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magnhild · 5 years

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Warriors 10% left AU (my version)

i took a stab at @10leftau‘s neat randomly-generated dark forest survivor au and my results were interesting so here we go. Warning: I’m makin’ a lot of this gay.

· ThunderClan survivors:

Mousewhisker (17)

Cinderheart (19)

Toadstep (23)

Rosepetal (24)

Blossomfall (26)

Dovewing (28)

Hollyleaf (30)

Lilykit (36)

Daisy (42)

· ShadowClan survivors:

Snowbird (54)

Tawnypelt (55)

Tigerheart (61)

Dawnpelt (62)

· WindClan survivors:

Ashfoot (81)

Crowfeather (83)

Gorsetail (87)

· RiverClan survivors:

Reedwhisker (105)

Mothwing (106)

Willowshine (107)

Podpaw (123)

Before what remains of the Clans can come together, they begin to fall apart. It’s the ThunderClan survivors that first proposed that they join forces. While WindClan takes the hardest loss, they initially refuse to join the other Clans. ShadowClan and RiverClan accept after a while, though both of them, along with WindClan, can’t help but resent that ThunderClan wound up with the most survivors. It takes offering for Ashfoot to be leader of the new joint Clan, since she has the most leading experience, for WindClan to join the others. They name their united Clan SpiritClan, to honour the fallen. Ashstar named Reedwhisker her deputy since he was the only deputy to survive aside from her.

As for how each cat handles the situation, we’ll go in order.

As the oldest surviving ThunderClan warrior before the merge, Mousewhisker tries to take on a leader role. While he’s supported by the Clan, especially his mother Daisy and siblings Toadstep and Rosepetal, he eventually breaks under pressure, not used to being without Hazeltail and Berrynose, and steps down.

Cinderheart is struggling after having lost her mate and family, but insists on powering through her grief. She throws herself into serving the Clan at risk of her mental health until Hollyleaf eventually pulls her out of it. After a while, the two become mates.

Toadstep and Rosepetal find themselves extremely grateful that they didn’t lose as much family as their Clamates did, still having each other, their mother and older brother. They stick together more closely than ever and work as hard as they can to help their grieving Clan, even after the merge.

Blossomfall, Dovewing and Hollyleaf all take the loss extremely hard. All three lost their close family in the battle and each feel even worse due to the circumstances under which it happened; Blossomfall blaming herself for, in her mind, having taken part in the Dark Forest’s takeover, Dovewing losing her powers and feeling as though she should have been able to stop the massacre and Hollyleaf greatly grieving the family she’d only just gotten back. before the merge, Dovewing heavily considers leaving the Clans, unable to cope, but is brought around by Blossomfall and Hollyleaf. All three form a strong bond, with Blossomfall and Dovewing becoming mates and eventually adopting a litter of abandoned kits.

Lilykit grows up raised by Daisy and luckily does not remember the battle all that well as she grows up, though she grieves the siblings she barely knew.

Snowbird is the only ShadowClan survivor not part of Tawnypelt’s family and feels like an outcast among them. What especially hurts her is that she’d badly wanted to start a family with her mate, Scorchfur after the battle was over, but lost him before it could happen. After the merge, she develops a crush of Mousewhisker and the two are eventually able to start a family together.

Tawnypelt, Tigerheart and Dawnpelt all stick closely together after the battle. They’d lost Rowanstar, but nobody else, to their great relief. Tawnypelt and Tigerheart readily accept the offer to merge the Clans, though Dawnpelt is more hesitant. She ends up leaving the Clan after a while to find her place in the world but returns with a former loner mate. While not officially, Tawnypelt takes upon a third-in-command role, often helping out Reedwhisker with deputy duties. Tigerheart is coping the best with the loss out of anyone else in the Clans, though this leads him to be rather aloof when it comes to how everyone else is feeling. He spends a while after the merge trying to become mates with Dovewing again and start a family with her, but she rejects his every advance, especially since she can’t help but to partially blame him for the fact that Ivypool died in the battle. Over time, he grows to mature and his affections turn to Gorsetail, one of the only surviving WindClan warriors. Luckily, she feels the same, and they start a family.

As mentioned, Ashfoot becomes leader of SpiritClan. She’s a calm and fair leader and accepted by every cat. She and Tawnypelt grow close and become mates, growing old together.

Crowfeather is in mourning for a while after the battle, having lost both Nightcloud and Leafpool, as well as all of his sons. he finds himself leaning on his mother a lot and when the Clans merge, he’s not keen on it, mostly due to not wanting to face Hollyleaf. However, Hollyleaf approaches him and together, they make amends, though they never truly felt like father and daughter.

Gorsetail is deeply upset by the loss of her mate and all three of her daughters. After the merge, she helps Daisy in raising Lilykit, though wants more than anything to get a second chance at raising a family again. She finds this in Tigerheart after a while.

Despite having lost his mother to the battle, Reedwhisker is quick to step up to his responsibilities and helps Ashstar lead the Clan well. He and Tawnypelt form a strong friendship and he finds great joy in teasing her about her crush on Ashstar. He takes on the role of mentoring Podpaw.

As the only surviving medicine cats, Mothwing and Willowshine have a lot on their shoulders. Luckily, the battle re-awakened Mothwing’s faith in StarClan and both she and Willowshine are able to receive messages from them that prove greatly useful as the cats recover. While many herbs were destroyed in the battle, they manage well due to now having the whole territory to collect from.

Podpaw is now the only living apprentice, a detail that causes him to become especially lonely, considering he lost his family as well. It takes a while for him to recover, but with Reedwhisker as his mentor, he makes it through and even becomes good friends with Lilykit.

The Dark Forest battle took its toll on every remaining cat but by banding together, they become stronger than ever and even become more open to the idea of letting in more loners and rogues. The Clan survives and remains united, surviving for many moons to come.

Hope y’all like my ideas and if you have any questions that aren’t answered here, just ask!

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pamphletstoinspire · 5 years

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Book Of Genesis - From The Latin Vulgate - Chapter 4

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Sept. have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year 2369 (Usher) 2399 (Sal. and Tirin) B.C. 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. H.

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 4

The history of Cain and Abel.

[1] And Adam knew Eve his wife: who conceived and brought forth Cain, saying: I have gotten a man through God. Adam vero cognovit uxorem suam Hevam, quae concepit et peperit Cain, dicens : Possedi hominem per Deum.

[2] And again she brought forth his brother Abel. And Abel was a shepherd, and Cain a husbandman. Rursumque peperit fratrem ejus Abel. Fuit autem Abel pastor ovium, et Cain agricola.

[3] And it came to pass after many days, that Cain offered, of the fruits of the earth, gifts to the Lord. Factum est autem post multos dies ut offerret Cain de fructibus terrae munera Domino.

[4] Abel also offered of the firstlings of his flock, and of their fat: and the Lord had respect to Abel, and to his offerings. Abel quoque obtulit de primogenitis gregis sui, et de adipibus eorum : et respexit Dominus ad Abel, et ad munera ejus.

[5] But to Cain and his offerings he had no respect: and Cain was exceedingly angry, and his countenance fell. Ad Cain vero, et ad munera illius non respexit : iratusque est Cain vehementer, et concidit vultus ejus.

[6] And the Lord said to him: Why art thou angry? and why is thy countenance fallen? Dixitque Dominus ad eum : Quare iratus es? et cur concidit facies tua?

[7] If thou do well, shalt thou not receive? but if ill, shall not sin forthwith be present at the door? but the lust thereof shall be under thee, and thou shalt have dominion over it. nonne si bene egeris, recipies : sin autem male, statim in foribus peccatum aderit? sed sub te erit appetitus ejus, et tu dominaberis illius.

[8] And Cain said to Abel his brother: Let us go forth abroad. And when they were in the field, Cain rose up against his brother Abel, and slew him. Dixitque Cain ad Abel fratrem suum : Egrediamur foras. Cumque essent in agro, consurrexit Cain adversus fratrem suum Abel, et interfecit eum.

[9] And the Lord said to Cain: Where is thy brother Abel? And he answered, I know not: am I my brother's keeper? Et ait Dominus ad Cain : Ubi est Abel frater tuus? Qui respondit : Nescio : num custos fratris mei sum ego?

[10] And he said to him: What hast thou done? the voice of thy brother's blood crieth to me from the earth. Dixitque ad eum : Quid fecisti? vox sanguinis fratris tui clamat ad me de terra.

[11] Now, therefore, cursed shalt thou be upon the earth, which hath opened her mouth and received the blood of thy brother at thy hand. Nunc igitur maledictus eris super terram, quae aperuit os suum, et suscepit sanguinem fratris tui de manu tua.

[12] When thou shalt till it, it shall not yield to thee its fruit: a fugitive and a vagabond shalt thou be upon the earth. Cum operatus fueris eam, non dabit tibi fructus suos : vagus et profugus eris super terram.

[13] And Cain said to the Lord: My iniquity is greater than that I may deserve pardon. Dixitque Cain ad Dominum : Major est iniquitas mea, quam ut veniam merear.

[14] Behold thou dost cast me out this day from the face of the earth, and I shall be hidden from thy face, and I shall be a vagabond and a fugitive on the earth: every one, therefore, that findeth me, shall kill me. Ecce ejicis me hodie a facie terrae, et a facie tua abscondar, et ero vagus et profugus in terra : omnis igitur qui invenerit me, occidet me.

[15] And the Lord said to him: No, it shall not be so: but whosoever shall kill Cain, shall be punished sevenfold. And the Lord set a mark upon Cain, that whosoever found him should not kill him. Dixitque ei Dominus : Nequaquam ita fiet : sed omnis qui occiderit Cain, septuplum punietur. Posuitque Dominus Cain signum, ut non interficeret eum omnis qui invenisset eum.

[16] And Cain went out from the face of the Lord, and dwelt as a fugitive on the earth, at the east side of Eden. Egressusque Cain a facie Domini, habitavit profugus in terra ad orientalem plagam Eden.

[17] And Cain knew his wife, and she conceived, and brought forth Henoch: and he built a city, and called the name thereof by the name of his son Henoch. Cognovit autem Cain uxorem suam, quae concepit, et peperit Henoch : et aedificavit civitatem, vocavitque nomen ejus ex nomine filii sui, Henoch.

[18] And Henoch begot Irad, and Irad begot Maviael, and Maviael begot Mathusael, and Mathusael begot Lamech: Porro Henoch genuit Irad, et Irad genuit Maviael, et Maviael genuit Mathusael, et Mathusael genuit Lamech.

[19] Who took two wives: the name of the one was Ada, and the name of the other Sella. Qui accepit duas uxores, nomen uni Ada, et nomen alteri Sella.

[20] And Ada brought forth Jabel: who was the father of such as dwell in tents, and of herdsmen. Genuitque Ada Jabel, qui fuit pater habitantium in tentoriis, atque pastorum.

[21] And his brother's name was Jubal; he was the father of them that play upon the harp and the organs. Et nomen fratris ejus Jubal : ipse fuit pater canentium cithara et organo.

[22] Sella also brought forth Tubalcain, who was a hammerer and artificer in every work of brass and iron. And the sister of Tubalcain was Noema. Sella quoque genuit Tubalcain, qui fuit malleator et faber in cuncta opera aeris et ferri. Soror vero Tubalcain, Noema.

[23] And Lamech said to his wives Ada and Sella: Hear my voice, ye wives of Lamech, hearken to my speech: for I have slain a man to the wounding of myself, and a stripling to my own bruising. Dixitque Lamech uxoribus suis Adae et Sellae : Audite vocem meam, uxores Lamech; auscultate sermonem meum : quoniam occidi virum in vulnus meum, et adolescentulum in livorem meum.

[24] Sevenfold vengeance shall be taken for Cain: but for Lamech seventy times sevenfold. Septuplum ultio dabitur de Cain : de Lamech vero septuagies septies.

[25] Adam also knew his wife again: and she brought forth a son, and called his name Seth, saying: God hath given me another seed, for Abel whom Cain slew. Cognovit quoque adhuc Adam uxorem suam : et peperit filium, vocavitque nomen ejus Seth, dicens : Posuit mihi Deus semen aliud pro Abel, quem occidit Cain.

[26] But to Seth also was born a son, whom he called Enos; this man began to call upon the name of the Lord. Sed et Seth natus est filius, quem vocavit Enos : iste coepit invocare nomen Domini.

Commentary:

Ver. 1. Through God. Heb. may signify also: "even God," as if she thought this was the promised seed, who, as Onkelos paraphrases it, would serve the Lord. C. --- So little could she foresee the future conduct of Cain, whose name may be derived either from kone, possession and acquisition, or from kun, lamentation. The latter interpretation would have been better verified by the event, and the name of Abel, vanity, or sorrow, for which his parents allege no reason, might also have been reversed, on account of his justice, for which he is canonized by Christ himself, and declared the Just. Pious and significant names were imposed by either parent. Cain was the second man. He was not conceived till after the fall, and was therefore the first born in original sin. H.

Ver. 4. Had respect. That is, shewed his acceptance of his sacrifice (as coming from a heart full of devotion): and that we may suppose, by some visible token, such as sending fire from heaven upon his offerings. Ch. --- The offerings of Cain are mentioned without any approbation: those of Abel are the firstlings and fat, or the very best; by which he testified, that he acknowledged God for his first beginning. Sacrifice is due to God alone, and to Him it has always been offered in the Church. We have the happiness to offer that truly eucharistic sacrifice to God, of which those of ancient times were only figures. What sacrifice can our erring brethren shew? W. C.

Ver. 7. Over it. This is a clear proof of free-will. To destroy its force, Protestants translate over him, as if Cain should still retain his privilege of the first-born, notwithstanding all his wickedness, and should rule over Abel, who would willingly submit, "unto thee his desire," &c. But God had made no mention of Abel. The whole discourse is about doing well or ill; and Cain is encouraged to avoid the stings of conscience, by altering his conduct, as it was in his power, how strongly soever his passions might solicit him to evil. H. --- The Hebrew is understood by Onkelos, and the Targum of Jerusalem, in the sense of the Vulgate. The latter reads, "If thou correct thy proceedings in this life, thou wilt receive pardon in the next world. But if thou do not penance for thy sin, it shall remain till the day of the great judgment, and it shall stay, lying at the door of thy heart. But I have given thee power to govern thy concupiscence: thou shalt sway it, either to embrace good or evil." Calmet shews that the Hebrew perfectly admits of this sense. S. Augustine will not allow of the turn which the Manichees gave it. "Thou shalt have dominion over (illius.) What? thy brother! (absit) by no means: over what then, but sin? De C. xv. 7. Protestants formerly abandoned the translation of 1579, (which they have again resumed) and translated better, "unto thee shall be the desire thereof, and thou shalt rule over it," which R. Abenezra explains also of sin. To which of these editions, all given by royal authority, will Protestants adhere? Luther wrote a book against free-will, and Calvin would not admit the very name. But we, with all antiquity, must cry out with S. Jerom, c. Jov. 2: "God made us with free-will, neither are we drawn by necessity to virtue or vice; else where there is necessity, there is neither damnation nor reward." W. H.

Ver. 8. Let us go forth abroad. These words are now wanting in the Hebrew; being omitted, according to Kennicott, since the days of Aquila 130; they are found in the Samaritan copy and version, in the Sept. &c. H. --- The Masorets place a mark, as if something were defective here, and in 27 other verses, or in 25 at least. H. --- Abel's violent death was a figure of that of Jesus Christ, inflicted for the like cause. See Heb. xii. 2. C. --- In consequence of these crimes, Cain separated from the Church, and the Jews became no longer God's people: both Cain and the Jews became vagabonds. H. --- The Targum of Jerusalem observes, that Cain talked against God's providence and the future world, which Abel hearing with marked indignation, Cain took occasion to kill him. W.

Ver. 13. My iniquity, &c. Like Judas, Cain despairs. The Rabbins make him complain of the rigour of God's judgment, "My sin (or punishment) is too great to be borne." I must then be driven from the land of my nativity, from the society of my brethren and parents, from thy presence, for ever. Why do I then live? Let the first man I meet, kill me. Liran.

Ver. 14. Every one that findeth me, shall kill me. His guilty conscience made him fear his own brothers, and nephews; of whom, by this time, there might be a good number upon the earth: which had now endured near 130 years; as may be gathered from Gen. v. 3, compared with Chap. iv. 25, though in the compendious account given in the Scripture, only Cain and Abel are mentioned. Ch. --- Cain is little concerned about any thing but the loss of life. M.

Ver. 15. Set a mark, &c. The more common opinion of the interpreters of holy writ, supposes this mark to have been a trembling of the body; or a horror and consternation in his countenance. Ch. --- God gave this first murderer a reprieve, allowing him time for repentance; but he neglected it, and died a reprobate; having been, during life, the head of an apostate church, and of the city of the devil, which has ever since opposed the city of God, and the society of the faithful. Though all his posterity were drowned in the deluge, some were soon found, even in the family of Noe, who stood up for the wretched pre-eminence in wickedness and rebellion, against the truth. See S. Aug. W. &c. H.

Ver. 16. A fugitive, according to his sentence. Heb. nod, which the Sept. have taken for a proper name. "In the land of Naid, over against Eden," (H.) or in the fields of Nyse, in Hyrcania, to the east of Eden and Armenia. C.

Ver. 17. His wife. She was a daughter of Adam, and Cain's own sister; God dispensing with such marriages in the beginning of the world, as mankind could not otherwise be propagated. --- He built a city, viz. In process of time, when his race was multiplied, so as to be numerous enough to people it. For in the many hundred years he lived, his race might be multiplied even to millions. Ch. --- The Hanuchta, which Ptolemy places in Susiana, (C.) may perhaps have been built after the flood, in the same place. Josephus says, Cain was the first who fortified a city; designing it for a retreat, where he might keep the fruits of his robberies. Ant. 1. 3. Peirere founds his ill-concerted system of Preadamites, or of men existing before Adam, on the history of Cain exercising husbandry, building a city, &c.; as if there were any difficulty in supposing, that the arts would have made some progress in the lapse of above a century. H.

Ver. 19. Two wives. Lamech first transgressed the law of having only one wife at a time. C. 11. 24. None before the deluge is mentioned as having followed his example, even among the abandoned sons of men. Abraham, the father of the faithful, and some others, after that event, when the age of man was shortened, and the number of the true servants of God very small, were dispensed with by God, who tolerated the custom of having many wives at the same time among the Jews, till our Saviour brought things back to the ancient standard. Mat. xix. 4. And why do we excuse the patriarchs, while we condemn Lamech? Because the one being associated with the wicked, gives us reason to judge unfavourably of him, while Abraham is constantly mentioned in Scripture with terms of approbation and praise, and therefore we have no right to pass sentence of condemnation upon him, as some Protestants have done, after the Manichees. Hence the fathers defend the one, and reject the other with abhorrence. H. --- Tert. (Monog. c. 5.) and S. Jerom, c. Jovin. 1. says, "Lamech, first of all, a bloody murderer, divided one flesh between two wives." It was never lawful, says P. Innocent III. c. Gaudemus, for any one to have many wives at once, unless leave was given by divine revelation;" and S. Aug. joins with him in defending the patriarchs, by this reason, "When it was the custom, it was not a sin."

Ver. 22. Noema, who is supposed to have invented the art of spinning. C. --- All these worthy people were distinguished for their proficiency in the arts, while they neglected the study of religion and virtue. H. --- The inventors of arts among the Greeks lived mostly after the siege of Troy. C.

Ver. 23. Said. This is the most ancient piece of poetry with which we are acquainted. Fleury. --- Lamech may be considered as the father of poets. H. --- I have slain a man, &c. It is the tradition of the Hebrews, that Lamech in hunting slew Cain, mistaking him for a wild beast: and that having discovered what he had done, he beat so unmercifully the youth, by whom he was led into that mistake, that he died of the blows. Ch. --- S. Jerom, 9. 1. ad Dam. acknowledges the difficulty of this passage, on which Origen wrote two whole books. W.

Ver. 24. Seventy times. A similar expression occurs, Mat. xviii. 22. to denote a great but indefinite number. God had promised to revenge the murder of Cain seven fold, though he had sinned voluntarily; so Lamech hopes that, as he had acted by mistake, and blinded by passion, in striking the stripling, the son of Tubalcain, he would deserve to be protected still more from falling a prey to the fury of any other. But many reject this tradition as fabulous, unknown to Philo, Josephus, &c. Moses no where mentions the death of Cain. Some, therefore, understand this passage with an interrogation; as if, to convince his wives that his sin was not so enormous as was supposed, he should say, Do not think of leaving me. What! have I killed a young man, as Cain did Abel, and still he is suffered to live unmolested; or have I beaten any one so that I should be punished? Onkelos, in effect, puts a negation to the same purport, "I have not killed, &c.:" (C.) others understand this passage, as if Lamech considered his crimes as much more grievous than even those of Cain. T.

Ver. 26. Began to call upon, &c. Not that Adam and Seth had not called upon God before the birth of Enos, but that Enos used more solemnity in the worship and invocation of God. Ch. --- He directed all his thoughts towards heaven, being reminded by his own name, which signifies one afflicted, that he could look for no solid happiness on earth. Seth had brought him up, from his infancy, in these pious sentiments, and his children were so docile to his instructions, that they began to be known in the world for their extraordinary piety, and were even styled the Sons of God. C. vi. 2. H. --- Religion was not a human invention, but many ceremonies have been adopted, at different times, to make an impression on the minds of the people. Before Enos, the heads of families had officiated in their own houses; now, perhaps, they met together in places consecrated to the divine service, and sounded forth the praises of the Most High. Enos was probably most conspicuous for his zeal on these occasions: at least, a new degree of fervour manifested itself in his days. On the other hand, "the name of the Lord began to be profaned" about this time, as the Rabbin understand this passage, by the introduction of idolatry; which is a common effect of a dissolute life, which many began now to lead. Wis. xiv. 12. C. --- The beginning of fornication is the devising of idols. We have, nevertheless, no certain proof of idols being introduced till many years after the deluge. H.

#book of genesis

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conexiones-visuales · 3 years

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marocannoncedemploi · 5 years

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exploverone · 6 years

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Dumitru Oprea: „Revolta pseudo-politicienilor PSD-ALDE în Anul Centenar“

Deputatul PNL Dumitru Oprea atrage atenția, într-o declarație de presă, că, în Anul Centenar, cele mai importante proiecte guvernamentale ar fi trebuit să asigure investițiile în infrastructura mare, rutieră și de cale ferată, fără ca populația să ceară acest lucru în nenumărate rânduri, sub diverse forme.

„Condamnarea la sărăcie a Moldovei, în lipsa autostrăzilor, este un lucru imposibil de combătut. A continua să trăim în Românii paralele, cu viteze diferite de dezvoltare reprezintă adevărata subminare a intereselor naționale“.Iată declaraţia deputatului PNL Dumitru Oprea:

„În vreme ce toată suflarea PSD-ALDE se dădea de ceasul morții să condamne încă o «lovitură de stat» dată de opoziție și președintele Iohannis, mai multe organizații civice din Moldova organizau un nou marș motorizat spre București. Scopul marşului era să atragă atenția asupra faptului că actuala coaliție nu mișcă un deget pentru a construi infrastructura prin care să lege cea mai săracă regiune a țării de Transilvania și Vestul Europei.

În Anul Centenar, cele mai importante proiecte ar fi trebuit să asigure investițiile în infrastructura mare, rutieră și de cale ferată, fără ca populația să ceară acest lucru în nenumărate rânduri, sub diverse forme. Condamnarea la sărăcie a Moldovei, în lipsa autostrăzilor, este un lucru imposibil de combătut. A continua să trăim în Românii paralele, cu viteze diferite de dezvoltare reprezintă adevărata subminare a intereselor naționale.

Faptul că PSD-ALDE, prin guvernele avute, şi-au dovedit incompetența în organizarea unor evenimente reale dedicate aniversării a 100 de ani de stat român modern ar putea fi transformat într-un avantaj. S-a stopat, astfel, risipa banilor publici pe evenimente în urma cărora nu rămâne nimeni cu absolut nimic. În schimb, societatea civilă încă îşi poate asuma un proiect de dezvoltare, prin acțiunea lor comună!

Însă, spectacolul grotesc al pretinselor „lovituri de stat“, clamate de propaganda PSD-ALDE, are un singur scop: inventarea unui dușman care nu lasă, chipurile, guvernanții să lucreze. Deşi sunt de 2 ani la putere. Timp în care au «măturat» de la Palatul Victoria doi premieri și au pus în operă cea mai haotică guvernare din istoria noastră democratică.

Iată cum, la 100 de ani de la Marea Unire, România are în fruntea sa pseudo-politicieni și o culegere de minciuni pe post de Program de guvernare. Iar acest lucru nu este suficient, pentru că tot ei se revoltă și dau vina pe personaje imaginare pentru eșecul lor de a nu fi adevărați oameni de stat“.

vezi sursa: http://www.jurnalvirtual.ro/2018/05/24/dumitru-oprea-%e2%80%9erevolta-pseudo-politicienilor-psd-alde-in-anul-centenar%e2%80%9c/

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us89894 · 6 years

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Dumitru Oprea: „Revolta pseudo-politicienilor PSD-ALDE în Anul Centenar“

vezi sursa: http://www.jurnalvirtual.ro/2018/05/24/dumitru-oprea-%e2%80%9erevolta-pseudo-politicienilor-psd-alde-in-anul-centenar%e2%80%9c/

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news24hrou · 6 years

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Medicii de familie au anunţat că vor continua protestele

Medicii de familie spun că problemele pentru care protestează de mai bine de o lună, nu s-au rezolvat.

Mai mult, medicii nu vor mai oferi servicii decontate până când revendicările lor nu vor fi luate în considerare.

Societatea Naţională de Medicina Familiei şi Federaţia Naţională a Patronatelor Medicilor de Familie au anunţat că ”nu s-a finalizat niciuna dintre problemele pentru care medicii de familie protestează de mai bine de o lună”.

Aceștia se plâng de o finanțare săracă a asistenței medicale primare, dar și de “un sistem de sănătate deteriorat, deviat de la direcţia firească”.

Medicii spun că, deși premierul Mihai Tudose și-a arătat disponibilitatea pentru dialog în urmă cu o lună, principalele revendicări nu şi-au găsit rezolvarea.

Mai mult, potrivit documentului, în ultimele zile medicii au fost intimidaţi şi ameninţaţi de către casele judeţene de asigurări de sănătate, pentru a asigura semnarea actelor adiţionale, care de ani de zile sunt semnate retroactiv, fără că până acum aceste proceduri să fi fost clamate ca ilegale.

Decizia medicilor de a nu mai acorda servicii medicale decontate pacienţilor va intra în vigoare în 3 ianuarie 2018, în prima zi lucrătoare a anului 2018.

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djtavy · 7 years

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MIHAI TUDOSE,PREMIERUL COABITARII MALEFICE JOHANNIS -DRAGNEA! Mascarada cuplului Iohannis-Dragnea De ce a ignorat preşedintele ţării toate informaţiile publice despre Mihai Tudose? Criteriile de integritate, atît de clamate de Klaus Iohannis înainte de aşa-zisele consultări cu partidele, s-au dovedit a fi doar praf în ochii credulilor: lucrurile erau deja aranjate ca plagiatorul Mihai Tudose să fie desemnat pentru a forma noul guvern PSD-ALDE.

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verificasursa · 7 years

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Știați că între sărbătorile tradiționale românești există și… Ziua Cucului? Ziua Cucului coincide cu Buna Vestire, deci se sărbătorește, în fiecare an, la 25 martie. La 25 martie țăranul român considera că vine primăvara cu adevărat și tot el credea că de Buna Vestire cântă cucul prima dată, în fiecare an. Cucul este considerat o pasăre siguratică și un vestitor al primăverii.

Se pot umple pagini întregi cu informații legate de credințele nutrite de către străbunicii noștri în legătură cu această pasăre pe care toată lumea a auzit-o, dar mai puțini – chiar și dintre cei care au trăit la sat – au și văzut-o. Printre cei care știu prea bine cum arată un cuc se numără ornitologii.

De curând, Societatea Ornitologică Română a anunțat, chiar de Ziua Mondială a Păsărilor Migratoare, că fauna țării noastre s-a îmbogățit cu… o nouă specie de cuc. Este vorba despre cucul pestriț (Clamator glandarius). Cel care a făcut interesanta descoperire, pe 6 mai, este un turist neamț, pe nume Rolf Nessing. La aflarea veștii, ornitologii români au dorit să verifice dacă, într-adevăr, cucul pestriț și-a găsit sălaș și pe meleagurile noastre. Așa că au plecat în căutarea sa!

Ciprian Fântână, directorul de conservare al Societății Ornitologice Române, relatează: „Observația ornitologică le aparține unor turiști germani care vizitau Dobrogea pentru birdwatching. Noi am aflat de pasăre de la domnul Lou Bertalan și luni, pe 8 mai am fost pe teren, la Gura Dobrogei, pentru a vedea specia. Eram un grup de patru persoane: Szabó József jr., Ambrus László, Sebastian Bugariu și cu mine. Ne-am împărțit în echipe de doi și am cercetat valea râului Vistorna, o echipă a plecat în aval, în timp ce cealaltă echipă căuta în amonte”.

Cercetătorii au reușit, în cele din urmă, să găsească o astfel de „rara avis”. Iată ce mai declară directorul de conservare al Societății Ornitologice: „Inițial, am auzit pasărea de la distanță, dar am crezut că este chemătoarea (sunetul folosit de colegi pentru a stimula pasărea) colegilor care, înțelesesem eu, căutau pasărea pe malul opus al pârâului, când de fapt ei căutau în avalul pârâului. După reunirea grupului și clarificarea situației, ne-am întors la locația unde auzisem cântecul și după aproximativ cinci minute pasărea a fost găsită”.

După cum relatează ornitologii români, cucul pestriț provine din zona Mării Mediterane și preferă să își depună ouăle mai cu seamă în cuiburile de coțofană. Este o pasăre inteligentă, se pare, de vreme ce reușește să le păcălească pe șiretele coțofene. În timp ce masculii distrag, cu iscusință, atenția coțofenelor, femelele de cuc pestriț își depun ouăle în cuibul acestora. Cucul pestriț se dovedește mai „milos” decât cucii autohtoni (Cuculus canorus). Progeniturile sale nu elimină din cuib puii păsării gazdă. Totuși, fac tot posibilul spre a fi hrăniți mai bine decât aceia.

Cucul pestriț, venit la noi din zona mediteraneană, este o pasăre destul de mare, având dimensiuni superioare față de „cucul românesc”. Poate ajunge la o lungime de aproape 40 de centimetri. Are un moț caracteristic și emite sunete ce diferă de cele ale cucilor din specia băștinașă. „Cântecul” său aduce mai degrabă cu acela al exemplarelor tinere de ciocănitoare!

Sursa: Societatea Ornitologică Română

Autor: Tomi Tohaneanu

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pamphletstoinspire · 6 years

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THE BOOK OF Josue - From The Douay-Rheims Bible - Latin Vulgate

Chapter 6

INTRODUCTION

This book is called Josue, because it contains the history of what passed under him, and, according to the common opinion, was written by him. The Greeks call him Jesus; for Josue and Jesus, in the Hebrew, are the same name, and have the same signification, viz. A Saviour. And it was not without a mystery, that he who was to bring the people into the land of promise, should have his name changed from Osee (for so he was called before, Num. xiii. 17,) to Josue, or Jesus, to give us to understand, the Moses, by his law, could only bring the people within sight of the promised inheritance, but that our Saviour, Jesus, was to bring us into it. Ch. --- The Hebrews who had been so rebellious under Moses, behaved with remarkable fidelity and respect towards his successor; who, by these means, more forcibly represented the Christian Church, (D.) which will be ever obedient to her divine head and observe his directions. Josue had been trained up a long time under the hand of Moses, and God had given him the commission to govern his people, in so public a manner, that no one offered to claim that high and arduous office. In effect, the whole conduct of Josue before and after his exaltation, shewed him to be most deserving of command. H. --- Josue, says the Holy Ghost, (Eccli. xlvi. 1,) was successor of Moses among the prophets, or, according to the Greek, "in prophecies." Many explain this of the obligation incumbent on him, to continue the sacred history (C.) and revelations where Moses had left off. The last chapter of this book informs us that he did so. Perhaps some additions, by way of farther explication, have been made by subsequent inspired writers, though most of the passages which are adduced to prove this assertion, seem to be of little force. Respecting the death of Josue, we may make the same observations as on that of Moses. It may have been written by the author of the Book of Judges. Theodoret seems to have thought that the work before us, was compiled out of the public registers, which are quoted C. x. under the name of the book of the Lord. See Num. xxi. 14. The Samaritans have a book or chronicle of Josue, which relates in 39 or 47 chapters, many facts of scriptural history, (H.) down to the reign of Adrian, intermingled with a variety of fables. It seems to be of modern date. Hottinger undertook to publish it in Latin, but was prevented by death. C. --- The true history of Josue sets before us the passage of the Jordan, the conquest of Chanaan, and the distribution of the country. After the pious general had performed all that could be expected from him, after he had twice ratified the covenant between God and his people, and exhorted the latter, with his last breath, to observe an inviolable fidelity to the only Lord, he departed this life in peace, in the 110th year of his age, and was buried at Thamnath Sare, which he had built for the place of his abode. H. --- As the five books of Moses contain the law, intermixed with history, so this first of the historical books exhibits a variety of useful precepts and predictions. The prophetical and sapiential books must be considered in the same light. W. --- They all tend to promote true wisdom and the salvation of men, provided they be perused in the same spirit with which they were written. H.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 6

After seven days' processions, the priests sounding the trumpets, the walls of Jericho fall down: and the city is taken and destroyed.

[1] Now Jericho was close shut up and fenced, for fear of the children of Israel, and no man durst go out or come in. Jericho autem clausa erat atque munita, timore filiorum Israel, et nullus egredi audebat aut ingredi.

[2] And the Lord said to Josue: Behold I have given into thy hands Jericho, and the king thereof, and all the valiant men. Dixitque Dominus ad Josue : Ecce dedi in manu tua Jericho, et regem ejus, omnesque fortes viros.

[3] Go round about the city, all ye fighting men, once a day: so shall ye do for six days. Circuite urbem cuncti bellatores semel per diem : sic facietis sex diebus.

[4] And on the seventh day the priests shall take the seven trumpets, which are used in the jubilee, and shall go before the ark of the covenant: and you shall go about the city seven times, and the priests shall sound the trumpets. Septimo autem die, sacerdotes tollant septem buccinas, quarum usus est in jubilaeo, et praecedant arcam foederis : septiesque circuibitis civitatem, et sacerdotes clangent buccinis.

[5] And when the voice of the trumpet shall give a longer and broken tune, and shall sound in your ears, all the people shall shout together with a very great shout, and the walls of the city shall fall to the ground, and they shall enter in every one at the place against which they shall stand. Cumque insonuerit vox tubae longior atque concisior, et in nuribus vestris increpuerit, conclamabit omnis populus vociferatione maxima, et muri funditus corruent civitatis, ingredienturque singuli per locum contra quem steterint.

[6] Then Josue the son of Nun called the priests, and said to them: Take the ark of the covenant: and let seven other priests take the seven trumpets of the jubilee, and march before the ark of the Lord. Vocavit ergo Josue filius Nun sacerdotes, et dixit ad eos : Tollite arcam foederis : et septem alii sacerdotes tollant septem jubilaeorum buccinas, et incedant ante arcam Domini.

[7] And he said to the people: Go, and compass the city, armed, marching before the ark of the Lord. Ad populum quoque ait : Ite, et circuite civitatem, armati, praecedentes arcam Domini.

[8] And when Josue had ended his words, and the seven priests blew the seven trumpets before the ark of the covenant of the Lord, Cumque Josue verba finisset, et septem sacerdotes septem buccinis clangerent ante arcam foederis Domini,

[9] And all the armed men went before, the rest of the common people followed the ark, and the sound of the trumpets was heard on all sides. omnisque praecederet armatus exercitus, reliquum vulgus arcam sequebatur, ac buccinis omnia concrepabant.

[10] But Josue had commanded the people, saying: You shall not shout, nor shall your voice be heard, nor any word go out of your mouth: until the day come wherein I shall say to you: Cry, and shout. Praeceperat autem Josue populo, dicens : Non clamabitis, nec audietur vox vestra, neque ullus sermo ex ore vestro egredietur, donec veniat dies in quo dicam vobis : Clamate, et vociferamini.

[11] So the ark of the Lord went about the city once a day, and returning into the camp, abode there. Circuivit ergo arca Domini civitatem semel per diem, et reversa in castra mansit ibi.

[12] And Josue rising before day, the priests took the ark of the Lord, Igitur Josue de nocte consurgente, tulerunt sacerdotes arcam Domini,

[13] And seven of them seven trumpets, which are used in the jubilee: and they went before the ark of the Lord walking and sounding the trumpets: and the armed men went before them, and the rest of the common people followed the ark, and they blew the trumpets. et septem ex eis septem buccinas, quarum in jubilaeo usus est : praecedebantque arcam Domini ambulantes atque clangentes : et armatus populus ibat ante eos, vulgus autem reliquum sequebatur arcam, et buccinis personabat.

[14] And they went round about the city the second day once, and returned into the camp. So they did six days. Circuieruntque civitatem secundo die semel, et reversi sunt in castra. Sic fecerunt sex diebus.

[15] But the seventh day, rising up early, they went about the city, as it was ordered, seven times. Dies autem septimo, diluculo consurgentes, circuierunt urbem, sicut dispositum erat, septies.

[16] And when in the seventh going about the priests sounded with the trumpets, Josue said to all Israel: Shout: for the Lord hath delivered the city to you: Cumque septimo circuitu clangerent buccinis sacerdotes, dixit Josue ad omnem Israel : Vociferamini : tradidit enim vobis Dominus civitatem :

[17] And let this city be an anathema, and all things that are in it, to the Lord. Let only Rahab the harlot live, with all that are with her in the house: for she hid the messengers whom we sent. sitque civitas haec anathema, et omnia quae in ea sunt, Domino : sola Rahab meretrix vivat cum universis, qui cum ea in domo sunt : abscondit enim nuntios quos direximus.

[18] But beware ye lest you touch ought of those things that are forbidden, and you be guilty of transgression, and all the camp of Israel be under sin, and be troubled. Vos autem cavete ne de his, quae praecepta sunt, quippiam contingatis, et sitis praevaricationis rei, et omnia castra Israel sub peccato sint atque turbentur.

[19] But whatsoever gold or silver there shall be, or vessels of brass and iron, let it be consecrated to the Lord, laid up in his treasures. Quidquid autem auri et argenti fuerit, et vasorum aeneorum ac ferri, Domino consecretur, repositum in thesauris ejus.

[20] So all the people making a shout, and the trumpets sounding, when the voice and the sound thundered in the ears of the multitude, the walls forthwith fell down: and every man went up by the place that was over against him: and they took the city, Igitur omni populo vociferante, et clangentibus tubis, postquam in aures multitudinis vox sonitusque increpuit, muri illico corruerunt : et ascendit unusquisque per locum, qui contra se erat : ceperuntque civitatem,

[21] And killed all that were in it, man and woman, young and old. The oxen also and the sheep, and the asses, they slew with the edge of the sword. et interfecerunt omnia quae erant in ea, a viro usque ad mulierem, ab infante usque ad senem. Boves quoque et oves et asinos in ore gladii percusserunt.

[22] But Josue said to the two men that had been sent for spies: Go into the harlot's house, and bring her out, and all things that are hers, as you assured her by oath. Duobus autem viris, qui exploratores missi fuerant, dixit Josue : Ingredimini domum mulieris meretricis, et producite eam, et omnia quae illius sunt, sicut illi juramento firmastis.

[23] And the young men went in and brought out Rahab, and her parents, her brethren also and all her goods and her kindred, and made them to stay without the camp. Ingressique juvenes eduxerunt Rahab, et parentes ejus, fratres quoque, et cunctam supellectilem ac cognationem illius, et extra castra Israel manere fecerunt.

[24] But they burned the city, and all things that were therein; except the gold and silver, and vessels of brass and iron, which they consecrated into the treasury of the Lord. Urbem autem, et omnia quae erant in ea, succenderunt, absque auro et argento, et vasis aeneis, ac ferro, quae in aerarium Domini consecrarunt.

[25] But Josue saved Rahab the harlot and her father's house, and all she had, and they dwelt in the midst of Israel until this present day: because she hid the messengers whom he had sent to spy out Jericho. At that time, Josue made an imprecation, saying: Rahab vero meretricem, et domum patris ejus, et omnia quae habebat, fecit Josue vivere, et habitaverunt in medio Israel, usque in praesentem diem : eo quod absconderit nuntios, quos miserat ut explorarent Jericho. In tempore illo, imprecatus est Josue, dicens :

[26] Cursed be the man before the Lord, that shall raise up and build the city of Jericho. In his firstborn may he lay the foundation thereof, and in the last of his children set up its gates. Maledictus vir coram Domino, qui suscitaverit et aedificaverit civitatem Jericho. In primogenito suo fundamenta illius jaciat, et in novissimo liberorum ponat portas ejus.

[27] And the Lord was with Josue, and his name was noised throughout all the land. Fuit ergo Dominus cum Josue, et nomen ejus vulgatum est in omni terra.

Commentary:

Ver. 2. The Lord, in the person of the angel, who appeared to Josue, as he was praying in silent meditation, or reconnoitring the city of Jericho. C. v. 13. H. --- Men. People of the different nations had come to defend the city. C. xxiv. 11.

Ver. 3. Men. These went first. Afterwards the priests bore the ark, which was followed by all the people. C. --- The procession began on a Sunday. Rabbins.

Ver. 4. Jubilee. Num. x. 2. The number seven, is often used to express an indefinite number. But here a particular stress is laid upon it. See Masius. As, on the 7th year the Hebrews regained the possessions which they had sold: so now they assert their rights to the land of Chanaan. The sound of the trumpets announced joyful tidings to them. M.

Ver. 5. Tune, with certain modulations, continued for a long time. Num. x. 5. H. --- Ground. The Rabbins say they sink in, so that the ruins might not impede the march of the army. Some think only a large breach was made, opposite to the Israelites, as the house of Rahab upon the walls was preserved. C.

Ver. 7. He said. Some MSS. and Heb. editions have, "they said," though the points shew it must be singular, whatever Michaelis may object in favour of the Masora. Leusen foolishly admits here a double literal sense. Ken. H.

Ver. 11. There. This singular procession served to exercise the obedience of the people, and to teach them to despise the enemy, who durst not come out to attack them, though many were unarmed. C.

Ver. 15. Seventh day. The Jews say it was the sabbath; but of this there is no proof. Marcion hence took occasion to accuse God of inconsistency, as he forbad all working, and yet ordered the people to go round Jericho on a sabbath day. But Tertullian (iv. 12,) answers very well, that servile work is forbidden, and not the works of God or of religion, and God may change the ceremonial law as he thinks proper. C. --- Sabbato opera humana prohibentur non divina. D.

Ver. 16. Said, or "had said," when he gave the people the sound of the trumpet for a sign (H.) when they were to shout, v. 5. He probably gave the regulations respecting the plunder of the city, before the army left the camp. C.

Ver. 17. An anathema. That is, a thing accursed and devoted to utter destruction. Ch. --- Only the metal that was found, was consecrated to the Lord, (v. 19,) and the family of Rahab saved. In devoting things, the person who laid on the curse, might extend its operation as he pleased. On some occasions, all was to be destroyed; on others, some things were preserved. Deut. ii. 34. Lev. xxvii. 21. C. --- This first city, which the Israelites attacked, was treated with peculiar severity, to terrify the rest.

Ver. 18. Forbidden, transgression, sin. Heb. has always anathema. H.

Ver. 19. Treasures, probably in the tabernacle. See Num. xxxi. 48. God claims the first-fruits of the booty, as an acknowledgment that he granted the victory, (C.) and all the riches of the country, to his people. H.

Ver. 23. Men. Heb. "boys;" a name given to people advanced in years. --- Camp. A respect for the majesty of God, would not permit the Israelites to introduce unbelievers into the camp. They were first instructed, and then the men were circumcised, and the women received baptism. C.

Ver. 25. Day. Rahab prefigured the wild olive tree, which S. Paul says was engrafted on the good olive tree, (Rom. xi. 24,) and which will remain till the end of the world. Theod. q. 8. She married Salmon, of the tribe of Juda, and became the ancestor of David and of the Messias. C.

Ver. 26. Cursed, &c. Jericho, in the mystical sense, signifies iniquity; the sounding of the trumpets by the priests, signifies the preaching of the word of God; by which the walls of Jericho are thrown down, when sinners are converted; and a dreadful curse will light on them who build them up again. Ch. --- Gates. Some copies of the Sept. insert here that the curse fell upon Azan (Hiel) of Bethel, 3 K. xvi. 34. Before his time, there was a city of palm-trees, or Jericho, built in the neighbourhood. Joseph. Bel. v. 4. Though Hiel was so severely punished, no one made any scruple to live there. Elias and Jesus Christ himself honoured the place with their presence. The city is now almost in ruins, and the territory uncultivated. Ancient history mentions similar imprecations against obnoxious cities. Thus the Romans cursed the rebuilders of Carthage, and Agamemnon followed "the ancient custom," says Strabo, (xiii.) laying a curse upon those who should rebuild the city of Troy. The Ionians and Greeks forbad those temples to be re-established, which the Persians had destroyed, that they might remain eternal monuments of the impiety of the latter, and of the hatred which subsisted between the two nations. Pausanias in Phoc. C.

#book of josue

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mesagerulneamt · 7 years

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Departe de respectul pe care l-ar impune istoria sa, mărimea și poziționarea, cinematograful Cozla este astăzi o clădire despre care doar puțini își mai amintesc, cu nostalgie, că avea două săli moderne în care pietrenii – și nu doar cei care locuiau în cel mai mare cartier muncitoresc al Piatrei – urmăreau cele mai recente pelicule cinematrografice. Cei mai mulți nu reușesc să treacă de imaginea actuală a clădirii, dovada clară a nepăsării și distrugerii.

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Imobilul plânge, la propriu. Apa infiltrată prin acoperișul șubred picură, încet și sigur, rozând structura temeinic. Iarnă de iarnă, gheața a îmbrățișat pereții altădată îmbrăcați în catifea. Zidăria este acum la vedere, dar cărămizile roșii nu mai stau mărturie istoriei și prestanței, ci numai delăsării. Scaune mai sunt, dar nu la locul lor, ci pe jos, strivite de talpile bocancilor, că atât a mai rămas din ele. Plăcile din tavan, care altădată asigurau antifonarea, acum stau să pice în capul oricărui temerar care se aventurează înăuntru. Podelele sunt pline de mizerie și gunoaie, dovada clară a faptului că aici își fac veacul fel de fel de vagabonzi, în ciuda autorităților care susțin că imobilul e sigilat.

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”Acest cinematograf a fost în proprietatea RADEF și a ajuns în starea în care este acum. Sesizându-ne de această situație, am solicitat RADEF-ului transferul clădirii către municipiul Piatra Neamț, în dorința de a găsi finanțare să o reabilităm. A existat o hotărâre și un protocol prin 2009, între RADEF și municipiul Piatra Neamț, iar de atunci și până acum, municipiul a încercat conservarea. De mai multe ori au fost securizate intrările, s-a făcut curățenie, lucruri pe care le vom face și în continuare. Estimarea făcută pentru reabilitarea acestui obiectiv ajunge la aproximativ un milion de euro, sumă de care Primăria Piatra Neamț nu dispune în acest moment. Ne-am îndreptat spre o sursă de finanțare. Una ar fi Ministerul Dezvoltării, prin Compania Națională de Investiții, către care am făcut și o solicitare. A doua soluție ar fi Programul regional de dezvoltare 2016-2020, axa 4, prioritate de investiții 4.2, în care încercăm să introducem acest cinematograf și transformarea într-un centru cultural. E o clădire în care, de foarte mulți ani, nu s-a investit nimic. Dacă mai este necesară o intervenție de securizare, vom interveni iar”, declară primarul Dragoș Chitic.

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Complexul cinematografic Cozla a fost dat în folosință în septembrie 1981 și dispunea, la vremea aceea, de dotări de ultimă generație. Cele două săli – una de 350 de locuri, destinată vizionării peliculelor curente, și cealaltă, de 150 de locuri, destinată altor activități cinematografice – aveau instalații de proiecție cu lămpi de xexon, instalație de redare a sunetului pentru diferite frecvențe, instalații de condiționare a aerului, cabine de mixaj, dar și pentru traducere. Investiția a fost făcută de Consiliul Popular Județean. În momentele sale de glorie, aici s-au scris file din istoria cinematografiei românești. În 2001, s-a pus lacăt pe ușă, din lipsă de spectatori și din cauza datoriilor adunate la utilități. Trei ani mai târziu, în 2004, au început să apară primele declarații sonore privind intenția autorităților pietrene de a face ceva aici. Toate s-au soldat cu ce se vede acum. Iar speranțe pentru viitor nu se întrevăd, în ciuda oportunităților clamate de primar la adăpostul eventualelor finanțări europene sau guvernamentale. Prioritățile sunt altele. Și, întrucât cinema Cozla nu a avut niciun Victor Purice care să lupte pentru el, deznodământul va fi, cel mai probabil, o lamă de buldozer. Asta dacă nu cumva momentul va fi amânat sine die și, între timp, natura și boschetarii își vor fi terminat treaba aici.

Gianina BUFTEA

FOTO Cinematograful Cozla – locul unde putrezesc bunele intenții Departe de respectul pe care l-ar impune istoria sa, mărimea și poziționarea, cinematograful Cozla este astăzi o clădire despre care doar puțini își mai amintesc, cu nostalgie, că avea două săli moderne în care pietrenii - și nu doar cei care locuiau în cel mai mare cartier muncitoresc al Piatrei - urmăreau cele mai recente pelicule cinematrografice.

#praduiala #chitic #cinema cozla #Dragoș #jaf #primaria Piatra Neamt #radef #Victor purice

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