#god among us david | Explore Tumblr Posts and Blogs

anotherhumaninthisworld · 2 months

Note

Were Danton and Camille really as close as almost every biography/novel/movie, etc. makes them out to be? For a long time I believed they were best friends, but I realize that I don't know much about what really happened (only that Camille mentioned him as a friend several times in his letters).

Sorry if a similar question has already been asked, and thank you for all your wonderful posts. I read each one with great interest.

Thank you! I’m throwing in their wives too for good measure.

As popular as the idea of Danton and Desmoulins being friends already before the revolution is among novelists (A Place of Greater Safety (1992) by Hilary Mantel, The Gods Are Thirsty (1996) by Tanith Lee) and even biographers (Danton (2012) by David Lawday, Georges-Jacques Danton (1987) by Frank Dwyer) I have not been able to discover any evidence indicating this to actually have been the case. The very first connection I’ve found between the two dates to December 12 1789, when Desmoulins for the very first time mentions Danton’s name in his recently founded journal Révolutions de France et de Brabant:

As I do not have the advantage of being from the illustrious Cordeliers District, I am addressing this motion [to make it forbidden to use the term Queen of the French in public acts] to it through this journal. I beg its worthy President M. d'Anton to propose it to the honorable members, to discuss it in their wisdom and address it to the fifty-nine others; I leave my motion on their desks, and I sign it... A Frenchman.

The second time Camille mentions Danton’s name in Révolutions de France et de Brabant is eleven numbers later (March 1 1790). In the number, Camille describes how he on February 24 for the very first time enters the Cordeliers club and enrolls himself as a member. The very same session, he, alongside Danton, Fabre d’Eglantine, Paré and Dufourny de Villiers are named commissioners for the editing of a report by the club requesting the construction of a building ”worthy the National Assembly” on the place of the destroyed Bastille. This is the earliest confirmed meeting between Danton and Desmoulins that I’ve been able to find.

By the end of the same month, in number 17 (March 20) and number 18 (March 29) of Révolutions de France et de Brabant, Camille loudly protests against the fact Danton (”this lustrous president of the Cordeliers district”) has been decreed under arrest by le Châtelet de Paris, accused of having threatened to ring the tocsin in order to mobilize the Faubourg Saint−Antoine for the defense of his district when the National Guard came by:

If you put on trial a citizen who has put forward an extravagant opinion in his district, you will therefore also have to put on trial, with much more reason, the judge who, in his company, has opined in an extravagant manner; it will therefore be necessary to hang the judge who will have sentenced to death an accused whom the majority will have absolved, since this judge will have approved the death of an innocent person, which is much worse than making an extravagant motion in a district.

Desmoulins brings up Danton in Révolutions de France et de Brabant a few more times throughout the rest of 1790, calling him both ”the lustrous Danton” (number 31, June 28, number 35, July 26) as well as the more bombastic ”the most robust athlete of the patriots, the only tribune of the people who could have been heard in the Champ-de-Mars, and with his voice rally the patriots around the tribune, the only man whose veto the aristocracy had to fear, and in whom it could have found both the Gracchi brothers and a Marius.” (number 44, September 27). When Danton in the fall is appointed judge at Saint-Germain, Camille celebrates (number 47, October 18):

The Philoctetes of Hercules, d’Anton, is also appointed judge at Saint-Germain. He is well worthy of sitting next to M. Le Grand de Laleu. Honor to the city of Saint-Germain! Based on these two choices we can only augur well for the others. I would be tempted to believe that our patriarch Robe did so many readings of his poem on the revolution there, that he inflamed all the voters with a patriotism which dictated to them these excellent choices. The Parisians, ungrateful, forgot in the elections Danton, and Abbé Fauchet, and Brissot, and Carra, and Manuel; but it seems that the surrounding districts were responsible for the recognition.

On December 27 1790 Danton, alongside twelve other well known ”patriots,” signed the Desmoulins couple’s wedding contract. He was however not present for the actual wedding ceremony two days later, something which I suppose could be read as implying he and Desmoulins were not that close yet. On the other hand, the way Desmoulins does describe his wedding witnesses in a letter to his father written five days later (”Péthion [sic] and Robespierre, the elite of the National Assembly, M. de Sillery who wanted to be there, and my two colleagues Brissot de Warville and Mercier, the elite among the journalists”), it almost sounds like he’s chosen them less out of friendship and more out of prestige, so maybe this doesn’t have to mean that much either… After the wedding, Camille and Lucile moved to Rue du Théâtre 1 (today Rue de l’Odeon 28) roughly a ten minute walk from the Dantons’ apartment on 20 cour du Commerce-Saint-André (today destroyed). The ease with which they would come and go between these two apartments will be seen through Lucile’s diary 1792-1793.

In number 63 (February 7 1791) of Révolutions de France et de Brabant, Camille celebrates the fact that ”the excellent patriot Danton” has become a member of the department of Paris — ”If there is only one patriot of this caliber in the 83 departments, all the projects of our enemies from within and without will fail against his firmness, his ascendancy, his vigilance and his incorruptibility.” In a letter to La Marck dated March 10 1791, Mirabeau claimed to ”have evidence Danton was behind (a fait faire)the latest number of Camille-Desmoulins,” which, regardless of whether the charge was true, suggests a certain closeness between the two at this point. In number 72 (April 11) Camille exclaims: ”how the true jacobin Danton made blush the adulators that his excellency had already found.” Two numbers after that (April 25), he celebrates Danton’s actions the 18th the same month, the day the royal family tried to leave for Saint-Cloud but was stopped by a mob. In the number, Camille writes that Danton told him how he on the day in question had found himself at the Departemnt when Bailly and La Fayette came there to demand permission to proclaim martial law and order the National Guards to fire on the crowd surrounding the royal family if necessary. Danton had successfully intervened and reduced them to silence. Camille praises this move in the number:

Courage, dear Danton! how much the patriotic writers must congratulate themselves today, who fought with obstinacy to praise you, and constantly nominated you for the votes of the people. By the parallel of your tribunitian eloquence, of your incorruptibility, of your masculine courage, with the academic and lachrymatory sentences of the courtier Bailly and his telescope which would have made us fall into the well with the astronomer in a scarf, continue to cover with shame all the citizens who gave him votes due to your patriotism.

In the same number, Camille also attributed to Danton and Kersaint an address placing the blame on what had happened on the 18th not on the people, but on the king: ”The same day the department of Paris presented the king with an address, the first, perhaps, which was written in the style of a free people. Also, it had been written by Danton and Kersaint: [transcription of the address].” According to Danton (1978) by Normann Hampson, Camille is however mistaken here, as the adress had actually been written by Talleyrand and Pastoret…

In the next number (May 2 1791) Camille writes the following, which I’m not sure how to interpret, but which Hervé Leuwers reads as assassins having been after both Camille, Danton and Fréron when the three were walking home a week earlier: ”I have learned that four assassins waited for me Tuesday evening (April 26), until midnight. Me, D’anton [sic] and the Orator of the People (Fréron).” In number 81 (June 18 1791) he lifts Danton, Garran de Coulon and Manuel as ”the candidates whom I would most strongly recommend to the 83 departments, for the next legislature.”

In number 82 (June 27 1791), Camille writes that, eleven o’clock in the evening of June 20, ”I was walking home from the Jacobins together with Danton and other patriots. We only saw but one patrol the whole way. Paris seemed so abandoned to me that night that I could not help but remark on it. One of us (Fréron according to Leuwers) who had in his pocket a letter which I will speak about, which warned him that the King had to leave that night, wanted to observe the castle, he saw M. Lafayette enter it at 11 o'clock.” The next morning, Paris woke up to the discovery that the royal family had indeed left the capital during the night. The very same day, Camille goes to the Jacobin club and arrives in the middle of Robespierre holding a speech about the current situation which moves him deeply. After him, Danton mounts the rostrum, and about the same time Lafayette enters the club. Danton delivers a speech blaming him for the king’s flight and asking he explains himself that Camille records in the journal. At the end of the speech, Alexandre Lameth rises to support Lafayette, recalling that he has always thought Lafayette would fall at the head of the patriots in case of a counter-revolution.

Danton came back to sit down next to me. Is it possible? I said to him. Yes, [he answered], and rising up, he confirmed that M. Alexandre Lameth had always said this to him about M. La Fayette. My blood boiled. I was tempted to cry out to Alexandre Lameth: you used very different language with me; and I declare that almost everything I wrote at La Fayette, I wrote, if not under your dictation, at least under your guarantee. But Danton held me back.

While all of this was going down, Lucile Desmoulins and Gabrielle Danton was staying at the apartment of the latter, something which we know through a letter Lucile wrote her mother on either June 24 or June 25, when the royal family had been captured and was on their way back to Paris. Unfortunately I have not been able to transcribe it in its entirety, but these are all the places mentioning Gabrielle that I could find:

…Ever since papa came with [warnings?] to us madame Danton and I have not left each other. I would have [gone crazy?] had I remained alone. These three days we have left [her place?] only at 9 o’clock [in the evening?] Sometimes people came to tell us that we were lost, and when we were told good news, madame Danton, her eyes filled with tears, threw herself around my neck. I’ve supped at her place during this time and [with?] all the patriots. […] Oh God o God, I’m going to send your beautiful [p..?] to madame Danton.

On July 15 the Jacobins entrusted Brissot with writing a petition asking for the abdication of Louis XVI. The session was closed at midnight. Afterwards, Camille, Danton, Brune and La Poype all went over to Danton’s house to further discuss the petition (this was revealed by Brune in an interrogation held August 12 1791, published in number 34 (August 26) of the journal Gazette des nouveaux tribunaux). Two days later, the two were there once again, this time together with Fréron, Fabre, Santerre, Brune, Duplain, Momoro and Sergent-Marceau, and discussing the lynching of two men at the Champ-de-Mars the same morning, when, at nine o’clock, Legendre arrived and told the group that two men had come home to him and said: We are charged with warning you to get out of Paris, bring Danton, Camille and Fréron, let them not be seen in the city all day, it is Alexandre Lameth who engages this. Camille, Danton and Fréron follow this advice and leave, and were therefore most likely not present for the demonstration and shootings on Champ-de-Mars the very same day (this information was given more than forty years after the fact by Sergent-Marceau in volume 5 of the journal Revue rétrospective, ou Bibliothèque historique : contenant des mémoires et documens authentiques, inédits et originaux, pour servir à l'histoire proprement dite, à la biographie, à l'histoire de la littérature et des arts (1834)).

In the aftermath of the massacre on Champ de Mars, arrest warrants were issued against people deemed guilty for them. On July 22, the Moniteur reports that the journalists Suleau and Verrières have been arrested, and that the authorities have also fruitlessly gone looking for Fréron, Legendre, Desmoulins and Danton, the latter three, the journal assures, having already left Paris. Camille hid out at Lucile’s parents’ country house in Bourg-la-Reine together with Fréron, while Danton went to Arcis-sur-Aube, where he was sheltered by his friend Courtois, and then to Troyes (it’s also commonly stated he went to England during this period, but Hampson expresses some doubt over it). If Camille’s fellow journalist Louis Marie Prudhomme’s Histoire générale et impartiale des erreurs, des fautes et des crimes commis pendant la Révolution (1797) is to be believed, on August 14, Danton told Camille and Fabre d’Églantine: the ”b.... won't have me; rather they will all be exterminated first.”

The rather flimsy charges against Danton and Camille — Danton was accused of having cheered on a crowd demanding Lafayette’s head on June 21, Camille of having made incendiary remarks at Café Procope café, saying that it was necessary to shoot the national guards — were however dropped after about six weeks, and in September 1791 they were both back in Paris to stand for election to the Legislative Assembly. Neither did however get in. Camille had also had to resign as journalist in the aftermath of the massacre on Champ-de-Mars.

In Histoire des Montagnards (1847) Alphonse Esquiros writes that Albertine Marat had told him that her brother, Danton and Desmoulins ”liked to come together, from time to time, to rest their souls in the sweet serenity of nature”:

In this contrast of the noise of revolutions with the silence, with the serious serenity of a sunset, under the trees, at the water's edge, a league from Paris, the three friends then had before their eyes the two faces eternal aspects of the world, history and nature, God in movement and God at rest. Danton, this eloquent thunderbolt, this large head of a genius on which smallpox had left big marks, Danton ordered dinner. Whatever efforts one agreed to make during the frugal meal, to keep irritating subjects out of the conversation, one was obliged to go there at dessert; because the company was too preoccupied with the dangers of the State not to mix public affairs with their most personal conversations.

When the question of war in December 1791 became the main topic of discussion, both Danton and Desmoulins joined the minority that cautioned against it. Already on December 16, right after Brissot had held his very first speech in favour of the idea, Danton, while praising the speaker as an excellent patriot, objected to the thought of a war right at the moment — ”I want us to have war; it is essential. We must have war. But above all, we have to exhaust the means that could save us from it.” Ten days later, December 26, Desmoulins did him too deliver a speech against war. Four days after that, after Brissot had just finished his second speech on the subject, Danton and Robespierre both demanded a change be made to a passage when it got printed. Following this moment, it would however appear Danton abandons the question. Camille on the other hand released the pamphlet Jean Pierre Brissot démasqué in February 1792, mocking Brissot and painting him as a fool. Danton’s name got mentioned three times throughout, Camille calling him and Robespierre ”the best citizens.” Danton also got mentioned a total of eight times in the journal La Tribune des Patriots Camille and Fréron published from April to June the very same year, but not in any way that could give us more insight into their relationship.

In her memoirs, Manon Roland claims that Danton and Fabre d’Églantine in the summer of 1792 often came home to her. At one point Fabre told her that “We have a newspaper project which we will call Compte rendu au Peuple souverain, and which will present the picture of the last revolution. Camille Desmoulins, Robert, etc, work on it.” Manon suggested they bring it to her husband for him to subsidise it, something which the two apparently never did, and there was no more talk of the journal again.

On June 23 1792 Lucile starts keeping a diary. The first time any of the Dantons show up in it is already on Wednesday June 27 — ”Madame D(anton) came, we played music.” A few days later Lucile gives this rather odd account: ”My head is spinning. I was madame D(anton) after dinner.” The day after that, July 6, she gives birth to her first child, and a week later, Camille writes to tell his father that said child ”was immediately sent to a wetnurse in Isle-Adam, with the little Danton” (François-Georges, born February 2 1792). If Camille and Lucile made a conscious choice of sending their son to the same wetnurse as Georges and Gabrielle’s (perhaps on the suggestion of their friends) one can only speculate in.

A week after Camille wrote his letter, Lucile traveled to her parents’ country house in Bourg-la-Reine. On July 25 Camille writes to tell her that ”I was brought to Chaville this morning by Panis, together with Danton, Fréron, Brune, at Santerre’s” (letter cited within Camille et Lucile Desmoulins: un rêve de république). Lucile returned to Paris on August 8. In a diary entry written four months later she reveals that she, in the afternoon of August 9, together with others went over to the Dantons. ”Her mother was crying, she was sad, her father looked dazed. D(anton) was resolute. As for me, I was laughing like a madwoman! They feared that the affair [the insurrection of August 10] would not take place; although I was not at all sure, I told them, as if I knew it well, that it would take place. “But can we laugh too?” mde D(anton) said to me. ”Alas, I said to her, that presages to me that I will perhaps shed a lot of tears this evening!” At the end of the day, Lucile, Gabrielle (and others?) go home to Gabrielle’s mother to go for a walk and eventually sit down next to a cafe with her. When groups of sans-culottes and troops on horseback pass by, Lucile gets scared and tells Gabrielle that they should go. ”She laughed at my fear, but by dint of telling her, she too became scared and we left. I say to her mother: ”Farewell! You will soon hear the toscin sound!” The two go back to Gabrielle’s apartment, where a scared Lucile eventually admits to Camille she doesn’t want him to get involved in the dangerous insurrection — ”He reassured me by telling me that he would not leave D(anton).” Lucile and Gabrielle are soon left alone in the apartment with Louise de Kéralio-Robert, but after only a little while Danton returns home and goes to bed. This eventually upsets Louise who tells Lucile that if her husband dies in the insurrection she will stick a knife in Danton. ”From that moment on I never left her. What did I know what could happen? To know what she was capable of…” Some additional time later Camille returns to the apartment and falls asleep on Lucile’s shoulder. Louise tells her that “I can’t stay here any longer! Madame D(anton) is unbearable to me, she seems to be calm, her husband does not want to expose himself!” Lucile therefore suggests she come with her and Camille to their apartment to get some rest. When they around noon go back to the Dantons’ place again ”Madame D(anton) ran up to us to see how we were, she was soon informed when she saw the silence of one and the tears of the other. We waited long enough without knowing anything. Finally they came to tell us that we were victorious.” In a letter to her mother penned down the very same day, Lucile, similarly to how she described them during the Flight to Varennes, writes: ”Mme Danton and I do not leave each other, when I would have liked to flee it would have been impossible, the women are kept from going out.” The following night Camille and Lucile sleep over at the Roberts. When Lucile returns home on the 12th she learns that Danton has been appointed minister of justice. ”These news gave me great pleasure, especially when C(amille) came to tell me that he was secretary.” One day later Camille writes a letter revealing the very same news to his father:

My friend Danton has become minister thanks to the canon. This bloody day could only end, for the two of us especially, in being raised or hoisted together. He said to the national assembly: If I had been defeated, I would have been a criminal. The cause of liberty has triumphed, and Danton has associated me to his triumph.

According to Prudhomme’s Histoire générale et impartiale… (1797), it was Camille and Fabre themselves who three o’clock in the morning announced to Danton that he had been named minister of justice, after which they demanded he make them his secretaries:

”But, are you sure that I am appointed minister?” [said Danton]. “Yes,” replied the two midshipmen; and we will not leave you until we have your word for these two places.” ”Right on time,” said Danton. And everything was arranged according to the wishes of the two revolutionary patriots; but all this does not praise their disinterestedness.

After Camille and Danton had gotten their new occupations, both families briefly went to live at Hôtel de Bourvallais. Lucile writes:

I really liked it there, but only one thing bothered me, it was Fréron. Every day I saw new progress and didn’t know what to do about it. I consulted Maman, she approved of my plan to banter and joke about it, and that was the wisest thing to do. Because what to do? Forbid him to come? He and C(amille) dealt with each other every day, we would meet. To tell him to be more circumspect was to confess that I knew everything and that I did not disapprove of him; an explanation would have been needed. I therefore thought myself very prudent to receive him with friendship and reserve as usual, and I see now that I have done well. Soon he left to go on a mission. I was very happy with it, I thought it would change him. But many other cares to be taken… I realized that D(anton)… Oh, of that one, I was suspicious! I had to fear the eyes of his wife with whom I did not want to be hurt. I did so well that one did not know that I had noticed it, and the other that it might be. We spent three months like this quite cheerfully. At the end of this time C(amille) was appointed deputy and we returned to our first home.

Somewhere during Camille and Danton’s time in the ministry we find the following undated letter ”from the minister of justice to citizen Desmoulins, national commissioner in Vervins” (Camille’s father). Charles Vellay, who published the letter in 1792, did however find it more likely for the author of the letter, unlike what the header leads you to believe, was Camille, seeing as it is in a secretary’s handwriting and the letter was found among his and not Danton’s papers:

I am pleased to learn, Citizen, that yielding to the wishes of your compatriots, you have accepted the position of Natal Commissioner at the Vervins District Tribunal. You could undoubtedly desire some rest after the long fatigues you have had and the feeling which invited you to retire was very legitimate; but it was worthy of your good citizenship to still make the sacrifice for your country, and I am convinced that it was not in the midst of the agitations which precede the most beautiful of centuries that you would have left without regret a career where you you still have services to render to public affairs for a long time to come. It is not fair, however, to forget that the more you redouble your efforts, the more it is in your fellow citizens' interest to prescribe reasonable limits for yourself, and it is also your duty to moderate your zeal and not to forbid you these considerations which can be reconciled with public service and the care of your health. Your colleagues will themselves urge you to give nature the moments of relaxation it needs; a few temporary absences can be infinitely useful to you, and certainly they will not harm the interests of business if some attention is given to the circumstances and replacement measures. I will approve the first of wise precautions which I feel the necessity of and sure of my attachment to your duties I will rely with confidence on your respect for this moral responsibility as sacred as the will of the laws to true republicans.

Danton would however not remain minister of justice for a long time, already on August 26 Camille reported to his father that:

It seems that several departments will nominate me and especially Danton [to the National Convention], and he will not hesitate for a moment to leave the ministry to be representative of the people. You can imagine that I would follow an example that I would have given him, if I were in his place. Danton is from Paris no more than I am, and it is a remarkable thing that among all the principal authors of the revolution and among all of our friends, we perhaps do not know a single one who was born in Paris.

However, before the opening of the National Convention, the so called September Massacres took place. In l’Histoire générale et impartiale des erreurs… (1797) Prudhomme attributed big responsibility for the prison killings to both Danton and Desmoulins, portraying them as aware of what was going to happen already on September 2, the day before they began:

September 2, at midday, I go, hearing the noise of the tocsin and the cannon of alarm, to my section de l'Unité. People came to announce that the barriers had been closed. A general consternation was painted on all faces. At the news of the arrival of the Prussians in Paris, as well as of a conspiracy of the prisoners against the patriots (a vague rumor had been circulating about it for fifteen days), a number of citizens questioned me on this subject. ”Your profession as a journalist should enable you to know something,” one said to me. ”I know nothing,” I responded, ”but I’m going to visit someone who could tell me.” As I knew Camille Desmoulins since a long time back, I thought it a good idea to go to his house. I didn’t find him anywhere, one assured me that he was at Danton’s, minister of justice. It was about half past two in the afternoon, I went home to the minister, and told him: ”I have come, in the quality of pure patriotism and in my own name, to ask you what this canon of alarm, this toscin and the arrival of the Prussians to Paris.” ”Calm down, old friend of liberty,” Danton responded, ”it’s the toscin of victory.” ”But,” I told him, ”people talk about slitting throats.” ”Yes,” he told me, ”we were all about to have our throats cut this night, starting with the most patriotic. All those arisocrat rascals, who are in the prisons, had been provided with firearms and daggers. At a specified time next night, the gates were to be opened to them; they would have spread in different quarters to cut the throats of the wives and children of the patriots who will leave to march against the Prussians. We addressed ourselves principally, above all, to those who had demonstrated the principles of freedom.” ”All this comes off as a bit made up to me,” I responded, ”but what means are to be employed to prevent the execution of such a plot?” ”What means?” he said. ”The People, irritated and instructed in time, want to do justice themselves to all the bad subjects inside the prisons.” At these words I was seized with horror; I told him that such a measure appeared to me unworthy of a people who claimed to be free. At this moment, Camille Desmoulins entered. ”Hello there!” Danton said to him. ”Prudhomme just asked me what is to be done. ”Yes,” I said, ”and I am heartbroken after what I have just heard. ”So you (tu) didn’t tell him that one won’t mix up the innocent with the guilty? Camille said to Danton. ”All those who will be claimed by their sections will be returned.” ”Seems to me that we could take a less violent measure,” I responded. ”Spilling blood is an abominable act of which those who govern are responsible. The people will one day make those who make them commit this crime pay dearly. Let Paris march en masse against the Prussians. Send the wives and children of those who are to march at the enemy out of Paris to avoid them getting massacred by the prisoners, let us lock them up in fortified castles.” ”Any kind of moderate measure is useless,” Danton said. ”The anger of the people is at its height, there would even be danger in stopping it.” His first anger assuaged, one could make him listen to reason. ”But,” I say, ”if the Legislative body and the constituted authorities spread themselves through Paris, and harangued the people?” ”No, no,” replied Camille, ”that would be too dangerous; for the people, in their first wrath, might make victims in the person of their dearest friends.” I withdrew filled with pain.

Exiting Danton’s house, Prudhomme adds:

As I passed through the dining room, I saw the wives of Camille, Danton, Robert, etc, Fabre-d'Eglantine, and other guests. I did not know what to think of the tranquility that reigned at the house of the Minister of Justice; everything led me to believe that it was indeed impossible to stop the resentment of the People, at the news of a conspiracy hatched by the nobles and priests.

The next day, Prudhomme also claims that Théophile Mandar went over to Danton’s place, where he saw ”all ministers, with the exception of Roland, Lacroix, president [of the Assembly], Pétion, mayor of Paris, Robespierre, Camille-Desmoulins, Fabre d’Églantine, Manuel and several members of the so-called Commune of August 10. The presidents and commanders from each of the 48 sections had come as well.” Half past seven in the evening everyone sat down in Danton’s salon to discuss the means to save Paris, Danton staying firm in his conviction of what had just happened and was still happening as necessary.

On September 8, two days after the end of the massacres, the time had come for Camille to be elected to the National Convention. He did at first come under question for his friendship with the royalist journalist François Suleau, killed in the Insurrection of August 10. The journal Gazette nationale de France does however report that Camille after this ”was defended with a lot of energy and eloquence by M. Danton and his election was almost unanimous.” With that, Desmoulins became the sixth elected deputy representing Paris (Danton was the second).

In December 1792, Lucile returns to keeping a diary. On the 22nd she writes: ”I went to supper with little Brune at mde D(anton’s). How detestable she is!” It’s hard to tell if it’s Gabrielle or madame Brune she designates as detestable, and even harder to know what she had done in order to get called that… Two days later, December 24, Lucile documents the following:

We had dinner at mde D(anton's), mde R(obert), B(rune) and B(oyer) were there. After dinner the men asked themselves if they should go to the Jacobins. They said yes. We were asked if we would go. We say no. Madame D(anton) said to me: ”do you (vous) want to spend the evening with me?,” I said yes, but soon I did not know what to do. Brune suggested I go to the theater! It was very embarrassing. Madame Brune said aloud: “I have never been to the Jacobins, I would be very happy to go there.” "Well, I'm going with you," I tell her. Finally, here we are, all ready to leave, when I see Mme Brune and Boyer whispering in each other’s ears. I, like a fool, go to ask them what they’re saying to each other. Mde R(obert) told me that she was very embarrassed, that she would like to go with us to the Jacobins. I was very kind, I said a few words to her that meant nothing, then I went into the antechamber. She came there soon and told me to wait for her, that she was going to follow me, she came back near madame D(anton). Brune came and told me “let’s go”. I followed her saying: ”but mde R(obert) who wants to come?” Finally, we are hardly in the middle of the staircase when we hear someone who says “here they are, here they are!”, then we descend with astonishing speed, and when we are in the street we run even harder. We took a fairly long detour. God knows how we laughed! Nothing, too, was more comical.

Throughout the first two halves of January, Lucile goes to the Convention to follow the trial of Louis XVI every single day. If Gabrielle went with her to these sessions is not confirmed, but not disproven either. Danton was absent on a mission in Belgium for most of the trial, but on January 14 he returned to Paris and two days later he voted for death, just like Camille. One day after the execution of the king, January 22 1793, Lucile writes: ”I went to Robert’s. Danton came there. His jokes are as boorish as he is. Despite this, he is a good devil. Madame Ro(bert) seemed jealous of how he teased me…” Two days later she witnesses the funeral procession of the recently assassinated Michel Peletier from the window of Jeanne-Justine Boyer, an event which moves her deeply. Once all her guests have left for the evening ”I felt that I could not be alone and bear the horrible thoughts that were going to besiege me. I ran to D(anton’s). He was moved to see me still pale and defeated. We drank tea, I supped there.” A week later, January 29, Lucile reports that ”we had dinner at D(anton's), where I just laughed, because I was preventing Brune from eating by saying "poa, poa, poa". D(anton) too couldn't keep himself from laughing.” Four days after that, February 3, Lucile writes ”I went to see madame Danton. Sick.” Three days later, she goes back to see her friend — ”I went to see madame Danton… She is very ill.” Yet another three days later Lucile writes ”Madame Danton is ill. She has given birth to a girl.” and at last, the day after that: ”I had dinner with Maman. Madame Danton is dead.” Two days after the death of her friend, Lucile goes to visit Gabrielle’s mother together with madame Brune and Robert. Shortly after that, she and Camille do however leave for Essonne, the latter having been apointed to a mission there, while Georges returned to Paris after another mission in Belgium to receive the sad news. Lucile did however not forget about him, in a letter to her mother Annette dated February 16 she asks her to ”give us news regarding Danton.” Apropos of Annette eventually joining them in Essonne Lucile adds: ”I forgot to mention a facility that could be of use for you, it’s Danton’s carriage. No doubt he could still have it.”

On March 26 1793, Desmoulins and Danton were both elected for the so called Commission of Public Safety, alongside 23 others. The commission, which consisted of both fervent montagnards and fervent girondins, was however off to a rocky start, and already on April 6 it was put to death and replaced by the Committee of Public Safety. A little more than a month later, May 17, Desmoulins announced the release of his new pamphlet l’Histoire des Brissotins to the Jacobins. Danton’s name gets mentioned eleven times in it, but only one can be used to really say something about their relationship, and it’s when Camille on page 54 writes: ”Jérôme Pétion told Danton in confidence that ”what makes poor Roland saddest is the fact people will discover his domestic sorrows and how bitter being a cuckold is to the old man, troubling the serenity of that great soul.” This implies Danton went and shared Roland’s secret with Camille after Pétion had confided it to him. Two weeks later, on June 7, a ”member” is recorded to have voiced suspicion on Danton’s current sentiments — ”This deputy isn’t as revolutionary as he used to. He doesn’t come to the Jacobins anymore. He left me the other day to approach a general.” In response, Camille is recorded to have ”advocated Danton’s good citizenship.” In Lettre de Camille Desmoulins, député de Paris à la Convention, au général Dillon en prison aux Madelonettes released a few months later, Camille calls Robert Lindet, Robespierre and Danton ”the best citizens of the Convention.”

On October 30, 22 girondins were sentenced to death. In Les mysterès de la mère de Dieu dévoilès(1794) Joachim Vilate described a dramatic reaction from Camille’s part upon hearing the final verdict: ”hearing the juror's declaration, he suddenly threw himself into my arms, agitated, tormenting himself:”ah my god, my god, it's me who kills them: my Brissot dévoilé [sic], ah my god, it’s that which kills them.” If Dominique-Joseph Garat’s Memoirs of the revolution; or, an apology for my conduct, in the public employments which I have held (1795) are to be believed, Danton too was deeply moved by the fate of the girondins, to the extent it motivated him to, on October 12, ask for a leave of absence to go to Arcis-sur-Aube in order to recruit his health:

I could not convince myself that among all those who, since May 31, had retained great popularity, there was not one who did not still retain a little humanity, and I went to Danton. He was ill, it only took me two minutes to see that his illness was above all a deep pain and a great dismay at everything that was coming. ”I won't be able to save them (the girondins)”, were the first words out of his mouth, and, as he uttered them, all the strength of this man, who has been compared to an athlete, was defeated, big tears strolled down his face, whose shapes could have been used to represent that of Tartarus. […] When the fate reserved for the twenty-two [girondins] seemed inevitable, Danton already heard, so to speak, his death sentence in theirs. All the strength of this triumphant athlete of democracy succumbed under the feeling of the crimes of democracy and its disorders. He could only talk about the countryside, he was suffocating, he needed to escape from men in order to be able to breathe.

Danton’s absence did not go unnoticed. In a letter from Toulon written October 18, Fréron tells Lucile that ”I have been really worried about Danton. The public papers announce that he is ill. Let me know if he has recovered. Give him 1000 friendships from my part.” Through the next letter Fréron writes Lucile, dated December 11, we learn that Danton had a nickname within this inner circle of friends — ”I would like to have news of Patagon (Brune), Saturne (Duplain) and Marius (Danton).” It can be observed that Camille, as seen above, had likened Danton to Marius in Révolutions de France et de Brabant already in 1790.

Danton was however back in Paris again on November 22, when he is recorded to have spoken of ”the relief to be granted to abdicated priests” at the Convention. Two weeks later, December 5, he was accused of ”moderatism” by Coupé d’Oise for having opposed the suggestion of sending a group with a portable guillotine to Seine-Inférieure in order to deal with rebels fleeing the Vendée. Robespierre did however rise to defend Danton, saying that he had always seen him serve his homeland with zeal and ending by asking that everyone says what he sincerely thinks about Danton. Aside from Merlin de Thionville, who hailed Danton as the saviour of the republic, no one said anything, and Momoro therefore concluded this meant no one had anything to accuse Danton of. The discussion therefore ended with Danton embracing the president of the club amidst loud applause. Just two days later, the first number of Camille’s new journal, the Vieux Cordelier, was released. In the number, Desmoulins designates the session at the Jacobins on the 5th as the event that caused him to return to the journalistic pen:

Victory is with us because, amid the ruins of so many colossal civic reputations, Robespierre’s in unassailed; because he lent a hand to his competitor in patriotism, our perpetual President of the “Old Cordeliers,” our Horatius Cocles, who alone held the bridge against Lafayette and his four thousand Parisians besieging Marat, who now seemed overwhelmed by the foreign party. Already having gained stronger ground during the illness and absence of Danton, this party, domineering insolent in society, in the midst of the most sensitive places, the most compelling justification, in the tribunes, jeering, and in the middle of the meeting, shaking its head and smiling with pity, as in the speech of a man condemned by every vote. We have won, however, because after the crushing speeches of Robespierre, in which it seems that talent grows in pace with the dangers of the Republic, and the profound impression he has left in souls, it was impossible to venture to raise a voice against Danton without giving, so to speak, a public quittance of guineas of Pitt. […] I learned some things yesterday. I saw how many enemies we have. Their multitude tears me from the Hotel des Invalides and returns me to combat. I must write.

If Danton had a bigger role in the Vieux Cordelier than simply being part of the event that caused Camille to start writing it is debated. When Robespierre a little more than three months later was working out the dantonists’ indictment, he claimed that Danton had been the ”president” of the Vieux Cordelier, whose prints he had corrected and made changes to, and that Camille had been his and Fabre’s ”dupe.” In Memoirs of the revolution; or, an apology for my conduct… (1795) Garat claimed that Danton during his stay in Arcis-sur-Aube had been cooking up a ”conspiracy” with a goal to ”restore for the benefit of all the reign of justice and of the laws, and to extend clemency to his enemies,” and to which ”all of his friends,” including Desmoulins, entered into. In Histoire générale et impartiale des erreurs… (1797) Prudhomme claimed that Danton, Lacroix, Camille-Desmoulins and Fabre-d'Églantine made up a secret party wishing to overthrow the Committee of Public Safety, and that Camille, as part of this plan, got charged with a ”moral attack,” leading to the creation of the Vieux Cordelier. Danton’s friend Edme-Bonaventure Courtois wrote in Notes et souvenirs de Courtois de l’Aube, député à la Convention nationale (cited in La Révolution française: revue d’histoire moderne et contemporaine (1887), that ”it was in these painful moments that [Desmoulins] put to paper (in his Vieux Cordelier) the reflections that his indignation could no longer contain, and whose acrimony Danton, through his advice, softened in many places.” Finally, in his Camille Desmoulins And His Wife: Passages From The History Of The Dantonists (1876), Jules Claretie included the following passage:

I know, through information given to me by M. Labat the elder, that one evening in that mournful summer of 1793, Danton and Camille Desmoulins had walked to the Cour du Commerce, along the Seine, by the quay des Lunettes, and, thinking of that 31st of May, which was to end in the events of the 31st of October, Danton pointed out to Camille the great river in which the rays of the sun, setting behind the hill of Passy, were reflected so vividly that the river looked like blood. ”Look,” said Danton — and, like Garat, Camille saw the tribune's eyes fill with tears — ”see, how much blood! The Seine runs blood! Ah! too much blood has been spilt! Come, pick up your pen again; write and demand clemency, I will support you!”

However, considering Robespierre’s notes had an interest in wanting to paint the ”dantonists” as a unified grupp (and perhaps also to absolve Desmoulins of some responsibility), while all the other testimonies were reported after the fact, its hard to be sure of anything.

Danton went unmentioned in the rest of number 1, as well as number 2 (released December 10) of the Vieux Cordelier. When Camille on December 14 passed through the Jacobins ongoing scrutiny test, he regrettingly admitted that ”a well marked fatality willed that, among the sixty [sic] people who signed my wedding contract, I only have two friends left — Danton and Robespierre. All the others have emigrated or been guillotined.” In the Vieux Cordelier’s third number (released December 18), he wrote the following about Danton, apropos of underlining he was not asking for moderation:

In this duel between liberty and servitude, and in the cruel alternative of a defeat a thousand times more bloody than our victory, overruling the revolution therefore had less danger and was even better than remaining behind it, as Danton said, and it is necessary, above all, for the republic to secure the battlefield. […] Despite so many guineas (guinées) said Danton, name for me a single man strongly pronounced in the revolution, and in favor of the republic, who has been condemned to death by the revolutionary tribunal?

Danton went unmentioned again in number 4 (December 21), but in number 5 Camille brings him up seven times, writing that ”I said with Danton, that to outrage the revolution was less dangerous and even better than to remain within it; that, on the course taken by the vessel, it was better to approach the rock of exaggeration, than the sandbar of moderation,” insisting he has never ceased to ”conspire against the tyrants with Danton and Robespierre,” denouncing Hébert for having attacked him, Danton and nine other deputies and claiming to have heard Danton say that ”[Hébert’s] pipe resembles the trumpet of Jericho, when he has smoked three times around a reputation, it must fall of itself.” At one point he also accuses Barère of having discussed the arrest of Danton on June 2.

On January 7, Camille and Robespierre got into a fight at the Jacobin club after the latter had denounced the fifth number of Vieux Cordelier as counter-revolutionary, but insisting that its author had been ”led astray by bad company,” and therefore proposing that the Society forgive him and ”just” burn the latest numbers of the Vieux Cordelier. When Camille refused that ultimatum, exclaiming that ”burning isn’t answering,” the fight worsened until Danton stepped in to act as meditator between the two:

Danton: Camille mustn’t be frightened by the rather severe lessons Robespierre’s friendship has just given him. Citizens, let justice and cold-headedness always preside over our decisions. In judging Camille, be careful to not strike a deadly blow against the liberty of the press.

In a letter to Fréron dated January 13, Lucile regretfully reports that ”Marius is not listened to anymore, he loses courage and vigour.” Around the same time, her father was arrested and locked up in the Carmes prison due to a few objects decorated with fleurs-de-lys having been found in his home. On January 24 Camille protested against his arrest at the Jacobins, gaining the support of Bourdon d’Oise who asked that the Committee of General Security make a report about the case in three days. Danton did however object to this, but did make the more vague suggestion that ”the Convention consider ways to do justice to all the victims of arbitrary measures and arrests, without harming the action of the revolutionary government”:

I oppose the kind of distinction of privilege which would seem to be granted to Desmoulins' father-in-law. I want the Convention to deal only with general affairs. If we want a report for this citizen, we also need one for all the others. […] My colleague's complaint is fair in itself, but it would give rise to a decree unworthy of us. If we were to give priority, it would belong to citizens who do not find in their fortune and in their acquaintance with members of the Convention hopes and resources in the midst of their misfortune: it must be to the unfortunate, to the needy, that you should first hold out your hands. I ask that the Convention consider ways to do justice to all the victims of arbitrary measures and arrests, without harming the action of the revolutionary government. I would be careful not to prescribe the means here. I request the referral of this question to the consideration of the Committee of General Safety, which will consult with the Committee of Public Safety; that a report be made to the Convention, and that it be followed by a broad and in-depth discussion; because all the discussions of the Convention have resulted in the triumph of reason and liberty.

When Robespierre about two months later was preparing the dantonists’ indictment, he wrote that ”during this last visit [to my place], [Danton] spoke of Desmoulins with contempt. He attributed his deviances to a vice that is private and shameful, but absolutely foreign to the crimes of the conspirators to the Revolution. Laignelot was witness.” Robespierre used this as evidence Danton had ”an ungrateful and dark soul,” as he previously had ”highly recommended the last productions of Desmoulins.”

Both Danton and Camille were arrested in the night between March 30 and March 31. They were taken to the Luxembourg prison and placed in solitary confinement. On April 1, in his very last written letter, Camille regrettingly tells Lucile:

How to believe that a few jokes in my writings, against colleagues that had provoked me, have erased the memory of my services! I do not disguise the fact that I die as a victim of these jokes and my friendship with Danton. I thank my assassins for letting me die with him and Philippeaux. And since my colleagues have been cowardly enough to abandon us and listen to calumnies that I don’t know, but must be the most vulgar, I can say that we die as victims of our courage to denounce traitors, and of our love for the truth. We can well carry this testimony with us, that we die as the last republicans.

It would however appear Lucile wanted to do something about the situation. We have the following anecdote published in Histoire de la Révolution française (1850) by Nicolas Villiaumé, which, as far as I’m aware, is the only known connection we have between the Desmoulins couple and Danton’s second wife Louise-Sébastienne Gély (married June 14 1793):

[After the arrest of Danton and Desmoulins] Lucile ran to Madame Danton to suggest that she come with her to go find Robespierre, ask him for an explanation, and recall the feelings of friendship which had attached him to their husbands. Madame Danton refused, saying that she wanted nothing from a man who had showed himself to be the enemy of her husband. (I obtained this particularity from Madame Danton herself, who was then pregnant. She gave birth fifteen days after Danton's death, but her child did not live.)

On April 2, Danton, Desmoulins and seven other deputies were brought from the Luxembourg to the Conciergerie prison. If Mémoires d’un detenu pour servir à l’histoire de la tyrannie de Robespierre(1795) by Honoré Riouffe are to be believed, the accused were kept in seperate cells here as well. He writes:

Danton, placed in a cell next to Westermann, didn’t stop talking, less to be heard by Westermann than by us. […] Here are some phrases I retained: […] ”What proves Robespierre is a Nero, is that he never spoke as kindly to Desmoulins as on the day before his arrest.”

Their trial began the very same day. For three days, the accused defended themselves (or at least tried to) against the charges of ”complicity with d'Orléans and Dumourier, with Fabre d'Eglantine and the enemies of the Republic, of having been involved in the conspiracy tending to re-establish the monarchy, to destroy the national representation and the republican government” side by side. It did however not go that well, and on April 5, Danton, Desmoulins and thirteen others were sentenced to death. The execution took place the very same afternoon. Contrary to the myth of Danton and Camille sitting next to each other in the same tumbril as they were driven to Place de la Révolution, number 561(April 6 1794) of Suite du Journal de Perlet reports that ”they were in three tumbrils: in the first was Danton, next to Delacroix; Fabre near the executioner; Hérault opposite Chabot. In the second, Phelippeaux [sic], Westermann, Camille Desmoulins, Basire and Launai d’Angers [sic]. […] Danton […]seemed to pay little attention to the crowd around him: he was chatting with Lacroix and Fabre. […]Desmoulins spoke almost continually to the people; the courage he affected seemed like a painful effort, he was an actor who was studying to play his last part well.”

After the death of Camille and, eight days later, Lucile, their son Horace was taken in by his maternal grandparents and aunt, who then permanently retired to their country house in Bourg-la-Reine. Danton’s sons Antoine and François-Georges were they too adopted by their maternal grandfather and uncles. In 1805, the two moved from Paris to Arcis-sur-Aube where they instead got looked after by their paternal grandmother. I have not been able to find anything indicating the families stayed in touch to process the grief or let the children come together, something which we on the other hand know Lucile’s mother did with Philippeaux’s widow.

#danton #desmoulins #georges danton #camille desmoulins #frev friendships #lucile desmoulins #gabrielle danton #frev #ask #interesting how it’s to lucile (and albertine) we owe the best information for her husband’s friendship with danton…

56 notes · View notes

varmsj · 1 year

Text

Some peaceful day for Jessie and David💞

Well…

#god among us #god among us david #god among us jessie #my ocs #my art

556 notes · View notes

heroesriseandfall · 7 months

Text

Canonical Batfamily Birthdays

Here are all the birthdates I know of that are canon somewhere in DC, with a preference for the main comics continuities. I have included exact sources and image references when possible. I am not including character introduction dates, just actual birthdays.

If you find any other sources for Batfamily birthdays, please do share!

A moment of silence for Batfamily characters who don’t have canonical birthdays yet, so far as I know. This includes Damian Wayne, Stephanie Brown, Duke Thomas, and more. :(

Summary

Source images will be further down, but here’s an overview in roughly age order (I’m not sure of Kate vs Selina’s ages) with the dates the birthdays were introduced and used:

Tim Drake: July 19th (from 2003)

Jason Todd: August 16th (from 2004)

Cassandra Cain: January 26th (from 2002)

Helena Bertinelli: February 14th (in the Batman: The Brave and the Bold universe, from 2010)

Helena Wayne: September 7th (from 1984), potentially October 20th or the 22nd of unknown month or maybe October 22 or maybe Feb 28th (all the New 52 on passports from 2011-2012). These could also be New 52 Helena Bertinelli’s birthdays or nobody’s birthdays. who even knows.

Dick Grayson: March 20th (from 1995), October ~24th ish (from 1990), November 11th (from 1976), December 1st (on Earth-16 in animated Young Justice universe, from 2012)

Barbara Gordon: September 23rd (from 1976), sometime in fall (from 1987)

Selina Kyle: March 14th (from 1976)

Kate Kane: January 26th (in Batwoman TV series from 2020), March 21st? (word-of-god by J.H. Williams III from 2012)

Bruce Wayne: October 7th (from 2021), February 19th (from 1970s various to more recently), April ~7th (from the late 1940s)

Jim Gordon: January 5th (from 1976)

Alfred Pennyworth: April 8th (from 1976), August 16th (in the Injustice: Gods Among Us universe, from 2016)

Note: in this post when I say “main comics continuity(s)/universe” I’m referring to anything that’s been a “home” continuity for the comics at some point. For example, pre-Crisis Earth-2, Earth-1/New Earth, and Earth-0/Prime Earth, as opposed to Elseworlds or DCEU earths that are still part of the broader DC multiverse but have never been the primary continuity of the comics.

Below are further details and source panels.

Details and Sources

Tim Drake

Tim has only been given one canon birthday. He turned 16 on July 19th in Robin Vol. 2 #116 (cover date Sep 2003).

Robin Vol. 2 #116 (Sep 2003)

Jason Todd

Jason turned 18 on August 16th in Detective Comics #790 (March 2004). This is his only canon birthday.

Detective Comics #790 (Mar 2004)

In post-Crisis/preboot (1986-2011) continuity, there was a gap of six months between when Jason died and when he was resurrected (Batman Annual 25). Jason died April 27th according to his death certificates in Batman Annual 25 and Batman Files 2011, so he would’ve resurrected near late October.

Batman Annual 25 (May 2006)

So, it could be that post-resurrection Jason is biologically 6 months younger than he chronologically should be. But honestly, do we even really know what multiverse-breaking resurrection punches and then a Lazarus Pit on top of that do to someone’s body??? Either way it’s just much more simple to just use his chronological age.

Cassandra Cain

Much like Tim and Jason, Cass has only ever been given one birthdate: January 26th from Batgirl Vol. 1 #33. With that birthday, she turned 18 in Batgirl Vol. 1 #37.

Batgirl Vol. 1 #33 (Dec 2002)

When Jan 26th actually comes, Bruce suggests David Cain could’ve lied about it, but Cass denies that idea and continues to treat the day as her birthday.

Batgirl Vol. 1 #37 (Apr 2003)

Why it's likely her real birthday: Bruce initially believes Cain must’ve lied because he doesn’t think Cain could’ve known her birthday. However, we later learn Cain had lied about her origins and was actually her biological father. Batgirl v1 #62 and #73 show he was there for her birth and could absolutely know the date.

On top of that, in Batgirl #37 Cass remembers celebrating her birthday with him as a child, so he did seem to actually keep track of it. I honestly don’t see any reason to believe he’d lie (Bruce is just a jealous spoilsport).

Helena Bertinelli + Wayne

I’m combining them here because the New 52 gives me a headache.

Helena Bertinelli celebrated her birthday on February 14th in a spin-off comic from the animated Batman: The Brave and the Bold series. This is obviously not part of regular comics continuity and the characters differ from the usual comics in many ways. And yet, for reasons that will soon be clear, it’s my favorite for actually being about Helena Bertinelli the Huntress and for not being an utter mess.

Batman: The Brave and the Bold #14 (Apr 2010)

In a character profile at the end of Infinity Inc. #7 (Oct 1984), Helena Wayne’s birthday was September 7th, 1959. Calculating back from October 1984, that would make her 25 at the time.

During the New 52, Helena Bertinelli was initially portrayed as a long-dead (secretly alive but don’t worry about it) mobster’s daughter and replaced by Earth-2’s Helena Wayne who got stranded on Prime Earth. This H. Wayne stole H. Bertinelli’s identity in the form of several forged passports and IDs, which had hints toward birthdates. The question is, can we take any of those birthdates seriously, and if so, which birthdates and for which character? (Cue my headache.)

Skip ahead to Dick if overthinking fake passports sounds boring.

When comparing to a real Italian passport, the date on H. Wayne’s fake Italian passport appears to be a birthdate. Note that the fake name is Carol Bertinelli, not Helena. H. Wayne said her IDs were inspired by H. Bertinelli but clearly she’s taking liberties for the IDs so that’s a point toward these being useless for H. Bertinelli birthdays.

Huntress Vol. 3 #1 (Dec 2011)

I don’t recognize the month abbreviation as a real abbreviation, but from the visible letter O I’m going to assume it means October. If it is, then the date is 20 October 1985. Sidenote: a 1985 birthdate during 2011 could put her age at about 26, which is actually quite close to how old she could’ve been based on pre-Flashpoint! 1985 has been given as Helena Wayne’s death year before, so it’s an interesting choice of a birth year for her. (Thanks to DC’s sliding timescale, though, birth years don’t actually mean anything in the comics.)

They don’t show her complete US passport, but I can see a “22” in line where the day of the month should be for her birthdate. This already contradicts the previous passport. This one uses Helena Bertinelli’s actual name, though–does that make it more relevant than the Carol one or this all still ridiculous because of the discrepancies?

Worlds’ Finest Vol. 1 #1 (Jul 2012)

We can try to glean the US passport birth month from the passport number at the bottom. The first two digits (“12” here) indicate the agency that issued the passport. 12 means the Honolulu agency. Right after “USA” is supposed to be the birthdate plus an extra number, in the order of year/month/day with the year being the last two digits of a year. Here we encounter another problem. It says 810228. This would imply her birthdate is 1981/02/28. That’s February 28, 1981. Since the earlier line indicated her birthday fell on a 22nd, this already contradicts itself.

Interpreting a Machine Readable Zone (MZR) on a Machine Readable Travel Document (MRTD)

However, I’d bet comic writers and artists aren’t always well versed in passport numbers (it’s already a stretch for me to bother checking it…). If they put the extra digit before the birthdate instead after, and the date is formatted month/day/year (the most common format in American English, so probably their first instinct), then we can drop the first 8 and it’s 10/22/8[?] with the last digit unknown. This would put her birthday as October 22, sometime in the 1980s. The 22 matches the earlier line, the October might match the previous passport if that really did say October (but contradicts the 20th), and the 1980s year could be 1985 to match the Italian passport.

At the end of the day I’m personally just going to let Helena Bertinelli be a Valentine’s born baby and call it a day, unless/until she gets a better one in the comics. For Helena Wayne I’d easily pick September 7th.

(My question is: did they give the crossbow vigilante a Valentine’s birthday as a Cupid joke??)

Dick Grayson

Dick has probably had the most birthdays of everyone (unless Bruce has more I don’t know about). All of them have their drawbacks.

In a main comics continuity, his most popular and most recent is “the first day of spring” so probably March 20th. This comes from Robin Annual 4 when his mom says she calls him Robin because he was born on the first day of spring. That presents some problems since there are other explanations given for the origin of “Robin,” including that his mom said he was “always bobbin’ along” (Dark Victory #12, page 17) or the original inspiration of Robin Hood (Detective Comics #38, p3).

Robin Annual 4 (Jun 1995)

Before that, in Secret Origins Vol. 2 #50 (Aug 1990), Marv Wolfman wrote a version of Dick’s origins where Dick turned 10 a week before his parents died on Halloween. That would make his birthday October ~24th (presuming that “a week” before Halloween literally means 7 days here).

Secret Origins Vol. 2 #50 (Aug 1990)

The first drawback of the October birthday is that it’s tied to Dick being 10 when his parents die on Halloween. Dick’s age and the date his parents die change a lot depending on the writer (Nightwing Vol. 1 #1 says his parents died June 27th, Dark Victory #8-9 says May, etc.). The second drawback is that few people remember this version of his birthday even exists.

Dick’s birthday is November 11th in Super DC Calendar 1976. Note: Despite being a non-diegetic calendar from almost 50 years ago, this source remains well known and used among comic enthusiasts (including those working at DC). Generally, I would say it should mainly apply just to pre-Crisis continuity, but it is also useful for characters that haven’t gotten updated birthdays ever since (like Roy Harper, Barbara Gordon, or Selina Kyle, for example).

Super DC Calendar 1976

Sidenote: Since Damian doesn’t have a canon birthday, November 11th is favorite to steal for my own fan canon Damian birthday. Dick has plenty birthdays to share and I think it’s cute. @ DC, give Damian and Steph birthdays, they’ve been birthday-less for decades!

Indeed, DC writer Tim Sheridan and editor Mike Cotton debated whether Dick’s birthday was in March or November. They favored March 20th and wrote a birthday scene in Teen Titans Academy #1 (published March 23rd, 2021). The publishing time near Dick’s birthday was intentional, though the date isn’t mentioned within the comic itself.

Link to tweet

The above birthdays were all meant to apply to a main comics continuity at some point. However, Earth-16, better known as the animated Young Justice universe (therefore outside of main comics continuity), says YJ Dick’s birthday is December 1st.

Young Justice Vol. 2 #20 (Nov 2012)

Unlike Helena Bertinelli, Dick has plenty of comics birthdays to choose from, so personally I’ll only count Dec 1st as being the birthday for YJ animated/Earth-16 Dick Grayson until or unless it’s ever mentioned to apply to main comics continuity.

Barbara Gordon

Super DC Calendar 1976 says Barbara’s birthday is September 23rd.

Super DC Calendar 1976

Since then, the only time I recall her birthdate hinted at is in Secret Origins #20 when her adoptive mom says her birthday is in the fall. This could support her birthday being September 23rd.

Secret Origins Vol. 2 #20 (Nov 1987)

Although she has celebrated her birthday on panel since then (the end of Nightwing Vol. 2 #153), she hasn’t been given any other actual birthdate. So I’ll keep September 23rd and call it a day.

Selina Kyle

Super DC Calendar 1976 says Selina’s birthday is March 14th. Once again, although it hasn’t been mentioned within a comic, it’s stuck around in popular consciousness (see: Catwoman actress Zoë Kravitz wishing Selina a happy birthday on March 14th).

Super DC Calendar 1976

Selina celebrated a birthday on panel in Catwoman (2002) #37 but the date was never mentioned. I don’t know of any other reference to her birthday, but my reading of Selina is thus far more sparse than my reading of the others.

Kate Kane

Kate’s birthday options all come from outside of the comics themselves.

In “An Un-Birthday Present,” season 1 episode 11 of Batwoman, a parallel version of her twin Beth had a driver’s license showing her date of birth as January 26, 1990. She and Kate later celebrated their birthdays on an episode aired Jan 26th, 2020. I don’t keep up with live action DC shows so I unfortunately can’t offer a screenshot (if anyone has one or the timestamp, please let me know!).

(I kinda wonder if somebody looked up Batwoman’s birthday for these episodes, saw Batgirl’s (Cass’s) birthday, and just ran with it. Batwoman and a Batgirl sharing a birthday is just. Ughhh.)

In 2012, one of her comic writers tweeted to choose a random date for her birthday and picked March 21st, which so far as I know has never been used as her birthday in comics.

Link to tweet

Bruce Wayne

Bruce’s most popular birthday is February 19th, but his most recent one is October 7th from the digital-only comic Legends of the Dark Knight. I believe that’s the only time October 7th has been referenced, but I’ve heard the animated show The Batman said his birthday was in October (can’t confirm, haven’t watched it recently).

Legends of the Dark Knight #10 (Jun 2021) - Note: two pages have been combined into one for this post

Still, even associates of DC seem to remember his February 19th birthday better. In February 2023, Warner Bro’s Gotham Knights game did a sale for Bruce’s birthday. I’ve also heard the birthday was used in the Gotham TV show, but again, I don’t watch much live action DC shows.

The February 19th birthday appears to come from the 70s and 80s. It’s his birthday in the Super DC Calendar 1976, and in Batman Family Vol. 1 #11: “Suprise, Suprise!” (May 1977). Bob Rozakis (known as DC’s “Answer Man”) said Feb 19th was Bruce’s birthday in the letter column of Detective Comics #494 (Sep 1980).

Letter column of Detective Comics #494 (Sep 1980)

Batman Family Vol. 1 #11: “Suprise, Suprise!” (Jun 1977)

Super DC Calendar 1976

Way back in the 40s, his birthday was in April, possibly April 7th. During a birthstone murder mystery, Bruce says his birthstone is a diamond, which is traditionally the April birthstone.

World’s Finest Comics #33/6 (Mar-Apr 1948): “The 5 Jewels of Doom!”

Star Spangled Comics #91 (Apr 1949) might imply the exact date was April 7th but we’d have to assume the party is on his birthday and that “this month” refers to the publishing month of April. I believe this is where people get the April 7th birthday when they bring it up.

Star Spangled Comics #91 (Apr 1949)

Early April also shines in Batman: Year One where it shows Bruce’s first night out as Batman being either the night of April 6th or the early morning of April 7th (Batman #405). So although the April Bruce birthday hasn’t been used in decades, it’s still a Batman birthday in a way.

I have also heard people say Frank Miller considered Bruce’s birthday to be in November. However, I have yet to find an original source of him saying that, and honestly (just like the “March 21st” birthday for Kate) if he never used it in any canon material I don’t put much weight in that.

Jim Gordon

The only birthday I’ve ever seen for Jim is January 5th from Super DC Calendar 1976.

Super DC Calendar 1976

Alfred Pennyworth

Alfred’s birthday in Super DC Calendar 1976 is April 8th.

Super DC Calendar 1976

In the Injustice: Gods Among Us universe (an alternate reality where the video game of the same name is set in), they show Alfred’s birth certificate, where it says his birthday is August 16th, 1943.

Injustice: Gods Among Us Year Five #26 (Jun 2016)

Maybe you’ll notice that August 16th is Jason’s birthday. A little funny considering the issue features Alfred refusing to share his birthday only for us to learn it’s the same date as Jason’s. Still, annoying. There are so many days in the year! Stop choosing the same ones!

This Alfred birthdate runs into a similar problem Helena’s birthdates did: it’s not part of main comics canon, it’s an alternate universe, so it may not be applicable to the main comics universe.

Note: if we calculate that 1943 birth year from Jun 2016 when the comic was published, that’d make Alfred 72 soon to be 73. Does that mean anything in canon? Probably not, but oh well. Also...token British character born by Windsor Castle? …of course.

Personally, I would rather go with the April 8th birthday than the Injustice one, since Injustice is an alternate universe. Also, outside of the humor of it, the idea of Alfred and Jason sharing a birthday is a bit too much for me. Still, it’s up to people’s own cherry picking.

Chronology

The birthdays in publishing order alongside notable reboots. A soft-reboot refers to reboots that only changed a few details with minor consequences, keeping the overall continuity mostly intact. A major reboot has significant effects on continuity (too many to list).

1935-1986: Pre-Crisis era (Golden Age begins ~1946, Silver Age runs from late 50s--early 70s)

Mar-Apr 1948: Bruce’s birthday is in April

Apr 1949: Bruce has a birthday party on the 7th of “this month”

Skipping a good three decades because I barely even know what’s in there. Sorry lol

Mid 70s to early 90s: Bronze Age era

1976: the super dc calendar says Bruce’s birthday is February 19th, Alfred’s is April 8th, Dick’s is November 11th, Babs is September 23rd, Selina’s is March 14th, Jim’s is Jan 5th

Jun 1977: Bruce celebrates his birthday on February 19th

Sep 1980: letter collumnist says Bruce’s birthday is February 19th

Oct 1984: Helena Wayne’s birthday is on September 7th, 1959

Mar 1986: the major Crisis on Infinite Earths reboot (begins post-Crisis/New Earth era, many previous comics are now considered Earth-2 instead)

Nov 1987: Babs birthday is in fall

Aug 1990: Dick turns 10 a week before Halloween (probably October ~24th)

Sep 1994: Zero Hour soft reboot (Batman and Robin become urban legends so Robin is not allowed on video, Bruce’s parents’ murderer is changed to unknown instead of Joe Chill, Selina is no longer a once-prostitute)

Apr 1995: Dick’s birthday is the first day of spring (probably March 20th)

Oct 2002: Cass learns her birthday is January 26th

April 2003: Cass turns 18 on January 26th

Sep 2003: Tim turns 16 on July 19th

Mar 2004: Jason turns 18 on August 16th

Jun 2006: Infinite Crisis soft reboot (Joe Chill is restored as the arrested Wayne family murderer, Superboy-Prime's punch retroactively resurrects Jason)

Apr 2010: In the Batman: Brave and the Bold universe, Helena Bertinelli celebrates her birthday February 14th

Oct 2011: the major Flashpoint reboot (end of post-Crisis/preboot, begins the New 52 and changes the primary universe to Prime Earth; significant character/timeline changes and erasures)

Dec 2011: Helena Wayne’s fake Carol Bertinelli passport seems to list October 20th as a birthdate

Jul 2012: Helena Wayne’s fake Helena Bertinelli passport lists some 22nd unknown month, Oct 22nd, or Feb 28th birthday

Sep 2012: Batwoman writer J.H. Williams III randomly picks Kate’s birthday as March 21st on Twitter

Nov 2012: Earth-16/YJ animated Dick Grayson celebrates his birthday on December 1st

Jun 2016: In the Injustice: Gods Among Us universe, Alfred’s birth certificate says his birthday is August 16th

Jul 2016: Rebirth reboot (restores some pre-Flashpoint continuity, some characters regain previous histories but now semi-synchronized with the New 52 era)

Jan 2020: Batwoman TV show Kate celebrates her birthday on January 26th

Mar 2021: Writer Tim Sheridan says he & his editor chose March 20th as Dick’s birthday over the November option

May 2021: Infinite Frontier holds all previous continuities as potential canon, restoring more of pre-Flashpoint

Jun 2021: Bruce says his birthday is October 7th in a digital-only comic

Feb 2023: Gotham Knights game has a sale for Bruce’s birthday

#batfamily #batfam #tim drake #dick grayson #bruce wayne #dc continuity #heroesriseandfall #cassandra cain #dc comics #jason todd #helena bertinelli #selina kyle #barbara gordon #jim gordon #alfred pennyworth

91 notes · View notes

spaghetti-explosioned · 28 days

Text

The Gospel According to Saint Matthew

1:1 The book of the generation of Jesus Christ, the son of David, the son of Abraham.

1:2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; 1:3 And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 1:4 And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; 1:5 And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; 1:6 And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; 1:7 And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; 1:8 And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; 1:9 And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; 1:10 And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; 1:11 And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: 1:12 And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; 1:13 And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; 1:14 And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; 1:15 And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; 1:16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

1:17 So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.

1:18 Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

1:19 Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.

1:20 But while he thought on these things, behold, the angel of the LORD appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

1:21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.

1:22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, 1:23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.

1:24 Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: 1:25 And knew her not till she had brought forth her firstborn son: and he called his name JESUS.

2:1 Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, 2:2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.

2:3 When Herod the king had heard these things, he was troubled, and all Jerusalem with him.

2:4 And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.

2:5 And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, 2:6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.

2:7 Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared.

2:8 And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.

2:9 When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.

2:10 When they saw the star, they rejoiced with exceeding great joy.

2:11 And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense and myrrh.

2:12 And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.

2:13 And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.

2:14 When he arose, he took the young child and his mother by night, and departed into Egypt: 2:15 And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.

2:16 Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men.

2:17 Then was fulfilled that which was spoken by Jeremy the prophet, saying, 2:18 In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.

2:19 But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, 2:20 Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child’s life.

2:21 And he arose, and took the young child and his mother, and came into the land of Israel.

2:22 But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee: 2:23 And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.

3:1 In those days came John the Baptist, preaching in the wilderness of Judaea, 3:2 And saying, Repent ye: for the kingdom of heaven is at hand.

3:3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

3:4 And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

3:5 Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, 3:6 And were baptized of him in Jordan, confessing their sins.

3:7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? 3:8 Bring forth therefore fruits meet for repentance: 3:9 And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.

3:10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.

3:11 I indeed baptize you with water unto repentance. but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: 3:12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

3:13 Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.

3:14 But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? 3:15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.

3:16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: 3:17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.

4:1 Then was Jesus led up of the spirit into the wilderness to be tempted of the devil.

4:2 And when he had fasted forty days and forty nights, he was afterward an hungred.

4:3 And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.

4:4 But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

4:5 Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, 4:6 And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.

4:7 Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.

4:8 Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; 4:9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.

4:10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

4:11 Then the devil leaveth him, and, behold, angels came and ministered unto him.

4:12 Now when Jesus had heard that John was cast into prison, he departed into Galilee; 4:13 And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim: 4:14 That it might be fulfilled which was spoken by Esaias the prophet, saying, 4:15 The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; 4:16 The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.

4:17 From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

4:18 And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.

4:19 And he saith unto them, Follow me, and I will make you fishers of men.

4:20 And they straightway left their nets, and followed him.

4:21 And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.

4:22 And they immediately left the ship and their father, and followed him.

4:23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.

4:24 And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them.

4:25 And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.

5:1 And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: 5:2 And he opened his mouth, and taught them, saying, 5:3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.

5:4 Blessed are they that mourn: for they shall be comforted.

5:5 Blessed are the meek: for they shall inherit the earth.

5:6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

5:7 Blessed are the merciful: for they shall obtain mercy.

5:8 Blessed are the pure in heart: for they shall see God.

5:9 Blessed are the peacemakers: for they shall be called the children of God.

5:10 Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.

5:11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.

5:12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

5:13 Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.

5:14 Ye are the light of the world. A city that is set on an hill cannot be hid.

5:15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.

5:16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

5:17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.

5:18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

5:19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

5:20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

5:21 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: 5:22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

5:23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 5:24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.

5:25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.

5:26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.

5:27 Ye have heard that it was said by them of old time, Thou shalt not commit adultery: 5:28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

5:29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

5:30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

5:31 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: 5:32 But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.

5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: 5:34 But I say unto you, Swear not at all; neither by heaven; for it is God’s throne: 5:35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.

5:36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black.

5:37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.

5:38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 5:39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

5:40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.

5:41 And whosoever shall compel thee to go a mile, go with him twain.

5:42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.

5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 5:45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

5:46 For if ye love them which love you, what reward have ye? do not even the publicans the same? 5:47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so? 5:48 Be ye therefore perfect, even as your Father which is in heaven is perfect.

6:1 Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.

6:2 Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.

6:3 But when thou doest alms, let not thy left hand know what thy right hand doeth: 6:4 That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.

6:5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.

6:6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.

6:7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.

6:8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

6:9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.

6:10 Thy kingdom come, Thy will be done in earth, as it is in heaven.

6:11 Give us this day our daily bread.

6:12 And forgive us our debts, as we forgive our debtors.

6:13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

6:14 For if ye forgive men their trespasses, your heavenly Father will also forgive you: 6:15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

6:16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.

6:17 But thou, when thou fastest, anoint thine head, and wash thy face; 6:18 That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.

6:19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 6:20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 6:21 For where your treasure is, there will your heart be also.

6:22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.

6:23 But if thine eye be evil, thy whole body shall be full of darkness.

If therefore the light that is in thee be darkness, how great is that darkness! 6:24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

6:25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? 6:26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? 6:27 Which of you by taking thought can add one cubit unto his stature? 6:28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 6:29 And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.

6:30 Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? 6:31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 6:32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.

6:33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.

6:34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.

7:1 Judge not, that ye be not judged.

7:2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

7:3 And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? 7:4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? 7:5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.

7:6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

7:7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: 7:8 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

7:9 Or what man is there of you, whom if his son ask bread, will he give him a stone? 7:10 Or if he ask a fish, will he give him a serpent? 7:11 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? 7:12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

7:13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: 7:14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

7:15 Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.

7:16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 7:17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.

7:18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.

7:19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.

7:20 Wherefore by their fruits ye shall know them.

7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

7:22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 7:23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

7:24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: 7:25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.

7:26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 7:27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.

7:28 And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: 7:29 For he taught them as one having authority, and not as the scribes.

8:1 When he was come down from the mountain, great multitudes followed him.

8:2 And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.

8:3 And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed.

8:4 And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.

8:5 And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him, 8:6 And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.

8:7 And Jesus saith unto him, I will come and heal him.

8:8 The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.

8:9 For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.

8:10 When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.

8:11 And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.

8:12 But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.

8:13 And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.

8:14 And when Jesus was come into Peter’s house, he saw his wife’s mother laid, and sick of a fever.

8:15 And he touched her hand, and the fever left her: and she arose, and ministered unto them.

8:16 When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: 8:17 That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.

8:18 Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side.

8:19 And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.

8:20 And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.

8:21 And another of his disciples said unto him, Lord, suffer me first to go and bury my father.

8:22 But Jesus said unto him, Follow me; and let the dead bury their dead.

8:23 And when he was entered into a ship, his disciples followed him.

8:24 And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.

8:25 And his disciples came to him, and awoke him, saying, Lord, save us: we perish.

8:26 And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm.

8:27 But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him! 8:28 And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.

8:29 And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time? 8:30 And there was a good way off from them an herd of many swine feeding.

8:31 So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.

8:32 And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.

8:33 And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils.

8:34 And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.

9:1 And he entered into a ship, and passed over, and came into his own city.

9:2 And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.

9:3 And, behold, certain of the scribes said within themselves, This man blasphemeth.

9:4 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? 9:5 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? 9:6 But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.

9:7 And he arose, and departed to his house.

9:8 But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.

9:9 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.

9:10 And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.

9:11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners? 9:12 But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.

9:13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.

9:14 Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? 9:15 And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.

9:16 No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.

9:17 Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.

9:18 While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.

9:19 And Jesus arose, and followed him, and so did his disciples.

9:20 And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment: 9:21 For she said within herself, If I may but touch his garment, I shall be whole.

9:22 But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.

9:23 And when Jesus came into the ruler’s house, and saw the minstrels and the people making a noise, 9:24 He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.

9:25 But when the people were put forth, he went in, and took her by the hand, and the maid arose.

9:26 And the fame hereof went abroad into all that land.

9:27 And when Jesus departed thence, two blind men followed him, crying, and saying, Thou son of David, have mercy on us.

9:28 And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.

9:29 Then touched he their eyes, saying, According to your faith be it unto you.

9:30 And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it.

9:31 But they, when they were departed, spread abroad his fame in all that country.

9:32 As they went out, behold, they brought to him a dumb man possessed with a devil.

9:33 And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.

9:34 But the Pharisees said, He casteth out devils through the prince of the devils.

9:35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.

9:36 But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.

9:37 Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few; 9:38 Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.

10:1 And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.

10:2 Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 10:3 Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; 10:4 Simon the Canaanite, and Judas Iscariot, who also betrayed him.

10:5 These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: 10:6 But go rather to the lost sheep of the house of Israel.

10:7 And as ye go, preach, saying, The kingdom of heaven is at hand.

10:8 Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.

10:9 Provide neither gold, nor silver, nor brass in your purses, 10:10 Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.

10:11 And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence.

10:12 And when ye come into an house, salute it.

10:13 And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.

10:14 And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet.

10:15 Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.

10:16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.

10:17 But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; 10:18 And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.

10:19 But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.

10:20 For it is not ye that speak, but the Spirit of your Father which speaketh in you.

10:21 And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.

10:22 And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved.

10:23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.

10:24 The disciple is not above his master, nor the servant above his lord.

10:25 It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? 10:26 Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.

10:27 What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops.

10:28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.

10:29 Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.

10:30 But the very hairs of your head are all numbered.

10:31 Fear ye not therefore, ye are of more value than many sparrows.

10:32 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.

10:33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.

10:34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.

10:35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.

10:36 And a man’s foes shall be they of his own household.

10:37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.

10:38 And he that taketh not his cross, and followeth after me, is not worthy of me.

10:39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.

10:40 He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.

10:41 He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward.

10:42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.

11:1 And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.

11:2 Now when John had heard in the prison the works of Christ, he sent two of his disciples, 11:3 And said unto him, Art thou he that should come, or do we look for another? 11:4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see: 11:5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.

11:6 And blessed is he, whosoever shall not be offended in me.

11:7 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? 11:8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses.

11:9 But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.

11:10 For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

11:11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.

11:12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.

11:13 For all the prophets and the law prophesied until John.

11:14 And if ye will receive it, this is Elias, which was for to come.

11:15 He that hath ears to hear, let him hear.

11:16 But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, 11:17 And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.

11:18 For John came neither eating nor drinking, and they say, He hath a devil.

11:19 The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.

11:20 Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: 11:21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.

11:22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.

11:23 And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.

11:24 But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.

11:25 At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.

11:26 Even so, Father: for so it seemed good in thy sight.

11:27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.

11:28 Come unto me, all ye that labour and are heavy laden, and I will give you rest.

11:29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.

11:30 For my yoke is easy, and my burden is light.

12:1 At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn and to eat.

12:2 But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.

12:3 But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; 12:4 How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? 12:5 Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? 12:6 But I say unto you, That in this place is one greater than the temple.

12:7 But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.

12:8 For the Son of man is Lord even of the sabbath day.

12:9 And when he was departed thence, he went into their synagogue: 12:10 And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him.

12:11 And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? 12:12 How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days.

12:13 Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.

12:14 Then the Pharisees went out, and held a council against him, how they might destroy him.

12:15 But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all; 12:16 And charged them that they should not make him known: 12:17 That it might be fulfilled which was spoken by Esaias the prophet, saying, 12:18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.

12:19 He shall not strive, nor cry; neither shall any man hear his voice in the streets.

12:20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.

12:21 And in his name shall the Gentiles trust.

12:22 Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw.

12:23 And all the people were amazed, and said, Is not this the son of David? 12:24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils.

12:25 And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: 12:26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? 12:27 And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges.

12:28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.

12:29 Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.

12:30 He that is not with me is against me; and he that gathereth not with me scattereth abroad.

12:31 Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.

12:32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.

12:33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit.

12:34 O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.

12:35 A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.

12:36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.

12:37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned.

12:38 Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.

12:39 But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: 12:40 For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth.

12:41 The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.

12:42 The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.

12:43 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.

12:44 Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished.

12:45 Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.

12:46 While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.

12:47 Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.

12:48 But he answered and said unto him that told him, Who is my mother? and who are my brethren? 12:49 And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! 12:50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

13:1 The same day went Jesus out of the house, and sat by the sea side.

13:2 And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.

13:3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; 13:4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: 13:5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 13:6 And when the sun was up, they were scorched; and because they had no root, they withered away.

13:7 And some fell among thorns; and the thorns sprung up, and choked them: 13:8 But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold.

13:9 Who hath ears to hear, let him hear.

13:10 And the disciples came, and said unto him, Why speakest thou unto them in parables? 13:11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

13:12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.

13:13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.

13:14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: 13:15 For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

13:16 But blessed are your eyes, for they see: and your ears, for they hear.

13:17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

13:18 Hear ye therefore the parable of the sower.

13:19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

13:20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; 13:21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.

13:22 He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

13:23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.

13:24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: 13:25 But while men slept, his enemy came and sowed tares among the wheat, and went his way.

13:26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also.

13:27 So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? 13:28 He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? 13:29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.

13:30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.

13:31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: 13:32 Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.

13:33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.

13:34 All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: 13:35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.

13:36 Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.

13:37 He answered and said unto them, He that soweth the good seed is the Son of man; 13:38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; 13:39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.

13:40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.

13:41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; 13:42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.

13:43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

13:44 Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.

13:45 Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: 13:46 Who, when he had found one pearl of great price, went and sold all that he had, and bought it.

13:47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: 13:48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.

13:49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, 13:50 And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.

13:51 Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.

13:52 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.

13:53 And it came to pass, that when Jesus had finished these parables, he departed thence.

13:54 And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? 13:55 Is not this the carpenter’s son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? 13:56 And his sisters, are they not all with us? Whence then hath this man all these things? 13:57 And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.

13:58 And he did not many mighty works there because of their unbelief.

14:1 At that time Herod the tetrarch heard of the fame of Jesus, 14:2 And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him.

14:3 For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife.

14:4 For John said unto him, It is not lawful for thee to have her.

14:5 And when he would have put him to death, he feared the multitude, because they counted him as a prophet.

14:6 But when Herod’s birthday was kept, the daughter of Herodias danced before them, and pleased Herod.

14:7 Whereupon he promised with an oath to give her whatsoever she would ask.

14:8 And she, being before instructed of her mother, said, Give me here John Baptist’s head in a charger.

14:9 And the king was sorry: nevertheless for the oath’s sake, and them which sat with him at meat, he commanded it to be given her.

14:10 And he sent, and beheaded John in the prison.

14:11 And his head was brought in a charger, and given to the damsel: and she brought it to her mother.

14:12 And his disciples came, and took up the body, and buried it, and went and told Jesus.

14:13 When Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities.

14:14 And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.

14:15 And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals.

14:16 But Jesus said unto them, They need not depart; give ye them to eat.

14:17 And they say unto him, We have here but five loaves, and two fishes.

14:18 He said, Bring them hither to me.

14:19 And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude.

14:20 And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full.

14:21 And they that had eaten were about five thousand men, beside women and children.

14:22 And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.

14:23 And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.

14:24 But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.

14:25 And in the fourth watch of the night Jesus went unto them, walking on the sea.

14:26 And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.

14:27 But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.

14:28 And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.

14:29 And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.

14:30 But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me.

14:31 And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? 14:32 And when they were come into the ship, the wind ceased.

14:33 Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.

14:34 And when they were gone over, they came into the land of Gennesaret.

14:35 And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased; 14:36 And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.

15:1 Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying, 15:2 Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.

15:3 But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition? 15:4 For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death.

15:5 But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; 15:6 And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.

15:7 Ye hypocrites, well did Esaias prophesy of you, saying, 15:8 This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.

15:9 But in vain they do worship me, teaching for doctrines the commandments of men.

15:10 And he called the multitude, and said unto them, Hear, and understand: 15:11 Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.

15:12 Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying? 15:13 But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up.

15:14 Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.

15:15 Then answered Peter and said unto him, Declare unto us this parable.

15:16 And Jesus said, Are ye also yet without understanding? 15:17 Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? 15:18 But those things which proceed out of the mouth come forth from the heart; and they defile the man.

15:19 For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: 15:20 These are the things which defile a man: but to eat with unwashen hands defileth not a man.

15:21 Then Jesus went thence, and departed into the coasts of Tyre and Sidon.

15:22 And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil.

15:23 But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.

15:24 But he answered and said, I am not sent but unto the lost sheep of the house of Israel.

15:25 Then came she and worshipped him, saying, Lord, help me.

15:26 But he answered and said, It is not meet to take the children’s bread, and to cast it to dogs.

15:27 And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table.

15:28 Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.

15:29 And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there.

15:30 And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus’ feet; and he healed them: 15:31 Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel.

15:32 Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way.

15:33 And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude? 15:34 And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes.

15:35 And he commanded the multitude to sit down on the ground.

15:36 And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude.

15:37 And they did all eat, and were filled: and they took up of the broken meat that was left seven baskets full.

15:38 And they that did eat were four thousand men, beside women and children.

15:39 And he sent away the multitude, and took ship, and came into the coasts of Magdala.

16:1 The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven.

16:2 He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red.

16:3 And in the morning, It will be foul weather to day: for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? 16:4 A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.

16:5 And when his disciples were come to the other side, they had forgotten to take bread.

16:6 Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees.

16:7 And they reasoned among themselves, saying, It is because we have taken no bread.

16:8 Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread? 16:9 Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up? 16:10 Neither the seven loaves of the four thousand, and how many baskets ye took up? 16:11 How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees? 16:12 Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.

16:13 When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? 16:14 And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.

16:15 He saith unto them, But whom say ye that I am? 16:16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God.

16:17 And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.

16:18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.

16:19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

16:20 Then charged he his disciples that they should tell no man that he was Jesus the Christ.

16:21 From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.

16:22 Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.

16:23 But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

16:24 Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.

16:25 For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.

16:26 For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? 16:27 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.

16:28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.

17:1 And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, 17:2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.

17:3 And, behold, there appeared unto them Moses and Elias talking with him.

17:4 Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.

17:5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.

17:6 And when the disciples heard it, they fell on their face, and were sore afraid.

17:7 And Jesus came and touched them, and said, Arise, and be not afraid.

17:8 And when they had lifted up their eyes, they saw no man, save Jesus only.

17:9 And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.

17:10 And his disciples asked him, saying, Why then say the scribes that Elias must first come? 17:11 And Jesus answered and said unto them, Elias truly shall first come, and restore all things.

17:12 But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them.

17:13 Then the disciples understood that he spake unto them of John the Baptist.

17:14 And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying, 17:15 Lord, have mercy on my son: for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water.

17:16 And I brought him to thy disciples, and they could not cure him.

17:17 Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.

17:18 And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour.

17:19 Then came the disciples to Jesus apart, and said, Why could not we cast him out? 17:20 And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.

17:21 Howbeit this kind goeth not out but by prayer and fasting.

17:22 And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men: 17:23 And they shall kill him, and the third day he shall be raised again.

And they were exceeding sorry.

17:24 And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute? 17:25 He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? 17:26 Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free.

17:27 Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.

18:1 At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? 18:2 And Jesus called a little child unto him, and set him in the midst of them, 18:3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.

18:4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.

18:5 And whoso shall receive one such little child in my name receiveth me.

18:6 But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.

18:7 Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! 18:8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire.

18:9 And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.

18:10 Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.

18:11 For the Son of man is come to save that which was lost.

18:12 How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? 18:13 And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray.

18:14 Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.

18:15 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.

18:16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.

18:17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.

18:18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.

18:19 Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.

18:20 For where two or three are gathered together in my name, there am I in the midst of them.

18:21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? 18:22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.

18:23 Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.

18:24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.

18:25 But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.

18:26 The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.

18:27 Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.

18:28 But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.

18:29 And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.

18:30 And he would not: but went and cast him into prison, till he should pay the debt.

18:31 So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done.

18:32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: 18:33 Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? 18:34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.

18:35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

19:1 And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judaea beyond Jordan; 19:2 And great multitudes followed him; and he healed them there.

19:3 The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause? 19:4 And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female, 19:5 And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? 19:6 Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.

19:7 They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? 19:8 He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.

19:9 And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.

19:10 His disciples say unto him, If the case of the man be so with his wife, it is not good to marry.

19:11 But he said unto them, All men cannot receive this saying, save they to whom it is given.

19:12 For there are some eunuchs, which were so born from their mother’s womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it.

19:13 Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them.

19:14 But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.

19:15 And he laid his hands on them, and departed thence.

19:16 And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? 19:17 And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.

19:18 He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, 19:19 Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.

19:20 The young man saith unto him, All these things have I kept from my youth up: what lack I yet? 19:21 Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.

19:22 But when the young man heard that saying, he went away sorrowful: for he had great possessions.

19:23 Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.

19:24 And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

19:25 When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? 19:26 But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.

19:27 Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? 19:28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.

19:29 And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundredfold, and shall inherit everlasting life.

19:30 But many that are first shall be last; and the last shall be first.

20:1 For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard.

20:2 And when he had agreed with the labourers for a penny a day, he sent them into his vineyard.

20:3 And he went out about the third hour, and saw others standing idle in the marketplace, 20:4 And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.

20:5 Again he went out about the sixth and ninth hour, and did likewise.

20:6 And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? 20:7 They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive.

20:8 So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first.

20:9 And when they came that were hired about the eleventh hour, they received every man a penny.

20:10 But when the first came, they supposed that they should have received more; and they likewise received every man a penny.

20:11 And when they had received it, they murmured against the goodman of the house, 20:12 Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day.

20:13 But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? 20:14 Take that thine is, and go thy way: I will give unto this last, even as unto thee.

20:15 Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? 20:16 So the last shall be first, and the first last: for many be called, but few chosen.

20:17 And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, 20:18 Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, 20:19 And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.

20:20 Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him.

20:21 And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.

20:22 But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.

20:23 And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.

20:24 And when the ten heard it, they were moved with indignation against the two brethren.

20:25 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them.

20:26 But it shall not be so among you: but whosoever will be great among you, let him be your minister; 20:27 And whosoever will be chief among you, let him be your servant: 20:28 Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

20:29 And as they departed from Jericho, a great multitude followed him.

20:30 And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou son of David.

20:31 And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou son of David.

20:32 And Jesus stood still, and called them, and said, What will ye that I shall do unto you? 20:33 They say unto him, Lord, that our eyes may be opened.

20:34 So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.

21:1 And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, 21:2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me.

21:3 And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.

21:4 All this was done, that it might be fulfilled which was spoken by the prophet, saying, 21:5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.

21:6 And the disciples went, and did as Jesus commanded them, 21:7 And brought the ass, and the colt, and put on them their clothes, and they set him thereon.

21:8 And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way.

21:9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.

21:10 And when he was come into Jerusalem, all the city was moved, saying, Who is this? 21:11 And the multitude said, This is Jesus the prophet of Nazareth of Galilee.

21:12 And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves, 21:13 And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.

21:14 And the blind and the lame came to him in the temple; and he healed them.

21:15 And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the son of David; they were sore displeased, 21:16 And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise? 21:17 And he left them, and went out of the city into Bethany; and he lodged there.

21:18 Now in the morning as he returned into the city, he hungered.

21:19 And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.

21:20 And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away! 21:21 Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done.

21:22 And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.

21:23 And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority? 21:24 And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things.

21:25 The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him? 21:26 But if we shall say, Of men; we fear the people; for all hold John as a prophet.

21:27 And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.

21:28 But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard.

21:29 He answered and said, I will not: but afterward he repented, and went.

21:30 And he came to the second, and said likewise. And he answered and said, I go, sir: and went not.

21:31 Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.

21:32 For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.

21:33 Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: 21:34 And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it.

21:35 And the husbandmen took his servants, and beat one, and killed another, and stoned another.

21:36 Again, he sent other servants more than the first: and they did unto them likewise.

21:37 But last of all he sent unto them his son, saying, They will reverence my son.

21:38 But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.

21:39 And they caught him, and cast him out of the vineyard, and slew him.

21:40 When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? 21:41 They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.

21:42 Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? 21:43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.

21:44 And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.

21:45 And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them.

21:46 But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.

22:1 And Jesus answered and spake unto them again by parables, and said, 22:2 The kingdom of heaven is like unto a certain king, which made a marriage for his son, 22:3 And sent forth his servants to call them that were bidden to the wedding: and they would not come.

22:4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.

22:5 But they made light of it, and went their ways, one to his farm, another to his merchandise: 22:6 And the remnant took his servants, and entreated them spitefully, and slew them.

22:7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.

22:8 Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.

22:9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.

22:10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.

22:11 And when the king came in to see the guests, he saw there a man which had not on a wedding garment: 22:12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.

22:13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness, there shall be weeping and gnashing of teeth.

22:14 For many are called, but few are chosen.

22:15 Then went the Pharisees, and took counsel how they might entangle him in his talk.

22:16 And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.

22:17 Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not? 22:18 But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? 22:19 Shew me the tribute money. And they brought unto him a penny.

22:20 And he saith unto them, Whose is this image and superscription? 22:21 They say unto him, Caesar’s. Then saith he unto them, Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.

22:22 When they had heard these words, they marvelled, and left him, and went their way.

22:23 The same day came to him the Sadducees, which say that there is no resurrection, and asked him, 22:24 Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.

22:25 Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: 22:26 Likewise the second also, and the third, unto the seventh.

22:27 And last of all the woman died also.

22:28 Therefore in the resurrection whose wife shall she be of the seven? for they all had her.

22:29 Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.

22:30 For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.

22:31 But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, 22:32 I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.

22:33 And when the multitude heard this, they were astonished at his doctrine.

22:34 But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.

22:35 Then one of them, which was a lawyer, asked him a question, tempting him, and saying, 22:36 Master, which is the great commandment in the law? 22:37 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.

22:38 This is the first and great commandment.

22:39 And the second is like unto it, Thou shalt love thy neighbour as thyself.

22:40 On these two commandments hang all the law and the prophets.

22:41 While the Pharisees were gathered together, Jesus asked them, 22:42 Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.

22:43 He saith unto them, How then doth David in spirit call him Lord, saying, 22:44 The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? 22:45 If David then call him Lord, how is he his son? 22:46 And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.

23:1 Then spake Jesus to the multitude, and to his disciples, 23:2 Saying, The scribes and the Pharisees sit in Moses’ seat: 23:3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.

23:4 For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.

23:5 But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, 23:6 And love the uppermost rooms at feasts, and the chief seats in the synagogues, 23:7 And greetings in the markets, and to be called of men, Rabbi, Rabbi.

23:8 But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.

23:9 And call no man your father upon the earth: for one is your Father, which is in heaven.

23:10 Neither be ye called masters: for one is your Master, even Christ.

23:11 But he that is greatest among you shall be your servant.

23:12 And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

23:13 But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.

23:14 Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.

23:15 Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.

23:16 Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! 23:17 Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? 23:18 And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.

23:19 Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? 23:20 Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon.

23:21 And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein.

23:22 And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.

23:23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.

23:24 Ye blind guides, which strain at a gnat, and swallow a camel.

23:25 Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.

23:26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.

23:27 Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.

23:28 Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.

23:29 Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, 23:30 And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.

23:31 Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets.

23:32 Fill ye up then the measure of your fathers.

23:33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? 23:34 Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: 23:35 That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

23:36 Verily I say unto you, All these things shall come upon this generation.

23:37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! 23:38 Behold, your house is left unto you desolate.

23:39 For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.

24:1 And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple.

24:2 And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.

24:3 And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world? 24:4 And Jesus answered and said unto them, Take heed that no man deceive you.

24:5 For many shall come in my name, saying, I am Christ; and shall deceive many.

24:6 And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.

24:7 For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.

24:8 All these are the beginning of sorrows.

24:9 Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name’s sake.

24:10 And then shall many be offended, and shall betray one another, and shall hate one another.

24:11 And many false prophets shall rise, and shall deceive many.

24:12 And because iniquity shall abound, the love of many shall wax cold.

24:13 But he that shall endure unto the end, the same shall be saved.

24:14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.

24:15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) 24:16 Then let them which be in Judaea flee into the mountains: 24:17 Let him which is on the housetop not come down to take any thing out of his house: 24:18 Neither let him which is in the field return back to take his clothes.

24:19 And woe unto them that are with child, and to them that give suck in those days! 24:20 But pray ye that your flight be not in the winter, neither on the sabbath day: 24:21 For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.

24:22 And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.

24:23 Then if any man shall say unto you, Lo, here is Christ, or there; believe it not.

24:24 For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.

24:25 Behold, I have told you before.

24:26 Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not.

24:27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.

24:28 For wheresoever the carcase is, there will the eagles be gathered together.

24:29 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: 24:30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.

24:31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.

24:32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: 24:33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors.

24:34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled.

24:35 Heaven and earth shall pass away, but my words shall not pass away.

24:36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.

24:37 But as the days of Noe were, so shall also the coming of the Son of man be.

24:38 For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, 24:39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.

24:40 Then shall two be in the field; the one shall be taken, and the other left.

24:41 Two women shall be grinding at the mill; the one shall be taken, and the other left.

24:42 Watch therefore: for ye know not what hour your Lord doth come.

24:43 But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.

24:44 Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.

24:45 Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? 24:46 Blessed is that servant, whom his lord when he cometh shall find so doing.

24:47 Verily I say unto you, That he shall make him ruler over all his goods.

24:48 But and if that evil servant shall say in his heart, My lord delayeth his coming; 24:49 And shall begin to smite his fellowservants, and to eat and drink with the drunken; 24:50 The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 24:51 And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.

25:1 Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.

25:2 And five of them were wise, and five were foolish.

25:3 They that were foolish took their lamps, and took no oil with them: 25:4 But the wise took oil in their vessels with their lamps.

25:5 While the bridegroom tarried, they all slumbered and slept.

25:6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.

25:7 Then all those virgins arose, and trimmed their lamps.

25:8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.

25:9 But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.

25:10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.

25:11 Afterward came also the other virgins, saying, Lord, Lord, open to us.

25:12 But he answered and said, Verily I say unto you, I know you not.

25:13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

25:14 For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.

25:15 And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.

25:16 Then he that had received the five talents went and traded with the same, and made them other five talents.

25:17 And likewise he that had received two, he also gained other two.

25:18 But he that had received one went and digged in the earth, and hid his lord’s money.

25:19 After a long time the lord of those servants cometh, and reckoneth with them.

25:20 And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.

25:21 His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.

25:22 He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.

25:23 His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.

25:24 Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: 25:25 And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.

25:26 His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: 25:27 Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.

25:28 Take therefore the talent from him, and give it unto him which hath ten talents.

25:29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.

25:30 And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

25:31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 25:32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: 25:33 And he shall set the sheep on his right hand, but the goats on the left.

25:34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 25:35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: 25:36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.

25:37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? 25:38 When saw we thee a stranger, and took thee in? or naked, and clothed thee? 25:39 Or when saw we thee sick, or in prison, and came unto thee? 25:40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.

25:41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: 25:42 For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: 25:43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.

25:44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 25:45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.

25:46 And these shall go away into everlasting punishment: but the righteous into life eternal.

26:1 And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, 26:2 Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified.

26:3 Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas, 26:4 And consulted that they might take Jesus by subtilty, and kill him.

26:5 But they said, Not on the feast day, lest there be an uproar among the people.

26:6 Now when Jesus was in Bethany, in the house of Simon the leper, 26:7 There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat.

26:8 But when his disciples saw it, they had indignation, saying, To what purpose is this waste? 26:9 For this ointment might have been sold for much, and given to the poor.

26:10 When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.

26:11 For ye have the poor always with you; but me ye have not always.

26:12 For in that she hath poured this ointment on my body, she did it for my burial.

26:13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.

26:14 Then one of the twelve, called Judas Iscariot, went unto the chief priests, 26:15 And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver.

26:16 And from that time he sought opportunity to betray him.

26:17 Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover? 26:18 And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples.

26:19 And the disciples did as Jesus had appointed them; and they made ready the passover.

26:20 Now when the even was come, he sat down with the twelve.

26:21 And as they did eat, he said, Verily I say unto you, that one of you shall betray me.

26:22 And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I? 26:23 And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me.

26:24 The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.

26:25 Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.

26:26 And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.

26:27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; 26:28 For this is my blood of the new testament, which is shed for many for the remission of sins.

26:29 But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.

26:30 And when they had sung an hymn, they went out into the mount of Olives.

26:31 Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.

26:32 But after I am risen again, I will go before you into Galilee.

26:33 Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended.

26:34 Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice.

26:35 Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples.

26:36 Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.

26:37 And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.

26:38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.

26:39 And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

26:40 And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour? 26:41 Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.

26:42 He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.

26:43 And he came and found them asleep again: for their eyes were heavy.

26:44 And he left them, and went away again, and prayed the third time, saying the same words.

26:45 Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.

26:46 Rise, let us be going: behold, he is at hand that doth betray me.

26:47 And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.

26:48 Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast.

26:49 And forthwith he came to Jesus, and said, Hail, master; and kissed him.

26:50 And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus and took him.

26:51 And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest’s, and smote off his ear.

26:52 Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.

26:53 Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? 26:54 But how then shall the scriptures be fulfilled, that thus it must be? 26:55 In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.

26:56 But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.

26:57 And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled.

26:58 But Peter followed him afar off unto the high priest’s palace, and went in, and sat with the servants, to see the end.

26:59 Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death; 26:60 But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses, 26:61 And said, This fellow said, I am able to destroy the temple of God, and to build it in three days.

26:62 And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee? 26:63 But Jesus held his peace, And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God.

26:64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.

26:65 Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy.

26:66 What think ye? They answered and said, He is guilty of death.

26:67 Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands, 26:68 Saying, Prophesy unto us, thou Christ, Who is he that smote thee? 26:69 Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee.

26:70 But he denied before them all, saying, I know not what thou sayest.

26:71 And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth.

26:72 And again he denied with an oath, I do not know the man.

26:73 And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee.

26:74 Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew.

26:75 And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.

27:1 When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death: 27:2 And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.

27:3 Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, 27:4 Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that.

27:5 And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.

27:6 And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood.

27:7 And they took counsel, and bought with them the potter’s field, to bury strangers in.

27:8 Wherefore that field was called, The field of blood, unto this day.

27:9 Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; 27:10 And gave them for the potter’s field, as the Lord appointed me.

27:11 And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.

27:12 And when he was accused of the chief priests and elders, he answered nothing.

27:13 Then said Pilate unto him, Hearest thou not how many things they witness against thee? 27:14 And he answered him to never a word; insomuch that the governor marvelled greatly.

27:15 Now at that feast the governor was wont to release unto the people a prisoner, whom they would.

27:16 And they had then a notable prisoner, called Barabbas.

27:17 Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? 27:18 For he knew that for envy they had delivered him.

27:19 When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.

27:20 But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.

27:21 The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.

27:22 Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.

27:23 And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.

27:24 When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.

27:25 Then answered all the people, and said, His blood be on us, and on our children.

27:26 Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.

27:27 Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.

27:28 And they stripped him, and put on him a scarlet robe.

27:29 And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews! 27:30 And they spit upon him, and took the reed, and smote him on the head.

27:31 And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.

27:32 And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.

27:33 And when they were come unto a place called Golgotha, that is to say, a place of a skull, 27:34 They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.

27:35 And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.

27:36 And sitting down they watched him there; 27:37 And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.

27:38 Then were there two thieves crucified with him, one on the right hand, and another on the left.

27:39 And they that passed by reviled him, wagging their heads, 27:40 And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.

27:41 Likewise also the chief priests mocking him, with the scribes and elders, said, 27:42 He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.

27:43 He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.

27:44 The thieves also, which were crucified with him, cast the same in his teeth.

27:45 Now from the sixth hour there was darkness over all the land unto the ninth hour.

27:46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? 27:47 Some of them that stood there, when they heard that, said, This man calleth for Elias.

27:48 And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.

27:49 The rest said, Let be, let us see whether Elias will come to save him.

27:50 Jesus, when he had cried again with a loud voice, yielded up the ghost.

27:51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; 27:52 And the graves were opened; and many bodies of the saints which slept arose, 27:53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.

27:54 Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.

27:55 And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him: 27:56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children.

27:57 When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus’ disciple: 27:58 He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.

27:59 And when Joseph had taken the body, he wrapped it in a clean linen cloth, 27:60 And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.

27:61 And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.

27:62 Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, 27:63 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.

27:64 Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.

27:65 Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.

27:66 So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

28:1 In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.

28:2 And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.

28:3 His countenance was like lightning, and his raiment white as snow: 28:4 And for fear of him the keepers did shake, and became as dead men.

28:5 And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.

28:6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay.

28:7 And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.

28:8 And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.

28:9 And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.

28:10 Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.

28:11 Now when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done.

28:12 And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, 28:13 Saying, Say ye, His disciples came by night, and stole him away while we slept.

28:14 And if this come to the governor’s ears, we will persuade him, and secure you.

28:15 So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.

28:16 Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.

28:17 And when they saw him, they worshipped him: but some doubted.

28:18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.

28:19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 28:20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. The Gospel According to Saint Mark

37 notes · View notes

blackmetalbats · 2 months

Text

Dies Irae

I am so sorry but i did a deep dive on the Dies Irae because of the last malevolent episode and now its gonna be all of you's problem.

one of the oldest and most frequently borrowed of all melodies is the ecclesiastical plainsong to the sequence 'Dies Irae', because of the theme's intrinsic merit, but also its liturgical associations. No record of its origin remains, but both words and melody appear to have been suggested by a passage from the Respond ' Libera me, Domine', which follows the Requiem Mass (catholic mass for the dead) on solemn occasion.

SOURCE: Gregory, R. (1953). “Dies Irae.” http://www.jstor.org/stable/730837

the Requiem Mass contained several special components; the Dies Irae was one of these, formally added to the Mass in 1570. Its text was penned by Thomas of Celano during the late 11th or early 12th century, and it offers a graphic depiction of the horrors of Judgment Day for sinners. the New Catholic Encyclopedia states that

"The medieval Sequence stresses fear of judgment and condemnation."

SOURCE: Brooks, E. (2003). "The Dies Irae ("Day of Wrath") and Totentanz ("Dance of Death"): Medieval Themes Revisited in 19th Century Music and Culture." https://scholarworks.uark.edu/inquiry/vol4/iss1/5

Centre panel from Memling's tryptich Last Judgment (c. 1467–1471)

the text contains three basic references:

(1) Zephaniah 1:15,16

That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm, against the fortified cities, and against the high battlements.

(2) II Peter 3:10-12

But the day of the Lord will come as a thief; in which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up. Seeing that these things are thus all to be dissolved, what manner of persons ought ye to be in all holy living and godliness, looking for and earnestly desiring the coming of the day of God, by reason of which the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?

(3) finally, the judgment portion of Matthew 25 is cited as part of the scriptural basis for the "Dies Irae."

THE TEXT, in an english translation from the original latin

Day of wrath and doom impending, David's word with Sibyl blending! Heaven and earth in ashes ending!

O, what fear man's bosom rendeth, When from heaven the Judge descendeth. On whose sentence all dependeth!

Wondrous sound the trumpet flingeth, Through earth's sepulchers it ringeth. All before the throne it bringeth.

Death is struck, and nature quaking, All creation is awaking. To its Judge an answer making.

Lo! the book exactly worded. Wherein all hath been recorded; Thence shall judgment be awarded.

When the Judge His seat attaineth, And each hidden deed arraigneth. Nothing unavenged remaineth.

What shall I, frail man, be pleading ? Who for me be interceding. When the just are mercy needing?

King of majesty tremendous, Who dost free salvation send us. Fount of pity, then befriend us!

Think, kind Jesus! my salvation Caused Thy wondrous Incarnation; Leave me not to reprobation.

Faint and weary Thou hast sought me. On the Cross of suffering bought me; Shall such grace be vainly brought me ?

Righteous Judge! for sin's pollution Grant Thy gift of absolution. Ere that day of retribution.

Guilty, now I pour my moaning. All my shame with anguish owning; Spare, O God, Thy suppliant groaning!

Through the sinful woman shriven. Through the dying thief forgiven. Thou to me a hope has given.

Worthless are my prayers and sighing. Yet, good Lord, in grace complying, Rescue me from fires undying.

With Thy favored sheep O place me, Nor among the goats abase me. But to Thy right hand upraise me.

While the wicked are confounded. Doomed to flames of woe unbounded. Call me with Thy Saints surrounded.

Low I kneel, with heart submission. Crushed to ashes in contrition; Help me in my last condition!

Ah! that day of tears and mourning! From the dust of earth returning, Man for judgment must prepare him;

Spare, O God, in mercy spare him! Lord all-pitying, Jesu Blest, Grant them Thine eternal rest.

the first six stanzas describe the Judgment. the other stanzas are lyric in character, expressing anguish of one of the multitude there present in spirit; his pleading before the Judge who, while on earth, sought him unceasingly over the hard and thorny ways from Bethlehem to Calvary; and now, in anticipation of the Judgment, pleads before a Savior of infinite mercy, who, on Judgment Day, will be a Judge of infinite justice, before whom scarcely the just will be secure.

SOURCE: Demaray, D. E. (1965). "Thomas of Celano and the" Dies Irae". https://place.asburyseminary.edu/cgi/viewcontent.cgi?article=2018&context=asburyjournal

#idk i just like doing research and i thought i might just do a service for the community #i love you all malevolent mutuals and malevolent people btw #dies irae #malevolent #malevolent 44 #malevolent spoilers #arthur lester #john malevolent #blackmetalbats

45 notes · View notes

abardnamedreginald · 3 months

Text

im a wolf-demon-salamander-grey treefrog-katydid-cricket-luna moth-klingon-trad vampire-cat-romulan-harry potter wizard-gnome-drow-orc-wood elf-high elf-werewolf-twilight vampire-chihuahua-android-bard-druid-sorcerer-d&d wizard-lotr wizard-mind flayer-kraken-owlbear-genetically modified human-andes mint-harry potter merperson-h20 mermaid-great white shark-raven named nevermore-amontillado-sewer clown-animatronic-ink person-reality bender-ringwraith-chicken-fairy-telescreen-multibear-manic pixie dream girl-d class-horcrux-dragon-unicorn-pegasus-among us crewmate-among us imposter-game master-sharpie king size marker-dwarf-dragonborn-toothbrush-rock-paper-scissors-lizard-vulcan-politician-god-phone guy-icebreakers ice cubes pineapple-a doctor not a miracle worker-troll-ent-poodle-rabbit-Bear.-orange zombie-purple zombie-green zombie-professor plum-col. mustard-in the library-with a knife-hoola dancer-fish-villager-pelecan-defense against the dark arts professer-mafia boss-peep rabbit-peep chicken-gymnast-hairbrush-philosopher-music freak-school teacher-kidnapper-police lieutenant-farmer-trash can-dumpster out back-turtle-tribble-my little pony-kratt brother-high diver-pearl diver, dive, dive, deeper-chef-fire-earth-water-wind-wasp-bee-hornet-yellowjacket-mud dabber-grasshopper-rattlesnake-armadillo-cowboy-flashlight-starfleet science officer-harlet-elephant-gater-muppet-emo-goth-preppy-teabag-loser-sucker-mouse-rat-a puppet-a pauper-a pirate-a poet-a pawn-and a king-father albert-the pope-a nun-pastor jeff-gambler-metalhead-death rocker-the grim reaper-angel-lighthouse-paw patrol dog-hobbit-starfish-sponge-crab-squid-shrimp-jellyfish-chipmunk-hammerhead shark-nurse shark-humpback whale-blue whale-orca-sexual harrassment panda-south park character-jakoffasaurus-scrabble board-ouija board-pillow-toilet paper-period pad-tampon-baby diaper-elderly diaper-martian-touch tone telephone-starfleet operations-starfleet command-kirk-spock-bones-sulu-chekov-uhura-scotty-yeoman rand-KHAN!!!-mudd-the uss enterprise-the uss reliant-botany bay-v'ger-valeris-saavik-sybok-surak-sarek-the abbreviation 'idk'-sheldon-leonard-penny-howard-raj-amy-bernadette-mary cooper-george sr-george jr-missy cooper-meemaw-tam-dr sturgis-dr linkletter-dr jack bright-dr clef-dr gears-dr kondraki-dr mann-dr iceberg-dr crow-dr rights-dr sherman-scp 049-scp 3008-scp 4231-scp 166-scp 682-scp 2521-scp 590-O5 6-bill cipher-stanley pines-stanford pines-dipper-mabel-wendy-soos-schmebulok-gideon-mcgucket-dipper goes to taco bell-sheriff blubs-deputy durland-tad strange-andy taylor-william afton-michael afton-elizabeth afton-crying child-henry emily-charlotte emily-dave miller-jack kennedy-dee kennedy-peter kennedy-steven stevenson-aragorn-sam-frodo-merry-pippin-boromir-legolas-gimli-gandalf-faramir-denethor-sauron-elrond-thranduil-harry-hermione-ron-voldemort-pettigrew.-moony-padfoot-prongs-snape-edward-bella-alice!!-carlisle-charlie-cthulhu-greg heffley-pennywise-bendy-sammy-norman-jack-alice (susie)-allison-henry stien-joey drew-bruenor battlehammer-raskolnikov-heather-heather-heather-veronica-jd-kurt-ram-martha-kurt cobain-david bowie-freddie mercury-hozier-mitski-lemon demon-jack stauber-tally hall-hamilton-burr-jefferson-madison-washington-phillip-angelica-eliza-peggy-king george iii-king henry viii-ben franklin-catherine of aragon-anne boleyn-jane seymour-anne of cleves-katherine howard-catherine parr-dracula-𝓯𝓻𝓮𝓪𝓴𝔂-evan hansen-conner murphey-john adams-raymond barron-fred randall-jane doe-ocean-noel-mischa-constance-ricky-karnak-vergil-alternate-thatcher davis-ruth-dave-cesar-mark-adam-sarah-jonah-evelyn-gabriel-trump-biden-sunny-basil-kel-aubrey-hero-mari-vanessa (the mean girl that kinda likes u)-tux the linux penguin-perry the platypus hybrid princess...dont fw me

45 notes · View notes

thekatebridgerton · 7 months

Text

Today on stories I'm too sleep deprived to write #XYZ

Sometimes I really think about writing a Polin fanfiction where Penelope marries Lucy's uncle and ends up neglected and abused, but doesn't leave him because of teenage Richard and little Lucy. Until she finds out about the deal to betroth little Lucy to Haselby Junior and how her husband is commiting treason and basically wants to sell his young niece to cover it up. So Penelope finds some will to live after years of just taking the abuse to protect the kids and sells her husband out to the crown, on the condition that the Abernathy title isn't affected.

Cue Lucy's uncle officially dying in a mysterious accident and Penelope moving back to London with little Lucy and young Richard. The Bridgertons and the Featheringtons are happy to have her back but Penelope's marriage has changed her and the first one that notices is Colin.

Penelope doesn't smile anymore, she's busy running the Abernathy estates and putting the fear of God into her teenage nephew because Richard is the darn heir to the Abernathy title and he needs to act like it, David did Richard no good and he really needs a good male influence in his life.

'No Colin not you, the last thing I need is Richard deciding he wants to drop everything and go gallivanting across Europe while his aunt and little sister despair in worry... I meant a male influence like Anthony, or Simon'

Colin starts putting the pieces together about her marriage when he sees that Penelope keeps reassuring Lucy that yes everything in the mansion is all theirs and that nobody can hurt them now. And when she keeps pushing Richard to make friends among the ton so his sister can have a better chance when she's presented.

Basically, id love to see a deconstruction of a situation where Penelope doesn't realize she's turning into her mother. And actually begins to see things from Portia's point of view now that she's officially An unhappy widow who's only joy in life will be to see her wards safely married and enjoying the life she never could.

She's Determined to make up for lost time when it comes to building connections and ensuring Richard and Lucy's future, going as far as policing Lucy's friend circle because ' Lucy is too kind and too naive, any false friend could play her for a fool'

Everyone else thinks Penelope is just being Penelope but Colin can see that she's spiraling under the weight of her worries and the ghost of her former husband, and he wants to help, he keeps showing up to everywhere she goes, trying to bring a smile out of her, encouraging her to think about herself, to dream about love, maybe remarriage, like Francesca, live again with a purpose.

Penelope thinks Colin is cute but annoying and needs to buzz off, she may still think he's handsome and charming but gone are the days she would feel over the moon for sharing a dance with him. The harder he tries to cheer her up, the more upset she gets, who gave Colin the right to see through her? Why is he so fixated on helping her, she's fine, she got rid of David, she's got Lucy and Richard and boatloads of money to do as she pleases! Penelope doesn't need Colin Bridgerton's pity!

Bonus if this is an au in which Colin still remains a bachelor, because he never found the love his parents used to have. And always felt guilty for not saving Penelope from the marriage that ruined her life.

But Colin keeps trying. Almost as if he's in love with her or something, but Penelope no longer believes in love. She's only hopeful for Lucy, because that child deserves true love, Lucy will have everything Penelope never did, Lucy is the future...

Even if Lucy IS developing the same predilection for Eton attending Bridgertons that Penelope did in her youth, Penelope will ignore Gregory's friendly attention to Lucy the same way Portia continues to ignore Colin's attention to her.

This won't backfire, not at all

#bridgerton #polin #penelope fetherington #dark widow Penelope #bachelor colin #colin bridgerton #Lucy's uncle gets shot because i say so

90 notes · View notes

fragmentedblade · 8 months

Note

Can you expand more on Ratio's philosophical influences? You seem super knowledgeable!

I've been sitting on this for some time because I didn't know what prompted this message and thus I didn't know what to answer and how. I guess it may be the comment I wrote about him having a socratic but also a sophist air?

There are a lot of details in Ratio's overall design that point towards philosophical references. I want to draw attention to the fact that since this is a vague message on anon I don't really know what to focus on or what could I skip because it's information already known, so what I'm going to say is a very brief summary of many ideas, which of course makes such ideas but the shadow of an echo of themselves, so faint they almost become untrue. I fervently advise to look more deeply into any of this if something catches anyone's interest. And I also want to point out that the problem of knowing a little bit of something, even its existence, is that seeing turns to seeking, and an excess of seeing is also a blindness; what I mean by this is that I'm not sure how much of what I am going to say was intentional by the developers/writers and how much is just me suffering the blindness of seeing too much haha

However, I also want to clarify that I do think many of the things I’m going to say are present even if perhaps not intended by the writers/designers. This is due to the fact that Ratio’s main influence is platonism, and platonism is everywhere in western philosophy and in general western culture; once you see it you cannot unsee it. So perhaps I am reading too much or making correlations between things in his design that were not meant to be linked, giving a depth to the character that is probably incidental, but that I would say nonetheless exists because it pertains to a certain philosophical tradition in which the elements stem from each other. I hope this will become clearer in its development if it isn’t right now.

Ratio has an Apollonian air. At first that and his mask made me wonder if he was going to be linked to the Mourning Actors, who alongside the Masked Fools for now remind me a lot of the Nietzschean Apollonian and Dyonisian dichotomy. This was conjecture on my side so I won't go on about this on this ask.

Ratio retains however the Apollo air. When I saw his splash art he reminded me instantly of the Belvedere Apollo, down to the strap under his chest like the sculpture has the quiver's strap. His sixth eidolon too recalls that sculpture, since it seems to be a mix of the pose in Michelangelo's David with the cloth in the Belvedere Apollo. Among other things, Apollo is a god linked to truth, medicine, archery and divination. The owl seems to be a reference to Athena, though.

Ratio also has the laurel or bay branch on his head, which is one of Apollo's traits. Laurel on someone's head became linked to victory as well as academic and artistic merit (I know in Italy people still use it when graduating, for instance; I mean, that's where the word comes from). The fact that he has half of it is most likely due to an aesthetic choice, especially given how the character designs are pointedly asymmetric in this game; however, I think it works well with how, no matter how much he achieves and how hard he tries, Ratio is never gazed upon by Nous nor accepted by the Genius Society with the frustration, bitterness and questioning that brings both himself and others.

This last point, being ignored by something akin to a divinity, works also with his Apollonian air, I'd say. Given his Apollo look, his snake-like pupils made me think instantly of Delphi. Delphi was where a temple to Apollo was (linked to a mythological snake, and snakes thus became associated with Apollo in imagery), and it was famous for its prophecies. Socrates (the master of Plato and main figure in his dialogues) is said to have started the habit of questioning he is mostly famous for because a friend of his went to the temple in Delphi and was told by the Oracle that the wisest man in Athens was Socrates. Socrates was perplexed by this because he knew nothing, and started posing questions to supposedly erudite people about the matters about which they were experts, only to come out of that feeling unsatisfied with the answers. Thus, Socrates thought the Oracle may be right after all, but he was only the wisest man because he at least knew that he knew nothing.

This works very well with Ratio because Socrates starts the journey by being distinguished among his peers, gazed upon, by a god (Apollo was supposed to possess the Pythia, or at the very least the prophetic power came from him), while Ratio never gets that recognition, and seems resigned to that already ("If this day I have not gained the recognition of Nous, it stands to reason that I never will at any point in the future" and "One day, I received a letter from the Interastral Peace Corporation (...). I could tell the solemnity of the invitation, so I excitedly passed it on to Mr. Ratio. Yet, he said nothing. I could sense his heavy silence even through the headgear. He then politely asked me to leave. The moment I closed the door, I heard a grim sigh followed by a self-deprecating laughter... Perhaps he realized he would never be accepted into the Genius Society..."). The mix of arrogance and humbleness, although enhanced in Ratio in a comical degree, is already somewhat present I would argue in the way Socrates talks in Plato's dialogues. Arrogance was also a trait Heraclitus, the author of the line cited in the name of his banner (“Panta rhei”), was famous to have.

So Ratio takes the position at the IPC. The Intelligentsia Guild is "often seen as a vendor of knowledge", and is looked down upon by the Genius Society. This is where I think the philosopher/sophist dichotomy comes in. Sophists were teachers, and were paid. They also were known to use rhetoric to convince (I would say there's a reference to this in one of Ratio's daily messages). In the political landscape of Athens, they were very useful for young men interested in politics. Some sophists became quite rich and famous. Usually philosophers, who didn't receive any money and did everything for the "love of knowledge" itself, looked down on them. At least in the texts of Plato that's often the case, although some sophists are portrayed under a better light even there; btw many of the things I've been saying come from Plato, but since this is an intricate subject on its own that isn’t directly pertinent to the ask I won't dwell on it right now.

Education in ancient Greece consisted of both intellectual and physical training. Intellectual education included music, poetry, mathematics, astronomy,... Physical fitness was held as something very important in a young man's curriculum as well. I think this is where the fanservicey choice of making Ratio so fit and pretty comes from. And I say “pretty” because beauty too is an important concept for Plato, and ancient Greece in general. It is also part of what linked the need of a young man to develop himself both intellectually and physically. Beauty is linked to harmony and order, both on an individual basis and cosmologically, often in some philosophical trends to a mathematical level; pythagoreanism has a lot of this.

Indeed I think pythagoreanism has to do somewhat with Ratio's design, considering his link to mathematics and geometry, and given his name ("Ratio" made me think of the golden ratio and in general pythagorean ratios even before it made me think of "reason" tbh), but in general the main philosophical reference in Ratio seems to be Plato, who was influenced greatly by pythagoreanism; this is one of the perhaps unintended indirect yet present links I mentioned at the beginning.

Platonism is very present in many ways in Ratio. It's noticeable even in his visual design, with how buff and handsome he is, arguably the references to Apollo and Athena, the geometry imagery, and even the sculptures he creates with his technique, but the influence is seen throughout his entire character, story, dialogue lines,... Part IV of Ratio’s character story, the way he talks with Roseth and what he says, has in my opinion an echo of platonic dialogues, as does his line “To spread knowledge, we must first make people realize their folly” recall Socrates. In the Trailblaze mission the main character had to argue for their innocence, which to me brought to mind the Apology of Socrates. On the other hand, the way this was done was very reminiscent of the socratic method, both in the discussion and counterargument mechanic of the game as, and especially so, in the use of memory. The main character had already the knowledge they seeked, yet they had forgotten about it, and had to retrieve it through memory guided by the intense questioning of Ratio; this, if applied to the research of a more essential knowledge instead of circumstantial, is the core of Socrates' maieutics. Maieutics is "midwifery". Socrates called by that word his method because he thought he was helping give birth to truths or knowledge that were already present in people's minds, if forgotten. It's what Ratio's skill, "intellectual midwifery", references.

The fact that Socrates' method, the "intellectual midwifery" to put it in in HSR terms, works in platonic philosophy is because it is taken that there are eternal truths, something Ratio believes as well (“The beauty of truth is that it never changes, even when no one understands it. Well, that's true for me, at least”). This has to do with what is called the theory of Forms or the theory of Ideas. The world that we see is but the shadow of that other conceptual abstract world, of which we have but forgotten memories and that we can access only with the mind's eye. Our soul once saw/was part of that other world, which is why it can remember it. Plato was influenced by the pythagorean view of a sort of journey or reincarnation of the soul after dying, to put it some way. This is also extensive, it has to do with orphism, is at the core of a lot of philosophical and theological western traditions, and thus I will say only this, even though it feels very close-to-fake simplistic haha. To summarise, there’s the other abstract perfect world of which everything in this world participates from and is but the shadow of (everything beautiful participates on the Idea of Beauty, eternal and inextinguishable, but it’s never as perfect as that Idea, only but its echo). The idea that the world is but the shadow of the other world is present in Ratio's English line when he is ko-ed, "Mere flesh…" (in Chinese, though, if I’ve understood correctly he says “«Mediocre»… hah”, which is very different if still lore-heavy). This of course implies a strong ontological dualism.

In this sense it is extremely interesting to me that Ratio’s banner is named “Panta rhei”, because Heraclitus is the epitome of the defender that all things were in constant change yet all things are One, the process of “becoming”, the constant struggle, at the core itself of reality (this too is harmony). He was pointedly monist, and is often contrasted to Parmenides, who spoke of eternal unchanging truths and beings. Both are cornerstones in the development of western philosophy and influenced Plato, but the choice calls my attention. In the Japanese wiki the line was linked/took to the buddhist concept of impermanence; while not necessarily related to that, this wiki suggestion made me wonder whether the choice of making “Panta rhei” the name of Ratio’s banner was done to further enhance another aspect of the many parallels between him and Ruan Mei, who also talks about life as something seemingly diverse and changing, hopes to obtain permanence, and talks about a something that transcends the multiple faces of life and that unifies them all (“Life is countless and varied in form. I firmly believe in that. Its beauty is like a myriad of flowers, and I want to pluck the one that never wilts”; “I wish to discover "the true essence of life," something that all individuals possess unknowingly, whether it is the materialism of their existence or an unknown entity beyond corporeal realms”; “The core of all existence is unity”). Even beyond that, in the context of everything else Ratio has going on, the mention of Heraclitus brings very intriguing food for thought to the table; yet I think this may be another instance of things that are, yet were most likely not meant by the writers.

Moving on, I’ll give a quick comment on the more explicit philosophical references we can find in Ratio’s traces, attacks and voicelines, and will dwell a bit only when I think they work well with the subjects and concepts I already commented Ratio plays with, otherwise this response will be eternal.

Summation (trace): in Chinese this is more clearly linked to the inductive reasoning, which in context it is obvious this is what this trace references; I don’t know why they chose to translate it this way. It is a method of reasoning that comes from the observation of particularities to generalisation, hence “summation”. It works well with Ratio causing more damage per debuff, and with the references to empiricism in Ratio’s attacks. The consequences in inductive reasoning are not truly ensured by the premises (the typical example is how you can’t ensure that all ravens are black by as many black ravens as you observe).

Inference (trace): this baffled me because again it is more clear in Chinese that this is referencing deductive reasoning, but every language translates “inference”, whereas in the “deduction” trace the characters are exactly the same as the ones in the Chinese wiki for “inference”, but every language translates “deduction”. I don’t know what’s happening here, I wish I knew Chinese and found this less confusing, but at least both words are present in his traces. Deductive reasoning is the one that goes from premises to conclusion. It is heavily linked to logic and it doesn’t necessarily require empiric knowledge.

Deduction (trace): this is what is called “inference” apparently in Chinese (if someone knows about this I would love to know what is happening in Chinese in these two traces). Inferences are, well, the process of reaching conclusions. It can be either through deduction or induction (or abduction, some would argue, but that’s another can of worms).

Mind is might (basic attack): in latin this is “scientia potentia est”, and while at this point the line is very detached from its context, initially it was linked to Bacon and Hobbes. I honestly think this is just a very convenient name for an attack of a character following a philosophy/sciences/knowledge thematic.

Intellectual midwifery (skill): Socrates, and platonism. I talked about this before.

Syllogistic paradox (ultimate): Syllogistic paradoxes were one of my favourite things when I was studying. Syllogisms are a form of logic reasoning, which consist of two premises and one conclusion. Though the premises may be true, and though the reasoning may be sensible, at times contradictory or illogical conclusions may be reached. This is a syllogistic paradox. Why this happens is because of a myriad of reasons, like the differences between natural and logical language, or the development of theories (the paradoxes in set theory are among my favourite things ever). I personally like to draw a strong distinction between paradoxes and contradictions. Anyway, I have a lot to say about this haha In general, this is what the name of the ultimate is referencing. It works well with Ratio’s traces. It also goes well with some of the other subjects present in his characterisation, like platonism, Descartes and such; there are a lot of paradoxes that arise from many of the theories that play with such topics. I think reading Alice in Wonderland’s apparent madness through the lenses of logic makes us see that most of those incongruences are actually pretty logical; many of them iirc are syllogistic paradoxes. Carroll was a logician. I mention this because this, as well as many other ideas present in Ratio, work extremely well with Penacony.

Cogito, ergo sum (talent): this is a line by Descartes, a rationalist. This too is something that fits Penacony incredibly well. Descartes starts doubting knowledge, ends up questioning pretty much everything, establishes inspired by mathematics and logic a method of acquiring the truth, and in the research of true knowledge he starts doubting everything with a methodical doubt to be able to tell what knowledge stands after being hit by doubt, and why, and try to reconstruct knowledge from there. Ratio’s lines about “seeking answers with a negative hypothesis in mind”, “When one is immersed in academic research, scepticism comes more naturally than belief” or “Pursuit tinged with negativity is still pursuit, and it is capable of leading us to the right conclusion” reminded me of Descartes’ method. One of the steps in the process is doubting one’s own existence, but since I (pardon the “I”, but the first person is very important in Descartes) doubt, then I think, and since I think, then I exist; cogito, ergo sum. This is closely related to platonism in some senses, and while Descartes’ philosophy comes in part from a criticism of scholasticism, it still has ties to it, but Descartes was a massive breakthrough in the history of Philosophy. I also won't dwell on this, but this is fascinating imo haha

Anyway, Descartes’ doubt about the existence of reality, of the world, is heavily linked to dreams, because in dreams we believe things are real but are not, so equally we could be at every moment in a dream and not be aware of that; only the existence of oneself is clear of this doubt (Zhuangzi’s text about the butterfly plays with this too; I comment this because butterflies have appeared in Penacony and the Zhuangzi’s text seems to play in an interesting way with the concept of “I”, taking it a different route than Descartes, which is a very intriguing idea but I don’t know much of Chinese philosophy at all). The concept of simulated realities, Matrix-like settings and such, all are strongly linked to this conception of Descartes, even though similar things existed previously (such as Plato’s allegory of the cave), and this works very well with Penacony again. Obviously, Descartes’ theory is strongly dualist, and it’s even established a body-mind dualism. The idea of the ghost in the shell also comes in great part from Descartes. Descartes’ view of the body was not too unlike that of a machine.

This was in a time in which clockwork and automatons were quickly advancing and fascinating people. Physic theories started to look (even more) like clockwork, with the universe as clockwork and god as a watchmaker that put it into place and then let it run its perfect course, needing or not (depending on the theory) adjustments from the watchmaker from time to time. I said before that harmony was linked to both the cosmos and the body, with the body in part being a reflection of the cosmos, and even linked to it by the harmony of the spheres. This new way of approaching the cosmological and human issues and developing Physics still has echoes of that. Newton, who is referenced in one of Ratio’s idle animations, is one of the epitomes of this concept of the universe as clockwork. Again, I don’t know how much they’ll do with these ideas nor even if they were written on purpose, but it all works so well with Penacony it would be a pity if they did nothing with this.

Another thing I want to note about Descartes is that besides mentally detaching himself from everything while doubting in his deconstruction and construction of knowledge, seeking undoubtable truths, he famously did so physically as well for some time when he first started thinking about the matters in his Discourse on the Method one night: “having no diverting company and fortunately also no cares or emotional turmoil to trouble me”, while he “spent the whole day shut up in a small room heated by a stove, in which I could converse with my own thoughts at leisure”. This reminded me a lot of Ratio’s head and how he uses it: “with the headpiece on, isolated from my five senses, i can think without interference”, “he put on a headgear to keep away all external distractions and completely focus on thinking? Who else in the world could manage that?”.

Mold of idolatry (technique): this links mainly again to the theory of Forms of Plato, with that representation of something else that is what is real. The name of the technique and what it does works well also with the idea of idolatry, especially of idolatry of false gods, idols or even falsehood in general, and how Ratio criticises people’s blind infatuation with geniuses. It also reminds me of Nietzsche’s Twilight of the Idols, or, How to Philosophise with a Hammer. Among other things, Nietzsche heavily criticises platonism and platonic philosophy, and mostly all western philosophers (he has kind words for Heraclitus, for instance).

Wiseman’s folly (ultimate’s effect): the idea that knowledge or beholding the truth brings to something similar to madness or ends up leading to foolishness is a very common one. Many of the Ancient Greece philosophers were said to have been extravagant. Diogenes the Cynic and Heraclitus were two such examples. Democritus was said to have plucked out his own eyes. Empedocles is said to have killed himself in a volcano. There’s Nietzsche, Georg Cantor, Kurt Gödel. It is the idea of the wise ending up being very much like the fool, but also the idea of the wise ending up losing sight of basic truths I believe, in that alienation from the world.

Know thyself (eidolon): this is what was inscribed in the temple of Apollo in Delphi I spoke of before. This is linked to Heraclitus, Socrates, Plato and platonism, of course. I think when it comes to Ratio that’s it, really. But this maxime has had a lot of implications and interpretations in different contexts and at different times. It could be seen as just a salutation, recommending temperance, the idea of knowing oneself and one’s limitations as key to succeed when approaching subjects or problems, the first step of getting to know anything at all, humans and the world being closely linked and even reflection of god so studying one helps studying the other, etc.

Vincit Omnia Veritas (eidolon): the translator says this means “eternal truth” in Chinese, which would play way better with the philosophical ideas and concepts present in Ratio while still playing with his name, “Veritas”. I won’t dwell on this because I’ve already talked about the link between eternal truths and Ratio a lot, and besides I can’t even confirm this is the true meaning because I don’t know Chinese.

Eidolon “The divine is in the details” seems to be a reference to a Chinese idiom that comes from a book. I don’t know if it has greater significance, but if anyone knows I am all ears. The other eidolons obviously work with Ratio, but I don’t see obvious philosophical influences so I’m skipping them.

Esse est percipi (ultimate line): “To be is to be perceived”. This is a line by Berkeley and linked to his philosophy. He criticises both dualism and materialism. The core idea is that the world’s existence is entirely dependent on the mind, that things don’t exist unless they are perceived and thought. His justification for one’s own existence seems to come from this perception, as Descartes’ came from thinking: “I do nevertheless know that I, who am a spirit or thinking substance, exist as certainly as I know my ideas exist”. Parmenides has a similar idea in his poem. I don’t think this was intended to be read too much into when it comes to Ratio, but I think it fits nicely with the other topics he has going on, and the dichotomy they often entail. It also works well with Ratio’s plaster head, with how he says “I don't have to set eyes on stupid people. Of course, they don't want to see me either”, with how he uses it to go unnoticed or unrecognised in both Herta’s Space Station and Penacony, and I think it could be overread or taken to more exaggerated levels in a juicy manner reading this under the notion of nothingness, mediocrity and being disregarded by Nous.

One of the listed researched achievements of Ratio is in the field of epistemology. Epistemology is the field that studies knowledge. Although studied in particular at times, it is of course often linked to ontological conceptions; all the philosophical theories I’ve stated carry with them epistemological implications as well as ontological. In one of Ratio’s character stories there’s a mention to epistemic logic which is, speaking broadly, a logical approach to the analysis of knowledge.

Another one of his listed achievements is in natural theology, which is the study of god through reason and logic instead of things such as transcendental experiences or revelations. This is very common in philosophy in general. It often has to do as well with the world as a harmonious whole, god as watchmaker/the universe as clockwork, and teleology. I will mention Newton and Darwin here because Newton is referenced in Ratio’s idle animation, and Darwin because he broke up with the teleological tradition when it came to the world. Ratio’s work is named Aeons: A Natural Phenomenon, and the title and its description, how its “Aeon non-theism”, makes it seem to me like he wrote of Aeons as if they were just another form of life or something that pertains to nature itself and not detached from it, which although very different from Darwin’s ideas did remind me of how he dismissed teleology in nature. This also clearly links, in my opinion, to Ruan Mei.

Other than that I also want to note Ratio’s final speech to Screwllum about inspiring doubt and scepticism when it comes to established ideas and geniuses. It reminded me of Socrates, how he was said to have “perverted” youth inspiring all that questioning among other things. It reminded me of Nietzsche, how he fervently encouraged individuals to use critical thinking, question dogmas and preconceived ideas they could have, and come up with their own conclusions that does not mean necessarily negating absolutely everything they held true before the questioning (this exchange between Screwllum and Ratio: “Screwllum: «You wish to uproot the researchers' blind worship of geniuses». Dr. Ratio: «I am only laying out my questions».”). It also pointedly reminded me of Kant's “Sapere aude!”, “Dare to know!”, and his text What Is Enlightenment?, in which among other things Kant talks about the lack of courage, not of intellect, of people to think for themselves, how humanity lives in a constant immaturity or adolescence of the mind, and urges them to get out of that state, to dare to know. Kant was greatly influenced by rationalism but said to have awaken from the rationalist slumber thanks to empiricism; the plays on rationalism and empiricism, deduction and induction, and the presence of idealism in the rest of Ratio’s writing as well as this fervent push for people to snap out of their lack of criticism and dare to think for themselves are what made me think of Kant here.

There’s more things to talk about Ratio, like his view on mediocrity and geniuses, and how that view is constructed and described in traces through fragments in his lore, the character stories, snippets of conversations; how he seems to be so similar in character and drive to geniuses, but never accepted as one, and how he is regarded as very different and eccentric by “normal” people, even in the Guild. In short, how he is detached from both the “normal” people and geniuses, like suspended between both states without being either completely, and how it makes so much sense in this context that he tries to breach the rift between both. I couldn’t help but mention this, to avoid forgetting this aspect of his characterisation in the future, but I won’t dwell on this because it isn’t really directly linked to any philosophical influence that I can think of.

I think this is it. Hopefully I didn’t forget anything important. And I’m sorry it is so long, but I really tried to summarise. As I said, I may well be reading too much into some of these things, but I also think that since Ratio plays with many of the core authors and concepts in the history of western philosophy, some things I expect were not intended by the writers still are present somewhat, because mentioning this or that thing alongside this or that other thing ends up having implications if you know a bit of the context.

I hope this was clear enough. However, I can try to explain myself better or further if I wasn’t. Philosophy may look unapproachable and dry at times at first, but it really isn't, it just needs one to get accustomed to some basic terminology, and it becomes fascinating and beautiful, and lifechanging haha. I would love it if Ratio is making people get a little bit more invested or interested in it, or open to explore it. The Stanford Encyclopedia of Philosophy is a good place to check the main ideas, texts and authors that may spike someone’s interest if anyone wants to read further about anything I've said or compare sources, but tbh I think even Wikipedia can be useful with getting a first feel of some basic ideas to know what to look for. And although I am not an authority or the most trustworthy source at all, I will help as best as I can if someone reading this has any further question. I recommend reading the texts firsthand though, with historical context in mind and footnotes perhaps if possible, and making one's own mind about everything.

#Dr. Ratio #Veritas Ratio #Ratio #Dr Ratio #Honkai Star Rail #Sorry for all the tags but I want to try to reach the person who asked this since it's been some time #If you are still around and see this I would appreciate confirmation that you saw it just to ease my mind a bit xD #Ratio fits Penacony so much I hope they do something with it #I talk too much #I should probably delete this later #And reread it just to make sure everything is alright after copypasting the text to tumblr #Traces

82 notes · View notes