the kōro rests while it is supported on the side by the right hand, so it may be lifted up to the nose)*. Kōro not intended for this purpose have the legs that are carefully spaced around the base (so there is no discernible front). This is discussed in greater detail in Book Six of the Nampō Roku.

These censers were always fitted with a lid* (as seen in the photo) because the special ash that was used in them was stored in the censer itself when not in use (the lid, which was made of lacquer-rubbed wood or ivory, kept the ash clean, as well as dry, and allowed the ash to maintain a moisture content comparable to the kōro itself, preventing it from drawing in moisture that might smother the charcoal), which was then tied in a shifuku for storage. As with the temmoku, in Rikyū’s day it was common to remove the kiki-kōro from its shifuku before displaying it in the tearoom.

Nambō Sōkei seems to have been a collector of quality utensils. _________ *Modern antique dealers and tea-utensil merchants, unaware of the purpose, frequently consider such kōro misshapen -- thereby allowing knowledgeable individuals to purchase them at substantially reduced prices.

†Kōro made for burning incense to perfume the air of the room, or for perfuming clothing, are fitted (if any) with a fenestrated lid (to keep things from falling into the burning incense).

⁵The speaker is supposed to be Nambō Sōkei.

⁶Sate bon ni kōgō, taki-gara-ire, kō-bashi kumi-awasete hakobi-dasu [さて盆に香合、たきから入、香ばし組合セて運び出].

A taki-gara-ire [炷空入] is a small container, usually made of ceramic or, less frequently, cloisonné*, into which the used gin-yō [銀葉] (bearing the burned-out piece of kyara incense wood) is discarded after the appreciation of incense is concluded. The small ceramic containers that have been used as kōgō during the ro season since the days of Jōō (who is responsible for establishing this usage), such as Rikyū’s treasured ruri-suzume [瑠璃雀] (shown below), were originally used as taki-gara-ire.

The word kō-bashi [香ばし = 香箸] refers to what exponents of kōdō [香道]† call a kyōji [香筋]† -- small chopsticks made of ivory or ebony, and used to handle the pieces of kyara incense wood.

The gin-yō [銀葉] (mica squares on which the piece of kyara was set to smolder, thus keeping the ash clean) were traditionally placed in the kōgō together with the pieces of incense (the latter enclosed in a paper wrapper as described in the previous installment). __________ *Less frequently because cloisonné pieces can get hot when the gin-yō is discarded into them, thus potentially damaging the tray on which the taki-gara-ire is resting.

In fact, in the context of a chanoyu gathering, since the burning of incense in a hand-held censer takes the place of putting incense into the furo or ro, it has been customary (since the time of Jōō) for the kiki-kōro to be lifted into the tokonoma after the guests have finished appreciating it in their hands, so it can continue to perfume the room throughout the shoza (the purpose of which is to help obscure the smell of the combusting charcoal). Once again, this suggests that the person responsible for incorporating this material into Book Three of the Nampō Roku was a follower of the so-called machi-shū style of chanoyu champoined by Sōtan and his family, rather than a classically trained practitioner who had been a fellow of Jōō (as Nambō Sōkei certainly had been -- it must be remembered that Jōō gathered his early followers from among the ranks of the guests assembled for the Shino family's incense gatherings, and Sōkei seems to have been one of that number).

†In Rikyū's period, there was no Edo period prejudice that demanded that people remain exclusively within their own specialty. Rikyū and his fellow chajin were expected to be equally experienced in the details of appreciating incense (i.e., what is intended by the word kōdō today), flower arranging (ikebana), and even poetry (in the case of Jōō; though to a lesser extent Rikyū, perhaps on account of his dyslexia), as they were supposed to be trained in the serving of tea.

Nambō Sōkei, therefore, given his rank, would surely have been sufficiently educated that he would not have been guilty of this mistake in the basic terminology of incense. Indeed, it was precisely in order to expose this kind of fraud that, even when written “kō-bashi” [香筋], the word was supposed to be pronounced kyōji [きょうじ].

The person who wrote the text of this entry clearly was not a savant: a sense of laissez faire (from anything resembling the classical teachings) characterized Sōtan and his followers’ approach to chanoyu.

⁷Isshu taki [一炷たき].

Shu [炷] is used as the counting word for pieces of incense. That is, one piece of kyara was burned, and the censer was passed around three times; after which the appreciation of incense was concluded.

⁸Nochi ni ha [後には].

In other words, at the beginning of the goza.

⁹...Shosa tsukamatsuri-shi ni [所作仕しに].

Shosa [所作] refers to ones performance (in other words, the series of gesticulations employed while serving tea). This word was never used in this kind of context in Rikyū's period, and clearly dates this text to the Edo period -- as does the verb tsukamatsuru [仕る] (to serve or wait upon), in this context.

¹⁰Dai-ichi sewa-sewashikute funiai sōro ka [第一セわ〰しくて不似合候か].

Dai-ichi [第一] means first of all, in the first place.

Sewa-sewashikute [忙々しくて]: sewashikute [忙しくて] means to be busy, in the sense of looking too busy, or fussy, or (in this case) cluttered. Doubling sewa simply amplifies the negative sense of this expression.

Funiai [不似合] means unbecoming, improper, ill-matched, unsuitable -- to the setting.

In other words Rikyū is saying* that, in the case of the mukō-ro, it is inappropriate for the host to make the utensil mat look so cluttered. __________ *Though, after translating his densho, it is impossible to imagine that the man could have ever spit out this sentence.

¹¹Kama no age-oroshi, mizusashi yori kama [h]e hishaku hakobi nado mu-ri no hataraki ōshi [釜のあげおろし、水指より釜へひしやくはこびなど無理のはたらき多し].

Translated more literally, the sentence means “[with regard to] the lifting and lowering of the kama, [or] conveying the hishaku from the mizusashi to the kama, and the like, it becomes unrealistic [for one] to [attempt to] perform many of these actions.”

It appears that the author of this entry is thinking of chū-ō-joku, or other kinds of tana, that have four legs. Yet the classical teaching specifically stated that no tana of this sort was permitted to be used on the utensil mat, aside from the shin-daisu*: all other tana had to have two (or, at the most, three) legs†.

Now while it can be argued that the Hora-dana [洞棚], Sei-rō-dana [城樓棚], or taji [簞笥] (tabi-dansu [旅簞笥])‡, all effectively have four legs (or the side projects forward far enough that it will interfere with the movement of the hishaku in the same way in such a case as is under discussion here), the tana that was created by Rikyū for use beside a mukō-ro was one with two legs, an intentional miniaturization of the kyū-dai daisu. And so a chū-ō-joku with two legs (or perhaps one with three -- since the hishaku moves around the front corner of the ro, rather than going directly from the mizusashi to the kama in a straight line) would not be objectionable.

As for the sumi-temae, it must be remembered that, since ancient times, the kiji-tsurube has been used as a mizusashi; and that the ancient rule was that the kiji-tsurube was to be set in its place on the utensil mat at dawn, and left there until the room was closed up for the night. So, aside from the initial placing of the fire into the cold ro at dawn (which was done just before the water was drawn from the well), all other sumi-temae (whether performed when the guests were present in the room, or in between gatherings, in order to maintain the heat of the kama throughout the day**) were undertaken with the tsurube sitting on the mat next to the mukō-ro (if that was the setting); and the tsurube would interfere with the kama in almost the same way as a tana -- meaning that the disposition of the sumi-tori and the kama in either case would have to be adjusted accordingly††.

Meanwhile, if the author is specifically imagining the arrangement where the mukō-ro has been cut in front of the mukō-ita, then the difficulties should be headed by the lack of space which the host’s need to sit within the half mat -- which is all that is available to him below the mukō-ro -- makes inevitable.

But the point is that whomever wrote this was simply spouting Senke propaganda (that contradicted things that -- as is almost always the case -- Rikyū actually did), without really thinking his arguments through at all. __________ *In the case of the shin-daisu, all of the action takes place within the four legs. Thus the legs have no impact on the movement of any of the utensils that are being manipulated within the confines of the tana.

†If three legs, the legs were not arranged equidistantly around the tana. Rather, two were essentially opposite each other and just forward of the center (on the left and right sides of the tana), while the third was located in the middle of the far side, as a sort of brace.

The chū-ō-joku -- as has been mentioned before -- was originally devised as a stand on which a nobleman deposited his cap of estate, on those rare occasions when he was not wearing it (such as when sleeping). Because these caps (which were made of horse-hair woven over a bamboo frame, and then lacquered rather thickly) were on the heavy side, and because they often sported elaborate wings or tails depending in, or towards, the back, they were inclined to tip over a two legged stand unless some added support was given to the back (the side under the tails).

Thus, when used as a tea stand, the legs of this kind of three-legged joku obstructed the path of the hishaku no more than the legs of a two-legged stand (such as Rikyū's shi-hō-joku).

‡While this book states that the taji and tabi-dansu were placed on the utensil mat, near the ro, this usage appears to have been another Senke corruption.

Historically speaking, the taji that belonged to Zeni-ya Sōtotsu [錢屋宗納; ? ~ 1590] (like the one that belonged to his contemporary and fellow student of Jōō, Uesugi Kenshin [1530 ~ 1578]) was apparently used just like the yoshi-dana [葦棚] (the immediate precursor to the dōko): that is, the taji was placed on the outside of the fusuma that opened onto the side of the utensil mat (with the door of the taji facing the fusuma); and the fusuma was opened so that the utensils could be moved from the taji into their places on the utensil mat. At the end of the temae, the things were returned to the taji. (Note that since the Edo period, the yoshi-dana, too -- and many tana that are called “yoshi-dana” but are not what was originally intended by that name -- has been put on the utensil mat, like the other tana. Which has become a source of endless confusion when one tries to understand what was done in the decades prior to the Edo period.)

According to the old documents, the so-called mizusashi-dana [水指棚] (four-legged tana that were actually very similar to Tennōji-ya Sōkyū's Sei-rō-dana [城樓棚]) were originally used in the same way as the taji and yoshi-dana, by Jōō and his fellows: placed immediately outside of the room next to the fusuma that opened onto the side of the utensil mat, the utensils were lifted from the tana onto the utensil mat for the temae. Thus the taji can be seen as a sort of variation on this practice, using imported Chinese carrying boxes (the primary difference being one of security: the yoshi-dana had a hinged back wall, while the mizusashi-dana had no walls at all, allowing anyone who managed to get into the katte free access to touch whatever was in the tana; the taji were enclosed boxes -- with the only opening, which was accessed by lifting out a wooden door that could be locked shut -- facing toward the fusuma). Sōkyū was the first person to put this kind of mizusashi-dana on the utensil mat, using it as a substitute for the right half of the fukuro-dana, and that is what made it special.

The tabi-dansu clearly was used by Rikyū in this same way, albe that it was placed on the katte-side of the mat that would be used as the utensil mat in a room that was not designed for chanoyu (the door of the tabi-dansu taking the place of the fusuma, in this case). In this kind of setting, the utensil mat seems to have been at least one mat-width away from the wall (with Hideyoshi's guards, as the lower ranking guests, seated on the host's left, along the wall). Thus, the tabi-dansu was nothing but a portable dōko (a built-in dōko being an indispensable feature of Rikyū's rooms -- both large and small -- during this last period of his life).

It must not be forgotten that, immediately after his death, chanoyu was effectively dragged back to something resembling its (imperfectly remembered) state during Jōō’s middle period, a half-century and more before.

**The fire was laid in the ro at dawn. It was added to during the noon-hour; and the ro was emptied, cleaned, and then a new fire was started at dusk. These things were usually done when nobody but the host was present.

Traditionally, formal chakai were held in mid-morning (the asa-kai [朝會]), and in the evening (the yo-kai [夜會]); while guests could also be received informally at other times of the day as well (and these informal gatherings could possibly include one of the “maintenance” sumi-temae, with the timing of the rest of the gathering -- the length of the kaiseki and so forth -- adjusted accordingly).

††Another objection to this argument could be raised because -- and this practice became especially prevalent during the Edo period -- a tana was often used next to a ko-ita furo, and that presents the host with the same set of challenges that placing it next to a mukō-ro would invite. And so would be resolved in precisely the same way.

¹²Tada-tada joku mo tana mo, yojō-han i-jō nara de ha okenu-koto to kokoroete [只〰卓も棚も、四疊半已上ならでは置ぬ事と心得て].

Curiously, yojō-han i-jō narate ha [ 四疊半已上ならでは = 四疊半以上ならでは] means “(the use of an oki-dana) is unique (or limited, or restricted) to rooms larger than 4.5-mats in size.”

In other words, according to this, it is wrong to use a tana even in a 4.5-mat room. Clearly -- since Jōō and Rikyū rarely used rooms larger than 4.5-mats (and, to them, the 4.5-mat room was equivalent to the shoin, and the room in which any tana, even the shin-daisu, could always be used) -- there is something wrong with this assertion.

¹³Kan-fusu [感伏す].

This expression seems to mean to prostrate oneself as a result of becoming overcome by ones emotions, though it is found only in this entry and is otherwise unknown.

Perhaps kan [感] was originally kansha [感謝], meaning (profound) thanks or appreciation. In which case the phrase would translate “prostrating (ourselves) in thanks (for Rikyū's valued teaching).”

An exaggeratedly and overtly neo-Confucian sentiment, highly illustrative of the way things were done during the Edo period: one replaced Rikyū’s teachings with ones own nonsense (often, as here, completely contradicting Rikyū’s own historical doings), and then thanked him, publicly and profusely, for the (fraudulent) teachings! It is no wonder that the bulk of Japanese society considered -- and still considers -- most tea people to be non compos.

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stream-of-distracted-thought · 5 years

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93 fun OC asks because why not (by rivalwrites)

For my Character, Kikia

Basics:

1. What is their gender? Female

2. What is their sexuality? Straight

3. What is the meaning behind their name? Do they have any nicknames? Her name means “little rose” in the local language of her world. Her husband calls her “my love” to tease her. Her uncle calls her “little gem.”

4. Do they have any siblings? How many? Are they older or younger? Which sibling are they the closest with? She has one older sister. They are not super close, as her sister holds a grudge against Kikia since their mother died giving birth to her.

5. What’s their relationship with their parents like? What about other relatives? She was very close with her biological father, as he was her only parent during her early life. She is also close to her adopted Mother and Uncle as none of them conform with Kaja society.

6. What would they give their life for? Her children, husband, and country.

7. Are they in a romantic relationship? With who? How did they meet? Yes, she is married to Devon. They first met when Kikia was being transported to the underground Darklit City. (The capital of monstrous creatures known as Dark Ones or Diwa’ka.) They didn’t get along.

8. What do they believe will happen to them after they die? Does this belief scare them? In the three local countries of the story, most of the people are deistic at most, but mostly adhere to ancestor worship. Because of this, Kikia believes she will join her ancestors after she dies. This doesn’t scare her at all.

9. What is their favorite color? Favorite animal? Lavender. Dolphins

10. What are some of their talents/skills? Since she was trained as an assassin at a young age, she retains skills in combat and general bodily anatomy. She is a witty and stern-faced politician these days however and can navigate the touchy and boastful leaders of the Diwa’ka.

11. If they could make a mark on history, what would they like it to be? Kikia does during her story-line in multiple ways. If she had a choice, she wouldn’t be a blip in the histories of the three local countries.

12. How old are they? When is their birthday? 32, Sometime in July. (Alumians don’t use our calendar.) (also writing this as if it was after book 3ish. Kikia grows up through the story age-wise. She’s around 32 by the end of it.)

13. What do they do for fun? Sit on her porch, relaxing with tea and a good book. Sometimes riding out to the sea for a few days.

14. What is their favorite food? How often do they get to eat it? Freshly cooked fish of any kind. Every so often. It has to be imported to her home from elsewhere.

15. What was something their parents taught them? Be a servant to the people. Value them over yourself.

16. Are they religious? No. The ancestor worship is not taken overly seriously and is considered personal only. None of the three countries have any dogmatic religions of any sort.

17. Where were they born? Sea Rose, a port town on sea-side cliffs. It is noted for the cliffs as well as the poppy flowers that grow in the grassland surrounding it during the summer time.

18. What languages can they speak? Where did they learn these languages? Alumian, Imperial, and Diwa’lu. Alumian is her native language and she learned the other two though interaction and necessity while living in the Imperial Empire and the Darklit City. She speaks Diwa’lu the most however.

19. What is their occupation? Regent Viceriene of the Darklit City. A politician.

20. Do they have any titles? How did they earn them? Regent Viceriene. She was given the title by the Darklit King to help govern the country. The regent bit was added later after the War of Three Countries. This is due to her ascension to the throne during the war, and abdication of it after the war, shifting the burden of rule back between her and the Darklit King. She also earned a prefix to her Diwa’ka last name, making it “royal”. Re’Kajalar.

Personality:

21. What is their favorite thing about their personality? Her fiery independence.

22. What is their least favorite thing about their personality? Her tenancy to lose herself to enraged madness.

23. Do they get lonely easily? Yep. This is due to being ostracized by the Alumians for her looks and powers.

24. Do you know their MBTI type? No I don’t.

25. What is their biggest flaw? She likes to wallow in her own pity and sorrow.

26. Are they aware of their flaws? No, not really.

27. What is their biggest strength? Her willingness to press through difficulty and disagreement to make the world and her life better.

28. Are they aware of their strengths? Yes.

29. How would they describe their own personality? Independent, intelligent and poised. A bit too ready to jump to a fight if prompted. Doesn’t take crap from other people.

30. When frightened, will they resort to “fight” or “flight”? Fight.

31. Does this character ever put somebody else’s needs before their own? Who do they do this for? How often do they do this? All the time. For her family and country. Comes with the job description.

32. What is their self esteem like? At her latest age, fine. Her earlier years however, it was very low.

33. What is their biggest fear? How would they react to having to face it? Herself (her madness.) She has faced it and has taken preventative measures to keep it in check. She struggled to face it however, as the madness is unpredictable and uncontrollable once it settles in. But still she overcomes.

34. How easily do they trust others with their secrets? With their lives? Only those she is closest to. She rarely trusts acquaintances with much of anything, let alone her life or secrets.

35. What is the easiest way to annoy them? Poke at her looks, her crippled limbs, act outrageously stupid or try to weasel authority from her.

36. What is their sense of humor like? Give an example of a joke they would find humorous. She’s very serious, but bawdy jokes tend to make her laugh.

37. How easy is it for them to say “I love you”? Do they say it without meaning it? Hard. She only says it to Devon and her children. She can and has said it without meaning.

38. What do others admire most about their personality? Her independence and iron will.

39. What does their happily ever after look like? Living life on her plantation, quietly with her husband and children.

40. Who do they trust most? Is that trust mutual? Devon, and yes.

Physical Profile:

41. What does their laugh sound like? Do they snort when they laugh? How often do they laugh?

42. What is their favorite thing about their physical appearance? Her hair. Its raven black and has a waviness to it.

43. What is their least favorite thing about their physical appearance? Her weak limbs that drag when she walks or tries to manipulate items.

44. Do they have any scars? If so, what are the stories behind those scars? Tons. The most notable ones are the one over her eye and where her skull was caved in a bit. Both of those came from when she tried to reason with her sister that she hadn’t betrayed Alumina to the Dark Ones. Her sister took advantage of that, hitting her with a sturdy branch. The eye the scar crosses is damaged and the vision is blurry, and the head wound is what caused her to have weak motor skills in her left arm and leg.

45. How would they describe their own appearance? Beaten up and as elegant as that allows her to be.

46. How easily can they express emotions? How easily can they hide emotions? She expresses her emotions very openly to those close to her, but easily hides them while in court.

47. What’s their pain tolerance like? High.

48. Do they have any tattoos? What are the stories behind those tattoos? No.

49. Do they have any piercings? No.

50. How would you describe their style of clothing? How would they describe their style of clothing? Simple, but extravagant. She prefers solid colors and simple designs on her dresses. They are usually made of silk so they shimmer. If she is at war, she dresses practically for the needs.

51. What is their height? Weight? 5′5′‘, around 130lbs.

52. What is their body type? Are they muscular, chubby, skinny, etc? Slender and twiggy. In her youth, muscular.

53. What is their hair color? Eye color? Skin tone? Black, red, pale.

54. What is their current hairstyle? What have been some of their past hairstyles? Which was their favorite hairstyle? Shoulder length, left flowing. Sometimes she will braid it with beads she earned from the Imperials, or wear extravagant hair ornaments. But otherwise, she leaves it as is.

55. What is their alcohol tolerance like? What kind of drunk are they? How bad are their hangovers? Middle ground. She doesn’t drink that often and when she does its wine. She drinks very lightly due to already have issues moving around. She’s never been completely drunk or had a hangover.

56. What do they smell like? Why do they smell like this? (Is it the things they’re around or a perfume they wear?) Roses. She wears perfume a lot in court.

57. How do they feel about sex? Are they a virgin? She’s open and fine with it. Obviously she’s not a virgin, as she is married and has children.

58. What is their most noticeable physical attribute? Her pointed ears and red eyes.

59. What does their resting face look like? Do they have RBF? Yea, she has RBF.

60. Describe the way they sleep. She sleeps on her side, mostly. She likes to be the little spoon.

Environment:

61. Which season is their favorite season? Summer.

62. Have they ever been betrayed? How did it affect their ability to trust others? Yes. Her ability was already low though, so it didn’t change anything.

63. What is always guaranteed to make them smile? Her children playing with their friends on a warm summer day.

64. Do they get cold easily? Do they get overheated easily? Cold? Yes. Overheated? No.

65. What’s their immune system like? Do they get sick often? How do they react to getting sick? She has a strong immune system and is even resistant to some poisons. When she does get sick, it hits her hard and she would be down for a week and then be better. She does suffer from seizures on occasion when under high stress of varying degrees due to her head injury.

66. Where do they live? Do they like it there? She lives both on her plantation and in the Darklit King’s Palace. She likes her plantation more.

67. Is their bedroom messy? What about their bathroom? Kitchen? Living room? No. She has servants who keep her house and quarters tidy.

68. How did their environment growing up affect their personality? It made her very independent and strong-willed. This is notable her her bloodline.

69. How did the people in their environment growing up affect their personality? Her father was her biggest influence. His values transferred over to her. These include the independent, take no shit attitude, and her want and love of serving people.

70. How do they feel about animals? Do they have any pets? Because of the time period (Early medieval era) animals are treated as work and food necessities. She doesn’t keep any pets.

71. How are they with children? Do they have any? Do they want any? She’s okay with children, but not great. Devon has done most of the raising of their children. She has three, one adopted, two biological.

72. Would they rather have stability or comfort? Comfort.

73. Do they prefer the indoors or outdoors? Outdoors.

74. What weather is their favorite? Do they like storms? Warm, summer weather with a good breeze. She doesn’t like storms due to their ability to sink ships and cause havoc.

75. If given a blank piece of paper, a pencil, and nothing to do, what would happen? She would write about memories, or make a list of things that need to be done later.

76. How organized are they? Very.

77. What is their most prized possession? Her “crown of feathers”, a hair piece that was made for her by the wives of some Imperial Soldiers during the war. It is made of raven feathers and sits at the back of her head like a crown.

78. Who do they consider to be their best friend? Devon and Jillian Snowfall.

79. What is their economic situation? She’s well-off, both from her plantation’s outputs as well as being paid by the King for her service.

80. Are they a morning person or a night owl? Morning person.

Miscellaneous:

81. Are they bothered by the sight of blood? Used to be (as it would spark her madness), but otherwise no.

82. What is their handwriting like? As elegant as the Diwa’lu alphabet allows.

83. Can they swim? How well? Do they like to swim? Yes, very well and yes she loves to.

84. Which deadly sin do they represent best? Rage.

85. Do they believe in ghosts? Yes.

86. How do they celebrate holidays? How do they celebrate birthdays? Usually with feasts, festivals or parades, depending on where she is for that holiday. She doesn’t really bother celebrating her own birthday, but will celebrate for her children’s.

87. What is something they regret? Returning to Alumina after realizing the truth about the Dark Ones.

88. Do they have an accent? Her accent is a little skewed and weird. She used to have a full southern Alumian accent, but due to the head injury, its more of a mix between it and the accent of Diwa’lu.

89. What is their D&D alignment? Neutral Good.

90. Are they right or left handed? Right

91. If they were a tweet, what tweet would they be? I have no clue. But she would be a crow if she was a bird.

92. Describe them as a John Mulaney gif.

93. What’s the most iconic line of dialogue they’ve ever said? “You all know who is the strongest Diwa’ka here. It. Is. Me. I could crush all of you with a wave of my hand. If you will not accept my claim, challenge me. I dare you.”

#just for fun

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apostleshop · 6 years

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Choose life and prosperity or death and doom.

Great News has been shared on https://apostleshop.com/choose-life-and-prosperity-or-death-and-doom/

Choose life and prosperity or death and doom.

“Moses said to the people: “Today I have set before you life and prosperity, death and doom. If you obey the commandments of the LORD, your God, which I enjoin on you today, loving him, and walking in his ways, and keeping his commandments, statutes and decrees, you will live and grow numerous, and the LORD, your God, will bless you in the land you are entering to occupy.” (Deuteronomy 30: 15 – 16).

We saw through the Last Will of David (1 Kings 2: 1 – 3) and Moses /Joshua (Joshua 1: 1, 7) that genuine and lasting prosperity and success in life tied in the Scriptures to obedience to God’s Law.

Ben Sira the Teacher states: “If you choose you can keep the commandments, they will save you; if you trust in God you too shall live; he has set before you fire and water to whichever you choose, stretch forth your hand. Before man are life and death, good and evil, whichever he chooses, shall be given him.” (Sirach 15: 15 – 17)

Today is Day 2 of 40 of Lent 2018. The choice facing each of us is stark clear: Life and prosperity / Death and doom. Life and blessings / Death and curse. Fire / water.

Scripture stresses again and again that it is good to keep God’s commandments.

Joshua made a choice for himself and his family: “If you decide that it’s a bad thing to worship God, then choose a god you’d rather serve—and do it today. Choose one of the gods your ancestors worshiped from the country beyond The River, or one of the gods of the Amorites, on whose land you’re now living. As for me and my family, we’ll worship God.” (Joshua 24:15 MSG).

Lent is the time to learn how to choose wisely. Ask the Holy Spirit to help you.

“Prompt our actions with your inspiration, we pray, O Lord, and further them with your constant help, that all we do may always begin from you and by you be brought to completion. Through our Lord Jesus Christ. Amen.”

SeekFirstcommunity.com

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seekfirstme · 6 years

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"Moses said to the people: “Today I have set before you life and prosperity, death and doom. If you obey the commandments of the LORD, your God, which I enjoin on you today, loving him, and walking in his ways, and keeping his commandments, statutes and decrees, you will live and grow numerous, and the LORD, your God, will bless you in the land you are entering to occupy." (Deuteronomy 30: 15 - 16). We saw through the Last Will of David (1 Kings 2: 1 - 3) and Moses /Joshua (Joshua 1: 1, 7) that genuine and lasting prosperity and success in life tied in the Scriptures to obedience to God's Law. Ben Sira the Teacher states: “If you choose you can keep the commandments, they will save you; if you trust in God you too shall live; he has set before you fire and water to whichever you choose, stretch forth your hand. Before man are life and death, good and evil, whichever he chooses, shall be given him.” (Sirach 15: 15 – 17) Today is Day 2 of 40 of Lent 2018. The choice facing each of us is stark clear: Life and prosperity / Death and doom. Life and blessings / Death and curse. Fire / water. Scripture stresses again and again that it is good to keep God’s commandments. Joshua made a choice for himself and his family: "If you decide that it's a bad thing to worship God, then choose a god you'd rather serve—and do it today. Choose one of the gods your ancestors worshiped from the country beyond The River, or one of the gods of the Amorites, on whose land you're now living. As for me and my family, we'll worship God." (Joshua 24:15 MSG). Lent is the time to learn how to choose wisely. Ask the Holy Spirit to help you. "Prompt our actions with your inspiration, we pray, O Lord, and further them with your constant help, that all we do may always begin from you and by you be brought to completion. Through our Lord Jesus Christ. Amen." SeekFirstcommunity.com

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araitsume · 6 years

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Patriarchs and Prophets, pp. 61-74: Chapter (4) Results of Transgression

Prominent among the primary causes that led Solomon into extravagance and oppression was his failure to maintain and foster the spirit of self-sacrifice.

When, at the foot of Sinai, Moses told the people of the divine command, “Let them make Me a sanctuary; that I may dwell among them,” the response of the Israelites was accompanied by the appropriate gifts. “They came, everyone whose heart stirred him up, and everyone whom his spirit made willing,” and brought offerings. Exodus 25:8; 35:21. For the building of the sanctuary, great and extensive preparations were necessary; a large amount of the most precious and costly material was required, but the Lord accepted only freewill offerings. “Of every man that giveth it willingly with his heart ye shall take My offering,” was the command repeated by Moses to the congregation. Exodus 25:2. Devotion to God and a spirit of sacrifice were the first requisites in preparing a dwelling place for the Most High.

A similar call to self-sacrifice was made when David turned over to Solomon the responsibility of building the temple. Of the assembled multitude David asked, “Who then is willing to consecrate his service this day unto the Lord?” 1 Chronicles 29:5. This call to consecration and willing service should ever have been kept in mind by those who had to do with the erection of the temple.

For the construction of the wilderness tabernacle, chosen men were endowed by God with special skill and wisdom. “Moses said unto the children of Israel, See, the Lord hath called by name Bezaleel, ... of the tribe of Judah; and He hath filled him with the Spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship.... And He hath put in his heart that he may teach, both he, and Aholiab, ... of the tribe of Dan. Them hath He filled with wisdom of heart, to work all manner of work, of the engraver, and of the cunning workman, and of the embroiderer, ... and of the weaver, even of them that do any work.... Then wrought Bezaleel and Aholiab, and every wisehearted man, in whom the Lord put wisdom and understanding.” Exodus 35:30-35; 36:1. Heavenly intelligences co-operated with the workmen whom God Himself had chosen.

The descendants of these workmen inherited to a large degree the talents conferred on their forefathers. For a time these men of Judah and Dan remained humble and unselfish; but gradually, almost imperceptibly, they lost their hold upon God and their desire to serve Him unselfishly. They asked higher wages for their services, because of their superior skill as workmen in the finer arts. In some instances their request was granted, but more often they found employment in the surrounding nations. In place of the noble spirit of self-sacrifice that had filled the hearts of their illustrious ancestors, they indulged a spirit of covetousness, of grasping for more and more. That their selfish desires might be gratified, they used their God-given skill in the service of heathen kings, and lent their talent to the perfecting of works which were a dishonor to their Maker.

It was among these men that Solomon looked for a master workman to superintend the construction of the temple on Mount Moriah. Minute specifications, in writing, regarding every portion of the sacred structure, had been entrusted to the king; and he could have looked to God in faith for consecrated helpers, to whom would have been granted special skill for doing with exactness the work required. But Solomon lost sight of this opportunity to exercise faith in God. He sent to the king of Tyre for a man, “cunning to work in gold, and in silver, and in brass, and in iron, and in purple, and crimson, and blue, and that can skill to grave with the cunning men ... in Judah and in Jerusalem.” 2 Chronicles 2:7.

The Phoenician king responded by sending Huram, “the son of a woman of the daughters of Dan, and his father was a man of Tyre.”Verse 14. Huram was a descendant, on his mother's side, of Aholiab, to whom, hundreds of years before, God had given special wisdom for the construction of the tabernacle.

Thus at the head of Solomon's company of workmen there was placed a man whose efforts were not prompted by an unselfish desire to render service to God. He served the god of this world, mammon. The very fibers of his being were inwrought with the principles of selfishness.

Because of his unusual skill, Huram demanded large wages. Gradually the wrong principles that he cherished came to be accepted by his associates. As they labored with him day after day, they yielded to the inclination to compare his wages with their own, and they began to lose sight of the holy character of their work. The spirit of self-denial left them, and in its place came the spirit of covetousness. The result was a demand for higher wages, which was granted.

The baleful influences thus set in operation permeated all branches of the Lord's service, and extended throughout the kingdom. The high wages demanded and received gave to many an opportunity to indulge in luxury and extravagance. The poor were oppressed by the rich; the spirit of self-sacrifice was well-nigh lost. In the far-reaching effects of these influences may be traced one of the principal causes of the terrible apostasy of him who once was numbered among the wisest of mortals.

The sharp contrast between the spirit and motives of the people building the wilderness tabernacle, and of those engaged in erecting Solomon's temple, has a lesson of deep significance. The self-seeking that characterized the workers on the temple finds its counterpart today in the selfishness that rules in the world. The spirit of covetousness, of seeking for the highest position and the highest wage, is rife. The willing service and joyous self-denial of the tabernacle workers is seldom met with. But this is the only spirit that should actuate the followers of Jesus. Our divine Master has given an example of how His disciples are to work. To those whom He bade, “Follow Me, and I will make you fishers of men” (Matthew 4:19), He offered no stated sum as a reward for their services. They were to share with Him in self-denial and sacrifice.

Not for the wages we receive are we to labor. The motive that prompts us to work for God should have in it nothing akin to self-serving. Unselfish devotion and a spirit of sacrifice have always been and always will be the first requisite of acceptable service. Our Lord and Master designs that not one thread of selfishness shall be woven into His work. Into our efforts we are to bring the tact and skill, the exactitude and wisdom, that the God of perfection required of the builders of the earthly tabernacle; yet in all our labors we are to remember that the greatest talents or the most splendid services are acceptable only when self is laid upon the altar, a living, consuming sacrifice.

Another of the deviations from right principles that finally led to the downfall of Israel's king was his yielding to the temptation to take to himself the glory that belongs to God alone.

From the day that Solomon was entrusted with the work of building the temple, to the time of its completion, his avowed purpose was “to build an house for the name of the Lord God of Israel.” 2 Chronicles 6:7. This purpose was fully recognized before the assembled hosts of Israel at the time of the dedication of the temple. In his prayer the king acknowledged that Jehovah had said, “My name shall be there.” 1 Kings 8:29.

One of the most touching portions of Solomon's dedicatory prayer was his plea to God for the strangers that should come from countries afar to learn more of Him whose fame had been spread abroad among the nations. “They shall hear,” the king pleaded, “of Thy great name, and of Thy strong hand, and of Thy stretched-out arm.” In behalf of every one of these stranger worshipers Solomon had petitioned: “Hear Thou, ... and do according to all that the stranger calleth to Thee for: that all people of the earth may know Thy name, to fear Thee, as do Thy people Israel; and that they may know that this house, which I have builded, is called by Thy name.”Verses 42, 43.

At the close of the service, Solomon had exhorted Israel to be faithful and true to God, in order that “all the people of the earth may know,” he said, “that the Lord is God, and that there is none else.” Verse 60.

A Greater than Solomon was the designer of the temple; the wisdom and glory of God stood there revealed. Those who were unacquainted with this fact naturally admired and praised Solomon as the architect and builder; but the king disclaimed any honor for its conception or erection.

Thus it was when the Queen of Sheba came to visit Solomon. Hearing of his wisdom and of the magnificent temple he had built, she determined “to prove him with hard questions” and to see for herself his famous works. Attended by a retinue of servants, and with camels bearing “spices, and gold in abundance, and precious stones,” she made the long journey to Jerusalem. “And when she was come to Solomon, she communed with him of all that was in her heart.” She talked with him of the mysteries of nature; and Solomon taught her of the God of nature, the great Creator, who dwells in the highest heaven and rules over all. “Solomon told her all her questions: there was not anything hid from the king, which he told her not.” 1 Kings 10:1-3; 2 Chronicles 9:1, 2.

“When the Queen of Sheba had seen all Solomon's wisdom, and the house that he had built, ... there was no more spirit in her.” “It was a true report,” she acknowledged, “which I heard in mine own land of thine acts, and of thy wisdom: howbeit I believed not their words, until I came, and mine eyes had seen it:” “and, behold, the half was not told me: thy wisdom and prosperity exceedeth the fame which I heard. Happy are thy men, happy are these thy servants, which stand continually before thee, and that hear thy wisdom.” 1 Kings 10:4-8; 2 Chronicles 9:3-7.

By the time of the close of her visit the queen had been so fully taught by Solomon as to the source of his wisdom and prosperity that she was constrained, not to extol the human agent, but to exclaim, “Blessed be the Lord thy God, which delighted in thee, to set thee on the throne of Israel: because the Lord loved Israel forever, therefore made He thee king, to do judgment and justice.” 1 Kings 10:9. This is the impression that God designed should be made upon all peoples. And when “all the kings of the earth sought the presence of Solomon, to hear his wisdom, that God had put in his heart” (2 Chronicles 9:23), Solomon for a time honored God by reverently pointing them to the Creator of the heavens and the earth, the Ruler of the universe, the All-wise.

Had Solomon continued in humility of mind to turn the attention of men from himself to the One who had given him wisdom and riches and honor, what a history might have been his! But while the pen of inspiration records his virtues, it also bears faithful witness to his downfall. Raised to a pinnacle of greatness and surrounded with the gifts of fortune, Solomon became dizzy, lost his balance, and fell. Constantly extolled by men of the world, he was at length unable to withstand the flattery offered him. The wisdom entrusted to him that he might glorify the Giver, filled him with pride. He finally permitted men to speak of him as the one most worthy of praise for the matchless splendor of the building planned and erected for the honor of “the name of the Lord God of Israel.”

Thus it was that the temple of Jehovah came to be known throughout the nations as “Solomon's temple.” The human agent had taken to himself the glory that belonged to the One “higher than the highest.” Ecclesiastes 5:8. Even to this day the temple of which Solomon declared, “This house which I have built is called by Thy name” (2 Chronicles 6:33), is oftenest spoken of, not as the temple of Jehovah, but as “Solomon's temple.”

Man cannot show greater weakness than by allowing men to ascribe to him the honor for gifts that are Heaven-bestowed. The true Christian will make God first and last and best in everything. No ambitious motives will chill his love for God; steadily, perseveringly, will he cause honor to redound to his heavenly Father. It is when we are faithful in exalting the name of God that our impulses are under divine supervision, and we are enabled to develop spiritual and intellectual power.

Jesus, the divine Master, ever exalted the name of His heavenly Father. He taught His disciples to pray, “Our Father who art in heaven, hallowed be Thy name.” Matthew 6:9, A.R.V. And they were not to forget to acknowledge, “Thine is ... the glory.” Verse 13. So careful was the great Healer to direct attention from Himself to the Source of His power, that the wondering multitude, “when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see,” did not glorify Him, but “glorified the God of Israel.”Matthew 15:31. In the wonderful prayer that Christ offered just before His crucifixion, He declared, “I have glorified Thee on the earth.” “Glorify Thy Son,” He pleaded, “that Thy Son also may glorify Thee.” “O righteous Father, the world hath not known Thee: but I have known Thee, and these have known that Thou hast sent Me. And I have declared unto them Thy name, and will declare it: that the love wherewith Thou hast loved Me may be in them, and I in them.” John 17:4, 1, 25, 26.

“Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth Me, that I am the Lord which exercise loving-kindness, judgment, and righteousness, in the earth: for in these things I delight, saith the Lord.” Jeremiah 9:23, 24.

“I will praise the name of God, ... And will magnify Him with thanksgiving.”

“Thou art worthy, O Lord, to receive glory and honor and power.”

“I will praise Thee, O Lord my God, with all my heart: And I will glorify Thy name forevermore.”

“O magnify the Lord with me, And let us exalt His name together.”

Psalm 69:30; Revelation 4:11; Psalm 86:12; 34:3.

The introduction of principles leading away from a spirit of sacrifice and tending toward self-glorification, was accompanied by yet another gross perversion of the divine plan for Israel. God had designed that His people should be the light of the world. From them was to shine forth the glory of His law as revealed in the life practice. For the carrying out of this design, He had caused the chosen nation to occupy a strategic position among the nations of earth.

In the days of Solomon the kingdom of Israel extended from Hamath on the north to Egypt on the south, and from the Mediterranean Sea to the river Euphrates. Through this territory ran many natural highways of the world's commerce, and caravans from distant lands were constantly passing to and fro. Thus there was given to Solomon and his people opportunity to reveal to men of all nations the character of the King of kings, and to teach them to reverence and obey Him. To all the world this knowledge was to be given. Through the teaching of the sacrificial offerings, Christ was to be uplifted before the nations, that all who would might live.

Placed at the head of a nation that had been set as a beacon light to the surrounding nations, Solomon should have used his God-given wisdom and power of influence in organizing and directing a great movement for the enlightenment of those who were ignorant of God and His truth. Thus multitudes would have been won to allegiance to the divine precepts, Israel would have been shielded from the evils practiced by the heathen, and the Lord of glory would have been greatly honored. But Solomon lost sight of this high purpose. He failed of improving his splendid opportunities for enlightening those who were continually passing through his territory or tarrying at the principal cities.

The missionary spirit that God had implanted in the heart of Solomon and in the hearts of all true Israelites was supplanted by a spirit of commercialism. The opportunities afforded by contact with many nations were used for personal aggrandizement. Solomon sought to strengthen his position politically by building fortified cities at the gateways of commerce. He rebuilt Gezer, near Joppa, lying along the road between Egypt and Syria; Beth-horon, to the westward of Jerusalem, commanding the passes of the highway leading from the heart of Judea to Gezer and the seacoast; Megiddo, situated on the caravan road from Damascus to Egypt, and from Jerusalem to the northward; and “Tadmor in the wilderness” (2 Chronicles 8:4), along the route of caravans from the east. All these cities were strongly fortified. The commercial advantages of an outlet at the head of the Red Sea were developed by the construction of “a navy of ships in Ezion-geber, ... on the shore of the Red Sea, in the land of Edom.” Trained sailors from Tyre, “with the servants of Solomon,” manned these vessels on voyages “to Ophir, and fetched from thence gold,” and “great plenty of almug trees, and precious stones.” Verse 18; 1 Kings 9:26, 28; 10:11.

The revenue of the king and of many of his subjects was greatly increased, but at what a cost! Through the cupidity and shortsightedness of those to whom had been entrusted the oracles of God, the countless multitudes who thronged the highways of travel were allowed to remain in ignorance of Jehovah.

In striking contrast to the course pursued by Solomon was the course followed by Christ when He was on this earth. The Saviour, though possessing “all power,” never used this power for self-aggrandizement. No dream of earthly conquest, of worldly greatness, marred the perfection of His service for mankind. “Foxes have holes, and the birds of the air have nests,” He said, “but the Son of man hath not where to lay His head.” Matthew 8:20. Those who, in response to the call of the hour, have entered the service of the Master Worker, may well study His methods. He took advantage of the opportunities to be found along the great thoroughfares of travel.

In the intervals of His journeys to and fro, Jesus dwelt at Capernaum, which came to be known as “His own city.” Matthew 9:1. Situated on the highway from Damascus to Jerusalem and Egypt and to the Mediterranean Sea, it was well adapted to be the center of the Saviour's work. People from many lands passed through the city or tarried for rest. There Jesus met with those of all nations and all ranks, and thus His lessons were carried to other countries and into many households. By this means interest was aroused in the prophecies pointing forward to the Messiah, attention was directed to the Saviour, and His mission was brought before the world.

In this our day the opportunities for coming into contact with men and women of all classes and many nationalities are much greater than in the days of Israel. The thoroughfares of travel have multiplied a thousandfold.

Like Christ, the messengers of the Most High today should take their position in these great thoroughfares, where they can meet the passing multitudes from all parts of the world. Like Him, hiding self in God, they are to sow the gospel seed, presenting before others the precious truths of Holy Scripture that will take deep root in mind and heart, and spring up unto life eternal.

Solemn are the lessons of Israel's failure during the years when ruler and people turned from the high purpose they had been called to fulfill. Wherein they were weak, even to the point of failure, the Israel of God today, the representatives of heaven that make up the true church of Christ, must be strong; for upon them devolves the task of finishing the work that has been committed to man, and of ushering in the day of final awards. Yet the same influences that prevailed against Israel in the time when Solomon reigned are to be met with still. The forces of the enemy of all righteousness are strongly entrenched; only by the power of God can the victory be gained. The conflict before us calls for the exercise of a spirit of self-denial, for distrust of self and for dependence on God alone, for the wise use of every opportunity for the saving of souls. The Lord's blessing will attend His church as they advance unitedly, revealing to a world lying in the darkness of error the beauty of holiness as manifested in a Christlike spirit of self-sacrifice, in an exaltation of the divine rather than the human, and in loving and untiring service for those so much in need of the blessings of the gospel.

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jesatria · 7 years

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Fic: The Other Princeps, Chap 29

Title: The Other Princeps Fandom: Codex Alera Characters: Aquitainus Attis, Amara, Antillus Raucus, Ensemble Pairings: past!Attis/Invidia, slight past!Attis/Septimus, Attis/OCs Word Count: 3,024 Rating: R Summary: In which Attis’s confrontation with Invidia during the Battle of Riva goes better for him. AU. WIP. Warnings: Massive spoilers for First Lord’s Fury. Disclaimer: I do not own the Codex Alera. This is only for fun & no profit is being made from it. Previous Chapters:

Chapter 29: Adjustments

At the time of the Vord War, I’d ruled as High Lord of Aquitaine for not quite fifteen years. Over that time I’ve grown quite used to a High Lord’s normal duties. They’d increased as of late with the need to get my city and province back to normal, but I was reasonably confident I could manage all of it. That, of course, was without taking into account the fact that I was now a father.

Seeing to the upbringing of three children was no easy task, particularly when one of them was significantly older than the other two. They would need separate tutors, that was certain. The day after they moved in, I took some time to question Thyra about her education. As it so happened, she had a thorough grounding in history and had read many of the essential classics. Much to my dismay, this did not include any significant study of the Romanic Arts. “We’ll have to remedy that,” I told her. “All things Romanic are more relevant now than ever. The First Lord is very interested in them—he even managed to re-create some of their war machines and use them to great effect against the Vord.”

Thyra’s face brightened with excitement. “Did he really do that?”

“I saw it with my own eyes. Are you interested in the Romanic Arts, Thyra?”

She nodded enthusiastically. “Very much so. My mother and my old tutor both thought it was a useless area of study so I never studied them extensively, but I always wanted to learn more.”

I couldn’t help but chuckle at that. “You must get that from me—I’ve had a lifelong fascination with the Romanic Arts.” In that moment I resolved to show her my collection of Romanic texts. Our family library was quite extensive, one of the largest in Alera outside the library of the Academy and I’d seen fit to add numerous volumes I’d acquired over the years. I do enjoy a bit of reading to relax in my spare time. Indeed, the library at my manor house in Alera Imperia was one of the few rooms there that I spent any significant amount of time in. Unfortunately, several of the books held in that library were the only copies I had and they’d perished along with the rest of the city. I’d have to have new copies made.

There was also the matter of furycrafting. Finding tutors for the children would not be easy, considering how many powerful crafters had perished in the war. Those who lived in Aquitaine had returned to their homes after I took the city. I wondered if it would be terribly difficult to find someone with the skills necessary who was willing to teach three children with vastly different skill levels. I couldn’t imagine such a thing was easy. Perhaps it would be easier to look for furycrafting tutors within the household. Most of the household hadn’t really met my children yet, but there was the possibility I might be able to find someone willing to take on the task.

But before any tutors could be found, there were other, more pressing matters. Both Phaidros and Melitta were in need of new clothing, as was Mira. First thing after breakfast, I sent for my own personal tailor and seamstress. Camilla sent for her own seamstress as well without any prompting from me. It seemed she’d taken it upon herself to see Mira garbed in better clothing. She had no particular status other than being the mother of my child, but that didn’t mean I was going to let her go about in rags.

Phaidros was much better off for clothing than Melitta. That was unsurprising, as the Garden of Delights is the most expensive brothel in the city and can afford to clothe even the by-blows of its residents in more than rags. He had a handful of tunics and two pairs of pants, which was a good start. All of them were in reasonably good condition, though some spots bore signs of mending. That being said, I’d no doubt he’d outgrow them quickly. If he’d inherited my height, he would surely grow taller at an alarming speed.

Melitta was much worse off. She had all of two dresses, one of which was a few inches short. Both were ragged and stained in a few places. Mira assured me that she’d done her best to keep them clean, but there was only so much she could do. I ordered several dresses for Melitta, most in cotton or linen, along with one formal dress in silk. I reckoned that would be a good start for now. The girl was quite eager to have new clothes. I’d have felt the same, had I been in her position.

Later that day, after I’d finished my other duties, I took the three of them to the Hall of Ancestors. It was time they began learning about the House of Aquitainus if they were to be a part of this family. Thyra, predictably, was eager to learn everything she could about our family. Phaidros seemed interested enough, though I think it was less interesting to him than furycrafting. Melitta was, as usual, quiet.

The Hall of Ancestors was a long corridor located just past the stairs leading to the viewing pool. Pillars of black marble lined the hall and the floor glittered with mosaics in a myriad of colors. Busts lined both sides, nearly all the way from the far end where the oldest were to the entrance where we stood. “You are part of the House of Aquitainus now,” I said as I ushered them inside. “You ought to know something about your new family.”

I detected a degree of awe from all three of them once we were inside. Melitta’s was the strongest, as was to be expected. After tearing her eyes away from the mosaic floor, she turned her attention to the nearest bust. Her eyes widened as she recognized the face. “It’s you!” she exclaimed.

I smiled. “It is indeed. I had the bust made a few years ago. What do you think? Is it a good likeness?”

Melitta glanced down at her feet, retreating back into her shyness. “It looks a lot like you, but I like the real you better.”

I laughed and patted her on the back. “Your honesty is very refreshing.” Truth be told, I rather liked that bust. It was an excellent likeness of me, which was only fitting since I’d commissioned the finest sculptor in Aquitaine to do it. Aquitaine is known for producing particularly fine sculpture, to the extent that our sculptors were in great demand throughout Alera.

We moved on to the next bust. They clustered around it, curious. “Aquitainus Marius,” Thyra read from the inscription at the base. Her eyes moved over to me. “Is this your father?”

I nodded. “That would be your grandfather.” My father’s face stared back at me with an expression rather sterner than he commonly had in life. It was what I’d nicknamed his High Lord face when I was a child. Even so, the sculptor had managed to capture something of the warmth in his eyes.

They studied the bust in silence for a few more moments, then Melitta spoke. “He looks like you.”

“Yes, he does.” I’d inherited from him the classic looks of the House of Aquitainus—blond hair, high cheekbones, a narrow face. We tended to throw true in that regard as well as furycrafting. My dark eyes I had from my mother.

“What about your mother?” Melitta asked, as if she’d read my mind. “Is there a statue of her?”

“No.” The Hall of Ancestors was only for High Lords. Only a few select non-High Lords could be seen here, all of them particularly important or distinguished members of my family. This was not generally extended to spouses. But as I gazed upon my father’s bust, I found myself wishing there was one of her beside him. “There’s no bust of my mother, but there are portraits of her. I can show them to you, if you like.”

“I’d like that,” said Melitta. “What was her name?”

“Aquitainus Lucretia.” I would’ve been pleased to speak more about my parents to them—they were their grandparents, after all—but there was more to be seen here. “We are currently standing in the Hall of Ancestors, where there are busts of every High Lord of Aquitaine, going back to the very first one. Some say the Ancient Romans showed great veneration, even worship, to their ancestors; I suppose this is some last vestige of that. You ought to know where you come from.” All three of them were watching me with rapt attention. That was encouraging—I’d feared my little family history lesson would bore them. I certainly didn’t intend to lecture them on every High Lord of Aquitaine. There would be time enough for that in their history lessons.

I led them down the hall, pointing out particularly interesting or significant High Lords as we went. The few female High Lords, or rather High Ladies, captured the attention of Thyra in particular. Sons had preference over daughters in the Aleran system of inheritance, so those women who’d ruled in their own right had done so in the absence of male heirs. As I made note of Thyra’s interest in them, it occurred to me that perhaps it was time for a change in those laws as well. I’d never given the matter much thought before.

Finally, we reached the far end of the hall. The wall was painted the same red as the others and was entirely bare, save for a single battered gladius hanging on the walls. “This gladius,” I began, “is older than this entire city. It predates even Alera itself.” It was entirely rusted and corroded, so much so that it was hard to tell it had been a gladius. “As you can see it is not made of furycrafted steel. If it was, it would still be in good condition.”

They stared at it with rapt attention. I doubted they’d seen anything so old before. Phaidros in particular seemed fascinated by it. He might not’ve had any metalcrafting as of yet, but it was clear the boy had an interest in swordplay. He was a few years past the age when boys traditionally begin their earliest training in swordplay—I’d started when I was six—but even those who start late can become great swordsmen. I’d have to add sword lessons to his other lessons. Perhaps the girls would be interested as well.

“So this gladius dates from the Romanic period?” Thyra asked.

“It does. The fact that it is not furycrafted proves it. There are some who believe the ancient Romans had furycrafting. Do not believe it, Thyra—there is plenty of evidence proving they did not.”

Her eyebrows rose in surprise. “Truly?”

“Truly. I will show you some of my books on the subject.” I glanced at Phaidros and Melitta, who were looking at us with blank expressions. “You’ll learn about all of this in due time.” All of this was enough to take in at once, especially for Melitta, so I ended our tour of the Hall of Ancestors after that. It was best not to overwhelm the young ones with so much at once. They needed time to adjust.

I’d just returned to my personal study to look over the reports sent by the Windwolves when there was a knock on the door. “Enter.” The door opened and Mira took a tentative step inside. “Welcome, Mira. You wish to speak with me?”

“Yes. There’s something I wish to share with you, my lord,” she answered, taking a small step forward.

“What is it?”

“It’s about Melitta,” she said. “She left her room and slept in my bedchamber last night.”

“Impressive that she found her way there. The girl must have a good memory and sense of direction,” I remarked.

“She does,” Mira replied with a nod. “You see, Melitta isn’t used to having her own bed apart from me. We shared a sleeping pallet, before.”

“Ah. She is uncomfortable being away from her mother. Doubtless the bed felt strange to her as well.”

“It was strange to both of us. Living like this will take some getting used to,” she stated. “Melitta had a bellyache last night as well.”

“I’m not surprised to hear that—I did warn her about eating too much. I suppose it was difficult for her to resist. Rich food will make you sick if you are unused to it. Not that our food is particularly rich at the moment, but I’m sure it’s more than what you’ve been eating recently,” I pointed out. “What of you, Mira? Were you sick as well?”

“A bit, but not as much as Melitta.”

I took a step closer and laid a hand on her shoulder. This entire conversation reminded me of the hardships she and Melitta must’ve endured. The last few generations of my family had taken steps to reduce poverty in the city. These had proven successful—Aquitaine had been the wealthiest city in Alera aside from the capital and even the lowliest resident experienced some of the benefits of that wealth. For one, it allowed us to begin certain programs to benefit the poor. New, better-constructed housing was erected in the least-affluent sections of the city. A new public bathhouse was built as well, which was free to anyone who wished to use it. The new housing was also connected to the city’s water system, something new to those areas of the city. But perhaps most importantly of all, it enabled my grandfather to set up the free grain dole. This allowed the poor to claim a free sack of grain and vial of oil each week. This had proved to be a vital lifeline for the city’s poorest residents.

“I wish I could fully express my sorrow that you and Melitta lived in poverty all these years,” I said softly. “I hope living here now will go some distance toward making up for it.”

She looked at me for a moment with wide eyes, deciding what to say. “I’m sure it will,” she managed to reply.

“Were you dependent on the grain dole?” I asked softly.

“Yes.” She turned away from me and looked down at the floor mosaic. “They stopped it about a month before the war ended.”

I nodded. The strategist in me knew it was the soldiers who needed food the most during a siege, but it was hard to think of those considerations now, knowing my daughter had suffered as a result. “Well, in time I’m sure both of you will grow accustomed to the food and hopefully gain a bit of weight. As for the bedchamber, Melitta can sleep wherever she likes and I will not take offense. I’m sure she will grow used to her own bed as well in time.”

“Thank you,” she whispered. “I wanted to explain to you about Melitta before you found out some other way. I was afraid you might take offense at it.”

“Your worries were for naught,” I assured her with a small smile. “I take no offense at all. On the contrary—I am quite happy to have Melitta here. I only wish I could’ve done it sooner.”

Now thoroughly reassured, Mira took her leave of me. Once the door closed behind her, I turned my attention to the stack of papers on my desk. The first few were the reports from the Windwolves. Aldrick described their operations in detail, how they’d taken out every small group of Vord they encountered. They’d completed the necessary rounds of reconnaissance and the situation was just as I expected: the Vord were concentrated in the south, near the Rhodesian border. Some were still besieging settlements, but Aldrick informed me that the Windwolves had been able to liberate some of these. The Feverthorn Jungle remained untouched at least as far as they could tell. Aldrick thought one Legion would be sufficient to drive the Vord out of my province for good. I certainly hoped that would be the case.

I set Aldrick’s reports aside to be answered later. Underneath them were several letters. I couldn’t think of who would actually send me a letter rather than contact me via watersending, so I figured these weren’t from any close friends. I opened the first letter and began to read. My lord, I have heard that your wife perished in the war and you are in need of a new one. I am writing to offer you my daughter, who would make a suitable bride… I set the letter down, blinking several times. I’d made no official announcement regarding my intentions to remarry, but it seemed the simple fact of Invidia’s death was enough to give every mother among the Citizenry hopes that her daughter might become the next High Lady of Aquitaine. The next few letters were much the same, some being women offering themselves as suitable wives rather than mothers offering their daughters. They were all very tiresome to read, focusing almost entirely on bloodlines and furycrafting ability. I put very little stock in that—my first marriage had been made with both things in mind and it had been a disaster. I felt confident that I could ignore them with impunity, given Octavian’s words to me on the marriage laws. Besides, furycrafting would not be given so much prominence in the new Alera he meant to build.

I put the letters aside. Marriage was not something I felt like contemplating right now. It would not be easy, finding a wife who’d tolerate not only Camilla and my general infidelity, but my illegitimate children as well. Perhaps I’d have to settle for a silly girl who could be easily-pacified by gifts of jewelry. That thought wasn’t exactly an appealing one, though I did have Camilla for companionship anyway. Marriage truly was, as I’d told Isana, an insane line of work.

Notes

I’m back! I’m sorry it’s been over a year since I updated this fic. Grad school has taken up much of my time & fandom activities essentially fell by the wayside. Right now I’m feeling energized & ready to work on this fic again, so I will make an effort to update more regularly. Thanks for sticking with me!

The idea for the Hall of Ancestors described in this chap came from the Roman practice of displaying death masks or busts of their ancestors in their homes.

#codex alera #aquitainus attis #the other princeps #jesatriafic #au

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the-christian-walk · 7 years

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NO ONE LIKE GOD

Can I pray for you in any way? Send any prayer requests to [email protected]. In Christ, Mark

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The scriptures. May God bless the reading of His holy word.

“Nations will see and be ashamed, deprived of all their power. They will put their hands over their mouths and their ears will become deaf. They will lick dust like a snake, like creatures that crawl on the ground. They will come trembling out of their dens; they will turn in fear to the Lord our God and will be afraid of you.”

“Who is a God like You, who pardons sin and forgives the transgression of the remnant of His inheritance? You do not stay angry forever but delight to show mercy. You will again have compassion on us; You will tread our sins underfoot and hurl all our iniquities into the depths of the sea. You will be faithful to Jacob, and show love to Abraham, as you pledged on oath to our ancestors in days long ago.”

Micah 7:16-20

This ends today’s reading from God's holy word. Thanks be to God.

Today, we finish our study of the Book of Micah with a message we all need to cling to, a message that has spanned the ages since the dawn of creation.

What is the message?

It’s simply this:

There is no one like God.

It’s the final message to an Israelite people who had seen and would again see the unmatched power of God on display, a power God leveraged in judgment but also in restoration and renewal. It was a power He used to correct and a power He used to deliver. It was a power that had no equal, a perfect power that elevated God above all creation.

Did I mention that there is no one like Him?

As we turn to the final verses of Micah 7, we find this theme at the center. Look again at these words again:

The people of Israel had sinned against God and in turn they would pay the price for those sins. God would send His judgment upon them, bringing enemy forces from Assyria and Babylon to plunder and run roughshod over what was once a holy and powerful nation, one feared by its enemies.

Why were they feared?

Because Israel served the one true God and there was no one like Him. Certainly, none of the false gods worshiped by Israel’s rivals could do anything when facing off against God Himself. Neither could any mere mortal human, no matter their level of authority and position of leadership. The bottom line was that every nation was subordinate to God and would be “deprived of all their power” if they chose to oppose Him. They could either come to the Lord willingly or He would send consequences against them in response to their wickedness, consequences which would drive those enemy nations to a place where they would “turn in fear to the Lord”

Note that there are other traits mentioned in our scripture passage that distinguish God from anyone or anything else. They include:

1. His authority to pardon sin.

No one has ever been able to pardon themselves from the sins they have committed. No one. We are all destined for destruction and annihilation for our transgressions.

So who changed that narrative? Who saved us from the death sentence iniquity brings?

You got it. Only God because there is no one like Him. Only He could save us and so He made the way for all mankind to have the opportunity to be pardoned by sending His Son Jesus to die in their place. Thus, all one had to do was believe Jesus was their Savior and they would be saved, rescued from death and ushered into life (John 3:16).

Only God could do that.

2. His forgiveness of transgressions.

In order to pardon our sins, God had to first forgive us for our transgressions, transgressions that He despises. In our verses today, we’re told He treads on our iniquities before hurling them into the depths of the sea. This wasn’t easy for God to do given His hatred for sin but He did it. Later, Jesus, while receiving mocking and derision while crucified on the cross, would look down on those mistreating Him and ask God to forgive them for they knew not what they were doing (Luke 23:34).

And God did as His Son requested. He forgave the sinners who His Son died for.

Oh, if we could only forgive like God. But then again, there is no one like Him.

3. His anger which doesn’t prolong.

It’s not that God fails to get angry at His people. Just read a little of the scriptures, especially in the Old Testament, and you’ll see He does for sin can generate His wrath.

But here’s the thing that separates God from anyone else.

He gets over His anger. In other words, He doesn’t remain angry forever like some human beings might who harbor hatred against others for life, sometimes even from generation to generation.

The scriptures tell us that God does not stay angry forever and we should give thanks every day for that truth.

4. He delights in showing mercy.

Note here that God doesn’t feel compelled to show mercy to His people as if He is obligated to show mercy in some way. Rather, the word of God today from Micah tells us the Lord delights in showing mercy to others.

Try and find anyone else who does this as consistently as God. You won’t find someone because there is no one like Him, no one who delights in showing mercy as He does.

5. He renews His compassion for His people over and over again.

Look at the behavior of the Israelite people in the Old Testament and you will see a cycle form over and over again that begins with sin that prompts God to send a warning to His people through a messenger such as a prophet. The people would ignore the warnings given them and continue to sin, prompting God to send the punishment He promised. Then, once the people were in the midst of their consequences, they would cry out to God, confessing their wrongs and asking for His forgiveness.

Guess how God responded each time?

He showed His people compassion and He did so repeatedly. In fact, you’ll be hard pressed to find anyone else who was as compassionate as God on so many occasions. Indeed, there is no one like Him when it comes to the matter of compassion.

6. He is faithful.

Try and find anyone in your life who has been perfectly faithful. Even the best person you could bring to mind would pale in comparison to the faithfulness of God because only He is perfectly faithful. No matter these words were written about Him in the Book of Lamentations, words that speak of the prior discussed compassion, His faithfulness, and the last quality we’ll look at, His love:

The faithful love of the Lord never ends! His mercies never cease. Great is His faithfulness; His mercies begin afresh each morning. Lamentations 3:22-23

7. He never fails to show love to His people.

For the ages, ranging back to even before Abraham and through present times, God has been defined by His love. It was a love that did not wish for His people to perish but to have everlasting life so He offered up Jesus as the final sacrifice ever needed for the atonement of sins (John 3:16), the Lamb of God sent to take away the sins of the world (John 1:29). To experience the perfect love of God forever, all one has to do is to believe in His Son and receive His salvation promise.

Indeed, as we find in the words of 1 Corinthians 13:8:

Love never fails.

And it doesn’t because it comes from a God who never fails, a God who is perfect in every way, a God who is with us and for us.

There is no one like Him.

Amen.

In Christ,

Mark PS: Feel free to leave a comment and please share this with anyone you feel might be blessed by it. Send any prayer requests to [email protected]

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