Don’t Miss Out Tonight at 9 PM Eastern! 🚨 Chase Oliver for President

Don’t Miss Out Tonight at 9 PM Eastern! 🚨

Chase Oliver for President <info@votechaseoliver.com>

Join us live - Tonight at 9PM EST!

Tune in tonight at 9 PM eastern on one of these platforms (X, Facebook, and YouTube)

Tonight we will discuss results from the election, do a debrief on the campaign, and discuss what's next for the Libertarian Party.

https://votechaseoliver.com/civicrm/?civiwp=CiviCRM&q=civicrm%2Fmailing%2Fview&reset=1&id=16813b66ab349545&cid=112474&cs=668ab9c73d537cb7ca2891f7b41b84d0_1731453318_720

Chase Russell Oliver (born August 16, 1985) is an American political activist and politician who was the nominee of the Libertarian Party for the 2024 United States presidential election.[1][2][3] According to preliminary results, Oliver finished fifth in the popular vote with 0.4%.[4] Oliver was the Libertarian candidate for the 2022 United States Senate election in Georgia and the 2020 Georgia's 5th congressional district special election.[5] The Gazette described him as a "pro-gun, pro-police reform, pro-choice Libertarian" who is "armed and gay."[6]

In Georgia's 2022 Senate election, Oliver received over 2% of the popular vote. Supporters of both major parties characterized him as a spoiler candidate who forced Raphael Warnock into a run-off against Herschel Walker.[7]

Early life

Oliver was born on August 16, 1985, in Nashville, Tennessee.[8] He worked in the restaurant business for 13 years prior to his involvement in political activism.[9]

Activism

On May 15, 2023, Oliver spoke at the Atlanta City Council meeting to oppose Cop City. During his speech, Oliver highlighted the growing distrust between people and governments and their police forces. Oliver spoke out against the over-militarization of police and qualified immunity. He also advocated for the Atlanta City Council to improve existing training facilities instead of clear-cutting forests that had previously been designated by the City Council as public open space.[10][11][12]

On September 5, 2023, Oliver spoke at the Columbia, South Carolina City Council meeting in opposition to regulatory hurdles that prevent people from feeding the homeless. He advocated for the Columbia City Council, and other city councils across the country, to address regulatory barriers to feeding and supporting homeless Americans.[13][14]

Political career

Oliver supported Barack Obama in the 2008 U.S. presidential election but ended his support after Obama continued the Iraq War. Oliver joined the Libertarian Party in 2010 after meeting several members of the party at an Atlanta Pride Festival.[15][16]

2020 U.S. House campaign

Oliver first ran for public office in 2020, as the Libertarian nominee for the 2020 Georgia's 5th congressional district special election to replace John Lewis, who had died from pancreatic cancer earlier that year. He won 2% of the vote and was eliminated during the blanket primary.[17]

2022 U.S. Senate campaign

After becoming the Libertarian nominee for the 2022 U.S. Senate election in Georgia, Oliver faced off against the incumbent Democratic Raphael Warnock and Republican Party challenger Herschel Walker.[1][18] Oliver was the first openly gay Senate candidate in Georgia.[19]

On October 16, 2022, Oliver attended a debate hosted by Georgia Public Broadcasting and debated against Warnock, as well as an empty podium representing Walker, who had declined to attend the debate.[20]

On election day, Oliver received over 2% of the popular vote. Opponents contended that he was a spoiler candidate and that his votes forced the Georgia senate race into a run-off.[7] In the runoff election, he declined to endorse either Warnock or Walker, while offering to host an internet forum between the two candidates.[21] Rolling Stone called him the most influential Libertarian of the year.[15]

2024 presidential campaign

On December 2, 2022, Oliver announced his formation of an exploratory committee to inquire into a possible run for the Libertarian presidential nomination in the 2024 U.S. presidential election.[23] He formally declared his candidacy on April 4, 2023.[24][25]

Oliver campaigned extensively in Iowa during the summer of 2023.[26][27] On August 19, 2023, he spoke at the Des Moines Register Political Soapbox, becoming the first-ever third-party presidential candidate to speak at the event.[16][28]

Oliver filed to run in Oklahoma's "first Libertarian presidential primary election since the party was formally recognized in 2016". Alongside fellow Libertarian primary candidate Jacob Hornberger, Oliver achieved ballot access by collecting signatures from voters in each Congressional district.[29][30] He won the Oklahoma primary, which was held on Super Tuesday, on March 5, 2024, with 61% of the vote.[31]

In January 2024, Oliver and fellow Libertarian presidential primary candidate Lars Mapstead successfully worked together to secure major party status and ballot access for the Libertarian Party of Maine.[32] Afterwards, Oliver went to Iowa in order to campaign ahead of the 2024 Iowa Libertarian presidential caucuses.[33][34] He won the Iowa Caucus with 42.7% of the vote.[35]

On February 29, 2024, Oliver participated in a presidential candidates debate hosted by the Free & Equal Elections Foundation, alongside Party for Socialism and Liberation nominee Claudia De la Cruz, Green Party candidates Jill Stein and Jasmine Sherman, and fellow Libertarian candidate Lars Mapstead.[36][37]

Oliver won the Libertarian nomination on the seventh ballot at the National Convention,[3] defeating Michael Rectenwald.[38] Oliver designated Mike ter Maat as his preferred choice of running mate.[39]

John Stossel has expressed support for Oliver over Democratic Party candidate Kamala Harris and Republican Party candidate Donald Trump in 2024.[40][41]

https://en.wikipedia.org/wiki/Chase_Oliver

The Neptune Society, Inc. is an American provider of cremation services that was founded in Plantation, Florida.[1]

History

The Neptune Society was established in 1973 and was incorporated in 1985.[2]

In 1999, the Neptune Society announced its completion of equity financing of $7 million with Standard Securities Capital Corp. in Toronto and appointed Marco Markin as president and chief executive.[3] In 2000, the company announced it had acquired the Cremation Society of Iowa[4] and registered with the Securities and Exchange Commission to be listed on the Nasdaq Stock Exchange.[5] In 2003, it was reported that an $11.5 million deal proposed by the firm of Walt Disney’s great-nephew to buy Neptune Society was called off.[6]

In June 2011, Service Corporation International announced it had purchased control by buying a 70 percent share of the company. At that time, the company's annual revenues were more than $55 million and it had more than $125 million in future revenue on its books.[7]

https://en.wikipedia.org/wiki/Neptune_Society

SUB-SECTION II. THE CHILD IN EGYPT.

When we turn to Egypt we find remarkable evidence of the same thing there also. Justin, as we have already seen, says that " Ninus subdued all nations, as far as Lybia," and consequently Egypt. The statement of Diodorus Siculus is to the same effect, Egypt being one of the countries that, according to him, Ninus brought into subjection to himself,)) In exact accordance with these historical statements, we find that the name of the third person in the primeval triad of Egypt was Khons. But Khons, in Egyptian, comes from a word that signifies " to chase."U Therefore, the name of Khons, the son of Maut, the goddess-mother, who was adorned in such a way as to identify her with Rhea, the great goddess-mother of Chaldea,* properly signifies " The Huntsman," or god of the chase. As Khons stands in the very same relation to the Egyptian Maut as Ninus does to Rhea, how does this title of " The Huntsman " identify the Egyptian god with Nimrod ? Now this very name Khons, brought into contact with the Roman mythology, not only explains the mean ing of a name in the Pantheon there, that hitherto has stood greatly in need of explanation, but causes that name, when explained, to reflect light back again on this Egyptian divinity, and to strengthen the conclusion already arrived at. The name to which I refer is the name of the Latin god Consus, who was in one aspect identified with Neptune,! hut who was also regarded as "the god of hidden coun sels," or " the concealer of secrets," who was looked up to as the patron of horsemanship, and was said to have produced the horse.; Who could be the "god of hidden counsels," or the "concealer of secrets," but Saturn, the god of the "mysteries," and whose name as used at Rome, signified "The hidden one"? The father of Khons, or Khonso (as he was also called), that is, Amoun, was, as we are told by Plutarch, known as "The hidden God;"|| and as father and son in the same triad have ordinarily a correspondence of character, this shows that Khons also must have been known in the very same character of Saturn, The hidden one." If the Latin Consus, then, thus exactly agreed with the Egyptian Khons, as the god of "mysteries," or "hidden counsels," can there be a doubt that Khons, the Huntsman, also agreed with the same Roman divinity as the supposed producer of the horse 1 ? Who so likely to get the credit of producing the horse as the great huntsman of Babel, who no doubt enlisted it in the toils of the chase, and by this means must have been signally aided in his conflicts with the wild beasts of the forest 1 In this connection, let the reader call to mind that fabulous creature, the Centaur, half-man, half-horse, that figures so much in the myth ology of Greece. That imaginary creation, as is generally admitted, was intended to commemorate the man who first taught the art of horsemanship. IF But that creation was not the offspring of Greek fancy. Here, as in many other things, the Greeks have only borrowed from an earlier source. The Centaur is found on coins struck in Babylonia (Fig. 16),* showing that the idea must have originally come from that quarter. The Centaur is found in the Zodiac (Fig. 17),f the antiquity of which goes up to a high period, and which had its origin in Babylon. The Centaur was represented, as we are expressly assured by Berosus, the Babylonian historian, in the temple of Babylon,! and his language would seem to show that so also it had been in primeval times. The Greeks did themselves admit this antiquity and derivation of the Centaur ; for though Ixion was commonly represented as the father of the Centaurs, yet they also acknowledged that the primitive Centaurus was the same as Kronos, or Saturn, the father of the gods. But we have seen that Kronos was the first King of Babylon, or Nimrod ; consequently, the first Centaur was the same. Now, the way in which the Centaur was represented on the Babylonian coins, and in the Zodiac, viewed in this light, is very striking. The Centaur was the same as the sign Sagittarius, or " The Archer." || If the founder of Babylon s glory was "The mighty Hunter," whose name, even in the days of Moses, was a proverb (Gen. x. 9, "Wherefore, it is said, Even as Nimrod, the mighty hunter before the Lord ") when we find the " Archer," with his bow and arrow, in the symbol of the supreme Babylonian divinity, H and the "Archer," among the signs of the Zodiac that originated in Babylon, I think we may safely conclude that this Man-horse or Horse-man Archer primarily referred to him, and was intended to perpetuate the memory at once of his fame as a huntsman and his skill as a horsebreaker. Now, when we thus compare the Egyptian Khons, the " Hunts man," with the Latin Consus, the god of horse-races, who " produced the horse," and the Centaur of Babylon, to whom was attributed the honour of being the author of horsemanship, while we see how all the lines converge in Babylon, it will be very clear, I think, whence the primitive Egyptian god Khons has been derived.

The Two Babylons

by Alexander Hislop

https://ia904709.us.archive.org/14/items/thetwobabylonsor00hisluoft/thetwobabylonsor00hisluoft.pdf

From the reign of Constantine the Great (r. 306–337 AD) onwards, there was an explosive increase in the membership of both aristocratic orders. Under Diocletian, the number of sitting members of the Senate remained at around 600, the level it had retained for the whole duration of the Principate.[80] Constantine established Constantinople as a twin capital of the empire, with its own senate, initially of 300 members. By 387, their number had swollen to 2,000, while the Senate in Rome probably reached a comparable size, so that the upper order reached total numbers similar to the equo publico equites of the early Principate.[81] By this time, even some commanders of military regiments were accorded senatorial status.[82]

At the same time the order of equites was also expanded vastly by the proliferation of public posts in the late empire, most of which were now filled by equestrians. The Principate had been a remarkably slim-line administration, with about 250 senior officials running the vast empire, relying on local government and private contractors to deliver the necessary taxes and services. During the 3rd century the imperial bureaucracy, all officials and ranks expanded. By the time of the Notitia Dignitatum, dated to 395 AD, comparable senior positions had grown to approximately 6,000, a 24-fold increase.[83] The total number enrolled in the imperial civilian service, the militia inermata ('unarmed service') is estimated to have been 30–40,000: the service was professionalized with a staff made up almost entirely of free men on salary, and enrolled in a fictional legion, I Audiutrix.[84]

In addition, large numbers of decuriones (local councillors) were granted equestrian rank, often obtaining it by bribery. Officials of ever lower rank were granted equestrian rank as reward for good service, e.g. in 365, the actuarii (accountants) of military regiments. This inflation in the number of equites inevitably led to the debasement of the order's prestige. By AD 400, equites were no longer an echelon of nobility, but just a title associated with mid-level administrative posts.[56]

Constantine established a third order of nobility, the comites (companions (of the emperor), singular form comes, the origin of the medieval noble rank of count). This overlapped with senators and equites, drawing members from both. Originally, the comites were a highly exclusive group, comprising the most senior administrative and military officers, such as the commanders of the comitatus, or mobile field armies. But comites rapidly followed the same path as equites, being devalued by excessive grants until the title became meaningless by 450.[82]

In the late 4th and in the 5th century, therefore, the senatorial class at Rome and Constantinople became the closest equivalent to the equo publico equestrian class of the early Principate. It contained many ancient and illustrious families, some of whom claimed descent from the aristocracy of the Republic, but had, as described, lost almost all political and military power.[85] Nevertheless, senators retained great influence due to their enormous inherited wealth and their role as the guardians of Roman tradition and culture.[86]

Centuries of capital accumulation, in the form of vast landed estates (latifundia) across many provinces resulted in enormous wealth for most senators. Many received annual rents in cash and in kind of over 5,000 lbs of gold, equivalent to 360,000 solidi (or 5 million Augustan-era denarii), at a time when a miles (common soldier) would earn no more than four solidi a year in cash. Even senators of middling wealth could expect an income 1,000–1,500 lbs of gold.[87]

The 4th-century historian Ammianus Marcellinus, a former high-ranking military staff officer who spent his retirement years in Rome, bitterly attacked the Italian aristocracy, denouncing their extravagant palaces, clothes, games and banquets and above all their lives of total idleness and frivolity.[88] In his words can be heard the contempt for the senatorial class of a career soldier who had spent his lifetime defending the empire, a view clearly shared by Diocletian and his Illyrian successors. But it was the latter who reduced the aristocracy to that state, by displacing them from their traditional role of governing the empire and leading the army.[89]

https://en.wikipedia.org/wiki/Equites

The Domus Laterani came into the possession of the emperor when Constantine I married his second wife Fausta, sister of Maxentius. Around 312, Constantine had razed the imperial horse-guards barracks adjoining the palace, which was known as Domus Faustae or "House of Fausta" by this time; the equites singulares Augusti had supported Maxentius against Constantine. He commissioned the construction of the Basilica di San Giovanni in Laterano on the site.[2]

The Domus Laterani was eventually given to the Bishop of Rome by Constantine I.[3] It is believed that this happened during the pontificate of Pope Miltiades,[4] in time to host a synod of bishops in 313 that was convened to challenge the Donatists.[1]

https://en.wikipedia.org/wiki/Lateran_Palace

The origins of the Equestrian Order of the Holy Sepulchre of Jerusalem date back to the First Crusade, when its leader, Godfrey de Bouillon, liberated Jerusalem. As part of his operations to organize the religious, military and public bodies of the territories newly freed from Muslim control, he founded the Order of Canons of the Holy Sepulchre. According to accounts of the Crusades, in 1103 the first King of Jerusalem, Baldwin I, assumed the leadership of this canonical order, and reserved the right for himself and his successors (as agents of the Patriarch of Jerusalem) to appoint Knights to it, should the Patriarch be absent or unable to do so.The Order’s members included not only the Regular Canons (Fratres) but also the Secular Canons (Confratres) and the Sergentes. The latter were armed knights chosen from the crusader troops for their qualities of valor and dedication; they vowed to obey Augustinian Rule of poverty and obedience and undertook specifically, under the command of the King of Jerusalem, to defend the Holy Sepulchre and the Holy Places.Very soon after the First Crusade the troops – including the Knights of the Order of Canons of the Holy Sepulchre – began to return to their homelands. This led to the creation of priories all over Europe, which were part of the Order as they came under the jurisdiction of the noble knights or prelates who had been invested on the Holy Sepulchre itself and who, although they were no longer in the direct service of the King of Jerusalem, continued to belong to the Order of Canons.The Order first began to fail as a cohesive military body of knights after Saladin regained Jerusalem in 1182, and completely ceased to exist in that format after the defeat of Acre in 1291. The passing of the Christian Kingdom of Jerusalem left the Order without a leader, though it continued to survive in the European priories thanks to the protection of sovereigns, princes, bishops and the Holy See. The priories kept alive the ideals of the Crusader Knights: propagation of the Faith, defense of the weak, charity towards other human beings. With the exception of events in Spain, it was only rarely that the Knights of the Holy Sepulchre ever took part again in military action to defend Christianity.In the 14th century, the Holy See made an extremely high payment to the Egyptian Sultan so that he would grant the right to protect the Christian Sanctuaries to the Franciscan Friars Minor. Throughout the whole period of the Latin Patriarchate’s suppression, the right to create new Knights was the prerogative of the representative of the highest Catholic authority in the Holy Land: the Custos.In 1847 the Patriarchate was restored and Pope Pius IX modernized the Order, issuing a new Constitution, which placed it under the direct protection of the Holy See and conferred its government to the Latin Patriarch. The Order’s fundamental role was also defined: to uphold the works of the Latin Patriarchate of Jerusalem, whilst preserving the spiritual duty of propagating the Faith.In 1949, Pius XII decreed that the Grand Master of the Order should be a Cardinal of the Holy Roman Church and assigned the position of Grand Prior to the Patriarch of Jerusalem. In 1962 Pope John XXIII and, in 1967, Pope Paul VI reorganized and revitalized the Order by adding more specific regulations to the Constitution with the intention of making the Order’s activities more co-coordinated and more effective.In February 1996, the Supreme Pontiff John Paul II enhanced the Order’s status. Today it is a Public Association of faithful with a legal canonical and public personality, constituted by the Holy See under Canon Law 312, paragraph 1:1.

https://eohsjeastern.org/a-brief-history/

Horses: the extent to which they can be possessed in our houses [575, 576]; the extent to which they can be used on missions [574, 625]"

The Constitutions of The Society of Jesus and Their Complimentary Norms

https://jesuitas.lat/uploads/the-constitutions-of-the-society-of-jesus-and-their-complementary-norms/Constitutions%20and%20Norms%20SJ%20ingls.pdf

The Quirinal Dioscuri (also known as the Quirinal Horse Tamers) is a colossal marble sculpture group (5.6 m high) in Rome that consists of two nude male figures reining in two horses. It is likely that the colossal Dioscuri on the Quirinal formed part of the decoration of the Baths of Constantine, although they too may have been salvaged from the adjacent temple precinct. Unlike their counterparts, the Capitoline Dioscuri, the horsemen of Quirinal Dioscuri have a dynamic pose and their horses are in motion.

They remained on the Quirinal Hill in Rome, and gave rise to its medieval name Monte Cavallo. In the late 16th century, Sixtus V had the statues restored, setting them on pedestals with the fountain between them. Under Pius VI the statues were rearranged in the late 18th century, and the one of the obelisks from the Mausoleum of Augustus was set up with them.

Since the Horse Tamers were among the monuments of ancient Rome never buried, they were immensely influential. Although they have been traditionally identified by their inscriptions as the works of Pheidias and Praxiteles, they are not Greek originals, but date to the Imperial era. The present inscriptions are later additions dating to the time of Sixtus V, perhaps based on Late Antique inscriptions. There have been various interpretations of the two figures and their horses over the course of time. A typically medieval explanation labeled them as two naked philosophers named Pheidias and Praxiteles. In the Renaissance a popular identification for one of the horsemen was Alexander and later the interpretation was expanded to include Philip of Macedon. Since about 1800, they have generally been associated with the Dioscuri, Castor and Pollux.

As the divine saviors and protectors of the city, the Dioscuri were prominently featured on the coins of Maxentius who originally began constructing the Baths of Constantine. There was a long imperial tradition of associating the Dioscuri with imperial heirs. They have been associated with the two sons of Maxentius, which could have been continued under Constantine as his own sons. The statues have also been dating to Severan period.

https://www.thebyzantinelegacy.com/quirinal-dioscuri

Behold a Pale Horse

In 1991, Cooper wrote and published Behold a Pale Horse.[5] The book has been influential among "UFO and militia circles".[10] Just prior to the trial of Terry Nichols in 1997, The Guardian described it as "the manifesto of the militia movement".[11]

According to sociologist Paul Gilroy, Cooper claimed "an elaborate conspiracy theory that encompasses the Kennedy assassination, the doings of the secret world government, the coming ice age, and a variety of other covert activities associated with the Illuminati's declaration of war upon the people of America".[5] Political scientist Michael Barkun characterized it as "among the most complex superconspiracy theories", and also among the most influential due to its popularity in militia circles as well as mainstream bookstores.[6] Historian Nicholas Goodrick-Clarke described the book as a "chaotic farrago of conspiracy myths interspersed with reprints of executive laws, official papers, reports and other extraneous materials designed to show the looming prospect of a world government imposed on the American people against their wishes and in flagrant contempt of the Constitution."[12]

https://en.wikipedia.org/wiki/Milton_William_Cooper#Behold_a_Pale_Horse

Books: 1. In general: the extent to which they are to be allowed for the private use of Ours [372, 373]; specifically, in the colleges of Ours [372]. See also Library; Publishing books and other scholarly works 2. Administrative: in which are to be recorded: possessions brought by novices and certain of their declarations [57, 200]; the names of those who pronounce vows [530, 545] 3. To be read in the schools: see Authors 4. The writing thereof: see Writing of books;Writers 5. Publication thereof: see Publishing books and other scholarly works

The Constitutions of The Society of Jesus and Their Complimentary Norms

https://web.archive.org/web/20200211182223/https://jesuitas.lat/uploads/the-constitutions-of-the-society-of-jesus-and-their-complementary-norms/Constitutions%20and%20Norms%20SJ%20ingls.pdf

The Wild Horse Preservation League is based in Dayton, Nevada, near our State’s Capital, Carson City. Our unique situation involves wild horses managed by both the Nevada Department of Agriculture and the United States Department of the Interior, Bureau of Land Management. Not only does the federal government own 28 percent of all U.S. land, according to Time, but a large chunk of their ownership is in Nevada, where 84.9 percent of the state’s land is owned by the government.

History

The Wild Horse Preservation League was formed in 2001 as an organization dedicated to be a “VOICE” for wild horses. Public education is a tool we have always utilized to create awareness of our wild horses’ need for citizen protection. As the needs of the horses have changed, so too has WHPL evolved to meet those needs by supporting training for our members in the areas of PZP birth control, WHIMS (Wild Horse Information Management System) database training and updates, Technical Large Animal Rescue standards and techniques, and FEMA, EPA, and BLM compliance requirements. We have worked with local government, Home Owners Associations, and private property owners to help manage the wild horses for their own safety and that of our citizens.

Our Mission

Together we are dedicated to preserving and safeguarding wild horses in their natural habitats, nurturing informed communities, and amplifying the voices of our Wild Horse Alliance members in Northwest Nevada.

Our Core Pillars

1. Wild Horse Welfare:

We are committed to the compassionate care and protection of wild horses in their natural habitats. Through advocacy, rescue initiatives, and responsible management, we strive to ensure the well-being and freedom of these magnificent creatures, respecting their integral role in the ecosystem.

2. Community Education and Outreach:

Education is the cornerstone of positive change. We engage with communities, schools, and individuals to foster a deep understanding of wild horses, their ecological significance, and the importance of coexistence. Through workshops, outreach programs, and immersive experiences, we empower people to become stewards of our shared natural heritage.

3. Promotion of Wild Horse Alliance: Members: We are a united front, standing shoulder to shoulder with the Wild Horse Alliance members. By amplifying their voices, sharing their stories, and promoting their initiatives, we strengthen the collective impact of organizations dedicated to wild horse preservation. Together, we work tirelessly to protect these magnificent animals and their habitats.

Our Vision

We envision a future where wild horses roam free, where communities are educated and actively involved in their preservation, and where every Wild Horse Alliance member has the resources and support needed to make a lasting difference. Through collaboration, advocacy, and education, we aim to create a Northwest Nevada where humans and wild horses coexist harmoniously, ensuring a legacy of biodiversity and natural beauty for generations to come.

Join us in our mission. Together, let’s create a world where wild horses thrive, communities are educated, and the Alliance for wild horse welfare stands strong.

Information about the organization’s efforts

If discretions occur by governmental agencies, we will notify the press, other wild horse organizations and the general public. We monitor pending laws in Legislation relating to wild horses, burros, livestock, open space and water rights, and when necessary, testifying. We work to obtain true and correct numbers of wild horses, burros and livestock on both State and public lands. We work with other local and National advocacy groups to document the horses, to include their social structure and families. We administer birth control to the mares to manage the growing population and enable wild horses to continue to live on public and private lands, maintaining their freedom to reproduce, but in smaller numbers, rather than have them captured and fed, costing taxpayers hundreds of thousands of dollars each year.

https://wildhorsepl.org/about-us/

Mondo Cozmo - Wild Horses (Official Music Video)

Mondo Cozmo

June 11, 2024

https://www.youtube.com/watch?v=Sii4tmV-sx8

https://www.facebook.com/billy.dunn.50767/posts/pfbid02buZMjKSoKTZgvX6dWPgMu9VxDGpMF51zphz8B9vu31XCHKaxMC96TE61Wzy6HTwfl

The Union Jack[2][3] or Union Flag is the de facto national flag of the United Kingdom. The Union Jack was also used as the official flag of several British colonies and dominions before they adopted their own national flags. The flag continues to have official status in Canada, by parliamentary resolution, where it is known as the Royal Union Flag.[4] However, it is commonly referred to in Canada as the Union Jack.

It is sometimes asserted that the term Union Jack properly refers only to naval usage, but this assertion was dismissed by the Flag Institute in 2013 after historical investigations.[5][6][7][note 1] The origins of the earlier flag of Great Britain date from 1606. King James VI of Scotland had inherited the English and Irish thrones in 1603 as James I, thereby uniting the crowns of England, Scotland, and Ireland in a personal union, although the three kingdoms remained separate states. On 12 April 1606, a new flag to represent this regal union between England and Scotland was specified in a royal decree, according to which the flag of England, a red cross on a white background, known as St George's Cross, and the flag of Scotland, a white saltire (X-shaped cross, or St Andrew's Cross) on a blue background, would be joined, forming the flag of England and Scotland for maritime purposes.

The present design of the flag dates from a royal proclamation following the union of Great Britain and Ireland in 1801.[9] The flag combines aspects of three older national flags: the red cross of St George for the Kingdom of England, the white saltire of St Andrew for the Kingdom of Scotland and the red saltire of St Patrick to represent Ireland. Although the Republic of Ireland is no longer part of the United Kingdom, Northern Ireland is. There are no symbols representing Wales in the flag, making Wales the only home nation with no direct representation, as at the time of the Laws in Wales Acts 1535 and 1542 (creating legal union with England) the concept of national flags was in its infancy. The Welsh Dragon was, however, adopted as a supporter in the royal coat of arms of England used by the Tudor dynasty from 1485.[10]

The flags of British Overseas Territories, as well as certain sovereign states and regions that were previously British possessions, incorporate the Union Jack into their own flag designs or have official flags that are derived from the Union Jack. Many of these flags are blue or red ensigns with the Union Jack in the canton and defaced with the distinguishing arms of the territory. The governors of British Overseas Territories and the Australian states, as well as the lieutenant governor of Nova Scotia also have personal standards that incorporate the Union Jack in their design.

https://en.wikipedia.org/wiki/Union_Jack

George III (George William Frederick; 4 June 1738 – 29 January 1820) was King of Great Britain and Ireland from 25 October 1760 until his death in 1820. The Acts of Union 1800 unified Great Britain and Ireland into the United Kingdom of Great Britain and Ireland, with George as its king. He was concurrently Duke and Prince-elector of Hanover in the Holy Roman Empire before becoming King of Hanover on 12 October 1814. He was a monarch of the House of Hanover, who, unlike his two predecessors, was born in Great Britain, spoke English as his first language,[1] and never visited Hanover.[2]

George was born during the reign of his paternal grandfather, King George II, as the first son of Frederick, Prince of Wales, and Princess Augusta of Saxe-Gotha. Following his father's death in 1751, Prince George became heir apparent and Prince of Wales. He succeeded to the throne on George II's death in 1760. The following year, he married Princess Charlotte of Mecklenburg-Strelitz, with whom he had 15 children. George III's life and reign were marked by a series of military conflicts involving his kingdoms, much of the rest of Europe, and places farther afield in Africa, the Americas and Asia. Early in his reign, Great Britain defeated France in the Seven Years' War, becoming the dominant European power in North America and India. However, Britain lost 13 of its North American colonies in the American War of Independence. Further wars against revolutionary and Napoleonic France from 1793 concluded in the defeat of Napoleon at the Battle of Waterloo in 1815. In 1807, the transatlantic slave trade was banned from the British Empire.

In the later part of his life, George had recurrent and eventually permanent mental illness. The exact nature of the mental illness is not known definitively, but historians and medical experts have suggested that his symptoms and behaviour traits were consistent with either bipolar disorder or porphyria. In 1810, George suffered a final relapse, and his eldest son, the Prince of Wales, was named Prince Regent the following year. The King died aged 81, at which time the Regent succeeded him as George IV. George III reigned during much of the Georgian and Regency eras. At the time of his death, he was the longest-lived and longest-reigning British monarch, having reigned for 59 years and 96 days; he remains the longest-lived and longest-reigning male monarch in British history.

https://en.wikipedia.org/wiki/George_III

Head:

1. See Illness, mental

2. The superior general, head of the Society [666]"

The Constitutions of the Society of Jesus and Their Complimentary Norms

https://jesuitas.lat/uploads/the-constitutions-of-the-society-of-jesus-and-their-complementary-norms/Constitutions%20and%20Norms%20SJ%20ingls.pdf

Jack the Bulldog is the official mascot of the Georgetown University Hoyas athletic teams. The school has employed at least nine live Bulldogs as mascots,[1] and counts seven named Jack since 1962, when the name first came into use, including three who are still living. The current incarnation of Jack, who will be taking over from his predecessor during the spring 2024 semester, is an English Bulldog born in 2023 whose full name is Serchell's John P. Carroll. Recent bulldogs have come from the Georgetown alumni family of Janice and Marcus Hochstetler.[2]

Jack was not always the name of the Georgetown Hoyas' mascot, nor was the mascot always a bulldog, as other types of dogs, particularly bull terriers, were associated with the sports teams before 1962. In 2009, the American Kennel Club ranked Jack as the 8th most popular dog in American culture.[3] Today, Georgetown is among thirty-nine American universities to use a bulldog as their mascot,[4] with Georgia, Butler, Mississippi State, Yale, and James Madison[5] being the only others with a live bulldog.[6] Jack is also portrayed by a costumed character Bulldog mascot, a tradition dating to 1977.[7] In 2019, a campus editorial called for replacing the bulldog with a rescue dog, in part because of the health problems and short lifespans that many bulldogs face.[8]

https://en.wikipedia.org/wiki/Jack_the_Bulldog

In the British Empire, Jacobin was linked primarily to The Mountain of the French Revolutionary governments and was popular among the established and entrepreneurial classes as a pejorative to deride radical left-wing revolutionary politics, especially when they exhibit dogmatism and violent repression.[4] In Britain, the term faintly echoed negative connotations of Jacobitism, the pro-Catholic, monarchist, rarely insurrectional political movement that faded out decades earlier tied to deposed King James II of England and his descendants. Jacobin reached obsolescence and supersedence before the Russian Revolution, when the terms (Radical) Marxism, anarchism, socialism, and communism had overtaken it.

In France, Jacobin now generally leans towards moderate authoritarianism, more equal formal rights, and centralization.[5] It can, similarly, denote supporters of extensive government intervention to transform society.[6] It is unabashedly used by proponents of a state education system that strongly promotes and inculcates civic values. It is more controversially, and less squarely, used by or for proponents of a strong nation-state capable of resisting undesirable foreign interference.[7]

https://en.wikipedia.org/wiki/Jacobins

How did the name Jacob become James in the New Testament?

In the original Greek of the New Testament, the names Jacob and James are variants of the same root—both names stem from the same Hebrew name, Yaaqob (יַעֲקֹב), which is translated “Jacob” throughout the Old Testament (e.g., Genesis 25:29).

In the Greek language, the Hebrew name Yaaqob becomes Iakób (Ἰακώβ) in a straight translation. That word is still translated as the English “Jacob” throughout the New Testament. For example, when Matthew refers to the son of Isaac and to the father of Joseph, Mary’s husband, he uses Iakób. Both those men were named Jacob (see Matthew 1:2 and 8:11).

Jacob was a common name in Jesus’ day, and many people named their son after the patriarch. But, since the culture was strongly influenced by Greek language and culture, the name was also given a Greek form, and the result was Iakóbos (Ἰάκωβος). In English translations, this becomes “James.”

The transformation of Iakób to Iakóbos is an example of a word being Hellenized or Graecized—being adapted to Greek structure and spelling. A similar phenomenon occurs in English, as well: a name of foreign origin is often Anglicized for English speakers. For example, the Scottish name Cailean can be Anglicized to Colin, and the Welsh name Eoghan becomes Owen. Eoghan and Owen are variants of the same name—the spellings and pronunciations are all that’s different. The same is true for Iakób and Iakóbos.

There is still the matter of why Iakóbos is translated as “James” rather than “Jacob.” It’s an adventuresome etymology, and we have to follow the Greek word Iakóbos through its later development from Greek to English. Before the time of Jerome and the Latin Vulgate, the Greek Septuagint had been translated into Latin; in that version, Iakóbos was transliterated as Iacobus (or Jacobus)—still very close to Jacob. In Late Latin, however, a slight change in spelling and pronunciation occurred, and the name started to be written as Iacomus (or Jacomus). Early French adapted the Latin name and truncated it to Gemmes (or Jammes), and from there English took it as James.

In the English New Testament, the name Jacob is mostly reserved for references to the Old Testament patriarch (24 out of 26 times). James is used of any of several men named James, including two of Jesus’ disciples and the half-brother of Jesus.

https://www.gotquestions.org/James-vs-Jacob.html

The Camino de Santiago (Latin: Peregrinatio Compostellana, lit. 'Pilgrimage of Compostela'; Galician: O Camiño de Santiago),[1] or in English the Way of St. James, is a network of pilgrims' ways or pilgrimages leading to the shrine of the apostle James in the cathedral of Santiago de Compostela in Galicia in northwestern Spain, where tradition holds that the remains of the apostle are buried.

As Pope Benedict XVI said, "It is a way sown with so many demonstrations of fervour, repentance, hospitality, art and culture which speak to us eloquently of the spiritual roots of the Old Continent."[2] Many still follow its routes as a form of spiritual path or retreat for their spiritual growth. It is also popular with hikers, cyclists, and organized tour groups.

Created and established after the discovery of the relics of Saint James the Great at the beginning of the 9th century, the Way of St. James became a major pilgrimage route of medieval Christianity from the 10th century onwards. But it was only after the end of the Granada War in 1492, under the reign of the Catholic Monarchs Ferdinand II of Aragon and Isabella I of Castile, that Pope Alexander VI officially declared the Camino de Santiago to be one of the "three great pilgrimages of Christendom", along with Jerusalem and the Via Francigena to Rome.

https://en.wikipedia.org/wiki/Camino_de_Santiago

The Cistercians and The Templars

The Knights Templar is a well-known order. They hold up a firm spot in the history of religions. What are less known, however, are the Cistercians, kin of the Templars. While the knights are known as the warriors, the Cistercians were the monks with the white mantles.

In 1098 just, a year prior to the Crusaders' storm over Jerusalem, a monk of the Benedictine gathered a group of followers and took off to the Citeaux, where he started a new abbey, known later as the Cistercians.

The monk, Robert, left the order as he was discontented with the members not following the St. Benedict rule, the same rule that the Templars were based upon. The monk believed that if he started a new group in the wilderness, he could begin a new thing. However, the Benedictines back at Molesome were dissatisfied with him going away, which is why they convinced the Pope to force him to go back to his first order. At Citeaux, the monk was replaced by Alberic.

Although Alberic was not the first founding member of the order, it is said that he is the one who is responsible for the white mantles. However, it is very likely that Stephen Harding, his next-in-line, was the one responsible.

Later, the white mantles became what distinguishes the Cistercians and the Templars from all other monastic groups. The monkhood started growing as more members joined the order, seeking belonging and ready for devotion.

As the Templars grow in numbers and wealth, the Cistercians did too. Both orders were tithes and taxes free, and the members were experts of trading, farming, and even industry.

The connection between the two institutions was not random. The same rules that founded the Templars held the white mantled monks in recognition and admiration. For instance, when a knight was forced to exile the order, he was to join the Cistercians as some sort of rehabilitation, as he was not allowed to go back to secular life.

https://bricksmasons.com/blogs/masonic-education/the-cistercians-and-the-templars?comment=126382243958#comments

The Order of Preachers (Latin: Ordo Prædicatorum, abbreviated OP), commonly known as the Dominican Order, is a Catholic mendicant order of pontifical right that was founded in France by a Castilian priest named Dominic de Guzmán. It was approved by Pope Honorius III via the papal bull Religiosam vitam on 22 December 1216. Members of the order, who are referred to as Dominicans, generally display the letters OP after their names, standing for Ordinis Praedicatorum, meaning 'of the Order of Preachers'. Membership in the order includes friars,[a] nuns, active sisters, and lay or secular Dominicans (formerly known as tertiaries). More recently, there have been a growing number of associates of the religious sisters who are unrelated to the tertiaries.

Founded to preach the gospel and to oppose heresy, the teaching activity of the order and its scholastic organisation placed it at the forefront of the intellectual life of the Middle Ages.[2] The order is famed for its intellectual tradition and for having produced many leading theologians and philosophers.[3] In 2018, there were 5,747 Dominican friars, including 4,299 priests.[1] The order is headed by the master of the order who, as of 2022, is Gerard Timoner III.[4] Mary Magdalene and Catherine of Siena are the co-patronesses of the order.

Saint Dominic, portrayed in the Perugia Altarpiece by Fra Angelico, Galleria Nazionale dell'Umbria, Perugia.

Foundation

The Dominican Order came into being during the Middle Ages at a time when men of God were no longer expected to stay behind the walls of a cloister. Instead, they travelled among the people, taking as their examples the apostles of the primitive Church. Out of this ideal emerged two orders of mendicant friars – one, the Friars Minor, led by Francis of Assisi; the other, the Friars Preachers, led by Dominic de Guzmán. Like his contemporary, Francis, Dominic saw the need for a new type of organization, and the quick growth of the Dominicans and Franciscans during their first century of existence confirms that conditions were favorable for the growth of the orders of mendicant friars. The Dominicans and other mendicant orders may have been an adaptation to the rise of the profit economy in medieval Europe.[5]

Dominic sought to establish a new kind of order, one that would bring the dedication and systematic education of the older monastic orders like the Benedictines to bear on the religious problems of the burgeoning population of cities, but with more organizational flexibility than either monastic orders or the secular clergy. The Order of Preachers was founded in response to a perceived need for informed preaching.[6] Dominic's new order was to be trained to preach in the vernacular languages.

Dominic inspired his followers with loyalty to learning and virtue, a deep recognition of the spiritual power of worldly deprivation and the religious state, and a highly developed governmental structure.[7] At the same time, Dominic inspired the members of his order to develop a "mixed" spirituality. They were both active in preaching, and contemplative in study, prayer and meditation. The brethren of the Dominican Order were urban and learned, as well as contemplative and mystical in their spirituality. While these traits affected the women of the order, the nuns especially absorbed the latter characteristics and made those characteristics their own. In England, the Dominican nuns blended these elements with the defining characteristics of English Dominican spirituality and created a spirituality and collective personality that set them apart.

https://en.wikipedia.org/wiki/Dominican_Order

History of Couvent des Jacobins

The Couvent des Jacobins was the mother church of the Dominican Order, a small community of monastic preachers founded by Saint Dominic to combat the heresy of Christian Catharism. They needed somewhere to preach and decided to build this elegant ecclesiastical building in 1229 from pink Roman brick (though the church’s earlier incarnation was only half as tall).

The Couvent expanded over the next 200 years, and in 1368 Pope Urban V decreed that the relics of Saint Thomas Aquinas – a member of the Dominican Order – could be transferred from Italy to Toulouse.

Following the French Revolution of 1789, the Dominican Order was banned, and the friars were forced to leave. By 1810, the emperor Napoleon had converted the building into barracks to help in his various military campaigns. The next 150 years saw the Couvent take various forms – housing an exhibition of Arts and Industries in 1865, serving as a school playground in 1872 and as a safehouse for storing treasures from the museums of Paris during World War II.

After all these odd jobs, the Couvent spent much of the second half of the 20th century in a state of renovation to restore it to its former glory, and it finally (partially) reopened as a museum in the 21st century.

https://www.lonelyplanet.com/france/toulouse/attractions/couvent-des-jacobins/a/poi-sig/1192995/1003054

Jacob Appelbaum - People Think They're Exempt From NSA (2014)

Jacob Appelbaum discusses the fallacy of Americans thinking that they won't be targeted, passive and active surveillance methods, AI and human analyst systems working together, satellite networks, deep packet inspection & injection, military contractors getting special access to surveillance programs, proprietary vs open source software, OTR messaging, hoarding exploits for self-gain. A great talk from an amazing person. 2014 Security Summit

https://www.youtube.com/watch?v=JyT7yzap1Wc

"For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled." Revelation 17:17

"On June 24, 1717, six months after the exile of the Stuarts, four lodges in London (names not given) met at Apple-Tree Tavern and united English Freemasonry under the name "United Grand Lodge," which has been nicknamed the Mother Grand Lodge, or Grand Mother Lodge.

The first French Templar Lodge was founded in 1725 by a contingent of exiled Stuart sympathizers. In 1745 Prince Charles Edward Stuart, the Young Pretender, attempted to regain

his Scottish throne and was soundly defeated in less than a year. Upon returning to France, the Scottish Templars founded the Ancient and Accepted Scottish Rite of Freemasonry, quickly

developing it to 32 degrees by 1755. In 1801 all French lodges accepted the Templar Scottish Rite degrees. That same year the Scottish Rite of Charleston, S.C., created the 33rd and final

degree in Templar Freemasonry.

On the continent of Europe, French Freemasonry is known as Scottish Rite, Grand Orient, French Grand Lodge, Continental, or Latin Freemasonry. The Templar York Rite in England was

transported to America, where it remains to this day. English Freemasonry continued with the three Craft Degrees UNTIL 1860, WHEN IT ADOPTED THE THIRTY ADDITIONAL DEGREES OF THE SCOTTISH RITE, but for competitive reasons refused to call it "Scottish."'

Scarlet and the Beast

by John Daniel

https://ia803001.us.archive.org/28/items/ScarletAndTheBeastJohnDaniel1995/Scarlet%20and%20the%20Beast,%20John%20Daniel%20(1995).pdf

"The Chapter of Clermont was a “Chapter of the Advanced Degrees” and initially entailed six degrees and was later extended to 25 known degrees. The six initial degrees were 1˚, 2˚ and 3˚ St John’s Masonry, 4˚ Knight of the Eagle, 5˚ Illustrious Knight or Templar, 6˚ Sublime Illustrious Knight.

Interestingly enough historically, prior to the time of the Rite’s creation, James II had been in residence at Clermont in exile from Britain from 1688 to his death in 1701. As noted by German Masonic historian, Lenning… “whilst in exile, James II residing at the Jesuit College of Clermont in France, allowed his closest associates to fabricate certain degrees in order to extend their political views.” Lenning believed this to have been an attempt on the part of James and his associates to regain control of the British throne for the House of Stuart. If Lenning is right, this places the origins of the “Rite of Perfection” in the hands of James II and the Jacobite (Stuart) Freemasons who at the time were in exile from Great Britain throughout France and Italy. Lenning also contends that these degrees were introduced into French Freemasonry under the name of the Clermont System.

James II died in exile in 1701. His son James III is said to have continued his father’s Masonic legacy and later created further higher degrees.

Perhaps James II saw in the Jesuit morality plays of the College of Clermont a vessel for passing on a set of moral lessons. Some of the world’s greatest playwrights had emerged from Clermont. Jesuit tutelage had previously produced great writers such as Lope de Vega, Moliere, Racine, and the Corneille brothers. Ensconced in exile, I believe James II did find the inspiration and the training to help produce what would later become the first six degrees. From out of the darkness… comes light." The History and Legend of Scottish Rite Origins http://www.traversecityscottishrite.com/scottish-rite-history.html

https://en.wikipedia.org/wiki/Jacobins

"Weishaupt’s Illuminati, and his Lodges of the Grand Orient, went underground. They were succeeded by the Jacobin Clubs and convents as has been explained in Pawns in The Game. Mirabeau directed the French Revolution. He was ably assisted by Adrien Duport, who was also an initiate of the Higher Degrees of the

Illuminati. It was Duport who set before the Committee of Propaganda the policy of destruction they were to carry out on May 21, 1790.

"When Weishaupt had destroyed France as a monarchy and a world power, and had Americans cut each other’s throat because of alleged grievances which propaganda made appear very real, he then moved to Italy.

Illuminism was running hog-wild in Italy. Under various names and disguise, it was aimed at the destruction of the Vatican because it was both a spiritual as well as a temporal power. The Italian Illuminists reasoned, “how can we destroy ALL governments and ALL religions if we don’t first of all destroy the Vatican.” But this

line of reasoning was not in keeping with Weishaupt’s plans as we will prove.

Italian Grand Orient Masons and Illuminists, and Alta Vendita members had not been initiated into the FULL secret. According to Weishaupt’s plan, as has been confirmed by Mazzini, Pike, Lemmi, and Lenin, the Vatican is to be allowed to survive, and control nearly 500,000,000 souls, until those who direct the Synagogue

of Satan decide it is time to involve ALL Christian people in the final social cataclysm with all people controlled by atheistic-Communists. For this reason Weishaupt hurried to Italy to prevent a premature destruction of the Vatican. Nearly one hundred years later Pike had to take similar action to prevent first Mazzini and later Lemmi from upsetting the Synagogue of Satan’s plans by doing exactly the same thing, All this proves that only a very few men who comprise the High Priesthood of the Luciferian Creed know the full secret and how their conspiracy is intended to reach its final goal."

Satan Prince of This World

by William Guy Carr

https://drive.google.com/file/d/1Hw94yTrcRzvZjNQOo8T5_w-jqL8v5IMu/view?usp=sharing

450 JACOBINS LIKE CHICAGO ANARCHISTS.

The answer is this : when formed by Jacobin Jesuits, in 1754, in the Jesuits' College of Clermont, Paris, it was "the Military Organization'' as the candidate was told. (See page 397,) It then crowned the Rite of Perfection of 25 degrees, which was adopted by ^^the Council of Emperors/' four years later; that is, in 1758. | (See note 377.) The Jacobins, like the Chicago anarchists lately hung were then -secretly swearing to do what they afterwards did, viz,, wage war on the government. ^ Hence this 32nd grade was not called a degree, but an "organization/' as it was.

But when adopted by Morin's Sovereign Inspectors, at Charleston, S. C, in 1801, no war was then contemplated^ but by Aaron Burr, and he was soon tried by Jefferson, for his life. The country was then peaceful, and satisfied and pleased with their free constitution, adopted in 1789, only twelve years before. Of course, no fighting was contemplated. True French sympathizers elected Jefferson that year; but the French revolution had reacted, and the Monroe doctrine was soon adopted, to keep the United States free from foreign entanglements. Masonry now did not mean fight, but money^ and false worship. What then were Dalcho, Mitchell and Provost to do ? They had resolved on an "Ancient and Accepted Scottish Rite,'' to rule the false worships of Masonry throughout the world. They adopted a scale of thirtytwo degrees; and placed this Military degree at the head: because, it had been, as the notes and ritual say: "the Ne Phis Ultra degree/' and it would not do to leave it out.

Scotch Rite Masonry Illustrated Volume 2

https://dn790006.ca.archive.org/0/items/scotchritemasonr02blan/scotchritemasonr02blan.pdf

Friends: of the Society are to be sought and cultivated [426, 823, 824] on behalf of them, whether living or dead, prayers are to be offered and other signs of gratitude are to be shown [638], 413; the extent to which communication with friends in the world is to be had [60, 246], 53, 111; the extent to which an examiner can examine candidates who are his friends [143]

The Constitutions of the Society of Jesus and Their Complementary Norms

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The Society of the Friends of the Constitution (French: Société des amis de la Constitution), renamed the Society of the Jacobins, Friends of Freedom and Equality (Société des Jacobins, amis de la liberté et de l'égalité) after 1792 and commonly known as the Jacobin Club (Club des Jacobins) or simply the Jacobins (/ˈdʒækəbɪn/; French: [ʒakɔbɛ̃]), was the most influential political club during the French Revolution of 1789. The period of its political ascendancy includes the Reign of Terror, during which well over 10,000 people were put on trial and executed in France, many for political crimes.

Initially founded in 1789 by anti-royalist deputies from Brittany, the club grew into a nationwide republican movement with a membership estimated at a half million or more.[1] The Jacobin Club was heterogeneous and included both prominent parliamentary factions of the early 1790s: The Mountain and the Girondins.[3] In 1792–93, the Girondins were more prominent in leading France when they declared war on Austria and on Prussia, overthrew King Louis XVI, and set up the French First Republic. In May 1793, the leaders of the Mountain faction, led by Maximilien Robespierre, succeeded in sidelining the Girondin faction and controlled the government until July 1794. Their time in government featured high levels of political violence, and for this reason the period of the Jacobin/Mountain government is identified as the Reign of Terror. In October 1793, 21 prominent Girondins were guillotined. The Mountain-dominated government executed 17,000 opponents nationwide as a way to suppress the Vendée insurrection and the Federalist revolts, and to deter recurrences. In July 1794, the National Convention pushed the administration of Robespierre and his allies out of power and had Robespierre and 21 associates executed. In November 1794, the Jacobin Club closed.

History

Foundation

When the Estates General of 1789 in France convened in May–June 1789 at the Palace of Versailles, the Jacobin club, originating as the Club Breton, comprised exclusively a group of Breton representatives attending those Estates General.[8] Deputies from other regions throughout France soon joined. Early members included the dominating comte de Mirabeau, Parisian deputy Abbé Sieyès, Dauphiné deputy Antoine Barnave, Jérôme Pétion, the Abbé Grégoire, Charles Lameth, Alexandre Lameth, Artois deputy Robespierre, the duc d'Aiguillon, and La Revellière-Lépeaux. At this time meetings occurred in secret, and few traces remain concerning what took place or where the meetings convened.[8]

Transfer to Paris

By the March on Versailles in October 1789, the club, still entirely composed of deputies, reverted to being a provincial caucus for National Constituent Assembly deputies from Brittany. The club was re-founded in November 1789 as the Société de la Révolution, inspired in part by a letter sent from the Revolution Society of London to the Assembly congratulating the French on regaining their liberty.[9][10][11]

To accommodate growing membership, the group rented for its meetings the refectory of the Dominican monastery of the “Jacobins” in the Rue Saint-Honoré, adjacent to the seat of the Assembly.[10][11] They changed their name to Société des amis de la Constitution in late January, though by this time, their opponents had already concisely dubbed them "Jacobins", a nickname originally given to French Dominicans because their first house in Paris was in the Rue Saint-Jacques.[8][11]

https://en.wikipedia.org/wiki/Jacobins

Stonyhurst College is a co-educational Catholic private school, adhering to the Jesuit tradition,[2][3] on the Stonyhurst Estate, Lancashire, England. It occupies a Grade I listed building.[4] The school has been fully co-educational since 1999.

A precursor institution of the college was founded in 1593 by Father Robert Persons SJ at St Omer,[5][6] at a time when penal laws prohibited Catholic education in England. After moving to Bruges in 1762 and Liège in 1773, the college was headed for oblivion, but for the generosity of an old boy, Thomas Weld (of Lulworth), who intervened. Weld's enormous benefaction enabled the expatriated school to establish itself on English soil in 1794 when it was granted the Stonyhurst estate.[5][6] It provides boarding and day education to approximately 450 boys and girls aged 13–18.[7] On an adjacent site, its preparatory school, St Mary's Hall, provides education for boys and girls aged 3–13.[8]

History

Main article: History of Stonyhurst College

Stonyhurst Hall

See also: Stonyhurst

The earliest deed concerning the Stanihurst is held in the college's Arundell Library; it dates from approximately 1200. In 1372, a licence was granted to John de Bayley for an oratory on the site.[9]: 11–12 His descendants, the Shireburn family, completed the oldest portion of the extant buildings.[9]: 46 Richard Shireburn began building the hall, which was enlarged by his grandson Nicholas who also constructed the ponds, avenue and gardens.[9]: 36 Following his death, the estate passed to his wife and then to sole heir, their daughter, Mary, the Duchess of Norfolk.

Donation of estate

In 1754, it was inherited by her cousin, Edward Weld (Senior). After his death it passed to Weld's eldest son, also Edward. Edward, who was to be Maria Fitzherbert's first husband, fell off his horse three months after the wedding and died intestate; the estate passed to Edward senior's third son and Edward's youngest brother, Thomas. As a former pupil of the English Jesuit Colleges of St Omer and Liège, and a philanthropist, Weld stepped in to save the refugee Jesuit schools in France. He resolved in 1794 to donate his Lancashire estate, including the buildings, with 30 acres (120,000 m2) of land to the Society of Jesus for the purpose of settling them and their evacuated charges from Northern France and the Austrian Netherlands.[10][11][page needed]

The college

See also: Colleges of St Omer, Bruges and Liège

The story of the school may be traced back to establishments in St Omer in what was then the Spanish Netherlands in 1593, where a college, under the Royal Patronage of Philip II of Spain, was founded by Fr Robert Persons SJ for English boys unable to receive a Catholic education in Elizabethan England.[6] As such it was one of several expatriate English schools operating on the European mainland.[6] In 1762, the Jesuits were forced to flee and re-established their school at Bruges.[11][page needed] The school was moved in 1773 to Liège, where it operated for two decades before moving to Stonyhurst on 29 August 1794. Schooling resumed on 22 October that year.[9]: 22

The college flourished during the 19th century: the Society of Jesus was re-established in Britain at Stonyhurst in 1803,[9]: 36 and over the century, student numbers rose from the original twelve migrants from Liège.[9]: 20 By the turn of the following century, it had become England's largest Catholic college.[12] Stonyhurst Hall underwent extensive alterations and additions to accommodate these numbers; the Old South Front was constructed in 1810, only to be demolished and replaced with much grander buildings in the 1880s.[13]: 195 A seminary was constructed on the estate, and an observatory and meteorological station erected in the gardens.[9]: 36 The 20th century saw the gradual hiring of a mostly lay staff, as the number of Jesuits declined.[13]: 164 The seminary at St Mary's Hall was closed, and the school discontinued its education of university-aged philosophers. With the closure of Beaumont College in 1967 and the transfer away from the Society of Jesus of Mount St Mary's College, Spinkhill, Derbyshire, in 2006, Stonyhurst became the sole Jesuit public school in England.

Since the Second World War, the buildings have been refurbished or developed. Additions include new science buildings in the 1950s and 1960s, a new boarding wing in the 1960s, a new swimming pool in the 1980s and Weld House in 2010. The school became fully co-educational in 1999.[13]: 178

https://en.wikipedia.org/wiki/Stonyhurst_College

John Stuart, 3rd Earl of Bute, KG, PC, FSA Scot (/bjuːt/; 25 May 1713 – 10 March 1792), styled Lord Mount Stuart between 1713 and 1723, was a British nobleman who served as the Prime Minister of Great Britain from 1762 to 1763 under George III. He became the first Tory to hold the position and was arguably the last important royal favourite in British politics. He was the first prime minister from Scotland following the Acts of Union in 1707. He was also elected as the first president of the Society of Antiquaries of Scotland when it was founded in 1780.

Early Life

Family

He was born in Parliament Close, near to St Giles Cathedral on the Royal Mile in Edinburgh on 25 May 1713, the son of James Stuart, 2nd Earl of Bute, and his wife, Lady Anne Campbell.[1] He attended Eton College from 1724 to 1730.[2] He went on to study civil law at the Universities of Groningen (1730–1732) and Leiden (1732–1734) in the Netherlands,[3][4] graduating from the latter with a degree in civil law.[5]

A close relative of the Clan Campbell (his mother was a daughter of the 1st Duke of Argyll), Bute succeeded to the Earldom of Bute (named after the Isle of Bute) upon the death of his father in 1723. He was brought up thereafter by his maternal uncles, the 2nd Duke of Argyll and Archibald Campbell, 3rd Duke of Argyll, 1st and only Earl of Ilay. In August 1735, he eloped with Mary Wortley Montagu, whose parents Sir Edward and Lady Mary Wortley Montagu were slow to consent to the marriage.[6]

https://en.wikipedia.org/wiki/John_Stuart,_3rd_Earl_of_Bute

John Stuart, 3rd Earl of Bute (1713-1792)

The main influence on the education and early reign of George III, John Stuart, Earl of Bute, was briefly prime minister in the 1760s and quickly became one of the most vilified men in the British world. Burned in effigy (often represented by a jackboot) from London to Virginia, the Scottish Lord Bute was a powerful symbol of pervasive fears that hidden forces behind the throne were bent on corrupting the British constitution.

Bute was born in Edinburgh, Scotland, on May 25, 1713, the oldest son of James, 2nd Earl of Bute, and Lady Anne Campbell, the daughter of the 1st Duke of Argyll. He was educated at Eton College and the University of Leiden. In 1737 Bute was elected one of the 16 Scottish representative peers in the House of Lords, but he rarely attended its sessions. He left Scotland for London in 1745 shortly after the outbreak of the Jacobite rebellion. There he became close to Frederick, the Prince of Wales, who was at the center of the political opposition to George II (Frederick's father). After Frederick's death in 1751, Bute became principal tutor to his oldest son, who would become George III.

It would be difficult to overstate Bute's influence on George III. Bute designed the curriculum that shaped the future king's thoughts on history, law, and politics, relying heavily on works such as a manuscript version of William Blackstone's Commentaries on the Laws of England (not published until 1765) and Henry St. John Bolingbroke's The Idea of the Patriot King (1740). Bolingbroke's idealistic and highly flawed work largely ignores the practical challenges posed by the British constitution and its recent history, but it framed George III's perspective on his broader role as king. Bolingbroke stressed that a king's decisions should be guided by the interests of the nation, without regard to the politics of the day, and a king should choose ministers for their moral virtue rather than more mundane characteristics such as their ability to maintain a majority in the House of Commons. Bute's education plan for the future king led to an unsuccessful attempt in 1752 by Horace Walpole and other Whig leaders to have him removed from the position.

Walpole's fears proved well-founded when George III became king on October 25, 1760, and enacted ideas which resulted in an almost complete transformation — and destabilization — of British politics. It took only two days for George III to appoint Bute to the Privy Council; five months later Bute was named Secretary of State for the Northern Department. His rapid elevation caused confusion in the Cabinet, especially among William Pitt and his ministerial colleagues, who were focused on vigorously prosecuting the Seven Years War against France. The growing divide between Pitt and Bute reached a crisis point over strategy against Spain and over the terms of peace with France (the King and Bute wanted a quick end to the conflict, rather than a comprehensive one). Pitt consequently lost his hold over the Cabinet and resigned his office on October 5, 1761. Pitt's successor, the Duke of Newcastle, followed suit on May 26, 1762, over a dispute with the King and the isolationist Bute about whether to continue a subsidy to Prussia. The very next day, the King seized this opportunity and appointed Bute as First Lord of the Treasury and prime minister. Bute's 317 days at the head of the government would be among the most tumultuous of the century and lay much of the groundwork for the constitutional disputes which culminated in the American War for Independence.

Bute was immediately blasted by the London press as a conniving Scot and a Jacobite-leaning Tory who cared nothing for protecting the British constitution and its hard-won victories in the costly war. The Treaty of Paris that ended the Seven Years War was largely Bute's handiwork — and however skillfully negotiated and advantageous it was to Britain in hindsight, at the time it was derided by leaders such as Pitt and quickly turned into a political disaster for Bute. With the enormously popular Pitt now in opposition, the treaty became rich fodder for political writers such as John Wilkes. Wilkes' North Briton was launched specifically to attack Bute and the peace, and its writings helped establish the theme of constitutional corruption that fueled the political fears of radical Whigs in America and Britain. By the spring of 1763, Bute was the most hated man on both sides of the Atlantic and was attacked — often physically — almost everywhere he went. His decision to impose a cider tax in England led to widespread rioting. He also wanted to tax Americans to raise further revenue to pay for a permanent British army presence in the colonies (the Sugar Act and Stamp Act were eventually put forward by Bute's protégé and successor as Prime Minister, George Grenville).

Recognizing that his continuation in office would only make matters worse for the government, Bute resigned on April 8, 1763, and claimed to withdraw from political life. Rumors soon circulated that he remained George III's chief advisor, perhaps more influential out of office than he was in it. Considerable damage was done to British political culture when the rumors turned out to be true. Grenville demanded Bute's removal from the King's court, and the situation sparked rampant speculation that ministerial policies were the product of an unconstitutional conspiracy surrounding the throne. Pitt's return to office in 1766 effectively ended Bute's relationship with the King, although the myth that the constitution was being actively undermined by secret forces would taint transatlantic politics throughout the American Revolution, and Bute would remain a symbol of that corruption in satirical prints through the 1780s.

Except for a trip to Italy, Bute spent his long retirement from public life at his estate in Hampshire and used his considerable wealth to support Scotland's universities, including several endowed chairs at the University of Edinburgh. He also wrote a number of works on botany. One of his sons, Charles Stuart, fought for Britain in the American War for Independence from 1775 to 1779, eventually commanding the 26th Regiment of Foot. Bute died in London on March 10, 1792, and is buried in Rothesay on the Isle of Bute.

https://www.ouramericanrevolution.org/index.cfm/people/view/pp0049

The Crowns of America

So often one hears politicians quoting the British Constitution as if it actually exists by way of adocumentary privilege — but it does not. It is simply an accumulation of old customs and precedents concerning parliamentary sanctions, together with a number of specific laws defining certain aspects. Since Scotland's 1320 Declaration of Arbroath was nullified by England's Treaty of Union in 1707, the oldest Written Constitution now in force is that of the United States of America. It was adopted in 1787, ratified in 1788, and effected in 1789. In that same year began the French Revolution, which abolished feudalism and ‘absolute’ monarchy in France, thereby influencing politics in much of Europe. In close to 200 years since the Revolution, France and other European States (with Britain as a noticeable exception) have adopted Written Constitutions to protect the rights and liberties of individuals — but who champions these Constitutions on behalf of the people? A popular alternative to absolute monarchy or dictatorship has been found in Republicanism. The Republic of the United States was created primarily to free the emergent nation from the despotism of Britain’s House of Hanover. Yet its citizens tend still to be fascinated by the concept of monarchy. No matter how Republican the spirit, the need for a central symbol remains. Neither a flag nor a president can fulfil this unifying role, for by virtue of the ‘party system’ presidents are always politically motivated. Republicanism was devised on the principle of fraternal status, yet an ideally classless society can never exist in an environment that promotes displays of eminence and superiority by degrees of wealth and possession. For the most part, those responsible for the United States’ morally inspired Constitution were Rosicrucians and Freemasons, notable characters such as George Washington, Benjamin Franklin, Thomas Jefferson, John Adams and Charles Thompson. The last, who designed the Great Seal of the United States of America, was a member of Franklin’s American Philosophical Society — a counterpart of Britain’s Invisible College. The imagery of the Seal is directly related to alchemical tradition, inherited from the allegory of the ancient Egyptian Therapeutate. The eagle, the olive branch, the arrows, and the pentagrams are all occult symbols of opposites: good and evil, male and female, war and peace, darkness and light. On the reverse (as repeated on the dollar bill) is the truncated pyramid, indicating the loss of the Old Wisdom, severed and forced underground by the Church establishment. But above this are the rays of ever-hopeful light, incorporating the ‘all-seeing eye’, used as a symbol during the French Revolution.

In establishing their Republic, the Americans could still not escape the ideal of a parallel monarchy — a central focus of non-political, patriotic attachment. George Washington was actually offered kingship, but declined because he had no immediately qualifying heritage. Instead he turned to the Royal House of Stuart. In November 1782 four Americans arrived at the San Clemente Palazzo in Florence, the residence of Charles III Stuart in exile. They were Mr Galloway of Maryland, two brothers named Sylvester from Pennsylvania, and Mr Fish, a lawyer from New York. They were taken to Charles Edward by his secretary, John Stewart. Also present was the Hon Charles Hervey-Townshend (later Britain’s ambassador to The Hague) and the Prince's future wife, Marguerite, Comtesse de Massillan. The interview — which revolved around the contemporary transatlantic dilemma — is doctimented in the US Senate archives and in the Manorwater Papers. Writers such as Sir Compton Mackenzie and Sir Charles Petrie have also described the occasion when Charles Edward Stuart was invited to become ‘King of the Americans’. Some years earlier, Charles had been similarly approached by the men of Boston, but once the War of Independence was over George Washington sent his own envoys. It would have been a great irony for the House of Hanover to lose the North American colonies to the Stuarts. But Charles declined the offer for a number of reasons, not the least of which was his lack of a legitimate male heir at the time. He knew that without a due successor the United States could easily fall to Hanover again at his death, thereby defeating the whole Independence effort. Since those days, many other radical events have taken place: the French Revolution, the Russian Revolution, two major World Wars, and a host of changes as countries have swapped one style of government for another. Meanwhile, civil and international disputes continue just as they did in the Middle Ages. They are motivated by trade, politics, religion, and whatever other banners are flown to justify the constant struggle for territorial and economic control. The Holy Roman Empire has disappeared, the German Reichs have failed, and the British Empire has collapsed. The Russian Empire fell to Communism, which has itself been disgraced and crumbled to ruin, while Capitalism teeters on the very brink of acceptability. With the Cold War now ended, America faces a new threat to her superpower status from the Pacific countries. In the meantime, the nations of Europe band together in what was once a seemingly well conceived economic community, but which is already suffering from the same pressures of individual custom and national sovereignty that beset the Holy Roman Empire. Whether nations are governed by military-style regimes or elected parliaments, by autocrats or democrats, and whether formally described as monarchist, socialist or republican, the net product is always the same: the few control the fate of the many. In situations of dictatorship this is a natural experience — but it should not be the case in a democratic institution based on the principle of majority vote. True democracy is government by the people for the people, in either direct or representative form, ignoring class distinctions and tolerating minority views. The American Constitution sets out an ideal for this form of democracy ... but, in line with other nations, there is always a large sector of the community that is not represented by the party in power. Because presidents and prime ministers are politically tied, and because political parties take their respective turns at individual helms, the inevitable result is a lack of continuity for the nations concerned. This is not necessarily a bad thing, but there is no reliable ongoing institution to champion the civil rights and liberties of people in such conditions of ever-changing leadership. Britain does, at least, retain a monarchy, but it is a politically constrained monarchy, and as such is ineffectual in performing its role as guardian of the nation. The United States, unlike Britain, has a Written Constitution — but has no one with the power to uphold its principles against successive governments who determinedly pursue their own politically vested interests. Is there an answer to the anomaly — an answer that could bring not just a ray of hope but a shining light for the future? There certainly is, but its energy relies on those in governmental service appreciating their roles as ‘representatives’ of society rather than presuming to stand at the head of society. Alongside the political administration, an appointed Constitutional champion would be empowered to keep check on any potential disparities and infringements of the Constitution that might occur. This can be achieved in the manner first envisaged by George Washington and the American Fathers. Their original plan was for a democratic Parliament combined with a working Constitutional Monarchy bound not to Parliament or the Church but to the people and their Written Constitution. In such an environment, sovereignty would ultimately rest with the people, while the monarch (as an operative Guardian of the Realm) would pledge an ‘Oath of Fealty to the Nation’ — not the reverse, as in Britain’s case, whereby the nation pays homage to the sovereignty of Parliament and the monarchy. The unfulfilled ambition of the American Fathers was that government ministers should be elected by the majority vote of the people, but that their actions be directed within the boundaries of the Constitution. Because that Constitution belongs to the people, its champion — as George Washington perceived — should be a monarch whose obligation is not to politics or religion but to the sovereign nation. Through the natural system of heredity (being born and bred to the task), such a Constitutional guardian would provide an ‘ongoing continuity’ of public representation through successive governments. In this regard both monarchs and ministers would be servants of the Constitution on behalf of the Community of the Realm. Such a concept of moral government lies at the very heart of the Grail Code, and it remains within the bounds of possibility for every civilized Nation State. A leading British politician recently claimed that it was not his job to be popular! Not so—a popular minister is a trusted minister, and holding a deserved electoral trust facilitates the democratic process. No minister can honestly expound an ideal of equality in society when that minister is deemed to possess some form of prior lordship over society. Class structure is always decided from above, never from below. It is therefore for those on self-made pedestals to be seen to kick them aside in the interests of harmony and unity. Jesus was not in the least humbled when he washed his Apostles’ feet; he was raised to the realm of a true Grail King — the realm of equality and princely service. This is the eternal ‘Precept of the Sangréal’, and it is expressed in Grail lore with the utmost clarity: only by asking ‘Whom does the Grail serve?’ will the wound of the Fisher King be healed, and the Wasteland returned to fertility.

pages 438-443 "The Sangreal Today"

Bloodline of the Holy Grail by Laurence Gardner

https://drive.google.com/file/d/1zsH4O_ls0IgWEYXLXWCo7I3IUi32FJhq/view?usp=sharing

LIVE: Press conference after Pentagon secrets leaker Jack Teixeira sentenced to 15 years in prison

Associated Press

Nov 12, 2024

A federal judge on Tuesday sentenced a Massachusetts Air National Guard member to 15 years in prison after he pleaded guilty to leaking highly classified military documents about the war in Ukraine.

Jack Teixeira pleaded guilty earlier this year to six counts of willful retention and transmission of national defense information under the Espionage Act following his arrest in the most consequential national security case in years. He was brought into court in an orange jumpsuit and showed no visible reaction as he was sentenced by U.S. District Judge Indira Talwani.

https://www.youtube.com/watch?v=tceF2QBCOTE

Constantine the Great

Constantine came to Britain with his father, the emperor Constantius, in 305. Constantius died in July the following year in York.

The system of succession at the time demanded that another Caesar should become emperor but the soldiers in York immediately proclaimed Constantine their leader. It proved to be a pivotal moment in history. He is known as Constantine the Great for very good reasons.

After nearly 80 years, and three generations of political fragmentation, Constantine united the whole of the Roman Empire under one ruler. By 324 he had extended his power and was sole emperor, restoring stability and security to the Roman world.

Constantine also abandoned Rome as the most important city in the empire, building a new capital modestly named Constantinople (now Istanbul). In the next two centuries, Rome and Italy became vulnerable to barbarian invasions. The much more easily defensible Constantinople lasted for another thousand years.

Finally, and perhaps most famously, Constantine’s strong support for Christianity had an incalculable impact on European history. He is said to have been converted to the faith in AD 312, although this has not been corroborated.

At the time only around ten per cent of the Roman empire’s population was Christian. The majority of the ruling elite worshipped the old gods of Rome. Constantine was the first emperor to allow Christians to worship freely, helping to unite and promote the faith. He went on to instigate the celebration of the birth of Christ we call Christmas.

In 314, a year after Constantine’s edict on religious tolerance, Eboracum had its first Bishop. Along with the Bishop’s of Londinium (London) and Lindum (Lincoln), he attended the Christian Council at Arles.

Constantine didn’t stay long in York, establishing Trier as his base for his campaigns against the Germans perhaps a year after his succession. However his place in York's history was already very firmly sealed.

http://www.historyofyork.org.uk/themes/constantine-the-great

Brittany (/ˈbrɪtəni/ BRIT-ən-ee; French: Bretagne, pronounced [bʁətaɲ] ⓘ; Breton: Breizh, pronounced [bʁɛjs, bʁɛx];[1][dubious – discuss] Gallo: Bertaèyn or Bertègn, pronounced [bəʁtaɛɲ]) is a peninsula, historical country and cultural area in the north-west of modern France, covering the western part of what was known as Armorica during the period of Roman occupation. It became an independent kingdom and then a duchy before being united with the Kingdom of France in 1532 as a province governed as a separate nation under the crown. Brittany is the traditional homeland of the Breton people and is one of the six Celtic nations,[2][3][4][5] retaining a distinct cultural identity that reflects its history.

Brittany has also been referred to as Little Britain (as opposed to Great Britain, with which it shares an etymology).[6] It is bordered by the English Channel to the north, Normandy to the northeast, eastern Pays de la Loire to the southeast, the Bay of Biscay to the south, and the Celtic Sea and the Atlantic Ocean to the west. Its land area is 34,023 km2 (13,136 sq mi).

Brittany is the site of some of the world's oldest standing architecture, home to the Cairn of Barnenez, the Tumulus Saint-Michel and others, which date to the early 5th millennium BC.[7][8] Today, the historical province of Brittany is split among five French departments: Finistère in the west, Côtes-d'Armor in the north, Ille-et-Vilaine in the northeast, Morbihan in the south and Loire-Atlantique in the southeast. Loire-Atlantique now belongs to the Pays de la Loire region while the other four departments make up the Brittany region.

At the 2010 census, the population of historic Brittany was estimated to be 4,475,295. In 2017, the largest metropolitan areas were Nantes (934,165 inhabitants), Rennes (733,320 inhabitants), and Brest (321,364 inhabitants).[9] Brittany is the traditional homeland of the Breton people and is one of the six Celtic nations,[10][11][12][13] retaining a distinct cultural identity that reflects its history. A nationalist movement seeks greater autonomy within the French Republic, or independence from it.[14][15] The reunification of Brittany is supported by half of the inhabitants of Brittany and of Loire-Atlantique, and is considered a prerequisite to further autonomy.[16][17]

Etymology

The word Brittany, along with its French, Breton and Gallo equivalents Bretagne, Breizh and Bertaèyn, derive from the Latin Britannia, which means "land of the Britons". This word had been used by the Romans since the 1st century to refer to Great Britain, and more specifically the Roman province of Britain. This word derives from a Greek word, Πρεττανική (Prettanikḗ) or Βρεττανίαι (Brettaníai), used by Pytheas, an explorer from Massalia who visited the British Isles around 320 BC. The Greek word itself comes from the common Brythonic ethnonym reconstructed as *Pritanī, itself from Proto-Celtic *kʷritanoi (ultimately from Proto-Indo-European *kʷer- 'to cut, make').

In Roman times, Armorica included what is now Brittany. This was an indefinite region that extended along the English Channel coast from the Seine estuary, then along the Atlantic coast to the Loire estuary and, according to several sources, maybe to the Garonne estuary. This term probably comes from a Gallic word, aremorica, which means "close to the sea".[18] Another name, Letauia (in English "Litavis"), was used until the 12th century. It possibly means "wide and flat" or "to expand" and it gave the Welsh name for Brittany: Llydaw.[19]

After the fall of the Western Roman Empire, many Cornish Britons settled in western Armorica to escape the Saxons and the region started to be called Britannia, although this name only replaced Armorica in the sixth century or perhaps by the end of the fifth.[20]

Breton-speaking people may pronounce the word Breizh in two different ways, according to their region of origin. Breton can be divided into two main dialects: the KLT (Kerne-Leon-Tregor) and the dialect of Vannes. KLT speakers pronounce it [brɛjs] and would write it Breiz, while the Vannetais speakers pronounce it [brɛχ] and would write it Breih. The official spelling is a compromise between both variants, with a z and an h together. In 1941, efforts to unify the dialects led to the creation of the so-called Breton zh, a standard which has never been widely accepted.[1] On its side, Gallo has never had a widely accepted writing system and several ones coexist. For instance, the name of the region in that language can be written Bertaèyn in ELG script, or Bertègn in MOGA, and a couple of other scripts also exist.[21]

https://en.wikipedia.org/wiki/Brittany

Alan fitz Flaad (c. 1060 – after 1120) was a Breton knight, probably recruited as a mercenary by Henry I of England in his conflicts with his brothers.[1] After Henry became King of England, Alan became an assiduous courtier and obtained large estates in Norfolk, Sussex, Shropshire, and elsewhere in the Midlands, including the feudal barony and castle of Oswestry in Shropshire.[2][3][4] His duties included supervision of the Welsh border.[5] He is now noted as the progenitor of the FitzAlan family, the Earls of Arundel (1267–1580), and the House of Stuart,[6] although his family connections were long a matter of conjecture and controversy.

Arrival in England

Flaad and his son Alan had come to the favourable notice of King Henry I of England who, soon after his accession, brought Flaad and Alan to England. Eyton, consistently following the theory of the Scottish origins of the Stewarts, thought this was because he was part of the entourage of the Queen, Matilda of Scotland,[7] Round pointed out that Henry had been besieged in Mont-Saint-Michel during his struggle with his brothers,[1] an event which probably occurred in 1091. He is known to have recruited Breton troops at that time and, after his surrender, left the scene via the adjoining regions of Brittany, where Dol is situated. This is a likely explanation for the Bretons in the military retinue he brought to England after the death of William Rufus.

Alan's career in England can be traced largely through his presence as a witness to charters granted by the king during his travels in the first decade or more of his reign. Some of his activities were traced by Eyton, and his researches overlap with William Farrer's calendar of Henry I travel. All of the business in which he took part was ecclesiastical, involving grants, sometimes disputed, to churches and monasteries.

https://en.wikipedia.org/wiki/Alan_fitz_Flaad

The Acts of Union 1707 declared that the Kingdom of England and Kingdom of Scotland were "United into One Kingdom by the Name of Great Britain".[p][38] The term "United Kingdom" has occasionally been used as a description for the former Kingdom of Great Britain, although its official name from 1707 to 1800 was simply "Great Britain".[39] The Acts of Union 1800 formed the United Kingdom of Great Britain and Ireland. Following the partition of Ireland and the independence of the Irish Free State in 1922, which left Northern Ireland as the only part of the island of Ireland within the United Kingdom, the name was changed in 1927 to the "United Kingdom of Great Britain and Northern Ireland".[40]

Although the United Kingdom is a sovereign country, England, Scotland, Wales and Northern Ireland are also widely referred to as countries.[41] The UK Prime Minister's website has used the phrase "countries within a country" to describe the United Kingdom.[42] Some statistical summaries, such as those for the twelve NUTS 1 regions, refer to Scotland, Wales and Northern Ireland as "regions".[43] Northern Ireland is also referred to as a "province".[44] With regard to Northern Ireland, the descriptive name used "can be controversial, with the choice often revealing one's political preferences".[45]

The term "Great Britain" conventionally refers to the island of Great Britain, or politically to England, Scotland and Wales in combination.[46] It is sometimes used as a loose synonym for the United Kingdom as a whole.[47] The word England is occasionally used incorrectly to refer to the United Kingdom as a whole, a mistake principally made by people from outside the UK.[48]

The term "Britain" is used as a synonym for Great Britain,[49][50] but also sometimes for the United Kingdom.[51][50] Usage is mixed: the UK Government prefers to use the term "UK" rather than "Britain" or "British" on its website (except when referring to embassies),[52] while acknowledging that both terms refer to the United Kingdom and that elsewhere "British government" is used at least as frequently as "United Kingdom government".[53] The UK Permanent Committee on Geographical Names recognises "United Kingdom", "UK" and "U.K." as shortened and abbreviated geopolitical terms for the United Kingdom of Great Britain and Northern Ireland in its toponymic guidelines; it does not list "Britain" but notes that "it is only the one specific nominal term 'Great Britain' which invariably excludes Northern Ireland".[53] The BBC historically preferred to use "Britain" as shorthand only for Great Britain, though the present style guide does not take a position except that "Great Britain" excludes Northern Ireland.[54]

The adjective "British" is commonly used to refer to matters relating to the United Kingdom and is used in law to refer to United Kingdom citizenship and nationality.[55][q] People of the United Kingdom use several different terms to describe their national identity and may identify themselves as being British, English, Scottish, Welsh, Northern Irish, or Irish;[58] or as having a combination of different national identities.[59]

https://en.wikipedia.org/wiki/United_Kingdom

Alan the Black (Latin: Alanus Niger, French: Alain le Noir; died 1098) was the second lord of the Honour of Richmond from 1093 until his death. He was a younger son of Odo, Count of Penthièvre. He succeeded his elder brother, Alan Rufus ("Alan the Red"), at Richmond. There is no record of him being in England prior to 1093.[1]

https://en.wikipedia.org/wiki/Alan_the_Black

Alan Rufus died childless. As Lord of Richmond, Alan Rufus was succeeded by his younger brothers: Alan Niger who also died without issue, followed by Stephen, Count of Tréguier.

Other activities of Count Alan Rufus

Beneath Richmond Castle, Alan founded the town of Richmond, North Yorkshire. He also built the original manor house of Costessey Hall, Alan's CAPUT at Costessey in Norfolk, on the north side of the River Tud in Costessey Park.

https://en.wikipedia.org/wiki/Alan_Rufus

The Scottish Clan Stewart and the royal House of Stuart have Breton origins. Alan Rufus, also known as Alan the Red, was both a cousin and knight in the retinue of William the Conqueror. Following his service at Hastings, he was rewarded with large estates in Yorkshire. At the time of his death, he was by far the richest noble in England. His manorial holding at Richmond ensured a Breton presence in northern England. The Earldom of Richmond later became an appanage of the Dukes of Brittany.

https://en.wikipedia.org/wiki/Bretons

https://www.facebook.com/billy.dunn.50767/posts/pfbid0ZpSofnLuBxXEhWs8gJiMKd9oXw7svptMVw8NeTHnTpVckHfcgiuRUvx2TVLvqN5Ll

World Wrestling Federation (1985–1988)

In 1984, Vince McMahon purchased Stampede Wrestling.[6] The buyout meant that the British Bulldogs joined the World Wrestling Federation along with Smith's brother-in-law Bret Hart and Jim Neidhart (The Hart Foundation).[7] Initially the Bulldogs still toured with AJPW, but soon after they became WWF-exclusive.

The British Bulldogs' first feud was with the Hart Foundation, whom they knew from their Stampede days, and thus they were able to produce a series of outstanding matches that helped to elevate both teams. The Bulldogs' next major feud was with the WWF World Tag Team Champions, "The Dream Team" of Greg Valentine and Brutus Beefcake. The Bulldogs wrestled Valentine and Beefcake for close to a year, usually almost winning the tag title. The stage was set for a "final" tag title match at WrestleMania 2. With "Captain" Lou Albano and Ozzy Osbourne in their corner, the duo won the WWF World Tag Team Championship.[5]

The Bulldogs continued their feud with the Dream Team and also defended regularly against the former championship team of The Iron Sheik and Nikolai Volkoff. In December 1986, Billington suffered a serious back injury during a match in Hamilton, Ontario, forcing him out of the ring for a longer period of time (during this period Smith defended the title with various replacement partners).[1] On January 26, 1987, the Bulldogs lost the title to the Hart Foundation in a match that saw Billington so debilitated that he was carried to the ring by Smith and saw little physical action after being "knocked out" by the megaphone of the Hart Foundation's manager Jimmy Hart before he even got into the ring. “Evil Referee” Danny Davis then allowed the Foundation to continually double-team Smith in order to get the win (all the while continuing to "check" on Billington, leaving the double teaming to take place). The match aired on February 7 on WWF Superstars of Wrestling.[5]

After being given time off to recuperate, the Bulldogs returned to the ring to continue their feud with the Hart Foundation and Davis (who, in the storyline, cheated to help the Hart Foundation win the title). The teams met at WrestleMania III, where the Bulldogs teamed with Tito Santana to take on the trio.[7] The Harts and Davis won the match when Davis hit Smith with Jimmy Hart's megaphone behind the referee's back and covered him for the win.

Toward the end of the Bulldogs' title reign, they were given a bulldog named Matilda, who accompanied them to the ring. She was central to their feud with The Islanders (Haku and Tama) who along with their manager Bobby "The Brain" Heenan "dognapped" her. After rescuing her, the Bulldogs teamed with Koko B. Ware (and his parrot "Frankie") in a six-man tag team match against The Islanders and Bobby Heenan at Wrestlemania IV. The match ended with a loss as Heenan covered Koko for the 3-count. The Bulldogs then feuded with The Rougeau Brothers (Jacques and Raymond), which included wrestling the first match at the inaugural SummerSlam event at Madison Square Garden which ended in a time limit (20 minute) draw.

The Bulldogs' last pay-per-view appearance was at the 1988 Survivor Series. They wrestled in a twenty-man (ten-team) tag team elimination match. The Powers of Pain won the match by eliminating the heel team Los Conquistadores, thus giving their team (which included The Bulldogs who had earlier been eliminated when Smash pinned Billington) the victory.

The Bulldogs left the WWF after backstage altercations with The Rougeau Brothers. Jacques Rougeau knocked several of Billington's teeth out with a surprise punch.[1][8] Billington claimed it was a dispute with WWF management over issuing of complimentary plane tickets that led to their leaving.[9]

https://en.wikipedia.org/wiki/The_British_Bulldogs

World, the: 1. It is proper to our vocation: to go to diverse places and live in whatever part of the world and to be sent wherever the greater service of God and the help of souls can be hoped for [82, 92, 304, 308, 588, 603, 605, 626, 749]; to this purpose is directed the vow of special obedience to the supreme pontiff regarding missions, FI no. 3 [603, 605], 2 §1; consequently a complete availability, mobility, and universality are necessary, 110, 121 4°, 242 §3, 246 7°, 248, 259, 411; at the service of which is chastity, 144 §2; consequently our community is a community for dispersion, 255 §1, 312, 314 §2, 315, 317; thus also the need for communicating with different cultures of the world and for insertion into them, 99 §2, 106 §2, 110, 111, 246 2°; and for promoting that perfect and open cooperation among the members of the entire Society, of whatever province or region they may be, 396 §2. See also Cooperation, interprovincial and supraprovincial; Culture(s); Insertion 2. God is present in the world: exercising the ministry of healing and reconciliation, 246 4°; thus he is there to be sought and found, 223 §§3-4; the world, in great part afflicted with atheism and injustice and increasingly divided by diverse economic, social, and ethnic systems and by other sources of division and opposition, 59 §2, 223 §3, 246 4° 3. The world, as distinguished from religious life: is to be left behind, trampled underfoot, and renounced [30, 50, 53, 61, 66, 297]; it is to be despised because of the love for and imitation of Christ [101]; contempt for it assists in the union of minds and hearts [671]: customs which smack of the world are not to be introduced, 322.

The Constitutions of the Society of Jesus and Their Complementary Norms

https://jesuitas.lat/uploads/the-constitutions-of-the-society-of-jesus-and-their-complementary-norms/Constitutions%20and%20Norms%20SJ%20ingls.pdf

Pathé News was a producer of newsreels and documentaries from 1910 to 1970 in the United Kingdom. Its founder, Charles Pathé, was a pioneer of moving pictures in the silent era. The Pathé News archive is known today as "British Pathé". Its collection of news film and movies is fully digitised and available online.[1]

History

Its roots lie in 1896 Paris, France, when Société Pathé Frères was founded by Charles Pathé and his brothers. Charles Pathé adopted the national emblem of France, the cockerel, as the trademark for his company. After the company, now called Compagnie Générale des Éstablissements Pathé Frère Phonographes & Cinématographes, invented the cinema newsreel with Pathé-Journal. French Pathé began its newsreel in 1908 and opened a newsreel office in Wardour Street, London in 1910.

The newsreels were shown in the cinema and were silent until 1928. At first, they ran for about four minutes and were issued fortnightly. During the early days, the camera shots were taken from a stationary position but the Pathé newsreels captured events such as Franz Reichelt's fatal parachute jump from the Eiffel Tower and suffragette Emily Davison's fatal injury by a racehorse at the 1913 Epsom Derby.

During the First World War, the cinema newsreels were called the Pathé Animated Gazettes, and for the first time this provided newspapers with competition. After 1918, British Pathé started producing a series of cinemazines, in which the newsreels were much longer and more comprehensive. By 1930, British Pathé was covering news, entertainment, sport, culture, and women's issues through programmes including the Pathétone Weekly, the Pathé Pictorial, the Gazette and Eve’s Film Review.

In 1927, the company sold British Pathé (both the feature film and the newsreel divisions) to First National. (French Pathé News continued until 1980, and the library is now part of the Gaumont-Pathé collection.) Pathé changed hands again in 1933, when it was acquired by British International Pictures, which was later known as Associated British Picture Corporation.[2] In 1958, it was sold again to Warner Bros. and became Warner-Pathé. Pathé eventually stopped producing the cinema newsreel in February 1970[3] as it could no longer compete with television. During the newsreels' run, the narrators included Bob Danvers-Walker,[4] Dwight Weist, Dan Donaldson, André Baruch and Clem McCarthy among others.

https://en.wikipedia.org/wiki/Path%C3%A9_News

Louis IX (25 April 1214 – 25 August 1270), also known as Saint Louis, was King of France from 1226 until his death in 1270. He is widely recognized as the most distinguished of the Direct Capetians. Following the death of his father, Louis VIII, he was crowned in Reims at the age of 12. His mother, Blanche of Castile, effectively ruled the kingdom as regent until he came of age and continued to serve as his trusted adviser until her death. During his formative years, Blanche successfully confronted rebellious vassals and championed the Capetian cause in the Albigensian Crusade, which had been ongoing for the past two decades.

As an adult, Louis IX grappled with persistent conflicts involving some of the most influential nobles in his kingdom, including Hugh X of Lusignan and Peter of Dreux. Concurrently, England's Henry III sought to reclaim the Angevin continental holdings, only to be decisively defeated at the Battle of Taillebourg. Louis expanded his territory by annexing several provinces, including parts of Aquitaine, Maine, and Provence. Keeping a promise he made while praying for recovery from a grave illness, Louis led the ill-fated Seventh and Eighth Crusades against the Muslim dynasties that controlled North Africa, Egypt, and the Holy Land. He was captured and ransomed during the Seventh Crusade, and later succumbed to dysentery during the Eighth Crusade. His son, Philip III, succeeded him.

Louis instigated significant reforms in the French legal system, creating a royal justice mechanism that allowed petitioners to appeal judgements directly to the monarch. He abolished trials by ordeal, endeavored to terminate private wars, and incorporated the presumption of innocence into criminal proceedings. To implement his new legal framework, he established the offices of provosts and bailiffs. Louis IX's reign is often marked as an economic and political zenith for medieval France, and he held immense respect throughout Christendom. His reputation as a fair and judicious ruler led to his being solicited to mediate disputes beyond his own kingdom.[1][2]

Louis' admirers through the centuries have celebrated him as the quintessential Christian monarch. His skill as a knight and engaging manner with the public contributed to his popularity, although he was occasionally criticized as being overly pious, earning the moniker of a "monk king".[2][3] Louis was a staunch Christian and rigorously enforced Catholic orthodoxy. He enacted harsh laws against blasphemy,[4] and he also launched actions against France's Jewish population, including ordering them to wear a yellow badge of shame, as well as the notorious burning of the Talmud following the Disputation of Paris. Louis IX holds the distinction of being the sole canonized king of France.[5]

Sources

Much of what is known of Louis's life comes from Jean de Joinville's famous Life of Saint Louis. Joinville was a close friend, confidant, and counselor to the king. He participated as a witness in the papal inquest into Louis's life that resulted in his canonization in 1297 by Pope Boniface VIII. Two other important biographies were written by the king's confessor, Geoffrey of Beaulieu, and his chaplain, William of Chartres. While several individuals wrote biographies in the decades following the king's death, only Jean of Joinville, Geoffrey of Beaulieu, and William of Chartres wrote from personal knowledge of the king and of the events they describe, and all three are biased favorably to the king. The fourth important source of information is William of Saint-Parthus's 19th-century biography,[6] which he wrote using material from the papal inquest mentioned above.

Early life

Louis was born on 25 April 1214 at Poissy, near Paris, the son of Louis the Lion and Blanche of Castile,[7] and was baptized there in La Collégiale Notre-Dame church. His grandfather on his father's side was Philip II, king of France; his grandfather on his mother's side was Alfonso VIII, king of Castile. Tutors of Blanche's choosing taught him Latin, public speaking, writing, military arts, and government.[8] He was nine years old when his grandfather Philip II died and his father became King Louis VIII.[9]

Minority (1226–1234)

Louis was 12 years old when his father died on 8 November 1226. He was crowned king on 29 November 1226 at Reims Cathedral, officiated by the bishop of Soissons.[10] His mother, Blanche, ruled France as regent during his minority.[11] Louis's mother instilled in him her devout Christianity. She is once recorded to have said:[12]

I love you, my dear son, as much as a mother can love her child; but I would rather see you dead at my feet than that you should ever commit a mortal sin.

His younger brother Charles I of Sicily (1227–85) was created count of Anjou, thus founding the Capetian Angevin dynasty.

In 1229, when Louis was 15, his mother ended the Albigensian Crusade by signing an agreement with Raymond VII of Toulouse. Raymond VI of Toulouse had been suspected of ordering the assassination of Pierre de Castelnau, a Roman Catholic preacher who attempted to convert the Cathars.[13]

On 27 May 1234, Louis married Margaret of Provence (1221–1295); she was crowned in the cathedral of Sens the next day.[14] Margaret was the sister of Eleanor of Provence, who later married Henry III of England. The new queen's religious zeal made her a well-suited partner for the king, and they are attested to have gotten along well, enjoying riding together, reading, and listening to music. His closeness to Margaret aroused jealousy in his mother, who tried to keep the couple apart as much as she could.[15]

While his contemporaries viewed his reign as co-rule between the king and his mother, historians generally believe Louis began ruling personally in 1234, with his mother assuming a more advisory role.[1] She continued to have a strong influence on the king until her death in 1252.[11][16]

Louis as king

Arts

Louis's patronage of the arts inspired much innovation in Gothic art and architecture. The style of his court was influential throughout Europe, both because of artwork purchased from Parisian masters for export, and by the marriage of the king's daughters and other female relatives to foreigners. They became emissaries of Parisian models and styles elsewhere. Louis's personal chapel, the Sainte-Chapelle in Paris, which was known for its intricate stained-glass windows, was copied more than once by his descendants elsewhere. Louis is believed to have ordered the production of the Morgan Bible and the Arsenal Bible, both deluxe illuminated manuscripts.

During the so-called "golden century of Saint Louis", the kingdom of France was at its height in Europe, both politically and economically. Saint Louis was regarded as "primus inter pares", first among equals, among the kings and rulers of the continent. He commanded the largest army and ruled the largest and wealthiest kingdom, the European centre of arts and intellectual thought at the time. The foundations for the notable college of theology, later known as the Sorbonne, were laid in Paris about the year 1257.[17]

Arbitration

The prestige and respect felt by Europeans for King Louis IX were due more to the appeal of his personality than to military domination. For his contemporaries, he was the quintessential example of the Christian prince and embodied the whole of Christendom in his person. His reputation for fairness and even saintliness was already well established while he was alive, and on many occasions he was chosen as an arbiter in quarrels among the rulers of Europe.[1]

Shortly before 1256, Enguerrand IV, Lord of Coucy, arrested and without trial hanged three young squires of Laon, whom he accused of poaching in his forest. In 1256 Louis had the lord arrested and brought to the Louvre by his sergeants. Enguerrand demanded judgment by his peers and trial by battle, which the king refused because he thought it obsolete. Enguerrand was tried, sentenced, and ordered to pay 12,000 livres. Part of the money was to pay for masses to be said in perpetuity for the souls of the men he had hanged.

In 1258, Louis and James I of Aragon signed the Treaty of Corbeil to end areas of contention between them. By this treaty, Louis renounced his feudal overlordship over the County of Barcelona and Roussillon, which was held by the King of Aragon. James in turn renounced his feudal overlordship over several counties in southern France, including Provence and Languedoc. In 1259 Louis signed the Treaty of Paris, by which Henry III of England was confirmed in his possession of territories in southwestern France, and Louis received the provinces of Anjou, Normandy (Normandie), Poitou, Maine, and Touraine.[11]

Religion

The perception of Louis IX by his contemporaries as the exemplary Christian prince was reinforced by his religious zeal. Louis was an extremely devout Catholic, and he built the Sainte-Chapelle ("Holy Chapel"),[1] located within the royal palace complex (now the Paris Hall of Justice), on the Île de la Cité in the centre of Paris. The Sainte Chapelle, a prime example of the Rayonnant style of Gothic architecture, was erected as a shrine for the crown of thorns and a fragment of the True Cross, precious relics of the Passion of Christ. He acquired these in 1239–41 from Emperor Baldwin II of the Latin Empire of Constantinople by agreeing to pay off Baldwin's debt to the Venetian merchant Niccolo Quirino, for which Baldwin had pledged the Crown of Thorns as collateral.[18] Louis IX paid the exorbitant sum of 135,000 livres to clear the debt.

In 1230, the King forbade all forms of usury, defined at the time as any taking of interest and therefore covering most banking activities. Louis used these anti-usury laws to extract funds from Jewish and Lombard moneylenders, with the hopes that it would help pay for a future crusade.[17] Louis also oversaw the Disputation of Paris in 1240, in which Paris's Jewish leaders were imprisoned and forced to admit to anti-Christian passages in the Talmud, the major source of Jewish commentaries on the Bible and religious law. As a result of the disputation, Pope Gregory IX declared that all copies of the Talmud should be seized and destroyed. In 1242, Louis ordered the burning of 12,000 Talmudim, along with other important Jewish books and scripture.[19] The edict against the Talmud was eventually overturned by Gregory IX's successor, Innocent IV.[5]

Louis also expanded the scope of the Inquisition in France. He set the punishment for blasphemy to mutilation of the tongue and lips.[4] The area most affected by this expansion was southern France, where the Cathar sect had been strongest. The rate of confiscation of property from the Cathars and others reached its highest levels in the years before his first crusade and slowed upon his return to France in 1254.

In 1250, Louis headed a crusade to Egypt and was taken prisoner. During his captivity, he recited the Divine Office every day. After his release against ransom, he visited the Holy Land before returning to France.[12] In these deeds, Louis IX tried to fulfill what he considered the duty of France as "the eldest daughter of the Church" (la fille aînée de l'Église), a tradition of protector of the Church going back to the Franks and Charlemagne, who had been crowned by Pope Leo III in Rome in 800. The kings of France were known in the Church by the title "most Christian king" (Rex Christianissimus).

Louis founded many hospitals and houses: the House of the Filles-Dieu for reformed prostitutes; the Quinze-Vingt for 300 blind men (1254), and hospitals at Pontoise, Vernon, and Compiègne.[20]

St. Louis installed a house of the Trinitarian Order at Fontainebleau, his chateau and estate near Paris. He chose Trinitarians as his chaplains and was accompanied by them on his crusades. In his spiritual testament he wrote, "My dearest son, you should permit yourself to be tormented by every kind of martyrdom before you would allow yourself to commit a mortal sin."[12]

Louis authored and sent the Enseignements, or teachings, to his son Philip III. The letter outlined how Philip should follow the example of Jesus Christ in order to be a moral leader.[21] The letter is estimated to have been written in 1267, three years before Louis's death.[22]

Veneration as a saint

Pope Boniface VIII proclaimed the canonization of Louis in 1297;[41] he is the only French king to be declared a saint.[42] Louis IX is often considered the model of the ideal Christian monarch.[41]

Named in his honour, the Sisters of Charity of St. Louis is a Roman Catholic religious order founded in Vannes, France, in 1803.[43] A similar order, the Sisters of St Louis, was founded in Juilly in 1842.[44][45]

He is honoured as co-patron of the Third Order of St. Francis, which claims him as a member of the Order. When he became king, over a hundred poor people were served meals in his house on ordinary days. Often the king served these guests himself. His acts of charity, coupled with his devout religious practices, gave rise to the legend that he joined the Third Order of St. Francis, though it is unlikely that he ever actually joined the order.[8]

The Catholic Church and Episcopal Church honor him with a feast day on 25 August.[46][47]

https://en.wikipedia.org/wiki/Louis_IX_of_France

Arrival in England

https://en.wikipedia.org/wiki/Alan_fitz_Flaad

https://en.wikipedia.org/wiki/United_Kingdom

https://en.wikipedia.org/wiki/Alan_the_Black

Alan Rufus died childless. As Lord of Richmond, Alan Rufus was succeeded by his younger brothers: Alan Niger who also died without issue, followed by Stephen, Count of Tréguier.

Other activities of Count Alan Rufus

https://en.wikipedia.org/wiki/Alan_Rufus

https://en.wikipedia.org/wiki/Bretons

Stuart's Cape Audio CD – CD, May 1, 2013

Stuart's got problems...It's raining. He's bored.And worst of all, he's new in town.So he's got a lot to worry about.But what does a kid like Stuart need in order to have an adventure? A cape, of course.

https://www.amazon.com/Stuarts-Cape-Sara-Pennypacker/dp/1470886391

"Hugh Capet got the name "Capet" as a nickname, and despite popular belief, it was not used as a surname of any sort during the king's lifetime. The etymological origins of the name Capet are unknown. It is hypothesized that the name comes either from Latin CAPUT, meaning "HEAD", and means "chief""

https://homework.study.com/explanation/how-did-hugh-capet-get-his-name.html

"In the second prelude, for Chief- Gene ral read highest Leader, and for captain read leader. For the first Leader the Spanish Autograph has Captain General, and for the second (leader), caudillo ; the former title expressing, as Father Rothaan remarks, a Commander-in-Chief of lawful warfare, the latter designating rather the leader of a faction, and being often used in a bad sense, as of a captain of robbers or malefactors. In order to express in some measure this distinction, he has made use of the terms Dux Generalis (LeaderGeneral) and CAPUT (HEAD) in his literal Version. The Common Version makes no distinction ; and hence, in order to render this Version with strict faithfulness, must read, both here and in the next two paragraphs, leader instead of captain, although (as the reader will already have perceived) this latter is the term which erceived) this latter is the term which corresponds the more nearly with the Spanish original. In all three places Father Rothaan has caput : in the third prelude he has again Dux instead of Imperator : see above. In the first point, in order to be strictly with the Common Version, readier?/ and smoky chair in stead of chair offire and smoke ; although this latter is what the Autograph has, a certain great chair of fire and smoke, " in which", observes Father Rothaan, there is no solidity, no true glory, but mere agitation and perpetual disturbance joined with thick darkness"; And this image", he adds, " exhibits the evil spirit such as he is, but not such as he offers himself to men's minds."

The Spiritual Exercises of Loyola

https://ia600303.us.archive.org/3/items/a588350800loyouoft/a588350800loyouoft.pdf

Head:

1. See Illness, mental

2. The superior general, head of the Society [666]"

page 463

THE CONSTITUTIONS OF THE SOCIETY OF JESUS AND THEIR COMPLEMENTARY NORMS: A COMPLETE ENGLISH TRANSLATION OF THE OFFICIAL LATIN TEXTS

translated by Carl J. Moell, S.J [Number 15 in Series I: Jesuit Primary Sources in English Translation],

The Institute of Jesuit Sources, St. Louis, Missouri, 1996,

https://web.archive.org/web/20200211182223/https://jesuitas.lat/uploads/the-constitutions-of-the-society-of-jesus-and-their-complementary-norms/Constitutions%20and%20Norms%20SJ%20ingls.pdf

St. John Lateran Basilica in Rome is considered the mother church of all the Catholic churches in the Western world; inscribed on the church facade for all to see are the Latin words “omnium urbis et orbis ecclesiarum mater et CAPUT,” meaning, “The mother and HEAD of all the churches of the city and of the world.”

https://www.simplycatholic.com/st-john-lateran-basilica/

Caput Mundi is a Latin phrase which literally means "Head of the world" whereas Roma Caput Mundi means "Rome capital of the world" and is one of the many nicknames given to the city of Rome throughout its history.[1]

The phrase is related to the enduring power of the city first as the capital of the Republic and the Empire, and later as the centre of the Catholic Church.[2]

Although it is not known for sure when it was first used, Rome was already named in this way by the poet Ovid in 1st century BC.[3]

Along with "Eternal City" and the "City of Seven Hills", Caput Mundi remains as one of the most commonly used names to refer to the city of Rome.[4]

Meaning

Via dei Fori Imperiali, Via della Conciliazione and Via del Corso. The term First Rome is used to refer to the "Rome of the Emperors", Second Rome refers to the "Rome of the Popes", and third Rome refers to the "Rome of the people" advocated by Giuseppe Mazzini as the capital of a democratic and republican Italy.[5]

Roma Caput Mundi is a Latin phrase taken to mean "Rome capital of the world" and "Roma capitale del mondo" in Italian (literally: "head of the world").[6] It originates out of a classical European understanding of the known world: Europe, North Africa, and Southwest Asia. The influence of Rome in the ancient world began to grow around the 2nd century BC as the Republic expanded across Southern Europe and North Africa. For the next five centuries, Rome governed much of the known world (of traditional Greco-Roman geography) and served as the world's largest city during that period. The cultural influence of the local language of Rome (Latin) as well as Roman art, architecture, law, religion, and philosophy was significant. The Imperial city of Rome adopted as its nickname Caput Mundi, attributing this to its perception of an enduring power of Ancient Rome and the Catholic Church.[7][8][9]

https://en.wikipedia.org/wiki/Caput_Mundi

https://www.facebook.com/billy.dunn.50767/posts/pfbid02QuLMBh8n69QRHpR47DPGvxAV5CPgsyhXZSQMCB5kuN6tz1LScsnphALTHVX55V2sl

Vatican Opens Shopping Mall Near St. Peter's Square Ahead of 2025 Jubilee Celebration

By AJ Paz

March 21, 2023 11:49 EDT

The Vatican recently opened a shopping mall called the "Caput Mundi" Mall on March 16, next to St. Peter's Square.

The establishment of the mall, which takes its name from a saying referring to Rome as the "capital of the world," has generated controversy because it is perceived as a contrast to the most illustrious church in all of Christendom and a symbol of Western materialism.

Shopping Mall Opens at St. Peter's Square in the Vatican

According to Crux Now, the Caput Mundi Mall is in a space linked to the last great jubilee. It is situatued in the fifth and the top floor of a large parking garage on Rome's Janiculum Hill, constructed for the Jubilee Year of 2000. It has been under development since 2020, and previously the area was dedicated to a coffee bar and cafeteria to serve the busloads of tourists and pilgrims who arrived at the parking structure.

The Vatican's decision to open a shopping mall, especially under the current Pope, who is a vocal critic of the excesses of capitalism, may seem contradictory. However, the mall will have a unique "Pope Francis" touch, emphasizing sustainability and solidarity. A spokesperson for Gasak, the company managing the mall, believes that the shopping center will become one of the most crucial points of reference for shopping in the center of Rome, offering a boutique experience that makes customers feel like they are at the capital of the world.

Various Roman civic leaders and Vatican officials attended the Caput Mundi Mall. Some nearby shop owners have criticized the project, concerned that it will take away their customers. Some media outlets in Rome have also expressed discontent, stating that the Vatican seems to be taking advantage of a structure built with public funds twenty-five years ago to ease traffic and parking in the area, not to host a commercial space.

Also Read: Vatican Library Appoints Salesian Priest as New Prefect, Bringing Fresh Leadership to Its Historical Collections

2025 as The Jubilee Year Celebration

A jubilee is a special Holy Year of grace and pilgrimage in the Catholic Church, typically occurring every 25 years. The 2025 Jubilee has the motto "Pilgrims of Hope" or "Peregrinantes in Spem" in Latin. According to Catholic News Agency, Archbishop Fisichella announced that 294 entries from 48 countries were submitted for the Jubilee logo competition, with participants ranging in age from six to 83 years old.

Many of the entries were hand-made drawings by children worldwide, which he found touching. A panel selected three finalists, and Pope Francis ultimately chose the winning logo design created by Italian artist Giacomo Travisani.

The Catholic Church has declared that 2025 will be the 27th ordinary jubilee year, also known as the Holy Year. In the story in Angelus News, Pope Francis has urged Christians to prepare for the Holy Year by embracing universal fraternity and addressing poverty, including the plight of migrants and refugees who are forced to flee their homes.

He emphasized that the pastoral richness of the Holy Year can only be experienced if the Christian people can promote a sense of brotherhood and not ignore the tragedy of poverty that deprives millions of people of their human dignity. As the first 25 years of the new century come to a close, Pope Francis calls for preparation to ensure that the Holy Year will be a spiritually enriching experience for all.

https://www.christianitydaily.com/news/vatican-opens-shopping-mall-near-st-peters-square-ahead-2025.html

Mark 12

1599 Geneva Bible

12 Of the vineyard. 10 Christ the stone refused of the Jews. 12 Of tribute to be given to Caesar. 18 The Sadducees denying the resurrection. 28 The first commandment. 31 To love God and the neighbor is better than sacrifices. 36 Christ David’s son. 38 To beware of the Scribes and Pharisees. 42 The poor widow.

1 And [a]he began to speak unto them in [b]parables, A certain man planted a vineyard, and compassed it with an hedge, and dug a pit for the winepress, and built a tower in it, and let it out to husbandmen, and went into a strange country.

2 [c]And at the time, he sent to the husbandmen a servant, that he might receive of the husbandmen of the fruit of the vineyard.

3 But they took him, and beat him, and sent him away empty.

4 And again he sent unto them another servant, and at him they cast stones, and brake his head, and sent him away shamefully handled.

5 And again he sent another, and him they slew, and many others, beating some, and killing some.

6 Yet had he one son, his dear beloved: him also he sent the last unto them, saying, They will reverence my son.

7 But the husbandmen said among themselves, This is the heir: come, let us kill him, and the inheritance shall be ours.

8 So they took him, and killed him, and cast him out of the vineyard.

9 What shall then the Lord of the vineyard do? He will come and destroy these husbandmen, and give the vineyard to others.

10 Have ye not read so much as this Scripture, The stone which the builders did refuse, is made the head of the corner.

11 This was done of the Lord, and it is marvelous in our eyes.

12 Then they [d]went about to take him, but they feared the people: for they perceived that he spake that parable against them: therefore they left him, and went their way.

13 ¶ [e]And they sent unto him certain of the Pharisees, and of the Herodians, that they might take him in his talk.

14 And when they came, they said unto him, Master, we know that thou art true, and carest for no man: for thou [f]considerest not the person of men, but teachest the [g]way of God truly, Is it lawful to give tribute to Caesar, or not?

15 Should we give it, or should we not give it? but he knew their hypocrisy, and said unto them, Why tempt ye me? Bring me a penny, that I may see it.

16 So they brought it, and he said unto them, Whose is this image and superscription? and they said unto him, Caesar’s.

17 Then Jesus answered, and said unto them, Give to Caesar the things that are Caesar’s, and to God, those that are God’s: and they marveled at him.

18 ¶ [h]Then came the Sadducees unto him, (which say, there is no resurrection) and they asked him, saying,

19 Master, Moses wrote unto us, If any man’s brother die, and leave his wife, and leave no children, that his brother should take his wife, and raise up seed unto his brother.

20 There were seven brethren, and the first took a wife, and when he died, left no issue.

21 Then the second took her, and he died, neither did he yet leave issue, and the third likewise:

22 So these seven had her, and left no issue: last of all the wife died also.

23 In the resurrection then, when they shall rise again, whose wife shall she be of them? for seven had her to wife.

24 Then Jesus answered, and said unto them, Are ye not therefore deceived, because ye know not the Scriptures, neither the power of God?

25 For when they shall rise again from the dead, neither men marry, nor wives are married, but are as the Angels which are in heaven.

26 And as touching the dead, that they shall rise again, have ye not read in the book of Moses how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?

27 God is not the God of the dead, but the God of the living. Ye are therefore greatly deceived.

28 ¶ [i]Then came one of the Scribes that had heard them disputing together, and perceiving that he had answered them well, he asked him, Which is the first commandment of all?

29 Jesus answered him, The first of all the commandments is, Hear, Israel, The Lord our God is the only Lord.

30 Thou shalt therefore love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.

31 And the second is like, that is, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these.

32 Then that Scribe said unto him, Well, Master, thou hast said the truth, that there is one God, and that there is none but he,

33 And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbor as himself, is more than all whole burnt offerings and sacrifices.

34 Then when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question.

35 ¶ [j]And Jesus answered and said teaching in the Temple, How say the Scribes that Christ is the son of David?

36 For David himself said by [k]the holy Ghost, The Lord said to my Lord, Sit at my right hand, till I make thine enemies thy footstool.

37 Then David himself calleth him Lord: by what means is he then his son? and much people heard him gladly.

38 [l]Moreover he said unto them in [m]his doctrine, Beware of the Scribes which love to go in [n]long robes, and love salutations in the markets,

39 And the chief seats in the Synagogues, and the first rooms at feasts,

40 Which devour widows’ houses, even under a color of long prayers. These shall receive the greater damnation.

41 [o]And as Jesus sat over against the treasury, he beheld how the people [p]cast money into the treasury, and many rich men cast in much.

42 And there came a certain poor widow, and she threw in two mites, which make a quadrin.

43 Then he called unto him his disciples, and said unto them, Verily I say unto you, that this poor widow hath cast more in, than all they which have cast into the treasury.

44 For they all did cast in of their superfluity: but she of her poverty did cast in all that she had, even all her living.

Footnotes

Mark 12:1 The calling of God is not tied either to place, person, or time, without exception.

Mark 12:1 This word Parable, which the Evangelists use, doth not only signify a comparing of things together, but also dark speeches and allegories.

Mark 12:2 When the fruits of the ground used to be gathered.

Mark 12:12 They were greedy and very desirous.

Mark 12:13 The Gospel joineth the authority of the Magistrate with the service of God.

Mark 12:14 Thou dost not so judge by outward appearance, that the truth is thereby darkened any whit at all.

Mark 12:14 The way whereby we come to God.

Mark 12:18 The resurrection of the body is avouched against the foolish ignorance and malice of the Sadducees.

Mark 12:28 Sacrifices and outward worship, never pleased God, unless such necessary duties as we owe to God and our neighbors went afore.

Mark 12:35 Christ proveth his Godhead even out of David himself, of whom he came according to the flesh.

Mark 12:36 Word for word, in the holy Ghost, and there is a great force in this kind of speech, whereby is meant that it was not so much David, as the holy Ghost that spake, who did in a manner possess David.

Mark 12:38 The manners of ministers are not rashly to be followed as an example.

Mark 12:38 While he taught them.

Mark 12:38 The word is a stole, which is a kind of woman’s garment, long even down to the heels, and is taken generally, for any garment made for comeliness, but in this place it seemeth to signify that fringed garment mentioned in Deut. 22:11.

Mark 12:41 The doing of our duties, which God alloweth, is not esteemed according to the outward value, but to the inward affects of the heart.

Mark 12:41 Money of any kind of metal, as the Romans used, who in the beginning did stamp or coin brass, and after used it for current money.

https://www.biblegateway.com/passage/?search=Mark%2012&version=GNV

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