User:Garzo/projects

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Projects subpage	The main page for drafting material for articles
Lala subpage	For working on languages and linguistics
More-tea subpage	For working on religion and spirituality
Elephant subpage	For working on all sorts of other bits and pieces.
Projects' sandbox	My own personal sandbox
Projects' template	The place to test-drive templates

User:Garzo/projects is a page where I work on current articles. This is work in progress, and the material here might be found in any kind of state of disarray. If you would like to alter any of this work, please do so. If you would like to make a comment, please use the 'discussion' tab at the top of the page.

Thank you,

Gareth Hughes

Syriac literature

A brief outline of Syriac literature

The outline divides Syriac literature into six main periods:

1. 1st-3rd centuries – Peshitta OT, Diatessaron, Old Syriac Gospels, Book of the Laws of the Countries (School of Bardaisan), Odes of Solomon, Acts of Thomas, Melito the Philosopher (Melito), Menander sentences (Menander), Mara, Ahikar
2. 4th century – Aphrahat (fl.337-345), Ephrem (d.373), Book of Steps (Liber Graduum)
3. 5th-7th centuries – Chalcedon (451) and its fallout
   1. 5th century – Cyrillona, Balai, John the Solitary, anonymous poetry (soghyatha, memre, madrashe), anonymous prose (Abraham of Qidun, The Man of God (Alexis), Edessan Martyrs (Shmona, Guria, Habbib), Teaching of Addai, Legendary Edessan Martyrs (Barsamya, Sharbel), Euphemia and the Goth, Persian Martyrs, Simeon the Stylite, ‘Julian Romance’, Rabbula, Homily on Abraham and Isaac), Narsai
   2. 5th-6th centuries – Jacob of Serugh (W d.521), Simeon the Potter (W), Philoxenus of Mabbog (W d.523), ‘Isaac of Antioch’ (W), Symmachus
   3. 6th century – anonymous Chronicle of ‘Joshua the Stylite’, Stephen bar Sudhaili, Sergius of Resh‘aina (W d.536), Simeon of Beth Arsham (W), Elias (W), Daniel of Salah (Daniel Salah) (W), Cyrus of Edessa (E), Thomas of Edessa (E), anonymous Chronicle of Edessa (W), John of Ephesus (W), Peter of Kallinikos (W), anonymous Chronicle of Pseudo-Zacharias, Ahudemmeh (W?), Abraham of Nathpar (E), anonymous Cave of Treasures etc.
   4. 6th-7th centuries – (Barhadbeshabba) Barhadbeshabba ‘Arbaya (E), Barhadbeshabba of Halwan (E), Shubhalmaran (E), Babai the Great (E d.628), Sahdona/Martyrius (E), Isho‘yahb II (Ishoyahb/Ishoyab) (E d.646), John of the Sedre (W d.648), Marutha (W d.649), Gregory of Cyprus (E), anonymous memra on Alexander the Great etc.
4. mid-7th to end of 13th centuries
   1. late 7th century – early Arab period – Severus Sebokht (W d.666/7), Gabriel Qatraya (E), Abraham bar Lipeh (E), anonymous Khuzistan Chronicle (E), Isho‘yahb III (E d.659), Isaac of Nineveh (E), Shem‘on the Graceful (Shemon the Graceful/Simon the Graceful) (E), Dadisho‘ (Dadisho) (E), John bar Penkaye (E), anonymous Apocalypse of Pseudo-Methodius, hagiography
   2. 7th-8th centuries – Umayyad period – Jacob of Edessa (W d.708), George, bishop of the Arabs (George) (W d.724)
   3. 8th century – Umayyad/Abbasid period – anonymous ‘Diyarbekir Commentary’ (E), Sergius the Stylite (W), Elia (W), John of Dalyatha/John Saba (E), Joseph Hazzaya/John the Seer (John the Visionary) (E), Abraham bar Dashandad (E), anonymous author of Zuqnin Chronicle (W c.776), Theodore bar Koni (E)
   4. 8th-9th centuries – Abbasid period – Timothy I (E d.823), Isho‘ bar Nun (E d.828)
   5. 9th century Abbasid period – Job of Edessa (E), John of Dara (W), Isho‘dad of Merv (Ishodad/Ishodad of Merv) (E), Nonnus of Nisibis (W), Anton of Tagrit (W), anonymous Pseudo-George of Arbela, Thomas of Marga (E), Isho‘dnah (E), anonymous Commentary on OT, NT, Moshe bar Kepha (W d.903)
   6. 10th century – Abbasid period – Elia of Anbar (E), anonymous author of the Book of the Cause of Causes (W), Emmanuel bar Shahhare (E)
   7. 11th century – Abbasid period – Seljuk period – Elia of Nisibis (E d.1046)
   8. 12th century – Seljuk period – Dionysius bar Salibi (W d.1171), Elia III Abu Halim (E d.1190), Michael I the Great (W d.1199)
   9. 13th century – Mongol period – Iohannan bar Zo‘bi (E), Solomon of Bosra (E), Giwargis Warda (E), anonymous author of the Chronicle to year 1234 (W), Jacob Severus bar Shakko (W d.1241), Barhebraeus/Bar ‘Ebroyo/Abu ‘l-Farag (W d.1286)
   10. 13th-14th centuries – Mongol period - ‘Abdisho‘ (E d.1318), Khamis bar Qardahe (E), Dioscorus of Gozarto (W), anonymous History of Yahballaha III and Rabban Sauma (E), Timothy II (E d.1353)
5. 14th-19th centuries – Mongol, Mamluk and Ottoman periods – Isaiah of Bet Sbirina (Tur ‘Abdin) and his son Yeshu‘ (W d.1492), Ishaq Qardahe Sbadnaya (E, mid-C15), Mas‘ud of Tur ‘Abdin (W late-C15), Patriarch Nuh (W d.1509), David the Phoenician (W), Sargis bar Wahle (E), Alqosh dialect poems (late-C16-early-C17), Maphrian Basil Ishaq Gobeyr (W d.1721), Chaldaean Patriarch Joseph II (E d.1731), Metropolitan Basileios Shem‘un of Tur ‘Abdin (W mart.1740), Urmia press (C19)
6. 20th-21st centuries – modern period – Chaldaean Metropolitan T’oma Audo of Urmia (E 1853-1917), Syrian Catholic Patriarch Rahmani (W 1848-1929), Syrian Orthodox Patriarch Ephrem Barsaum (W 1887-1957), Metropolitan Philoxenos Yuhanon Dolabani (W 1885-1969), Na‘um Fa’yeq (W 1868-1930), Paulos Gabriel (W d.1971), Ghatta Maqdasi Elyas (W), Abrohom Isu (Baghdad 1978), Gabriel Afram

Tool box

This wee bt of space is for useful links and things...

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Wikipedia:Naming conventions (Arabic)

-> Policy introduction <-

Definitions

For the purposes of this convention, an Arabic article is a Wikipedia article with a title that is a transliteration of a word, name, or phrase that is most commonly originally rendered in Arabic script. These could be in any language that uses this script, such as Arabic, Persian or Ottoman Turkish. This policy may also be applied to an Arabic word or phrase used in an article that does not have Arabic in its title.

Arabic in an article title

When an Arabic word, phrase or name forms all or a part of the title of a Wikipedia article it should be given in the customary transliteration. This is the form by which the Arabic is best known in English.

• E.g. Cairo, caliph and Saddam Hussein, not Qahirah, Khalifah and Saddam Husayn.

If necessary, create redirect pages from these alternative names to the actual article. Sometimes, there is no obvious single candidate for the customary transliteration. If this is the case, see #Finding the customary transliteration.

Arabic in the lead section

The first occurrence of the title of an article in that article's lead section is bold type. The Arabic word, phrase or name should be followed by the same written in Arabic script with a standard transliteration. This should be in parentheses.

• E.g. Cairo (Arabic: القاهرة al-Qāhirä) is the capital...

Always use template:lang-ar around the Arabic script, as this helps web browsers choose the correct font.

Arabic elsewhere in an article

Sometimes an Arabic word, name or phrase other than the title will be mentioned in the body of an article. If that word, name or phrase has its own article, there is no need to add anything to the customary transliteration. If, however, the word, name or phrase does not have its own article, and is a useful term related to the article, it should be followed by a version in Arabic script and standard transliteration.

• E.g. In the body of the keffiyeh article there is the following sentence:
  • "...The keffiyeh is sometimes called a ghutra (Arabic: غطرة, ġuṭrä; particularly in Saudi Arabia and Bahrain), or a shmagh (Arabic: شماغ, šmāġ)."

Arabic place names

Many Arabic place names contain the definite article: al- (or ash-, an- etc.). These are retained in standard transliteration, but may be removed in customary transliteration. The only good reason to retain the definite article in the customary transliteration of a place name is that it is retained in the most common English version of it.

• E.g. Use Suleimaniyyah rather than as-Suleimaniyyah.

Arabic personal names

Arabic personal names differ from region to region, and whereas many have Western-style family names, many do not. What might appear to be a family name often is not.

• E.g. Hussein is not the family name of Saddam Hussein.

Always try to use someone's full name at the first mention (accompanied by Arabic script and standard transliteration). Thereafter, if the person is to be referred to by a single name, his or her personal name is often the most appropriate.

Personal name

A person's personal name usually occurs first. Some people have two or more personal names: use the one by which he or she is better known.

Abdul

Abdul is not an Arabic name, but the first half of a name. Do not refer to anyone as Abdul: it means servent of the.... Abdul is always followed by one of the 99 Names of God. Likewise, do not refer to any human being by one of these divine names.

• E.g. Abdul Rahman is neither Abdul nor Rahman, but always Abdul Rahman, Abdur Rahman or Abd ar-Rahman.

Kunya

Most Arabic names consist of a kunya. A kunya is a relationship term, which often demonstrates how one individual is related to another. A kunya usually consists of two words: the kinship term followed by the personal name of the relative.

• E.g. some kinship terms used as the first element in a kunya:
  • Ibn or bin – son of
  • Bint – daughter of
  • Abu – father of
  • Umm – mother of
  • Akhu – brother of

An individual's entire genealogy may be represented with successive kunya. Sometimes, especially with Abu, a kunya be not refer to an actual relative, but to some idea. This is similar to the way that someone might be called the Father of Poetry or Father of the Nation. Sometimes a person is better known by his or her kunya than personal name

Laqab

The laqab usually goes at the end of an Arabic name. It is very often prefixed by the definite article (al-). Traditionally, the laqab refers to the tribe or clan of the bearer, though often it describes some trait for which the bearer is famous.

Transliteration

The policy describes three ways of writing an Arabic title, word or phrase:

1. Written in the Arabic alphabet – Article titles and section headings should not have Arabic letters in them: this is the English-language Wikipedia. However, if an Arabic word is quoted in the text of an article, it should be followed by that word in parentheses as written in the Arabic alphabet (the Arabic should be contained in Template:Lang-ar).
   • For example: Cairo ({{lang-ar|القاهرة}})
   • gives: Cairo (Arabic: القاهرة)
2. Standard transliteration – wherever a word is written in the Arabic alphabet it should be followed by its standard transliteration. This transliteration is a scientific standard for representing Arabic with the Latin alphabet.
   • For example: Cairo (Arabic: القاهرة al-Qāhirä)
3. Customary transliteration – whereas the standard transliteration uses various digraphs to represent the Arabic text in transliteration, it is useful to have a more customary way of writing these titles, words and phrases.
   1. Where there is a standard English spelling of a word that should be used.
      • For example: Cairo (Arabic: القاهرة al-Qāhirä)
      • Or: Caliph (Arabic: خليفة ẖalīfä)
   2. Where there is no standard spelling, then the editor may choose to use any of the options offerred in the customary transliteration scheme, noting that some spellings are preferred.
      • For example: al-Qa'ida (Arabic: القاعدة al-Qā‘idä) – preferred
      • A sample of other possible customary transliterations are: al Qa'ida, el Qa'ida, al-Qo'ida, al-Qaida, al-Qa'eda, al-Qaeda, al-Qa'idah, al-Qaideh – permissible to deprecated

Arabic transliteration schemes

Arabic transliteration schemes

Arabic	Strict transliteration	Customary transliteration (* marks assimilation)
ا	omit	omit
ب	b	b
ت	t	*t
ث	ṯ	*th or t
ج	ǧ	j or g
ح	ḥ	h
خ	ẖ	kh or ch
د	d	*d
ذ	ḏ	*dh or d/z
ر	r	*r
ز	z	*z
س	s	*s
ش	š	*sh
ص	ṣ	*s
ض	ḍ	*d
ط	ṭ	*t
ظ	ẓ	*z or dh
ع	ʿ	' or omit
غ	ġ	gh
ف	f	f or ph
ق	q	q or k or c
ك	k	k or c
ل	l	*l
م	m	m
ن	n	*n
ه	h	h
و	w	w
ي	y	y
ء	ʾ	' or omit
ة	ä or ät	a/ah/e/eh or at/et
َ	a	a or e or other
َا	ā	a or o or other
ِ	i	i or e or other
ِي	ī	i or ee or other
ِيّ	īy	iy or i or eey
ُ	u	u or o or other
ُو	ū	u or ou or oo or other
ُوّ	ūw	uw or ou
آ	ʾā	'a or a or o
َى	à	a or other
َي	ay	ay or ai or ei or ey
َو	aw	aw or au or o

Language template

There have been some thoughts about modularising template:language.

The basic template would look something like this.

{{{name}}} ({{{nativename}}})
Spoken in:	{{{states}}}
Region:	{{{region}}}
Total speakers:	{{{speakers}}}
Ranking:	{{{rank}}}
Genetic classification:	{{{family}}}{{language/{{{module}}}}}
Language codes
ISO 639-1	{{{iso1}}}
ISO 639-2	{{{iso2}}}
SIL	{{{sil}}}

---

The official module would look like this (module=official).

Official status
Official language of:	{{{nation}}}
Regulated by:	{{{agency}}}

---

The extinct languages module would look like this (module=extinct).

Language extinction
Year of extinction:	{{{extinct}}}
Last known speaker:	{{{speaker}}}

---

The literary languages module would look like this (module=lit).

Literary language
Literature:	{{{literature}}}
Golden age:	{{{gold}}}

Neo-Aramaic languages - work in progress

Thinking too loud

Do we need a Neo-Aramaic languages or Judeo-Aramaic page?

THE VERBAL SYSTEM OF THE JEWISH NEO-ARAMAIC DIALECT OF ARBEL

The following is an abridged version of the article of the same title by Professor Geoffrey Khan which appeared in the July 2000 issue of the "Journal of the American Oriental Society". All relevant grammatical examples have been omitted.

In Iraq, the Jewish Aramaic speakers were found in an area that may be defined as the land lying above a line drawn on a map across the country through the towns of Mawsil (Mosul) and Kirkuk. Aramaic was not the first language of all Jews of the area. In the large towns of Mawsil, Kirkuk, Aqra, as well as Arbel, Arabic was the Jewish vernacular. In some villages the Jews spoke Kurdish as their first language. In Iran, Aramaic-speaking Jewish communities were found as far south as Kerend. The northern limits of the Jewish Aramaic area were formed by communities in the region of Lake Van in southern Turkey and those around Lake Urmia in northwest Iran (Hopkins, 1993: 62-64). The NENA group includes dialects spoken by both Jews and Christians. The Christian dialects in all cases differ from the Jewish dialects, even where the Jews and Christians lived in the same town or geographical region. There are considerable differences, for example, between the Jewish dialect and the Christian dialect in the towns of Urmia (Also known as Urmi or Urumia. The official name of the town is now Rizaiye) Salamas, and Sanandaj, in which the two communities lived side-by-side. In other geographical areas, such as Zakho and the surrounding region, the differences between the dialects of the two communities are of a lesser degree (Hopkins 1993: 65). The Jewish dialects, moreover, differ from one another according to the geographical area in which they were spoken. In the present state of research it is not possible to produce a detailed atlas of the Jewish dialects, though a general classification can be made. Hopkins (1993: 67) divides the known dialects into four groups according to their structural affinities. These correspond to the following areas in the Aramaic speaking region: (1) northwest (Zakho, Amedia), (2) southwest (Arbel, Koy Sanjak, Ruwandiz), (3) northeast (Urmia and the surrounding region), (4) southeast (Iranian Kurdistan). Earlier classifications of the Jewish dialects by Y. Rivlin (1959: 80) and D. Cohen (1971, col. 948) did not recognize the distinction between the southwestern and the southeastern groups. Recent work on dialects from these regions, including my own work on the dialect of the Arbel region, has brought to light considerable differences between the dialects of the two areas.

The knowledge of Aramaic among the immigrant communities in Israel is quickly fading, especially among the younger generations, who generally are unable to speak the dialects at all. The Jewish Neo-Aramaic dialects, therefore, are approaching extinction. Over the last century some linguistic studies have been made of the Jewish dialects. Many of the dialects, however, still remain virtually unknown to scholarship. One such case is the dialect that was spoken by the Jews in the region of Arbel. For several months during 1991, I was able to undertake fieldwork in this dialect among the Jewish immigrants from Kurdistan who have settled in Israel. I collected some further data also during a short visit in 1994.

Re Hulaula, etc. - just use Jewish Neo-Aramaic dialects (because there is also Christian Neo-Aramaic dialects) - and this is the name used by all the scholars at present. The other names you mention are either totally wrong (e.g. Kurdit) or just folkloric identifier, e.g., Galli-Gallox (!) meaning "with me-with you", that is to say that the speakers use this preposition, whereas in another dialect they use immi-immox, etc. Compare British spelling "colour" vs. our American "color". Shall we call the British English "the U English"??

The most correct name you could give to Jewish Neo Aramaic dialects is simply Jewish Neo Aramaic. Since the Neo Aramaic speaking jews used to call their language Hodhuth/Hozus/Hulaul etc. which simply means Jewish. The christian Assyrians call their language Surayt/Suruth/Sureth etc which simply means Assyrian.

Lishana deni means simply our language in the dialect of Zakho.

Lishanid noshan means litt. the language of our selves in the dialect of Arbil.

Lishan didan, lishanan means our language in the peticular dialect.

Hulaula means Jewish is derived from Hudhayutha. Th and Dh becomes quite regularly an l in many jewish dialects.

Lishanid janan means litt. the language of our selves.

Galiglu is derived from Galli-gallox means simply mine and yours is pure aramaic has nothing to do with turkish.

Hulaula/Hulawla etc. is derived from Hudhayutha in many eastern Jewish Neo Aramaic dialects the dh and th changed to l. So mila for mitha, ila for idha etc.

deni, didan, etc has absolutely nothing to the with Dan. It is simply the genetive exponent in eastern aramaic dialects. The Hebrew counterpart is Shel- plus the pr. suffices the classical aramaic counterpart is dil- plus the pr. suffices.

Scholarly glossaries and dictionaries for Jewish Neo-Aramaic Dialects:

Good glossaries in books by:

1. Irene Garbell, the Jewish Neo-Aramaic Dialects of Persian Azerbaijan (The Hague, 1965);
2. Geoffrey Khan, . A Grammar of Neo-Aramaic, The Dialect of the Jews of Arbel, Leiden, 1999.;
3. Hezi Mutzafi, The Jewish Neo-Aramaic Dialect of Koy Sanjaq (Iraqi Kurdistan), Phonology, Morphology, Text, and Glossary, Ph. D. Thesis, Tel-Aviv University, 2000;
4. Yona Sabar, A Jewish Neo-Aramaic Dictionary, (BASED ON OLD AND NEW MANUSCRIPTS, ORAL AND WRITTEN BIBLE TRANSLATIONS, FOLKLORIC TEXTS, AND SPOKEN REGISTERS, WITH AN INTRODUCTION TO GRAMMAR AND SEMANTICS, AND AN INDEX OF TALMUDIC WORDS WHICH HAVE REFLEXES IN JEWISH NEO-ARAMAIC), forthcomng.

Listing of names and remarks for Jewish Neo-Aramaic language

• Southwest (Hopkins); Lishanid Noshan (SIL favoured); Arbili Neo-Aramaic, Lishana Didán, Hulani, Kurdit, Galigalu, Jbeli, Hula'ula (SIL alternatives).
  • 2,500. Originally from eastern and southern Iraqi Kurdistan.
• Bijil Neo-Aramaic (SIL favoured); Lishanid Janan (SIL alternative).
  • 10. Originally from Bijil village in Iraqi Kurdistan.
• Southeast (Hopkins); Hulaulá (SIL favoured); Judeo-Aramaic, Lishana Noshan, Lishana Axni, Jabali, Kurdit, Galiglu, 'Aramit, `Aramit, Hula Hula (SIL alternatives).
  • 10,000. Originally from Iranian Kurdistan.
• Northwest (Hopkins); Lishana Deni (SIL favoured); Judeo-Aramaic, Lishan Hudaye, Lishan Hozaye, Kurdit (SIL alternatives); dialects = Zakho, Amadiya, Nerwa, Dohuk, Atrush, Bétanure, Sandu.
  • 8,000. Resembles Chaldean (mostly) and Ashiret (lesser degree)
• Northeast (Hopkins); Lishán Didán (SIL favoured); Lishanán, Lishanid Nash Didán, Persian Azerbaijani Jewish Aramaic, Lakhlokhi, Galihalu (SIL alternatives).
  • 4,000. Originally from Persian Azerbaijan.

Grammar universals

Some of the grammar articles on WP are in a mess. They are heavily biased towards English and Indo-European languages. Grammatical tense/multilingual sources is a preparation area for a more universal approach to tense in language. This is my thinking outloud section.

Conceptual hierarchy

• Temporal deixis (semantic feature of referring to time).
  • Non-morphosyntactic temporal deixis (time referrence is inferred only by context).
    • Temporal adverbs used for clarification.
  • Morphosyntactic temporal deixis (time referrence is grammatically marked).
    • Syntactic temporal deixis (a grammatical particle marks time referrences).
    • Morphological temporal deixis (one or more words carry the time referrence marker).

Often blurred kinds of temporal deixis:

1. Tense (major temporal referrence).
   1. Absolute tense (referrence to the 'now' of the utterance).
   2. Relative tense (reference to the 'then' of narative).
   3. Hybrid tense (reference to the 'then' of narrative in referrence to the 'now' of utterance).
2. 'Temporal contouring' (the 'viewpoint' and 'kind of action')
   1. Aspect (grammatical coding - aspectuality is additional encoding) (perfective/imperfective) ('viewpoint')
   2. Aktionsart (lexical coding - words have encoded aspectuality) (stative/dynamic) ('kind of action')

Notes from Anders

From yourDictionary.com

I am primarily indebted to the Sw Natl Encyclopedia and Siegfried Lienhard: Tempusgebrauch und Aktionsartenbildung in der modernen Hindi for what follows. (Another book to check out is, according to Lienhard, Horst Renicke: Die Theorie der Aspekte und Aktionsarten and perhaps also Max Deuschbein: Aspekte und Aktionsarten im Neuenglischen. There is also a more recent, massive tome, edited by Östen Dahl, Tense and Aspect Systems.)

Aktionsarten are verbal constructions, describing the general characteristics of actions, as objectively stated by the speaker. A personal involvement of the speaker is possible, but subordinate. Examples of Aktionsarten are starting (ingressive-inchoative), instantaneous, continuing (progressive-continuative) and ending (egressive-conclusive).

Aspects are kinds of time perspectives which describe the speaker's view, like perfective, progressive or habitual.

Lienhard regards tenses (at least in Hindi) as secondary phenomena that relate originally aspect carrying forms to time domains. "A tense" originates "by a kind of linear interpretation of a localized aspect". (My translation of Lienhard's quoting F. Rundgren: Intensiv und Aspektkorrelation. Studien zur äthiopischen und akkadischen Verbalstammbildung.)

Finally, it seems that Jerzy Kurylowicz in Aspect et temps dans l'histoire du persan, and his L'apophonie en indo-européen discusses the pair of opposites imperfective-perfective in an interesting way, assigning different symbols consisting of combinations of Greek letters and subscripts to, for example, I write, I am writing, I have written, I have been writing, I wrote, I was writing, I had written and I had been writing.

Useful Unicode Chart

• A-macron Ā 256
• a-macron ā 257
• A-short Ă 258
• a-short ă 259
• CH Č 268
• ch č 269
• E-macron Ē 274
• e-macron ē 275
• E-short Ĕ 276
• e-short ĕ 277
• GH Ğ 286
• gh ğ 287
• H-bar Ħ 294
• h-bar ħ 295
• I-macron Ī 298
• i-macron ī 299
• I-short Ĭ 300
• i-short ĭ 301
• I-dotted İ 304
• i-undotted ı 305
• O-macron Ō 332
• o-macron ō 333
• O-short Ŏ 334
• o-short ŏ 335
• S-acute Ś 346
• s-acute ś 347
• S-cedilla Ş 350
• s-cedilla ş 351
• SH Š 352 (don't use keyboard map)
• sh š 353 (don't use keyboard map)
• T-cedilla Ţ 354
• t-cedilla ţ 355
• T-bar Ŧ 358
• t-bar ŧ 359
• U-macron Ū 362
• u-macron ū 363
• U-short Ŭ 364
• u-short ŭ 365
• E-dot Ẹ 7864
• e-dot ẹ 7865
• E-dot-circ Ệ 7878
• e-dot-circ ệ 7879

Quote box

Thoughts, meditations and quotations

This is true perfection: not to avoid a wicked life because we fear punishment, like slaves; not to do good because we expect repayment, as if cashing in on the virtuous life by enforcing some business deal. On the contrary, disregarding all those good things which we do hope for and which God has promised us, we regard falling from God’s friendship as the only thing dreadful, and we consider becoming God’s friend the only thing truly worthwhile.

— St Gregory of Nyssa.

If a cherry tree could eat its own fruit: that is pure satisfaction.

— unknown.

Turn the other cheek also is not about being a doormat: it is about breaking the cycle of violence, of not repaying evil for evil, of meeting evil with goodness so innocent that the heart of stone is turned to wax.

— unknown.