#honor thy ancestors

[riddledface]

The womb protested by flowing with blood, spoke to me and enlightened me in the eldritch tongue, speaking of such forsaken spells..

who casting they incantations up my vagina.

[empirearchives]

St. Helena by Mikhail Lermontov (1831)

Lermontov was a Russian writer who wrote the novel A Hero of Our Time and the poem Borodino. He is, along with Pushkin, considered to be the most important Russian writer of the Romantic period.

———

Let us honor with our greeting the solitary isle, where often, buried in thought, Napoleon stood on the bank and dreamed of distant France! Son of the sea, midst the seas shall be thy grave!

That is the vengeance for the tortures of such days—The sinful land did not deserve that the great life should end within it.

Gloomy exile, sacrifice of treachery and of the blind whim of fate, he died, as he lived—without ancestors or descendants, conquered, but a hero! He was born by the accidental play of fate, and he passed by us as a storm. He was alien to the world; all in him was mysterious; the day of his rise and the hour of his fall.

———

Source: Napoleon and Lermontov, Clarence A. Manning, Romanic Review; New York Vol. 17, (Jan 1, 1926): 32.

[ofglories]

Title: To Meet Upon a Spring Eve warnings: N/A Characters: Emrys (as Ambrosius) Time Period: Pre-Camelot, prior to Ambrosius' defection from Rome

He walked through the woods, stars he had never seen before wheeling overhead through the dense branches.

The path was barely visible in the star and moonlight, a trail of bluebells and cowslip, dotted with smooth, white stones. As he walked the flowers grew denser, as did the trees themselves. Heavy and ancient oaks, wild rowans, and between them brambles and ferns. Like a forest from a dream. All the more so as his guides grew in number.

What had started with one, a willowy Fae he had recognized from aiding with a task some months prior, had swiftly grown into a practical parade. Beings the man had never seen before weaved between the various humanoid Fair Folk, all shimmering ever so slightly in the twilight shadows. A stag with coat and antlers a pure, blinding white dashed across the path before him, pausing only a moment to look at him with dark eyes filled with countless stars, before hurrying on its way. Strange butterflies flitted through the air, glowing softly like they had absorbed the gentle light of candle flames. More and more, and all the time the willowy Fae he recognized kept a gentle hand on his wrist, tugging him along through a forest that no longer felt like it belonged in the mortal plane.

Then his guide stopped at a clearing, where a stream flowed in a circle around and beneath the curtain of branches of a willow, older than anything he had seen before. They smiled at him, waving him on towards the stone path through the water, through the leaves.

And, with a deep breath, Ambrosius stepped forth.

"Well come and well met, child of the stars," a voice called out, coming from a tall, broad man with a gentle expression upon his face. Long white hair covered his head, his clothes made of both fur and seemingly leaves of an ancient design that he could not place. But upon his head, crowning him, sprouted a pair of magnificent antlers, winding and twisting together like tree branches, with ribbons and jewels hanging from them. "Come close, child, I wish to look upon thee and speak."

Another Fae?

But the air felt different within this willow canopy. Bright and alive and powerful, more than it ever had with the other Fair Folk Ambrosius had encountered so far.

Like something...from another time.

Still, he remembered the lessons his mother's stories had told, the important old tales. And, bowing his head somewhat, Ambrosius approached the man.

"I am honored to meet you, my lord, though I must admit to not knowing who I have the pleasure of addressing this evening." A warm hand, so large it could have crushed his head easily, cupped his cheek, lifting his face. To meet eyes like those of the stag's from earlier. Deep and endless, with stars and galaxies swirling in their depths. But the chill he experienced with the deer did not come this time, offset instead by the gentle, almost grandfatherly smile upon the strange man's face.

For a brief moment the endless stars seemed to clear, a soft blue in their place that reminded him of his mother's eyes. Only for a moment.

"I am," something was said, a language that sounded more like the rustling of leaves, the flowing of water over stone, than proper words. Ambrosius blinked, a small frown forming. With a snort the man shook his head slowly, tapping his free hand against his chin. "Ah, forgive me, child. I momentarily forgot myself. Age can fog even the minds of us divinities. In times past, thy ancestors called me Cernunnos. I would prefer to be called thus."

Divinity?

Cernunnos?

It made little sense, but... "Forgive me, Lord Cernunnos, but I must wonder what a presumed deity would wish with myself? I am...just a soldier." That was all Ambrosius ever was. Ever had been.

"Just a soldier, and yet thou has done much to help my children wheresoever thine paths did meet." Cernunnos chuckled, a deep rumbling noise that sounded like waves upon a distant shore. Like an oak swaying in high winds. "Modesty suits thee, but do not let it blind thine eyes to thy true worth. But the night is short, for mortal children. And mortal child thou are yet, though a star blazes in thy breast. So, unto thee I have prepared a gift. A blessing of protection, picked by my young Willow who owes a great debt."

A flower was plucked from Cernunnos' branches, soon joined by a berry and, with a squeeze of the god's hand, in their place was a small piece of familiar candied honey.

Something that seemed to amuse the divinity, if the crinkling of his eyes was anything to go on.

"That's...?"

"I learned long ago that mortals prefer such gifts to be subtle in form upon their giving. So it takes the appearance and taste of a favored treat in thy life. Now," he pressed the candy to Ambrosius' mouth before the soldier could react, eyes wide as he met the endless stars in inky depths once more, "eat this and know that it will grant thee my favor. No poison of mortal or mundane creation will bring thou to harm, and those of magical means shall not bring immediate death nor incurable harm. Thus speaks I."

The candy was pushed past his lips, melting away like snow instead of the solid sweet it felt like.

And then it all began to spin before his eyes, everything blurring as Ambrosius gasped and fell, legs suddenly weak. Before sleep fully pulled him under the soldier saw Cernunnos' lips move once more...

"Lord of Nature and God of the Fae, I, Cernunnos, grant this gift."

Then nothing.

Hours later he woke, blinking slowly, as sunlight warmed his face and the taste of honey filled his mouth. The only proof it had not been a dream.

[grim-wildwood]

Becoming a Wildwood Witch

Chapter Two: Philosophy of the Wildwood

The Writ

•☽────✧˖°˖⛤˖°˖✧────☾•

A Witch shalt tread with deference upon the sacred Earth And move in synchrony with the turning seasons Thou shalt commune with the spirits of the forest And draw insight from the roots of thy lineage

A Witch shalt trust in thy intuitive whisper To embrace the autonomy of thy inner Magic Thou shalt seek equilibrium in Light and Shadow And hold sacred the word of the Wildwood

The Wildwood is a path that requires a genuine respect for the Earth, recognizing it as a living entity deserving of reverence and care. The philosophy here is one of reciprocity; as the witch honors the Earth, so too does the Earth provide for the witch. This symbiotic relationship is central to the practice, reminding the practitioner that they are but one thread in the intricate web of life. The turning of the seasons serves as a powerful reminder of the impermanence and constant change inherent in existence. An aspiring witch learns to flow with these changes, adapting their practices and rituals to align with the energies of each season. This attunement to the natural world is responsible for a much deeper sense of belonging and understanding of one's place within the greater cycle of life.

Communing with the spirits of the forest is not merely an act of seeking guidance but an acknowledgment of the interconnectedness of all beings. The forest, with its ancient trees and myriad creatures, holds secrets and lessons that can only be understood through quiet contemplation and open-hearted dialogue with the spirits that dwell within. Drawing insight from one's lineage is a reminder that wisdom does not exist in isolation. The experiences and knowledge of our ancestors are woven into our very being, and by tapping into this reservoir, an aspiring witch can find strength and guidance. It is a call to honor the past while forging one's own path forward.

Trusting in one's intuitive whisper is perhaps one of the most important philosophies. Intuition is the voice of the soul, a direct line to the subconscious mind where much of our true wisdom resides. Learning to listen to and trust this inner voice is crucial for developing one's magical practice and making choices that are in harmony with one's highest good.

Embracing the autonomy of one's inner magic is an empowering philosophy. It is a recognition that each individual holds within them a unique spark of the divine, a source of power that can be harnessed and directed towards manifesting one's intentions. It is a reminder that the witch is the master of their own destiny, capable of shaping their reality through will and intention.

Seeking equilibrium in light and shadow is a call to embrace the full spectrum of one's experience. The Wildwood witch understands that light cannot exist without shadow and that both are necessary for growth and understanding. This balance is not about negating the darkness but about integrating all parts of oneself to achieve wholeness. Holding sacred the word of the Wildwood is a commitment to uphold the principles and ethics of the Wildwood tradition. It is a vow to live in a way that is respectful of nature; it is a promise to be a guardian of the Earth, to protect and preserve the wild places that are the source of our magick. For the Wildwood witch, these philosophies are not just concepts to be studied but lived experiences that shape their practice and their life.

•☽────✧˖°˖⛤˖°˖✧────☾•

[beardedmrbean]

[zoomer Huey anon]

Curious why are so many African Americans are shocked to have a confederate or even a slave master ancestor? Actually I been look up and learn a lot of racial conflicts and such was post civil war…and started by the elites

Hmmm….just like today…

Also I think African Americans need to realize we are mutations like Latinos, wait that came out wrong. And white Americans too

A ancient Roman travel to modern day: BY JOVE, look at this hideous creature that look like his mother was gangbang by the entire emperor!

A average white American: Huh?

There were black folks that fought for the Confederacy, not even a stockholm situation there iirc, genuinely liked the concept of a less centralized government and it's entirely possible they were also better treated than your average black man, Sam Jackson in Django but young enough to fight.

We've all got weird historical skeletons in our closet, I know I do but they're so far back they're irrelevant. Go back far enough everyone has something to answer for, thank goodness sins of the father isn't a real thing.

Not in the Western world at least, north korea they'll lock up 3+ generations in the labor commune's if thy find you with a bts album.

But ya, might be wild to learn at first but it shouldn't shock people that there's something different in their family tree at all.

Also, I think I may just start using "zoomer Huey anon" because it's awesome and you gave yourself the name so I'll honor that.

[thewrathfulwitch]

Genesios

This is a festival to honor the dead and our ancestors. We honor today our ancestors, King Hades, Lord Thanatos, and the other Chthonic deities. We make great emphasis on King Hades, as our patron, and Lord Thanatos, our godspouse. Dread King, we thank you for hosting our dear deceased. Death granter, we ask that you let us live to see life's great adventures. We thank you for helping those who's time it was to end to pass over and release from this world.

Today is a day to remember your parents and other dead family, and to hear and tell stories about them and what they did and to look through family albums or create them.  If graves are nearby, go visit them and perhaps lay flowers or bring a small offering.

Plouton, magnanimous, whose realms profound

are fix'd beneath the firm and solid ground,

In the Tartarian plains remote from fight,

and wrapt forever in the depths of night;

Zeus Khthonios, thy sacred ear incline,

and, pleas'd, accept thy mystic's hymn divine.

Earth's keys to thee, illustrious king belong,

its secret gates unlocking, deep and strong.

'Tis thine, abundant annual fruits to bear,

for needy mortals are thy constant care.

To thee, great king, Avernus is assign'd,

the seat of Gods, and basis of mankind.

Thy throne is fix'd in Hade's dismal plains,

distant, unknown to rest, where darkness reigns;

Where, destitute of breath, pale spectres dwell,

in endless, dire, inexorable hell;

And in dread Acheron, whose depths obscure,

earth's stable roots eternally secure.

O mighty dæmon, whose decision dread,

the future fate determines of the dead,

With captive Proserpine [Kore], thro' grassy plains,

drawn in a four-yok'd car with loosen'd reins,

Rapt o'er the deep, impell'd by love, you flew

'till Eleusina's city rose to view;

There, in a wond'rous cave obscure and deep,

the sacred maid secure from search you keep,

The cave of Atthis, whose wide gates display

an entrance to the kingdoms void of day.

Of unapparent works, thou art alone

the dispensator, visible and known.

O pow'r all-ruling, holy, honor'd light,

thee sacred poets and their hymns delight:

Propitious to thy mystic's works incline,

rejoicing come, for holy rites are thine.

Orphic Hymn to Plouton, trans. Taylor

Fumigation from Manna. Hear me, O Thanatos, whose empire unconfin'd,

extends to mortal tribes of ev'ry kind.

On thee, the portion of our time depends,

whose absence lengthens life, whose presence ends.

Thy sleep perpetual bursts the vivid folds,

by which the soul, attracting body holds:

Common to all of ev'ry sex and age,

for nought escapes thy all-destructive rage;

Not youth itself thy clemency can gain,

vig'rous and strong, by thee untimely slain.

In thee, the end of nature's works is known,

in thee, all judgment is absolv'd alone:

No suppliant arts thy dreadful rage control,

no vows revoke the purpose of thy soul;

O blessed pow'r regard my ardent pray'r,

and human life to age abundant spare.

Orphic Hymn to Thanatos, trans. Taylor

[brightgnosis]

I’ve been trying to learn about and reconnect with my Ukranian Ashkenazi heritage since finding out about it after all the nonsense in 2021, and it’s been going really well in a lot of ways.

I’ve come to decide, I think, however, that if I’m moving forward with my retraining in Herbalism … I think that I’d really like to focus on finding ways to blend the traditional Ukranian and “Russian Ashkenazi” (Odessa Ashkenazi) herbal and spiritual healing practices with the LDS Mormon and Pennsylvanian (Fancy) Dutch spiritual and herbal healing practices as well.

People can talk poorly about all of them for various reasons (whether they’re uneducated, antisemitic, ignorant, or whatever have you). But all of them are a part of my recent heritage. And the fact of the matter is … Whether my Jewish ancestors converted in Odessa before immigrating, or converted after the family married into the Mormon branch, they still chose to convert. More importantly: Regardless of why thy converted, they upheld that conversion.

I can both learn about my pre-Mormon ancestral traditions and where we originally came from, while also respecting their choice to maintain their conversion, in full acknowledgement of the complexities and politics behind doing so. And I don’t believe, anymore, that we can really claim to genuinely be “honoring our ancestors” when we are blatantly ignoring broad swaths of what our ancestors actually did and believed.

For some people- most, actually- that means waking up and acknowledging that Grandma was an Evangelical Protestant (or a Catholic) and getting off your Pagan Purity Culture high horse about it ... But for me, it means that accepting that yes, my recent ancestors were Mormons- and before they were Mormons, half were Pennsylvanian Fancy Dutch and the other half were Odessan Ashkenazi (and on the other side were staunch Ir-Scott Lutherans).

And yeah, there are a lot of really shitty things about both the Mormons and the PA Dutch that can and should be fought against or outright discarded … But they still also left me two incredibly rich magical and healing traditions steeped in absolutely stunning mysticism. And that is still my birthright. And I also owe it to the Jewish ancestors they usurped.

[orthodoxydaily]

Saints&Reading:Sunday, December 25, 2022

december 25_december 12

The week of the Holy Forefathers

The ancestors of Christ according to the flesh. First and foremost the Patriarch Abraham, to whom God said, “In thy seed shall all of the nations of the earth be blessed” (Gen. 12:3, 22:18).

SAINT SPYRIDON THE WONDERWORKER AND BISHOP OF TREMITHUS ( 348)

Saint Spyridon of Tremithus was born towards the end of the third century on the island of Cyprus. He was a shepherd, and had a wife and children. He used all his substance for the needs of his neighbors and the homeless, for which the Lord rewarded him with a gift of wonderworking. He healed those who were incurably sick, and cast out demons.

After the death of his wife, during the reign of Constantine the Great (306-337), he was made Bishop of Tremithus, Cyprus. As a bishop, the saint did not alter his manner of life, but combined pastoral service with deeds of charity.

According to the witness of Church historians, Saint Spyridon participated in the sessions of the First Ecumenical Council in the year 325. At the Council, the saint entered into a dispute with a Greek philosopher who was defending the Arian heresy. The power of Saint Spyridon’s plain, direct speech showed everyone the importance of God’s wisdom before human wisdom: “Listen, philosopher, to what I tell you. There is one God Who created man from dust. He has ordered all things, both visible and invisible, by His Word and His Spirit. The Word is the Son of God, Who came down upon the earth on account of our sins. He was born of a Virgin, He lived among men, and suffered and died for our salvation, and then He arose from the dead, and He has resurrected the human race with Him. We believe that He is one in essence (consubstantial) with the Father, and equal to Him in authority and honor. We believe this without any sly rationalizations, for it is impossible to grasp this mystery by human reason.”

As a result of their discussion, the opponent of Christianity became the saint’s zealous defender and later received holy Baptism. After his conversation with Saint Spyridon, the philosopher turned to his companions and said, “Listen! Until now my rivals have presented their arguments, and I was able to refute their proofs with other proofs. But instead of proofs from reason, the words of this Elder are filled with some sort of special power, and no one can refute them, since it is impossible for man to oppose God. If any of you thinks as I do now, let him believe in Christ and join me in following this man, for God Himself speaks through his lips.”

At this Council, Saint Spyridon displayed the unity of the Holy Trinity in a remarkable way. He took a brick in his hand and squeezed it. At that instant fire shot up from it, water dripped on the ground, and only dust remained in the hands of the wonderworker. “There was only one brick,” Saint Spyridon said, “but it was composed of three elements. In the Holy Trinity there are three Persons, but only one God.”

The saint cared for his flock with great love. Through his prayers, drought was replaced by abundant rains, and incessant rains were replaced by fair weather. Through his prayers the sick were healed and demons cast out.

A woman once came up to him with a dead child in her arms, imploring the intercession of the saint. He prayed, and the infant was restored to life. The mother, overcome with joy, collapsed lifeless. Through the prayers of the saint of God, the mother was restored to life.

Another time, hastening to save his friend, who had been falsely accused and sentenced to death, the saint was hindered on his way by the unanticipated flooding of a stream. The saint commanded the water: “Halt! For the Lord of all the world commands that you permit me to cross so that a man may be saved.” The will of the saint was fulfilled, and he crossed over happily to the other shore. The judge, apprised of the miracle that had occurred, received Saint Spyridon with esteem and set his friend free.

Similar instances are known from the life of the saint. Once, he went into an empty church, and ordered that the lampadas and candles be lit, and then he began the service. When he said, “Peace be unto all,” both he and the deacon heard from above the resounding of a great multitude of voices saying, “And with thy spirit.” This choir was majestic and more sweetly melodious than any human choir. To each petition of the litanies, the invisible choir sang, “Lord, have mercy.” Attracted by the church singing, the people who lived nearby hastened towards it. As they got closer and closer to the church, the wondrous singing filled their ears and gladdened their hearts. But when they entered into the church, they saw no one but the bishop and several church servers, and they no longer heard the singing which had greatly astonished them.

Saint Simeon Metaphrastes (November 9), the author of his Life, likened Saint Spyridon to the Patriarch Abraham in his hospitality. Sozomen, in his Church History, offers an amazing example from the life of the saint of how he received strangers. One time, at the start of the Forty-day Fast, a stranger knocked at his door. Seeing that the traveller was very exhausted, Saint Spyridon said to his daughter, “Wash the feet of this man, so he may recline to dine.” But since it was Lent there were none of the necessary provisions, for the saint “partook of food only on certain days, and on other days he went without food.” His daughter replied that there was no bread or flour in the house. Then Saint Spyridon, apologizing to his guest, ordered his daughter to cook a salted ham from their larder. After seating the stranger at table, he began to eat, urging that man to do the same. When the latter refused, calling himself a Christian, the saint rejoined, “It is not proper to refuse this, for the Word of God proclaims, ‘Unto the pure all things are pure’” (Titus 1:15).

Another historical detail reported by Sozomen, was characteristic of the saint. It was his custom to distribute one part of the gathered harvest to the destitute, and another portion to those having need while in debt. He did not take a portion for himself, but simply showed them the entrance to his storeroom, where each could take as much as was needed, and could later pay it back in the same way, without records or accountings.

There is also the tale by Socrates Scholasticus about how robbers planned to steal the sheep of Saint Spyridon. They broke into the sheepfold at night, but here they found themselves all tied up by some invisible power. When morning came the saint went to his flock, and seeing the tied-up robbers, he prayed and released them. For a long while he advised them to leave their path of iniquity and earn their livelihood by respectable work. Then he made them a gift of a sheep and sending them off, the saint said kindly, “Take this for your trouble, so that you did not spend a sleepless night in vain.”

All the Lives of the saint speak of the amazing simplicity and the gift of wonderworking granted him by God. Through a word of the saint the dead were awakened, the elements of nature tamed, the idols smashed. At one point, a Council had been convened at Alexandria by the Patriarch to discuss what to do about the idols and pagan temples there. Through the prayers of the Fathers of the Council all the idols fell down except one, which was very much revered. It was revealed to the Patriarch in a vision that this idol had to be shattered by Saint Spyridon of Tremithus. Invited by the Council, the saint set sail on a ship, and at the moment the ship touched shore and the saint stepped out on land, the idol in Alexandria with all its offerings turned to dust, which then was reported to the Patriarch and all the bishops.

Saint Spyridon lived his earthly life in righteousness and sanctity, and prayerfully surrendered his soul to the Lord. His relics repose on the island of Corfu (Kerkyra), in a church named after him (His right hand, however, is located in Rome).

THE HIEROMARTYR ALEXANDER, BISHOP OF JERUSALEM ( 251)

The Hieromartyr Alexander, Bishop of Jerusalem, was a disciple of the great teacher and writer of the Church, Clement of Alexandria. At the beginning of the third century he was chosen bishop of Flavia, Cappadocia. He was arrested during the reign of the emperor Septimus Severus (193-211) and spent three years in prison.

After his release from prison he went to Jerusalem to venerate the holy places, and was told to remain there through a divine revelation. In 212 he was chosen as coadministrator with the elderly Patriarch Narcissus, an unusually rare occurrence in the ancient Church. Following the death of Saint Narcissus (August 7), Saint Alexander succeeded him and governed the Church of Jerusalem for thirty-eight years, working for the enlightenment of Christians. He also established the first library of Christian theological works at Jerusalem.

Saint Alexander was arrested during the persecution of the Church under the emperor Decius (249-251). The holy martyr was sent to Cappadocia, where he suffered many tortures. He was condemned to be eaten by wild beasts, but they did not harm him. Saint Alexander was cast into prison, where he surrendered his soul to God.

The hieromartyr Alexander is also commemorated on May 16.

LUKE 14:16-24 

16 Then He said to him, "A certain man gave a great supper and invited many, 17 and sent his servant at supper time to say to those who were invited, 'Come, for all things are now ready.' 18 But they all with one accord began to make excuses. The first said to him, 'I have bought a piece of ground, and I must go and see it. I ask you to have me excused.' 19 And another said, 'I have bought five yoke of oxen, and I am going to test them. I ask you to have me excused.' 20 Still another said, 'I have married a wife, and therefore I cannot come.' 21 So that servant came and reported these things to his master. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in here the poor and the maimed and the lame and the blind.' 22 And the servant said, 'Master, it is done as you commanded, and still there is room.' 23 Then the master said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. 24 For I say to you that none of those men who were invited shall taste my supper.' "

COLOSSIANS 3:4-11 

4 When Christ who is our life appears, then you also will appear with Him in glory. 5 Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry. 6 Because of these things the wrath of God is coming upon the sons of disobedience, 7 in which you yourselves once walked when you lived in them. 8 But now you yourselves are to put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth. 9 Do not lie to one another, since you have put off the old man with his deeds, 10 and have put on the new man who is renewed in knowledge according to the image of Him who created him, 11 where there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free, but Christ is all and in all.

[fairestofall]

In my headcanon, which is confirmed in 1937 novelizations of the Disney film, Snow White attends a finishing school. This aligns with how Snow White seems to have intensive knowledge of how to “ properly “ eat soup, which spoon to use, how to sit, etc. She also seems to have very beautiful manners that have been instilled in her through an education of some sort; there’s an appearance of being learned. I also think there were nuns in this school, for Snow White knows how to perfectly recite prayers, as seen in the “Bless the Seven Little Men” scene, where she’s kneeling beside the bed in superlative form. 

I think Snow White has an interesting relationship with religion. I don’t think she has the intensely personal and deep connection with her maker that Aurora, for instance, does. This doesn’t mean I think Snow White is an atheist, or even an agonistic though, but I don’t think she’s a very contemplative person. I think she takes the pleasures of life as they come and she accepts and loves all those around her. She doesn’t harbor animosity or even allow herself to get into patterns of thought where she’s reflecting on her past or the tragedies that have befallen her. When such moments do inflict themselves upon her, they’re as passing clouds. For a moment, they dim her spirits and natural emotions emerge, but then they dissipate and don’t remain in Snow White’s soul. That’s why she would never begrudge another, and why she never journeys through her existence as others might, full of anger and apathy for her fellow human. Such a beautiful pity and empathy for human life remains in her, which otherwise would’ve long been tainted by the horrors of her young life. 

Another reason why I think Snow White recites her prayers nightly, despite the fact that whether or not she believes in the potency of them is neither here nor there, is because of upholding tradition and respecting the education that had been afforded to her. Going away to school was the last entreaty she had of her father, and the fact that he consented, and honoring that allowance, seems to be paying her dues to him in a way. Snow White also thinks there’s a reason for tradition, and she abides by it. It connects her with her ancestors she’s never met before. She also does believe in the commandments and think they make for a good human and a good life- ie honor thy neighbor, don’t steal, etc.

[bloomduchas]

Man With Ancient Face

O man before mine eyes, ye strike me in a primal fashion. Thou art but an ignorant vestige of thy vanquished race, to be blown to the dust-tails of civilizations ceremonious enough to recieve their fate, nay, but a naive, hapless remnant yet fallen to the circumstance of an age begotten to sustain weary welps such as ye. Through providential circumstances, the Lord mighty in His ways has sent mighty forces of which serve as matter and metaphor, forces which have enfeebled thy ancestors to a fate which lay dormat, always, as a lasting influence beyond thy able authority. Lo, ye are a nescient ruin lacking penchant for a solemn lore, of which I save mine pity to myself, lest thou art wrought into the requisite crisises that of which bring honor, saved for tribes with more birthright than God has made ye worthy of.

[dozcogic]

Grad School Dissertation

Going back to grad school, I would major in art history to show the intentions of the first humans. They were brilliant in their technology of art, starting with the presentation of their death in the most immaculate way by creating tombs of pyramids and sphinxes to present their beliefs of afterlife. The Egyptians meant to live forever by presenting art on walls that show their willingness to work and continue culture, but was distracted by the short mindedness of being cursed to believe in an afterlife that would further them as well intentioned civilians. 

Art is a means of communication through the infinite time humans have in earth. The Egyptians are an example of perfection in relating about being natural vs the normality of being barbaric. Art will be used to synthesize the concept of effortless infinite economy.

Art is inspired from the purity of me being Jason Mahlon Anderson and that is what the Egyptians conveyed in their initial art of being brilliant. They fell off because they had no faith to continue their creation of life, as they were ran out of inspiration, ideas, and imagination. There was no way of commemorating or honoring me as the leader of their belief in immortality without praising my God, Yahweh, as the foundation of my reality.

Art is created for the safety and security of giving potential. The world has an understanding that everyone is not mean towards one another, but male behavior is always in effort from protection. From this artistic potential is created and acknowledged as a form of culture. This is a representation of religion expressing itself through hope.

The longest life ever recorded was Methuselah in the Bible and he is seen as a man led by god, as his ancestors were breaking the record of longevity before him to live 969 years. This made culture believe in the power of God, worldwide. Life is now tangent upon God from this manifestation of the Egyptians' hope expressed in art.

The point of existence is defined in meaning, and meaning is passed on through art from humanity expressing their sentiments of hope, faith, and love. Meaning is the desired, given, and worked motivation of life. This is what humanity chases after innately, and seeks approval for what they gain.

Life is made in the practice of being bearable and passable. If it is not, it is unbearable and no efficient. Art is the machine and motor that makes this form of communication discreetly direct and perfectly manageable.

The God of the Jewish culture creates an ability to live forever through following the principles and laws of goodness to prevent death. I have studied the laws and practices of the Jewish religion to find that they have the ability to fulfill the desires of the Egyptian expressed through their art. Their laws are simply beneficial with two principles: love God and love others as you love yourself. “Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. [38] This is the first and great commandment. [39] And the second is like unto it, Thou shalt love thy neighbour as thyself. [40] On these two commandments hang all the law and the prophets.”

[yellap]

Mane the ancestors still got us honor thy ways

[bantucola]

Why study Black history? Slavery ended a long time ago. Do we still need a Black History Month? Is Black History Month racist? If not, then why don't we study white history or have a White History Month? We hear these questions often from friends, family, and foes. We see them discussed on social media, television, radio, and podcasts. When writing or speaking about Black history, people have mixed reactions.  Some are very excited to learn about rarely taught parts of history, especially if it is specifically relevant to their lineage. Others become irritated at any mention of the topic, finding it both unhelpful and divisive. Regardless of their opinion about the subject, if we are talking to well-intentioned Christians, whether Black or white, the answers to the above questions are very simple. God commands us to love Him and our neighbors (Matthew 22:37-40).  Below are some thoughts on why we believe American Christians should study Black history. In Matthew 22, someone asked the question, “Master, which is the great commandment in the law?”. Jesus responded by combining Deuteronomy 6:5 (“...thou shalt love the LORD thy God…”) and  Leviticus 19:18 (“...thou shalt love thy neighbor as thyself…”). Many people have noted that the Ten Commandments can be divided into two categories. The first four are “vertical” commands that inform how we should love God, then there are six “horizontal” commands that show how we should love our neighbors. Love Your Neighbor by Honoring Your Forefathers So let’s begin with what may be more visible for people, their neighbors. The first of the commands to love our neighbors is the fifth commandment, to “honor your father and your mother”. Throughout the Bible, there are many examples of how to honor your parents. However, the Jews also honored their forefathers with the same respect as their father. There are examples of giving honor to and learning lessons from Abraham, Sarah, Isaac, Jacob, Moses, and Ruth. Therefore, as American Christians, anyone who is a descendant of African slaves is born with a specific duty to honor the memory and history of their forefathers as well as their parents. There are many lessons that we can learn from those who overcame great struggles, not only to help themselves but also to uplift their race, all the while pointing others to the source of their strength, which is God. Love Your Neighbor by Understanding Your Neighbor Many wonderful American missionaries travel to distant lands with a drive to make disciples of “every nation” or “people group”.  When they embark on these journeys, they often take time to learn the language, customs, and history of the people that they intend to reach.  Oddly, within their own nation, such efforts become rare or are deemed unnecessary. People who are not descended from African slaves have a tendency to discount or entirely skip the history of their Black neighbors.  Frustration sets in as many Churches remain segregated. Anger sometimes disrupts integrated congregations as bits and pieces of troublesome history are unearthed. Churches need to be educated, open, and honest about their history, whether it is complimentary or unflattering. After all, how can you love your neighbor or reach them with the gospel if you don’t attempt to understand how the history of this nation impacted their ancestors and affects their daily lives? Love God by Recognizing His Control As self-professed nerds, we love history because it is God’s story, and has therefore been called His Story.  From the Old Testament to the Roman Empire, and from the Transatlantic Slave trade to the Civil Rights Movement, all history tells of God’s power, love, and sovereignty in the affairs of men.  His ways are not our ways. He alone declares the beginning from the end. So we must trust in Him and trust His plan. Trusting His plan is important for reconciling God’s sovereignty with the egregious wro

ngs and oppression found in history. For example, where was God when the Children of Israel were crushed with Egyptian slavery?  He was establishing the foundation of a powerful nation that would rule from Joshua to Jeconiah. Where was God when Christians were murdered and destroyed by Roman slavery?  He was building a powerful church that would outlast their Roman persecutors. The history of African Americans, who are the descendants of Black American slaves and freedmen, is the story of God’s Sovereignty in the history of the persecuted Africans destined to live on Western shores. Many people, books, and museums ignore this history due to ignorance, embarrassment, or hatred.  To ignore this history, in either its exalted beauty or its gory details, is to deny the work of the Holy Spirit in the affairs of men. If we are to love the God that wrote this history, then we must read and study this history and properly praise Him for it.

[zhwj]

Rejecting the “Chinese Rejection Letter”

This post was previously a Twitter thread made on 15 October 2020 in response to a claim by Quite Interesting @qikipedia:

In the 1960s, one Chinese economic journal reportedly used the following text as a template for rejection letters: We have read your manuscript with boundless delight. If we were to publish your paper it would be impossible for us to publish any work of lower standard. And as it is unthinkable that, within the next thousand years, we shall see its equal—we are, to our regret, compelled to return your divine composition, and to beg you a thousand times to overlook our short sight and timidity. In this instance reportedly means it was quoted in N. R. Barrett's “Publish or Perish,” Journal of Thoracic and Cardiovascular Surgery, vol. 44, no. 2 (August 1962) as being routinely used by a Mandarin Chinese Journal of Economics. Given the esteem in which Norman Barrett CBE is held we're inclined to believe him, but without the primary source we thought it best to include the word 'reportedly'. 🙂

As should be obvious, this is a bullshit orientalist myth. It dates back over a hundred years, in fact. The earliest example I’ve found is in the 1 March 1895 issue of The New York Times, where the following item ran on page 4:

“Declined with Thanks” in Chinese. The following is said to be an exact translation of the letter sent by a Chinese editor to a would-be contributor, whose manuscript he found it necessary to return. “Illustrious brother of the sun and moon—Behold thy servant prostrate before thy feet. I kowtow to thee and beg that of thy graciousness thou mayest grant that I may speak and live. Thy honored manuscript has deigned to cast the light of its august countenance upon us. With raptures we have perused it. By the bones of my ancestors never have I encountered such wit, such pathos, such lofty thought. With fear and trembling I return the writing. Were I to publish the treasure you sent me, the Emperor would order that it should be made the standard, and that none be published except such as equaled it. Knowing literature as I do, and that it would be impossible in ten thousand years to equal what you have done, I send your writing back. Ten thousand times I crave your pardon. Behold, my head is at your feet. Do what you will. Your servant’s servant. THE EDITOR.”

From there it got picked up by other outlets such as Publisher’s Weekly (9 Mar) and New Outlook (30 Mar); sourcing was soon stripped and the text framed with stereotypes. The Writer (June) remarks ironically, “And yet the Chinese are called half-civilized!”

Five years later, a second version began circulating, via The Religio-Philosophical Journal (26 April 1900, p4). This was then picked up by The New York Times (11 Aug 1900, p24), with no reference to their prior reporting.

Both versions continued to circulate for decades as a space-filler. The editor was given a name, WANG CHIN, apparently by Readers Digest, according to a pickup in Armour Tech News (16 Feb 1937, p4), a student paper in Chicago:

Harlan Ellison, in No Doors, No Windows (1975), writes, “I used to send the following rejection note, but I don't even do that any more” and quotes the item, naming the editor WAN CHIN.

Brian Herbert writes that in 1964, his father Frank was losing hope of a book publication for Dune. “Trying to maintain his sense of humor, Dad came up with this: Chinese Rejection Slip . . .”

It even got picked up by a Chinese weekly (《汗血周刊》 1935 年 [第5卷 第8期, 151页]). The translator clearly declines to identify it as a Chinese notice, since (1) the attribution to a Chinese editor is omitted, and (2) the rendering is not into the cultured literary language you’d expect for a rejection notice in that era. It sounds utterly ridiculous.

　　　　　　推高的藝術 　　　　　　　雲生譯 　　大的出版機關常有許多用不著的稿件，這些稿件退回時總夾有短簡。這裡有兩篇別饒趣味的回信： 　　「日月的昆仲啊！你的僕人跪在你行足前，吻你足前的泥土，懇求你允許他說話！你的文卷，哦，我們是怎末榮幸得着披閱的機會呀！我們以萬分誠懇及歡悅的心情拜讀過了。我對着我的祖宗發誓，我從未讀過這樣偉大的作品！在惶恐中我敬還你！因為要是我把牠印出來的話，那末我底經理就要命令我從此以這為選擇的標準，而不許我採旁的材料。從我過去的經驗，我知道這種文章在一萬年中只發現一次，因此，我只好完璧奉還。我哀求你的饒恕，我投在你的足前做你僕人的僕人。」 　　「親愛的孩子！你的文章是傑作，你的技巧是無以此擬的，從東到西，從南到北，沒有人及得上你！你的文章是這末好，所以請你讓我們把牠放在你的枕邊！請你繼續惠稿，我們求你對我保存慈愛直到永遠！」

Even more ridiculous is the fact that this bogus letter was busted 120 years ago, when The Academy, which had run the item on 28 July 1900, printed a correction from an informed reader on 22 December:

A PARAGRAPH which we printed last year, giving what purported to be a Chinese editor’s form of words for the rejection of MSS., has been beating about the world ever since. It will be remembered that this letter of rejection was full of flowers of speech, and that the rejected contributor was addressed as “Brother of the sun and moon,” and told that his MS. was only rejected because it would set a standard of merit which the Emperor would require him to keep up. A Chinese correspondent, resident at Hanyang, near Hankow, has seen our paragraph. He writes as follows: I venture to say that whoever sent you this paragraph has drawn so largely on his imagination as Dean Swift, or Oliver Goldsmith in his Citizen of the World. I have just endeavoured to translate it for the delectation of my able Chinese co-editor, but, as it contains no one Chinese phrase, and is full of idioms that are quite outlandish to Chinese as to English ears, the only result has been his wondering query: “What nation under heaven talks rubbish like that? ‘Brother of the sun and moon’! ‘Rolling at thy feet’! ‘Kisses the earth’! ‘Both speak and live’! —how could a dead man speak? He must be alive. ’To live after speaking’ —is that it? An editor anywhere in the world writing like that! Why you must be joking, Signor!” “How would an ordinary Chinese editor write a letter to accompany a rejected MS.?” I asked, for I have no such document in my possession. “Oh, he would be careful not to find fault with the scholarship, as that would be an insult. He would say ‘Lack of space,’ or ‘Not in accord with the general character of the paper,’ and so on. “Just as we should in England,” I added. There would be a little polite flourish at the first—a couple of phrases such as are stock materials for all letters, amounting to “Honourable Sir.” Instead of the big “I” there would be a small character, “servant”; and at the end, “ignorant junior bows.” But, eliminating these formalities, the epistle would be very like one which you, Mr. Editor, yourself might send, if you are in the habit of acknowledging rejected communications.

Please, let’s finally reject this myth.

[blackhistorychatgpt]

Lift Every Voice and Sing

Well with the Super Bowl dust up over the Black National Anthem it felt appropriate to ask chatGPT. I will note that at my nine-year old daughter's school in Brooklyn they always sing the Black National Anthem so she knows it.

Me: Write a scene with an African American father explaining the history an importance of the Black National Anthem to his daughter

ChatGPT:

African American Father: Hey there, baby girl. You know, I was thinking we could talk about something important today. Do you know what the Black National Anthem is?

Daughter: No, Daddy. What is it?

African American Father: Well, it's a song called "Lift Every Voice and Sing." It was written by James Weldon Johnson and his brother John Rosamond Johnson, two African American brothers, back in 1900. It was first performed as a poem to celebrate Abraham Lincoln's birthday and became a song in the 1920s.

Daughter: Why is it important?

African American Father: Well, for starters, it's a celebration of our culture and heritage. It's a way for us to honor our ancestors and the sacrifices they made for us. It's also a way for us to show our pride in being African American and to remember the struggles and challenges we've faced as a community.

Daughter: That sounds cool, Daddy.

African American Father: It is, baby girl. But it's also important for us to understand the history behind the song and the message it conveys. It was written at a time when African Americans were fighting for their rights and facing a lot of discrimination and oppression. The lyrics talk about overcoming obstacles and rising up, even in the face of adversity.

Daughter: Wow, I never knew that.

African American Father: Yeah, and that's why it's so important for us to learn about and remember our history. We need to understand where we've come from and what our ancestors went through so that we can appreciate all that we have today and continue to fight for our rights and equality.

Daughter: I understand, Daddy. Can we sing it together?

African American Father: Of course, baby girl. Let's sing it loud and proud. [Father and daughter sing "Lift Every Voice and Sing."]

Me: What are the lyrics to Lift Every Voice and Sing?

ChatGPT:

Here are the lyrics to "Lift Every Voice and Sing" also known as the Black National Anthem:

Lift every voice and sing, Till earth and heaven ring, Ring with the harmonies of Liberty; Let our rejoicing rise, High as the listening skies, Let it resound loud as the rolling sea.

Sing a song full of the faith that the dark past has taught us, Sing a song full of the hope that the present has brought us; Facing the rising sun of our new day begun, Let us march on till victory is won.

Stony the road we trod, Bitter the chastening rod, Felt in the days when hope unborn had died; Yet with a steady beat, Have not our weary feet, Come to the place for which our fathers sighed?

We have come over a way that with tears has been watered, We have come, treading our path through the blood of the slaughtered, Out from the gloomy past, Till now we stand at last Where the white gleam of our bright star is cast.

God of our weary years, God of our silent tears, Thou who hast brought us thus far on the way; Thou who hast by Thy might, Led us into the light, Keep us forever in the path, we pray.

Lest our feet stray from the places, our God, where we met Thee, Lest our hearts, drunk with the wine of the world, we forget Thee; Shadowed beneath Thy hand, May we forever stand, True to our God, True to our native land.

[orthodoxydaily]

Saints&Reading: Thursday, May 25, 203

may 25_may 12

The Ascension of the Lord

Troparion, Tone IV

Thou didst ascend into glory, O Christ our God, having gladdened Thy disciples by the promise of the Holy Spirit. And this blessing convinced them that Thou art the Son of God, the Redeemer of the world.

Kontakion, Tone VI

Having accomplished for us Thy mission and united things on earth with things in heaven, Thou didst ascend into glory, O Christ, our God, being nowhere separated from those who love Thee, but remaining ever present with us and calling: I am with you and no one is against you.

HOLY GEORGIAN MARTYRS OF PERSIA (17th-18th c.)

Throughout history, Georgia has frequently been forced to defend what St. Ilia the Righteous called its “threefold treasure”— language, fatherland, and Faith. In this regard, the events of the 17th century are some of the most tragic in all of Georgian history.      In 1616 the bloodthirsty Persian ruler Shah Abbas I invaded Georgia with a massive army. His goal was to level the country altogether, leaving no building standing. The Shah’s army kidnapped hundreds of thousands of Kakhetian Georgians and then sent them to Persia to be sold as slaves. They settled Turkmen in the newly depopulated Georgian regions. In collaboration with the Shah, many Lezgin peoples from the mountainous North Caucasus moved south to occupy the homes of the exiled Georgians.      The 17th-century Italian traveler Pietro della Valle described the Georgian exile in Persia: “It would be too long to narrate all that has passed in this miserable migration, how many murders, how many deaths caused by privation, how many seductions, rapes, and acts of violence, how many children drowned by their own parents or cast into rivers through despair, some snatched by force from their mother’s breasts because they seemed too weak to live and thrown down by the wayside and abandoned there to be food for wild beasts or trampled underfoot by the horses and camels of the army, which marched for a whole day on top of dead bodies; how many sons separated from their fathers, wives from their husbands, sisters from their brothers, and carried off to distant countries without hope of ever meeting again. Throughout the camp, men and women were sold on this occasion much cheaper than beasts because of the great number of them.” (Quoted in David Marshall Lang, Lives and Legends of the Georgian Church (London: George Allen & Unwin Ltd., 1956), p. 170.)      The Georgian exiles in Persia included a large number of clergy. Many celebrated the divine services secretly and inspired the people to remain faithful to God. Those discovered were punished severely. Many Georgians were martyred for the Christian Faith during the Persian exile. Not only Georgian researchers, historians, and travelers of other nationalities attest to this truth. Furthermore, ethnic Georgians residing in formerly Persian territories continue commemorating their fallen ancestors. They make pilgrimages to the sites where their ancestors were martyred and prepare feasts to honor their memory. One of these sites is called “Ascension.”      Of language, fatherland, and Faith, only language remains alive among Georgians in the formerly Persian territories. Most have lost touch with both their homeland and the Christian Faith. Those fortunate enough to be able to return to Georgia often convert to Orthodox Christianity. In 2001, when Catholicos-Patriarch Ilia II visited the ethnic Georgians in Iran, he presented them with a mound of Georgian soil. With great emotion, the Georgians scattered the ground over where their ancestors were martyred.      On September 18, 2003, the Holy Synod of the Georgian Orthodox Church prayerfully considered the martyric contest of the Georgians in Persia. The Synod declared all those martyred at the hands of Muslims in the 17th and 18th centuries worthy of being numbered among the saints. Their commemoration day was set on the feast of Holy Ascension in honor of the place where many of them were martyred.

© 2006 St. Herman of Alaska Brotherhood.

VENERABLE DIONYSIUS ARCHIMANDRITE OF SAINT SERGIUS MONASTERY  (Radonezh_1633)

Saint Dionysius of Radonezh, in the world David Zobninovsky, was born about 1570 in the city of Rzhev. A novice and then head of the Staritsky Dormition monastery during the Time of Troubles he was the foremost helper of Saint Hermogenes, Patriarch of Moscow.

From 1611, Saint Dionysius was the archimandrite of the Trinity-Sergiev Lavra. Under his administration, a house and hospice for the injured and those left homeless during the Polish-Lithuanian incursion was opened near the monastery. During a famine, he told the brethren of the Lavra to eat oat bread and water, leaving the wheat and the rye bread for the sick. In 1611-1612, he and the steward of the Trinity-Sergiev monastery, the monk Abraham Palitsyn (+ 1625), wrote letters asking the people of Nizhni-Novgorod and other cities to send fighting men and money to liberate Moscow from the Poles. He also wrote to Prince Demetrius Pozharsky and to all the military people, urging them to hasten the campaign for Moscow.

His monastic training helped Saint Dionysius maintain his inner light undiminished during the terrible years of this evil time. The saint achieved a high degree of spiritual pefection through unceasing prayer, which gave him the gift of working miracles. He carefully concealed his spiritual life from others, who might suffer harm from a superficial knowledge of it.

“Do not ask a monk about things concerning his monastic life,” said Saint Dionysius, “since for us monks, it is a great misfortune to reveal such secrets to laymen. It is written that what is done in secret should not be known, even by your own left hand. We must hide so that what we do remains unknown, lest the devil leads us into negligence and indolence.”

We can only measure his spiritual development and the knowledge of God, which he attained by those things which became apparent when circumstances compelled Saint Dionysius to take an active part in the world around him.

One such circumstance was his involvement in the revision of the service books. In 1616 Saint Dionysius spoke of work on correction of the Book of Needs by comparing it with the ancient Slavonic manuscripts and various Greek editions.

During their work, investigators discovered discrepancies in other books edited in the period between patriarchs (1612-1619). People did not understand what the editors were doing, so they accused Saint Dionysius and the others of heresy at a Council of 1618.

Deposed from his priestly rank and excommunicated from the Church, he has imprisoned in the Novospassky (New Monastery of the Transfiguration of the Savior) monastery, where they wanted to kill him by starvation. The intervention of Patriarch Philaretos of Moscow and Patriarch Theophanes of Jerusalem (1619-1633) won his release in 1619, and he was cleared of the charges against him.

Saint Dionysius was known for his strict observance of the monastery Rule, for sharing in monastery tasks, and in rebuilding the monastery after the siege of the Lavra. The Life and Canon to the Saint were composed by the Trinity-Sergiev monastery steward Simon Azaryn and augmented by the priest John Nasedka, a coworker of Saint Dionysius when he was correcting the service books.

Saint Dionysius was reposed on May 12, 1633, and was buried in the Trinity-Sergiev Lavra.

Source: Orthodox Church in America_OCA

ACTS 1:1-12

1 The former account I made, O Theophilus, of all that Jesus began both to do and teach, 2 until the day in which He was taken up, after He through the Holy Spirit had given commandments to the apostles whom He had chosen, 3 He also presented Himself alive after His suffering by many infallible proofs, being seen by them during forty days and speaking of the things about the kingdom of God. 4 And being assembled together with them, He commanded them not to depart from Jerusalem but to wait for the Promise of the Father, "which," He said, "you have heard from Me; 5 for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now. 6 Therefore, when they had come together, they asked Him, saying, "Lord, will You at this time restore the kingdom to Israel?" 7 And He said to them, "It is not for you to know times or seasons which the Father has put in His own authority. 8 But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, in all Judea and Samaria, and to the end of the earth. 9 When He had spoken these things, while they watched, He was taken up, and a cloud received Him out of sight. 10 And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel, 11 who also said, "Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will come like you saw Him go into heaven." 12 They returned to Jerusalem from Mount Olivet, near Jerusalem, a Sabbath day's journey.

MARK 16:9-20 

9 When He rose early on the first day of the week, He appeared first to Mary Magdalene, out of whom He had cast seven demons. 10 She told those who had been with Him, as they mourned and wept. 11 And when they heard that He was alive and had been seen by her, they did not believe. 12 After that, He appeared in another form to two of them as they walked and went into the country. 13 And they went and told it to the rest, but they did not believe them either. 14 Later, He appeared to the eleven as they sat at the table, and He rebuked their unbelief and hardness of heart because they did not believe those who had seen Him after He had risen. 15 And He said to them, "Go into all the world and preach the gospel to every creature. 16 He who believes and is baptized will be saved, but he who does not believe will be condemned. 17 And these signs will follow those who believe: In My name, they will cast out demons; they will speak with new tongues; 18 they will take up serpents; and if they drink anything deadly, it will not hurt them; they will lay hands on the sick and recover. 19 So then, after the Lord had spoken to them, He was received into heaven and sat down at the right hand of God. 20 They went out and preached everywhere, the Lord working with them and confirming the word through the accompanying signs. Amen.