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xxscarletxrosexx · 2 years ago

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An Anthology of Linguistic + Literary + Research Analyses on Spy x Family by XxScarletxRosexX -- UPDATED 8/19/2024

Of all the peculiar things I could have done with my Master's Degree in Linguistics, I didn't expect that I would be applying everything I learned in Spy x Family. In any case, it's the perfect marriage between my two passions <3

I decided to make a master post of my linguistic analyses because I have a feeling that this will be one hell of a deep dive. It's all thanks to the the Short Mission 11 / Chapter 90.1, which actually made me realize there's so much more to Spy x Family if I revisit the anime AND manga with my linguistic lense.

Below is a list of my published works thus far.

This list will be constantly edited when a new analyses is posted. So, if you wish to have the updated list, be sure to reblog this post (it will be pinned on my page).

EDIT -- 8/19/2024: I decided that a lot of my analyses will overlap with my literary analyses and some other research so it can't be helped ^^; I'll be updating my list with previous analyses added!

Linguistic Jargons:

Discourse: written/spoken communiction or debate; dialogue.

Etymology: study of origin of words and the way in which their meanings of have changed throughought history.

Loss in Translation: to fail to have the same meaning or effectiveness when it is translated into another language; omitted text.

Orthography: spelling system; how letters combine to represent sounds and form words.

Phonology: a system of contrastive relationship among speech sounds that constitute the fundamental components of a language.

Psycholinguistics: the study of the relationship between linguistic behavior and psychological processes, including the process of language acquisition; metalingusitic.

Syntax: the arragnement of words and phrases to create well-formed sentences in a language; grammar.

A Linguistic / Literary / Research Analyses... Anthology:

Addressing Watermarks on Official Merch Scans -- A Post Made to EDUCATE

Source(s): Google, personal pictures, my scans

Topic(s): Spy x Family merchandise; scans; photos; watermarks; educational post

"Ania" is the closest to an identity reveal | Part 2

Source(s): Manga - Chapter 90.1 / Short Mission 11

Topic(s): Ania/Anya; Yor Forger; Loid Forger; Identity Reveal; Character Analyses

Linguistic Component(s): Discourse; Orthography; Etymology; Psycholinguistic

Chapter 105.5 Video Analysis | Linguistic + Literary Analyses

Source(s): Spy x Family Ch. 105.5, Google

Topic(s): Becky Blackbell, Martha Mariott, Anya Forger, Yor Forger, Romance status

Linguistic Component(s): Discourse Analysis, Social Justice & Linguistics, Orthograpy (brief)

Literary Component(s): Symbolism, Parallelism, Foreshadowing

Chapter 106 Videoanalyses | Linguistic + Literary Analyses

Source(s): Spy x Family Ch. 106

Topic(s): Donovan Desmond, Melinda Desmond, Demetrius Desmond, Damian Desmond

Linguistics Component(s): Semantic, Pragmatics, Discourse Analysis

Literary Component(s): Dichotomic Parallelism, Parallel, Symbolism, Character Analysis

I spent 6 grueling hours researching how to protect one's photos/scans so you wouldn't have to--And these are my findings:

Source(s): Google

Topic(s): Spy x Family merchandise, photo/scan protection, how-to guide

Kiss Distance: When Feelings Can't Reach | Linguistic Analyses on Rick & Rachel's lines foreshadow for TwiYor, DamiAnya, and Marthanderson from Ch. 105.5 (PART 1)

Source(s): Manga - Ch. 105.5 / Short Mission 14

Topic(s): Loid Forger, Yor Forger

Linguistic Component(s): Discourse analysis; Linguistic profiling

Manga Translation (EN/JP/TWN) Comparison of Chapter 90.1 | Part 3

Source(s): Manga - Ch. 90.1 / Short Mission 11

Topic(s): Ania/Anya; Loid Forger; Ostania

Linguistic Component(s): Discourse; Orthography; Psycholinguistics; Loss in Translation

Rating Spy x Family 2024 (Ch. 93 - 108) + Overall (Ch. 1 - 108) Manga Experience

Source(s): Manga

Topic(s): Rating SxF Manga

Literary Devices: General analysis

A Linguistic Analysis of the Spelling Names "Ania" and "Anya" (and the chapter and languages of Ostania) | Part 1

Source(s): Manga - Ch. 90.1 / Short Mission

Topic(s): Ania/Anya Forger; Loid Forger; Yor Forger; Ostania; Character Analyses; Setting Analysis

Linguistic Component(s): Orthography; Etymology; Discourse; Psycholinguistics

Spy x Family Season 2 OP Analysis on Teacups

Source(s): Anime - Season 2

Topic(s): Anya Forger; Loid Forger; Yor Forger; anime OP analysis; tea cups; symbolism; character development; summary of S1

Literary Device(s): Imagery; Metaphor; Summary

The Yor Forger/Thorn Princess Kick: A Master Post

Source(s): Anime - S1E2, S1E5, S1E12, S1E14, S1E24, S2E26, S2E31, S2E33

Topic(s): Anya Forger, Yor Forger, Character analysis

#Spy x Family #Spy x Family x Linguistics #Linguistics #Linguistic Analyses #SxF #yor forger #loid forger #twilight #anya forger #analysis #Anthology #Linguistic anthology #scarlywroteathing #scarlydidathing #scarlymadeathing #Linguistic Analyses Master Post #Master Post #scarlymasterpost

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magicwingslisten · 2 years ago

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[….] Plato expresses his Abhorrence of some Fables of the Poets, which seem to reflect on the Gods as the Authors of Injustice; and lays it down as a Principle, That whatever is permitted to befal a just Man, whether Poverty, Sickness, or any of those Things which seem to be Evils, shall either in Life or Death conduce to his Good. My Reader will observe how agreeable this Maxim is to what we find delivered by a greater Authority. Seneca has written a Discourse purposely on this Subject [De Constantia Sapientis], in which he takes Pains, after the Doctrine of the Stoicks, to shew that Adversity is not in itself an Evil; and mentions a noble Saying of Demetrius, That nothing would be more unhappy than a Man who had never known Affliction. He compares Prosperity to the Indulgence of a fond Mother to a Child, which often proves his Ruin; but the Affection of the Divine Being to that of a wise Father who would have his Sons exercised with Labour, Disappointment, and Pain, that they gather Strength, and improve their Fortitude. On this Occasion the Philosopher rises into the celebrated Sentiment, That there is on Earth a Spectator more worthy the Regard of a Creator intent on his Works than a brave Man superior to his Sufferings; to which he adds, That it must be a Pleasure to Jupiter himself to look down from Heaven, and see Cato amidst the Ruins of his Country preserving his Integrity.

This Thought will appear yet more reasonable, if we consider human Life as a State of Probation, and Adversity as the Post of Honour in it, assigned often to the best and most select Spirits.

But what I would chiefly insist on here, is, that we are not at present in a proper Situation to judge of the Counsels by which Providence acts, since but little arrives at our Knowledge, and even that little we discern imperfectly; or according to the elegant Figure in Holy Writ, We see but in part, and as in a Glass darkly. It is to be considered, that Providence in its Oeconomy regards the whole System of Time and Things together, so that we cannot discover the beautiful Connection between Incidents which lie widely separated in Time, and by losing so many Links of the Chain, our Reasonings become broken and imperfect. Thus those Parts in the moral World which have not an absolute, may yet have a relative Beauty, in respect of some other Parts concealed from us, but open to his Eye before whom Past, Present, and To come, are set together in one Point of View: and those Events, the Permission of which seems now to accuse his Goodness, may in the Consummation of Things both magnify his Goodness, and exalt his Wisdom. And this is enough to check our Presumption, since it is in vain to apply our Measures of Regularity to Matters of which we know neither the Antecedents nor the Consequents, the Beginning nor the End.

I shall relieve my Reader from this abstracted Thought, by relating here a Jewish Tradition concerning Moses [Henry More’s Divine Dialogues] which seems to be a kind of Parable, illustrating what I have last mentioned. That great Prophet, it is said, was called up by a Voice from Heaven to the top of a Mountain; where, in a Conference with the Supreme Being, he was permitted to propose to him some Questions concerning his Administration of the Universe. In the midst of this Divine Colloquy he was commanded to look down on the Plain below. At the Foot of the Mountain there issued out a clear Spring of Water, at which a Soldier alighted from his Horse to drink. He was no sooner gone than a little Boy came to the same Place, and finding a Purse of Gold which the Soldier had dropped, took it up and went away with it. Immediately after this came an infirm old Man, weary with Age and Travelling, and having quenched his Thirst, sat down to rest himself by the Side of the Spring. The Soldier missing his Purse returns to search for it, and demands it of the old Man, who affirms he had not seen it, and appeals to Heaven in witness of his Innocence. The Soldier not believing his Protestations, kills him. Moses fell on his Face with Horror and Amazement, when the Divine Voice thus prevented his Expostulation: “Be not surprised, Moses, nor ask why the Judge of the whole Earth has suffer'd this Thing to come to pass: The Child is the Occasion that the Blood of the old Man is split; but know, that the old Man whom thou saw'st, was the Murderer of that Child's Father.”

_ Joseph Addison, The Spectator, no. 237 (December 1, 1711)

#karma

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thepuffpastrycustomer · 2 years ago

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There is not enough Demetrius Poliarcetes discourse on this platform! So, I am going to start. Plutarch was of the opinion that Mark Antony and Demetrius have the same vibe. Let me say I agree. I will always love my walking red flags.

#Demetrius Poliarcetes #Demetrius the Besieger #Charlotte Dunn #tagamennon #Ancient history #Mark Antony #Hellenistic age

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sdv-confessions · 2 months ago

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Demetrius is literally fucking chill and fine you guys are just racist. Like he recognizes where he's in the wrong, actively states that its an assumption thing he's working on in his first argument cut scene with Robin(A very neurodivergent thing that people are RLY fucking judgy about like I would say they're fruit too some people do use them as such he literally has a perfectly reasonable response and calm reaction like it doesn't matter if he's a bit of a stick in the mud about it at that pointttt cmonnnn). Like yeah its kinda weird that he's overprotective of Maru and doesn't casually mention Sebastian but. And this is its own discussion. He just doesn't have much dialogue to begin with sadly. We have no reason to think he doesn't like Sebastian or spend time with him because we don't see it when there's tons of stuff we don't see in game but are so frequently headcanoned. Demetrius would probably find his coding jobs super interesting, support him spending time with his sister over their shared interests, and show off new frog specimens to him! Give us that headcanoned relationship instead of "Sebastian never considers the guy his mom married when he was rly young(Him and Maru cannot be more than 5 or so years different age wise and they're half siblings so Robin and Demetrius were definitely married by then) his dad and Demetrius who cares so much about his family and does his best to work around his own issues with them doesn't at all care for the son he's had for over 18 years minimum." Stop assuming negative things about one of the only people in the whole valley who isn't white when you let way worse shit slide with other characters who's names will not be spoken because i am not a fool.

also its not like you guys would treat Robin better anyways if you don't think she's capable of making her own choices get it together TLDR Demetrius is literally just a chill dude with autism and no social awareness. Give him a break y'all

#sdv confessions #demetrius discourse

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constellationsgods · 3 months ago

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"Whereof their mother daintily hath fed, / Eating the flesh that she herself hath bred" (Tit. 5.3.62-63)

Titus Andronicus is a play about bodies—the human body, the body politic, and the politics of the human body. As the action unfolds, bodies are venerated and desecrated, desired and destroyed, created and consumed. Whereas critics like T.S. Eliot and Samuel Johnson condemn Titus Andronicus as senseless and savage, I find that the play strategically uses the macabre to illustrate how power relations govern the human body along the lines of nationality, gender, and race.

Bodies Venerated and Desecrated

The play's discourse on bodies begins with the fictional postwar politics between the victorious Romans and the vanquished Goths. Decorated war general Titus Andronicus returns triumphantly to Rome with prisoners of war in tow—among them Tamora, the queen of the Goths, and her sons Alarbus, Demetrius, and Chiron. During the public spectacle of his homecoming, Titus venerates the bodies of his fallen sons by burying them them in the Andronicus family tomb. Lucius, the eldest Andronicus son, suggests that they sacrifice the eldest of Tamora's sons to placate his brother's spirits in death:

TITUS Romans, of five-and-twenty valiant sons, Half of the number that King Priam had, Behold the poor remains alive and dead. These that survive let Rome reward with love; These that I bring unto their latest home, With burial amongst their ancestors. . . . . . How many sons hast thou of mine in store That thou wilt never render to me more? LUCIUS Give us the proudest prisoner of the Goths, That we may hew his limbs and on a pile, Ad manes fratrum, sacrifice his flesh Before this earthy prison of their bones, That so the shadows be not unappeased, Nor we disturbed with prodigies on Earth. (1.1.79-101)

Tamora, horrified at the prospect of her son's body being carved up and burned in a horrifying ritual sacrifice, pleads for mercy:

TAMORA Stay, Roman brethren!��Gracious conqueror, Victorious Titus, rue the tears I shed, A mother’s tears in passion for her son. And if thy sons were ever dear to thee, O think my son to be as dear to me. Sufficeth not that we are brought to Rome To beautify thy triumphs and return Captive to thee and to thy Roman yoke, But must my sons be slaughtered in the streets For valiant doings in their country’s cause? (1.1.104-113)

Central to Tamora's horror is the desecration of her son's body in a country and religious custom not their own. To avert this atrocity, she appeals desperately to Titus's compassion and godliness—indeed, his civility—and though her arguments are to no avail, she makes a compelling case. After all, Rome represents itself as the height of civilization, prides itself on its moral conduct, and spurns the Goths as savages. And yet the Andronicus family subjects Alarbus to a brutal, even barbarous, ritual sacrifice. Thus, Tamora identifies the hypocrisy underlying Titus's treatment of bodies: both her and Titus's sons fought valiantly for their respective countries, and yet her son's body is desecrated while his sons bodies are venerated. Who are the real savages here? In critiquing violence against the human body, Titus Andronicus shows us that not only does the state dictate the treatment of human bodies but that these terms change according to the arbitrary whims of those in power. When Titus's sons refuse their father's orders to wed their sister Lavinia to Saturninus, Titus kills his son Mutius for defying his orders and then forbids his burial—his veneration—in the Andronicus family tomb:

TITUS Traitors, away! He rests not in this tomb. This monument five hundred years hath stood, Which I have sumptuously reedified. Here none but soldiers and Rome’s servitors Repose in fame, none basely slain in brawls. Bury him where you can. He comes not here. (1.1.356-361)

Titus appeals to some amorphous notion of honor, tied to the service of the Rome, and argues that allowing Mutius to enter the tomb would break with 500 years of tradition. But he quickly changes his mind when Marcus suggests that it would be un-Roman and barbarous to deny Mutius an honorable burial.

MARCUS Suffer thy brother Marcus to inter His noble nephew here in virtue’s nest, That died in honor and Lavinia’s cause. Thou art a Roman; be not barbarous. . . . . . Let not young Mutius, then, that was thy joy, Be barred his entrance here. (1.1.382-390)

Titus relents, and Mutius's body is venerated in the manner of his brothers. Of course, Tamora's similar appeals to Roman civility went unacknowledged, for she and Alarbus, unlike Mutius, are Goths. Thus Titus Andronicus draws attention to the unilateral power of the state to determine which bodies are venerated (those of the dominant people) and which are desecrated (those of the subjugated people).

Bodies Desired and Destroyed

After the first act, Titus Andronicus continues its discourse on the human body by considering how women's bodies are desired and destroyed (to crib from the title of our course). The play represents violence against women's bodies through the character of Lavinia, whom Demetrius and Chiron viciously rape and mutilate, severing her tongue and her arms to prevent her from exposing their crime. It is perhaps the most disturbing act of violence in a play characterized by its grotesquerie. Importantly, the violence is not spontaneous but premeditated and deliberate, and much of the drama of the second and third acts revolve around the politics of the rape—its planning and its aftermath. Thus, the play provides ample material to discuss the processes by which misogynistic violence prevails and persists. In class, we treated at length the aftermath of Lavinia's rape—how the play emphasizes the patriarchal perspectives of Marcus and Titus, who use their capacity for speech and their powerful status as men to speak over and on behalf of Lavinia, forcing her to reenact her trauma. To be sure, there is much to make of the aftermath of Lavinia's rape, including her "mercy killing," and I may want to revisit this in my final paper. For the sake of time, however, I will limit my discussion here to the prelude to Lavinia's rape, which I think follows a similar pattern to the desecration of Alarbus's body.

Initially, Demetrius and Chiron do not intend to rape Lavinia but to compete for her love. Aaron, bewildered, wonders why they are pursuing a betrothed woman. Demetrius justifies their adulterous pursuit of Lavinia thus:

DEMETRIUS Why makes thou it so strange? She is a woman, therefore may be wooed; She is a woman, therefore may be won; She is Lavinia, therefore must be loved. . . . . . Though Bassianus be the Emperor's brother, Better than he have worn Vulcan's badge. (2.1.85-94)

In other words, Demetrius reasons that because Lavinia is a woman, she should necessarily be subject to his advances. Such misogynistic logic is typical of patriarchal societies, marking women's bodies as subject to the desires and the control of men—namely, men with power. Saturninus had previously attempted to abuse his authority to force Lavinia to wed him, which I took as a sort of retaliatory power play against Bassianus, who had contested Saturninus's claim to emperorship. With Tamora now elevated to the status of empress, her sons Demetrius and Chiron and her illicit lover Aaron enjoy the power and protection of the imperial crown, which empowers them to plan the rape of Lavinia. Of interest here is Aaron's justification of the rape to Tamora. Aaron's logic parallels that of Titus and Lucius for the desecration of Alarbus, though his is obviously more malicious:

TITUS Patient yourself, madam, and pardon me. These are their brethren whom your Goths beheld Alive and dead, and for their brethren slain Religiously they ask a sacrifice. To this your son is marked, and die he must, T’ appease their groaning shadows that are gone. LUCIUS Away with him, and make a fire straight, And with our swords upon a pile of wood Let’s hew his limbs till they be clean consumed. (1.1.121-129)

AARON Vengeance is in my heart, death in my hand, Blood and revenge are hammering in my head . . . . . This is the day of doom for Bassianus. His Philomel must lose her tongue today, Thy sons make pillage of her chastity And wash their hands in Bassianus’ blood. (2.3.38-45)

In both instances, the avengers decide that their grudge must be satiated through bodily destruction. There is no alternative. The spilling of blood, they reason, is a type of cleansing. (Nobody seems to consider that such indiscriminate killing may redound on them, breeding further violence.)

With Aaron and Tamora as co-conspirators, then, Demetrius and Chiron isolate Bassianus and Lavinia in the woods. They kill Bassianus, dispose of his body in a pit, and announce their vile intentions to Lavinia. Just as Tamora entreated Titus to spare her son, pointing out their common experience as parents, so Lavinia appeals to Tamora with their shared womanhood.

TAMORA What begg’st thou, then? Fond woman, let me go! LAVINIA ’Tis present death I beg, and one thing more That womanhood denies my tongue to tell. O, keep me from their worse-than-killing lust, And tumble me into some loathsome pit Where never man’s eye may behold my body. Do this, and be a charitable murderer. TAMORA So should I rob my sweet sons of their fee. No, let them satisfy their lust on thee. (2.3.172-180)

Lavinia articulates the "worse-than-killing" horror of rape and pleads for a kinder fate, where no man may behold her body. Unfortunately, Tamora, now in a comfortable position of power and free to exact her vengeance, allows the rape and mutilation to occur, saying that her sons are entitled to their "fee." Lavinia is right, then, to say that her womanhood denies her tongue to tell, not only because her tongue is severed after the rape, but because her speech here has no persuasive effect. It is womanhood that the powerful and the privileged use as justification to violate and silence women. This includes Marcus and Titus, who after the rape use their masculine authority and able bodies to dehumanize and speak over and ultimately rationalize her killing.

Bodies Created and Consumed

In a play that politicizes every variety of gore against the human body—murder, rape, dismemberment—it seems only appropriate to politicize procreation too. And of course, the birth of Tamora's illegitimate son by Aaron the Moor is every bit as sordidly political as the violence throughout the play. For the characters within the play—and perhaps for Shakespeare's contemporary audience—the child's existence is objectionable because he is a product of both adultery and miscegenation. As a modern reader, however, the political business is sordid to me because the child is entirely innocent, and yet his life is caught in the crossfire. The child's Black complexion signals his parentage, which would threaten Tamora's life should he be unveiled as her son. Thus, Tamora proposes to kill it, as the Nurse reveals to Aaron:

NURSE A joyless, dismal, black, and sorrowful issue! Here is the babe, as loathsome as a toad Amongst the fair-faced breeders of our clime. The Empress sends it thee, thy stamp, thy seal, And bids thee christen it with thy dagger’s point. AARON Zounds, you whore, is black so base a hue? Sweet blowse, you are a beauteous blossom, sure. (4.2.69-75)

The child's skin color thus politicizes him, immediately endangering his life. That he was born so proximate to the pinnacle of power—the Roman emperorship—only serves to further politicize his body. Aaron's remarkable rebuttal, "Is black so base a hue?", is the heart of the matter. And it is only by Aaron's pride and love for the child that he continues to live. Aaron kills the nurse and flees Rome to protect his and the child's life. After being captured by Lucius and the Goths, Aaron continues to negotiate for the child's life under duress:

AARON Touch not the boy. He is of royal blood. LUCIUS Too like the sire for ever being good. First hang the child, that he may see it sprawl, A sight to vex the father’s soul withal. Get me a ladder. (5.1.49-53)

While Aaron negotiates for the life of his child, Titus Andronicus devises his most unsavory revenge plot against Tamora. Having convinced his enemies of his madness, Titus succeeds in lowering the guard of Tamora and her sons. He then captures, kills, and cooks Demetrius and Chiron into a pie, serving them to her mother and Saturninus at a feast—but only after killing his daughter in front of everyone as a supposed act of mercy. The twisted logic of violence and revenge is laid bare:

TAMORA Why hast thou slain thine only daughter thus? TITUS Not I; ’twas Chiron and Demetrius. They ravished her and cut away her tongue, And they, ’twas they, that did her all this wrong. SATURNINUS Go fetch them hither to us presently. TITUS Why, there they are, both bakèd in this pie, Whereof their mother daintily hath fed, Eating the flesh that she herself hath bred. ’Tis true, ’tis true! Witness my knife’s sharp point. SATURNINUS Die, frantic wretch, for this accursed deed. (5.3.56-65)

In the bloody finale, Titus kills Tamora, Saturninus kills Titus, and Lucius kills Saturninus and claims the imperial throne for himself. The senselessness of violence rings loud throughout the play, but no moreso than here. I find it fitting that the climactic act of gruesome violence is cannibalism, which is something so closely associated with barbarity and moral depravity. Titus begins the play as the most powerful and respected man in Rome and ends the play consumed and ruined by his appetite for revenge. But there is no catharsis to be found in revenge, the play tells us—only horror at the transgressions against human life and mourning for the victims.

Titus Andronicus explores how the human body is politicized by the state and its subjects at every turn: from birth, throughout life, to death and beyond. Such violent acts as desecration and rape and cannibalism are perpetrated at formal and social gatherings, often targeting the socially disadvantaged: Alarbus's corpse is desecrated as a representative of a subjugated population; Lavinia is raped and her womanhood considered destroyed; and Aaron's son is nearly killed for his Black complexion. That all of this culminates in cannibalism cements the feeling that something is deeply disturbed in society.

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yhwhrulz · 8 months ago

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Charles Spurgeon's "Morning & Evening" Devotional for November 6

Morning

“Have ye received the Holy Ghost since ye believed?”

Acts 19:1-20

After the defeat of the Jews before the judgment seat of Gallio, Paul remained at Corinth for some time, and then sailed to Ephesus, where they desired him to remain; but he thought fit to proceed by vessel to Cesarea, and onward to Jerusalem. Thence he travelled again to Antioch, and set out on another tour. This indefatigable apostle was always at work, spending and being spent for the Lord Jesus.

Acts 19:1 , Acts 19:2

There are even now professing Christians who know nothing of the Holy Ghost, of the spirit of repentance, of the new birth, of adoption, of holy joy, or of sanctified fellowship. What do we each one of us personally know of the Holy Spirit?

Acts 19:6-9

and separated the disciples, disputing or discoursing

“Temple, or house, or barn, or school

(The gospel consecrates the place,)

No matter where, so Jesus rule

And teach the lessons of his grace.”

Acts 19:13

Wretched is that man who uses the name of Jesus for his own ends, knowing nothing of its power in his own heart. It is to be feared that many do this even now.

Acts 19:14

How sad is it that when Satan wants tools he often finds them among the sons of ministers.

Acts 19:15 , Acts 19:16

The evil spirit laughs at those whom God has not sent forth into the ministry; they may use pious words, but they are destitute of divine power, and will surely be the sport of hell.

Acts 19:19

Or nearly £2,000. Bad books, and bad pictures, never look so much in their place as when blazing away in a bonfire.

“Your cards, and foolish books disdain

And cast your plays into the flame.”)

Acts 19:20

May a like good work be done all around us, for there is great need of it.

Spirit of Truth, be thou

In life and death our guide!

O Spirit of Adoption, now

May we be sanctified!

Evening

“why do the heathen rage?”

Acts 19:23-41

Paul was about to leave Ephesus and journey to Jerusalem, when a riot occurred, which is thus described: Acts 19:23-41.

Acts 19:23 , Acts 19:24

He employed a large number of artisans in making shrines, which were purchased by pilgrims, to be carried home with them as memorials of the goddess. Demetrius was afraid that his trade would be injured through the spread of Christian doctrine, and, therefore, stirred up his men.

Acts 19:25-27

How finely does he veil self-interest under the cloak of religion. Selfishness is the most powerful adversary to the cause of truth.

Acts 19:28

Yes, and greatly profitable was the trade of shrine-making!

Acts 19:29-31

Had it not been for these entreaties the heroic apostle would have faced the crowd.

Acts 19:32-34

If this man was Alexander the coppersmith, we can understand why the Jews pushed him forward as their representative, for he would be supposed to have weight with his brother craftsmen. The object of the Jews was to show that they were not connected with Paul, and also to cast more odium upon the Christians.

The mob confounded the Christians with the Jews, and were in no mood to hear any explanation.

Acts 19:35-40

townclerk or recorder

Acts 19:35-40

Paul’s language had been moderate and winning. He had used no opprobrious language in reference to the idol.

Acts 19:41

Calmed by his judicious speech, the mob retired, and the danger for the Christians ended. The Lord can rule the raging of the people and preserve his own servants from imminent peril.

The waves of the sea when highest they rise

Are governed by thee, our Lord in the skies;

Thy succour imploring, thy presence we find

To silence the roaring, and quiet the wind.

The fierceness of men who threaten so loud,

Thy word can restrain, and bridle the crowd;

And when it represses their madness of will,

The hurricane ceases, the tumult is still.

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nekusakuraba · 11 months ago

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i truly cannot imagine anything more mind-numbing than stardew valley discourse but i will say it's crazy that demetrius is hated en masse instead of lauded as the most autistic dad of all time

#there are a million things that you could say on this topic but the clear gist of it is that the antiblackness could not be more overt #i'm going on vacation so this is getting queued. let's see if my queue tag actually functions this time

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orthodoxydaily · 2 years ago

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Icon, Saints&Reading: Saturday, November 4, 2023

october 22_november 4

THE KAZAN ICON OF THE MOST HOLY THEOTOKOS

In commemoration from the deliverance of the Poles ( 1612)

The Commemoration of the Deliverance of Moscow From the Poles by the Kazan Icon was established in gratitude for the deliverance of Moscow and all Russia from the incursion of the Polish in 1612. The end of the sixteenth and beginning of the seventeenth centuries is known in Russian history as “the Time of Troubles.” The country suffered the onslaught of Polish armies, which scoffed at the Orthodox Faith, plundering and burning churches, cities and villages. Through deceit they succeeded in taking Moscow. In response to the appeal of His Holiness Patriarch Hermogenes (May 12), the Russian people rose up in defense of its native land. From Kazan, the wonderworking icon of the Mother of God was sent to the army headed by Prince Demetrius Pozharsky.

Saint Demetrius of Rostov (September 21), in his Discourse on the Day of Appearance of the Icon of the Mother of God at Kazan (July 8), said:

“The Mother of God delivered from misfortune and woe not only the righteous, but also sinners, but which sinners? those who turn themselves to the Heavenly Father like the Prodigal Son, they make lamentation beating their bosom, like the Publican, they weep at the feet of Christ, like the Sinful Woman washing His feet with her tears, and they offer forth confession of Him, like the Thief upon the Cross. It is such sinners whom the All-Pure Mother of God heeds and hastens to aid, delivering them from great misfortunes and woe.”

Knowing that they suffered such misfortunes for their sins, the whole nation and the militia imposed upon themselves a three-day fast. With prayer, they turned to the Lord and His All-Pure Mother for help. The prayer was heard. Saint Sergius of Radonezh appeared to Saint Arsenius (afterwards Bishop of Suzdal) and said that if Moscow were to be saved, then people must pray to the Most Holy Virgin. Emboldened by the news, Russian forces on October 22, 1612 liberated Moscow from the Polish usurpers. A celebration in honor of the Kazan Icon of the Most Holy Theotokos was established in 1649. Even in our day this icon is especially revered by the Russian Orthodox nation.

The Kazan Icon is also commemorated on July 8.

ST MELLON BSISHOP OF ROUEN ( France_circa 310)

The twenty-second of October is the Orthodox feast-day of Saint Mellon, a Romano-Briton of the early fourth century who became the first bishop of Rouen. Little reliable information exists about the life of Saint Mellon, but his cultus is active in both Wales and in France.

According to the hagiographical legend, Mellon [also Mello or Mellonius Probus] was born a pagan in a small village near Cardiff around the year 229, and throughout his youth, he worshipped the old Roman gods. Being a youth of admirably athletic form and pleasing countenance, he was chosen to bear the tribute from his province to Rome in his twenty-eighth year. While in Rome he stopped at the Temple of Mars Ultor to make sacrifices. However, he was met by the strong-willed Pontiff of Rome, the holy martyr Saint Stephen I, as he came down from the Temple. Apparently, this holy Pope had a strong impression on the youth Mellon, because Mellon had a conversion experience and asked to be baptised in the name of the Holy Trinity. This, Saint Stephen did for him, shortly the Pope and twelve others with him were assassinated in the Temple of Mars on the orders of the wicked Emperor Valerian.

Mellon stayed some time afterward in Rome. He sold all that he had and distributed the wealth among the poor. He was then ordained a priest, but was soon sent back to his native Britain. He went on foot. As he was passing through Gaul, he attended the Divine Liturgy at a church along the road. While the Holy Gifts were being presented, he saw behind the altar an angel of the Lord standing on the right hand of the altar. This angel emerged from the altar with a staff in its hands, and held it out to Mellon, saying:

Receive this staff, by which you will govern the people of the city of Rouen. Do not worry that your way is unknown and your work will be hard, for the Lord Jesus Christ will protect you under the shadow of his wings.

Mellon used the staff on his way as a walking-stick, and his feet were much eased by its use. When at last he came to the town of Rouen, which was then called Rotomagus, he was greeted by a throng of people who thirsted to hear the word of life. The new priest began to preach to them, and among them was a young man named Præcordius, who – like Zacchæus – had clambered up a rooftop the better to see and hear Mellon. Poor Præcordius did not watch his footing, sad to say. He fell from his perch; the fall killed him at once. Mellon hastened to the dead youth’s side and prostrated himself, making the Sign of the Cross and invoking the name of the Holy Trinity. The young man revived, and by this wonder many of the people of Rouen who had been heathens hitherto came to believe.

Mellon was afterwards given the honour of a bishopric in Rouen, and he held this position for forty years until his blessed repose in his old age, in the year 311. During his bishopric he was met with wondrous success, having made firm converts of the Gallo-Roman people who lived there, as Alban Butler says:

In the primitive ages, the surprising light of the gospel breaking in at once upon minds before clouded with darkness, men were startled at such great and infinitely important truths, and at the wondrous works and dispensations of the divine mercy, and the incomprehensible mysteries of love.

Saint Mellon was succeeded as Bishop of Rouen by Saint Avitus [or Avitianus], who is numbered among the Church Fathers of the Council of Arles in 314, and his relics were purportedly removed from Rouen to Pontoise (the Cathedral of Saint Malo) in 880 to preserve them from the depredations of the Normans, but they were destroyed in the French Revolution. Holy hierarch Mellon, pray unto Christ our God for the salvation of our souls!

Source: Heavy Anglo-Orthodox

PHILIPPIANS 2:5-11

5 Let this mind be in you which was also in Christ Jesus, 6 who, being in the form of God, did not consider it robbery to be equal with God, 7 but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. 8 And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. 9 Therefore God also has highly exalted Him and given Him the name which is above every name, 10 that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, 11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

LUKE 1:39-49, 56

39 Now Mary arose in those days and went into the hill country with haste, to a city of Judah, 40 and entered the house of Zacharias and greeted Elizabeth. 41 And it happened, when Elizabeth heard the greeting of Mary, that the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit. 42 Then she spoke out with a loud voice and said, "Blessed are you among women, and blessed is the fruit of your womb! 43 But why is this granted to me, that the mother of my Lord should come to me? 44 For indeed, as soon as the voice of your greeting sounded in my ears, the babe leaped in my womb for joy. 45 Blessed is she who believed, for there will be a fulfillment of those things which were told her from the Lord. 46 And Mary said: "My soul magnifies the Lord, 47 And my spirit has rejoiced in God my Savior. 48 For He has regarded the lowly state of His maidservant; For behold, henceforth all generations will call me blessed. 49 For He who is mighty has done great things for me, And holy is His name. 56 And Mary remained with her about three months, and returned to her house.

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