#crede x edward

[notwhatshesaid]

two first kisses before they part ways.

WHY??

crowley kissing aziraphale was an effort to get him to stay by showing him how much he cared - and not wanting to let aziraphale leave before he knew the truth

crede and edward’s didn’t have to mark the end of their time together but it did! forever upset at how ‘our flag means death’ ends (but in a good way)

[francescosilla]

"American History x" è una pellicola del 1998, diretta da Tony Kaye. Un film drammatico, che tratta una storia di violenza e razzismo negli Usa, l'odio umano più spregiudicato nei confronti delle comunità afro, e non solo. Narra le vicende di due fratelli: Derek Vinyard (Edward Norton) e di suo fratello minore Danny (Edward Furlong). Derek appartiene ad un gruppo di skinhead con ideologia neonazista e crede nella supremazia dei bianchi. Per questo motivo finisce in galera, più specificatamente per aver ucciso due ragazzi neri che stavano tentando di rubare la sua macchina. Nei tre anni che egli trascorre in galera, suo fratello Danny, lo emula, segue i suoi passi così come le sue idee razziste e nazifasciste. Derek dall'altra parte si distacca da queste idee, capisce che le motivazioni che lo hanno portato a esporre tutto questo odio nei confronti dei neri, sono da ricercarsi nel suo passato, nell'educazione che ha ricevuto. Cerca infatti di far cambiare idee anche a suo fratello più piccolo. Nel film si susseguono scene che alternano fotogrammi in bianco e nero e a colori, proprio per differenziare il passato, dal racconto del presente. Stasera potete trovare "American History x" - alle ore 21.00 sul canale Tv Iris. #movie #film #cinema #cinematography #americanhistoryx #edwardnorton https://www.instagram.com/p/B9M7MLOqxHw/?igshid=2vs5bnmoi17k

[fondazioneterradotranto]

Nuovo post su https://is.gd/jJIjxZ

Michelangiolo Ruberti di Alessano e il vitello a due teste

di Armando Polito

Figlio di Francesco, fu avviato dal padre alla carriera medica insieme col fratello Domenico. S’ignora la data di nascita che, comunque, dovrebbe collocarsi nel secondo decennio del XVIII secolo. Lo si deduce dal fatto che in Bartolomeo Ravenna, Memorie istoriche della città di Gallipoli, Miranda, Napoli, 1836, a p. 555 si legge che Francesco convinse pure Lazzaro Presta ad avviare agli studi medici il figlio, Giovanni, che sarebbe diventato famoso1, nato a Gallipoli il 24 giugno 1720.

Michelangelo si trasferisce nel 1733 a Napoli per frequentare i Regi Studi e consegue il dottorato nel 1741, anno pure del suo matrimonio con Marianna Angela Geronima De Cristoforo, che gli darà otto figli, cinque maschi (Francesco, Domenico, Gaetano, Ferdinando e Giacinto) e tre femmine (Teresa, Agnese e Anna Maria). Morì nel 1776.

Già nel corso degli studi universitari aderì all’Accademia delle Scienze (o Accademia Reale) voluta e poi sostenuta dal re Carlo di Borbone, anche se eccessivamente desolante appare il quadro della cultura napoletana di quel periodo tracciato da Michelangelo Schipa in Il Regno di Napoli al tempo di Carlo di Borbone, Luigi Pierro e figlio, Napoli, 1904. Certamente non antiquato, poi, cioè legato alle vecchie teorie, poteva essere definito il nostro, convinto gassendiano2 e tra i fautori della variolizzazione o vaiolizzazione3, metodo di protezione dal vaiolo adoperato prima della vaccinazione di Edward Jenner del 1796. Il re Carlo faceva sottoporre allo studio dei luminari dell’accademia alcuni degli esemplari più rari di animali che giungevano alla sua corte. Nel 1744 giunse dalla Calabria  un esemplare di vitello malformato nato morto. L’osservazione anatomica venne affidata proprio a Michelangelo ed essa divenne una lezione pubblicata l’anno successivo. Di seguito l’antiporta (un’incisione di Filippo De Gado4) e il frontespizio.

Nella Lezione il nostro  dopo un’accurata descrizione  (uno era il collo, uno il fegato, il pancreas, il cuore, una spina, e tutto uniforme, e proporzionato ad un solo compiuto animale. Tutta la mostruosità mecanica si osserva nel capo, quivi essendo perfettamente addoppiato5) e dopo aver rilevato l’impossibilità fisiologica della sopravvivenza (Di qui è, che somiglianti Mostri, o nascono estinti, come avvenne al nostro Vitello, o per poco tratto di tempo sogliono sopravivere6) si poneva una domanda e la relativa risposta (Ma qual erroneo, e vano disegno sarebbe stato quello della Natura, l’aver fatto macchine, che non possano conservarsi, che non reggono, o conducono a qualche fine, e che alle vere, ed armoniche leggi della medesima si ravvisa intieramente contrario? Sarebbe invero riputato stupido, e dappoco quell’Artefice, il quale sapendo a fondo il mestiere, che ha tra le mani, facesse ogni sforzo, ed impiegasse tutta la diligenza a fare artificiosamente scomposti, e mal connessi i quotidiani lavori.7). E subito dopo la conclusione (Rimane adunque a riguardare le macchine mostruose, come opere miserabili, ed imperfette della Natura da non poche accidentali cagioni attraversata, e interrotta …7).

La Lezione di Michelangelo dette subito vita ad un ampio dibattito con posizioni, prima ancora che scientifiche, filosofiche e, direi, nell’ultima testimonianza, religiose.

Dal Giornale de’ letterati per l’anno MDCCXLVI, Fratelli Pagliarini, Roma, 1746, riporto integralmente in formato immagine le pp. 26-29 perché il lettore prenda contezza, senza interferenze, di quella che è una dettagliata recensione dettagliata ma che, secondo me, decisamente esagera nelle battute finali in cui svilisce la posizione del del Ruberti riducendola sostanzialmente ad un plagio.

Da Novelle letterarie, Stamperia della SS. Annunziata, Firenze, tomo VII, 1746, colonne 406-407.

Se nella recensione precedente l’appunto finale è al Ruberti, qui ad essere accusato, tutto sommato, di presunzione e saccenteria è chi con lo pseudonimo di Lemuel Gulliver8 pubblicò l’opera, della quale segue il frontespizio (assenti nome dell’editore, del luogo e la data).

  Integralmente leggibile al link https://books.google.it/books?id=oDpfAAAAcAAJ&pg=PA40&lpg=PA40&dq=lezione+su+d%27un+vitello+a+due+teste&source=bl&ots=zrxfIBRSuF&sig=ACfU3U32SlZ0sYArCWWVaax1R27PFn74lA&hl=it&sa=X&ved=2ahUKEwj77LGK8J3mAhWHjKQKHa3oA1IQ6AEwAHoECAUQAQ#v=onepage&q=lezione%20su%20d’un%20vitello%20a%20due%20teste&f=false, riporto l’inizio dell’opera dell’alessanese e di seguito di quella del suo critico perché il lettore si renda subito conto di qual è il registro di quest’ultima (a meno di una riga della prima, puntualmente citata, corrispondono, a mo’ di commento, ben tredici della seconda, delle quali la prima è in latino (citazione da Orazio, Ars poetica, 139: Parturient montes, nascetur ridiculus mus=Partoriranno i monti, nascerà un ridicolo topo).

L’opposizione più decisa al pensiero dell’alessanese , senza, però, che nome ed opera fossero citati, venne da un illustre collega napoletano ma oriundo calabrese: Gioacchino Poeta (1685 circa-1752), che ricoprì per quasi vent’anni la prestigiosa cattedra primaria di medicina pratica, ma si distinse anche nella poesia (fu membro dell’Accademia dell’Arcadia col nome pastorale di Clealgo Argeateo) e la filosofia.

Lo fece in Che la natura nell’ingeneramento de’ mostri non sia né attonita, né disadatta né i poeti gli finsero per calda, ed altera fantasia ma per uso d’artificiose allegorie, Naso, Napoli, 1747.

Dopo essersi soffermato su diversi esempi di esseri mostruosi (tra cui il vitello a due teste giunto dalla Calabria), il Poeta osserva genericamente: Ver’è ch’a noi, che non abbiamo la mente a guisa della volontà, ch’è infinita nelle sue voglie, ma corta, e picciola, e non molto feconda nel concepire, non è permesso il conoscere, se l’addoppiamento delle macchine simili, e di struttura, e d’usi uniformi nel corpo dell’uomo, e degli animali sia fatto dalla stessa natura per miglioramento d’alcune azioni, ed usi di quelle, ed il diminuimento per minore speditezza, e perfezion delle di lor particolari azioni9. E questa concezione finalistica emerge ancor più chiaramente quando conclude: Dico, che per le cose dianzi dimostrate non puossi corpo d’uomo, o d’animale chiamar deforme, e mostruoso, avendo gli organi, o macchine simili, ed uni formi di struttura sddoppiate, o diminuite nel lor numero, e non secondo la consueta sua organizzazione rizzate per colpa, o mal’oprare dell’imperfetta natura; ma ‘l difetto è nostro di non saper di sì strane macchine comprender’il mirabil magistero10.

Con tutto il rispetto per l’illustre medico (ma, non citando il nostro non si mostra più spocchioso del sublime Lemuel Gulliver?), mi chiedo se oggi, tornando in vita e prendendo atto delle mostruosità (comprese, a monte, le mutazioni genetiche) indotte dall’inquinamento ambientale, si schiererebbe, magari, a fianco di chi nega spudoratamente, anche di fronte a dati statistici schiaccianti, il rapporto causa-effetto, scaricandone la responsabilità su quel Dio in cui crede e mettendone in campo l’imperscrutabilità della volontà.

_________

1 Vedi http://www.fondazioneterradotranto.it/2014/09/27/giovanni-presta-ovvero-quando-eravamo-noi-a-chiedere-alleuropa/

2 Pierre Gassendi (1592-1655) combattè l’aristotelismo ed in generale il pensiero metafisico, rivalutando il metodo sperimentale  come unico processo di conferma di qualsiasi teoria scientifica.

3 Inoculazione nel soggetto da immunizzare di materiale prelevato da lesioni vaiolose di pazienti non gravi.

4 Il più famoso di una famiglia di incisori. Suoi, fra gli altri, sono in Giovanni Pietri Bellori, Le vite de’ pittori, scultori ed architetti moderni, Successore al Mascardi, Roma, 1728, i ritratti e le due tavole anatomiche di seguito riprodotte.

5 p. 3.

6 p. 4.

7 p. 13.

8 È il nome del protagonista de I viaggi di Gulliver di Jonathan Swift (1667-1745); il nome del personaggio venne a lungo scambiato per quello dell’autore.

9 p. 33.

10 p. 35.

[pamphletstoinspire]

BOOK OF JOB - From The Douay-Rheims Bible - Latin Vulgate

Chapter 39

The Book of Job shows how human affairs are ruled by Divine Providence using probable arguments.

"Although you hide these things in your heart, I know that you still remember everything." - (Job speaking to God)

***

INTRODUCTION. This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned Gen. xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. Ch. --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to C. xv., the second to C. xxii., the third to C. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (C.) and set the most noble pattern of virtue, and particularly of patience. Tob. ii. 12. Ezec. xiv. 14. Jam. v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. H. --- The time when Job lived is not clearly ascertained. Some have supposed (C.) that he was a contemporary with Esther; (D. Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (H.) or sojourned in the wilderness. Num. xiv. 9. The Syrians place the book at the head of the Scriptures. C. --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. H. --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts. C. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, (ib. v. 8) and reprimands Elihu, (C. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. Houbigant. --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. S. Greg. S. Aug. &c. T. --- Job refutes them by sound logic. S. Jerom. --- We may discover in this book the sum of Christian morality, (W.) for which purpose it has been chiefly explained by S. Gregory. The style is very poetical, (H.) though at the same time simple, like that of Moses. D. --- It is interspersed with many Arabic and Chaldaic idioms; (S. Jer.) whence some have concluded, that it was written originally by Job and his friends (H.) in Arabic, and translated into Heb. by Moses, for the consolation of his brethren. W. --- The Heb. text is in many places incorrect; (Houbig.) and the Sept. seem to have omitted several verses. Orig. --- S. Jerom says almost eight hundred, (C.) each consisting of about six words. H. --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. H. --- Those who desire farther information, may consult Pineda, (W.) whose voluminous work, in two folios, will nearly (H.) give all necessary information. C.

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 39

The wonders of the power and providence of God in many of his creatures.

[1] Knowest thou the time when the wild goats bring forth among the rocks, or hast thou observed the hinds when they fawn?

Numquid nosti tempus partus ibicum in petris? vel parturientes cervas observasti?

[2] Hast thou numbered the months of their conceiving, or knowest thou the time when they bring forth?

Dinumerasti menses conceptus earum, et scisti tempus partus earum?

[3] They bow themselves to bring forth young, and they cast them, and send forth roarings.

Incurvantur ad foetum, et pariunt, et rugitus emittunt.

[4] Their young are weaned and go to feed: they go forth, and return not to them.

Separantur filii earum, et pergunt ad pastum : egrediuntur, et non revertuntur ad eas.

[5] Who hath sent out the wild ass free, and who hath loosed his bonds?

Quis dimisit onagrum liberum, et vincula ejus quis solvit?

[6] To whom I have given a house in the wilderness, and his dwellings in the barren land.

cui dedi in solitudine domum, et tabernacula ejus in terra salsuginis.

[7] He scorneth the multitude of the city, he heareth not the cry of the driver.

Contemnit multitudinem civitatis : clamorem exactoris non audit.

[8] He looketh round about the mountains of his pasture, and seeketh for every green thing.

Circumspicit montes pascuae suae, et virentia quaeque perquirit.

[9] Shall the rhinoceros be willing to serve thee, or will he stay at thy crib?

Numquid volet rhinoceros servire tibi, aut morabitur ad praesepe tuum?

[10] Canst thou bind the rhinoceros with thy thong to plough, or will he break the clods of the valleys after thee?

Numquid alligabis rhinocerota ad arandum loro tuo, aut confringet glebas vallium post te?

[11] Wilt thou have confidence in his great strength, and leave thy labours to him?

Numquid fiduciam habebis in magna fortitudine ejus, et derelinques ei labores tuos?

[12] Wilt thou trust him that he will render thee the seed, and gather it into thy barnfloor?

Numquid credes illi quod sementem reddat tibi, et aream tuam congreget?

[13] The wing of the ostrich is like the wings of the heron, and of the hawk.

Penna struthionis similis est pennis herodii et accipitris.

[14] When she leaveth her eggs on the earth, thou perhaps wilt warm them in the dust.

Quando derelinquit ova sua in terra, tu forsitan in pulvere calefacies ea?

[15] She forgetteth that the foot may tread upon them, or that the beasts of the field may break them.

Obliviscitur quod pes conculcet ea, aut bestia agri conterat.

[16] She is hardened against her young ones, as though they were not hers, she hath laboured in vain, no fear constraining her.

Duratur ad filios suos, quasi non sint sui : frustra laboravit, nullo timore cogente.

[17] For God hath deprived her of wisdom, neither hath he given her understanding.

Privavit enim eam Deus sapientia, nec dedit illi intelligentiam.

[18] When time shall be, she setteth up her wings on high: she scorneth the horse and his rider.

Cum tempus fuerit, in altum alas erigit : deridet equum et ascensorem ejus.

[19] Wilt thou give strength to the horse, or clothe his neck with neighing?

Numquid praebebis equo fortitudinem, aut circumdabis collo ejus hinnitum?

[20] Wilt thou lift him up like the locusts? the glory of his nostrils is terror.

Numquid suscitabis eum quasi locustas? gloria narium ejus terror.

[21] He breaketh up the earth with his hoof, he pranceth boldly, he goeth forward to meet armed men.

Terram ungula fodit, exultat audacter : in occursum pergit armatis.

[22] He despiseth fear, he turneth not his back to the sword,

Contemnit pavorem, nec cedit gladio.

[23] Above him shall the quiver rattle, the spear and shield shall glitter.

Super ipsum sonabit pharetra : vibrabit hasta et clypeus :

[24] Chasing and raging he swalloweth the ground, neither doth he make account when the noise of the trumpet soundeth.

fervens et fremens sorbet terram, nec reputat tubae sonare clangorem.

[25] When he heareth the trumpet he saith: Ha, ha: he smelleth the battle afar off, the encouraging of the captains, and the shouting of the army.

Ubi audierit buccinam, dicit : Vah! procul odoratur bellum, exhortationem ducum, et ululatum exercitus.

[26] Doth the hawk wax feathered by thy wisdom, spreading her wings to the south?

Numquid per sapientiam tuam plumescit accipiter, expandens alas suas ad austrum?

[27] Will the eagle mount up at thy command, and make her nest in high places?

Numquid ad praeceptum tuum elevabitur aquila, et in arduis ponet nidum suum?

[28] She abideth among the rocks, and dwelleth among cragged flints, and stony hills, where there is no access.

In petris manet, et in praeruptis silicibus commoratur atque inaccessis rupibus.

[29] From thence she looketh for the prey, and her eyes behold afar off.

Inde contemplatur escam, et de longe oculi ejus prospiciunt.

[30] Her young ones shall suck up blood: and wheresoever the carcass shall be, she is immediately there.

Pulli ejus lambent sanguinem : et ubicumque cadaver fuerit, statim adest.

[31] And the Lord went on, and said to Job:

Et adjecit Dominus, et locutus est ad Job :

[32] Shall he that contendeth with God be so easily silenced? surely he that reproveth God, ought to answer him.

Numquid qui contendit cum Deo, tam facile conquiescit? utique qui arguit Deum, debet respondere ei.

[33] Then Job answered the Lord, and said:

Respondens autem Job Domino, dixit :

[34] What can I answer, who hath spoken inconsiderately? I will lay my hand upon my mouth.

Qui leviter locutus sum, respondere quid possum? manum meam ponam super os meum.

[35] One thing I have spoken, which I wish I had not said: and another, to which I will add no more.

Unum locutus sum, quod utinam non dixissem : et alterum, quibus ultra non addam.

Commentary:

Ver. 1. Goats (Ibex. Heb. Yahale. H.) frequent rocks, and places which are almost inaccessible to man. C.

Ver. 3. Roarings. They pretend that these animals bring forth with great difficulty. Ps. xxviii. 9. Vatab. &c. --- Aristotle (v. 2. and vi. 29.) asserts, that they receive the male bending down, as Heb. may be here explained. "They bend, they divide their young," as they have often two; "and they leave their strings" at the navel, &c. C.

Ver. 4. Feed. Being weaned very soon. Pliny viii. 32.

Ver. 5. Wild ass, described, C. vi. 5. The industry of man cannot make this beautiful and strong animal serviceable to him. The like would be the case (C.) with many others, if Providence had not ordered it otherwise. H.

Ver. 6. Barren. Lit. "salt." H. --- This is of a nitrous quality, which renders those countries barren. The salt in snow and dung gives warmth and fruitfulness.

Ver. 9. Rhinoceros. See Deut. xxxiii. 17. Num. xxiii. 22. Sanchez says they are untameable. M. --- But this is not true, when they have been taken young. Malvenda. C.

Ver. 10. Valleys, or furrows. Can he be made to harrow?

Ver. 13. Hawk. We may also read, "Is the wing of the ostrich like?" Sept. or Theod. "The bird of Neelasa is rejoicing, if she take the Asida, &c. the Neessa." H. --- Heb. is variously translated, "The ostrich lifts itself up with its wings, which have feathers, as well as those of the stork." Bochart. --- It flutters, running like a partridge, swifter than any horse. Adamson. --- "Canst thou give to the stork and the ostrich their feathers," which form all their beauty? C. --- Prot. "Gavest thou the goodly wings upon the peacock, or wings and feathers unto the ostrich?" H. --- The import of these names is uncertain. M. --- Renanim, (from Ron, "to cry, or move quickly,") may signify peacocks, ostriches, &c. Chasida, "a stork, (H. Jer.) falcon, (W.) or heron; notsa "a hawk, or a feather." H. --- The first term occurs no where else, and may denote any singing birds or grasshoppers, as the last may be applied to the ostrich, which has "wings," though it fly not. Grot. C. --- Acknowledge the wisdom of Providence, which has thus enabled such a huge animal to travel so fast. M. --- See Parkhurst, álcs. H.

Ver. 14. Dust. This might help to hatch them. C. --- Heb. "earth, and warmeth them in the dust." Prot.

Ver. 16. Ones, or eggs which she leaves. C. --- Ælian (xiv. 6.) asserts that this bird will expose her own life to defend her young. Yet the neglect of her eggs, will suffice to make her deemed cruel. Lam. iv. 3. H. --- Her. Other birds leave their nests through fear; (C.) but this, after sitting a while, will depart carelessly, (H.) and if she meet with other eggs on her road, will take to them, thus rendering her own useless. Bochart.

Ver. 17. Understanding. This bird has a head disproportionately small; insomuch, that Heliogabalus served up the brains of 600 at one supper. It greedily eats iron, &c. which may help its digestion, as sand does that of other birds. C. --- When it is hunted, it hides its head only, as if this would be a sufficient defence, (Pliny x. 1.) and is taken alive by a man, clothed in the skin of an ostrich, who moves the head with his hand. Strabo xvi. --- All which proves its stupidity. C.

Ver. 18. High. With her head erect, the ostrich is taller than a man on horseback. Pliny x. 1. --- Its wings are used like sails, and enable it to run as fast as many birds can fly, (C.) while it hurls stones at the pursuer with its feet, so as frequently to kill them. Diod. ii. --- Rider, as they can travel with equal speed. M. v. 13. --- Adamson (Senegal) placed two negroes on one, and testified that it still went faster than any English horse. H.

Ver. 19. Neighing. Heb. "thunder," to denote the fierceness of the horse; or "with a mane," (Bochart) "armour," (Syr.) or "terror." Sept. C. --- Wilt thou enable the horse to neigh, (M.) when he appears so terrible? H.

Ver. 20. Up. Heb. "frighten," (H.) or "make him leap." Bochart. C. --- Nostrils. Sept. "of his chest, or shoulders, is boldness." H. --- This inspires the rider with courage, and the enemy with fear. But the Vulg. is more followed. C.

             Frænoque teneri

             Impatiens crebros expirat naribus ignes. Silius vi.

Ver. 21. Hoof. Ploughing, or rather prancing, through impatience. C. --- Boldly. Heb. "he exults in his strength," being sensible of glory and commendation. C. --- Non dubiè intellectum adhortationis et gloriæ fatentur. Pliny vii. 43.

Ver. 23. Shield, or lance. Jos. viii. 18. C. --- The din of armour does not disturb the horse, which has been inured to such things. H. --- It is of singular courage. W.

Ver. 24. Ground. This expression is still used by the Arabs, to denote velocity. Grotius. --- Sept. "in wrath he will make the earth disappear." H. ---

             Mox sanguis venis melior calet, ire viarum

             Longa volunt latumque fugâ consumere campum. Nemesianus.

--- Account. Heb. "believe that," or "stops not when." He is so eager to rush forward to battle.

             Si qua sonum procul arma dedêre,

             Stare loco nescit, micat auribus et tremit artus. Georg. iii.

Ver. 25. Ha. Lit. "Vah," a sound of joy, (M.) or of contempt. Sept. The trumpet having given the sign, he will say, Well: Euge. Nothing could be more poetically descriptive of the war-horse. H.

Ver. 26. Feathered. Heb. "fly." H. --- South, at the approach of "winter retiring" to warmer regions. Pliny x. 8. --- Sept. "spreading her wings, looking unmoved, towards the south." The hawk alone can stare at the sun, and fly to a great height. Ælian x. 14. --- Hence the Egyptians consecrated this bird to the sun. C. --- The eagle is of the same species, and has the same properties. H. Aristotle mentions 10, and Pliny 16 species of hawks. W.

Ver. 28. Access. See Abdias iv. Arist. anim. ix. 32.

Ver. 29. Off. The eagle was remarkably (C.) quick-sighted, (W.) as well as the serpent. Hor. i. Sat. iii. Homer, Il. xvii. --- They say it can discern a fly or a fish from the highest situation; (Bochart) and if its young seem dazzled with the sun-beams, it hurls them down as spurious. Pliny x. 3.

Ver. 30. Blood, gushing forth from the animals, which the eagle brings. M. --- S. Chrysostom explains this of the vulture, (Mat. xxiv. 28. C.) which is of the same species. M. --- Some eagles will not touch carcasses, but others are greedy of them. Pliny x. 3. Prov. xxx. 17. --- There. Our Saviour quotes this passage. Lu. xvii. 37. C.

Ver. 31. Went on. Sept. "answered." This was the conclusion drawn from the display of God's wonderful works. If we cannot sufficiently admire them, why should we be so much surprised, as Job acknowledged he was, at the ways of Providence? It would, therefore, be better to keep silence, v. 35. H.

Ver. 32. Be so. Receive instruction, or (C.) instruct him? Wilt thou learn to admire my works? (H.) or dost thou attempt to give me any information? C. --- Him. Heb. "it." Sept. "shall he decline judgment with him who is competent?" ikanou. Theod. adds, "the man who accuses God, shall answer it," or stand his trial. H.

Ver. 34. Spoken inconsiderately. If we discuss all Job's words, (saith S. Gregory) we shall find nothing impious spoken; as may be gathered from the words of the Lord himself; (chap. xlii. v. 7. 8.) but what was reprehensible in him was the manner of expressing himself at times, speaking too much of his own affliction, and too little of God's goodness towards him, which here he acknowledges as inconsiderate, (Ch.) or rather as the effect of inculpable ignorance; (H.) as the present order of things being then novel, confounded the sagacity both of Job and of his friends. The wicked had formerly been the victims of justice, but henceforth, says Job, (Heb.) "if it shall not be so, who can convince me of lying?" C. xxiv. 25. Yet he did not perfectly discern the intention of God, in abandoning his servants to the power of satan, till the Lord himself had explained it in the parables of behemoth and leviathan. Then Job testified his conviction and entire submission. C. xlii. 5. Houbigant observes that the Vulg. is perhaps less accurate here, and C. xlii. 3. as God exculpates Job, v. 8. Yet the latter might entertain fear at least, of having exceeded in words, after such pungent question. We may translate, (H.) Heb. "Behold I am vile, (C.) what shall I answer thee?" Prot. or Sept. "Why am I still judged, being admonished and rebuke by the Lord, hearing such things?" (Grabe, after Origen, marks with an obel what follows, as not found in Heb.) "I, who am nothing, what answer shall I then give to these things?" H. --- If we discuss all Job's speeches, we find nothing spoken wickedly, but only a species of pride, in talking too much of his sufferings, and too little of God's goodness and justice, which he ought to have confessed. S. Greg. xxxii. 3. W.

Ver. 35. One. Sept. "Once I have spoken, but I will not add again." H. - I have spoken too much, but I will be more cautious. Heb. "I have spoken one thing, and I will not answer; (C.) yea, two things, but I will go no farther." Many of my observations may be too strong, as I am not perfectly aware what may be the designs of Providence in my regard. H.