Archive for the ‘McLeroy’ Category

Ovid’s Metamorphoses, Narcissus and Echo

Tuesday, July 21st, 2009

Narcissus and Echo

From Ovid’s Metamorphoses, Volume I, Book III, pages 149 – 161, translated from the Latin
by Frank Justice Miller

[The Seer Tiresias], famed far and near through all the Boeotian towns, gave answers that none could censure to those who sought his aid. The first to make trial of his truth and assured utterances was the nymph, Liriope, whom once the river-god, Cephisus, embraced in his winding stream and ravished, while imprisoned in his waters. When her time came the beauteous nymph brought forth a child, and named him Narcissus. When asked whether this child would live to reach well-ripened age, the seer replied” “If he ne’er know himself.” Long did the saying of the prophet seem but empty words. But what befell proved its truth – the event, the manner of his death, the strangeness of his infatuation. For Narcissus had reached his sixteenth year and might seem either boy or man. Many youths and many maidens sought his love; but in that slender form was pride so cold that no youth, no maiden touched his heart. Once as he was driving the frightened deer into his nets, a certain nymph of strange speech beheld him, resounding Echo, who could neither hold her peace when others spoke, nor yet begin to speak till others had addressed her.

Up to this time Echo had form and was not a voice alone; and yet, though talkative, she had no other use of speech than now – only the power out of many words to repeat the last she heard. Hera had made her thus; for often when she might have surprised the nymphs in company with her lord [Zeus]upon the mountain-sides, Echo would cunningly hold the goddess in long talk until the nymphs were fled. When Hera realized this, she said to her: “That tongue of thine, by which I have been tricked, shall have its power curtailed and enjoy the briefest use of speech.” The event confirmed her threat. She merely repeats the concluding phrases of a speech and returns the words she hears. Now when she saw Narcissus wandering through the fields, she was inflamed with love and followed him by stealth; and the more she followed, the more she burned by a nearer flame; as when quick-burning sulphur smeared round the tops of torches, catches fire from another fire brought near. Oh, how often does she long to approach him with alluring words and make soft prayers to him! But her nature forbids this, nor does it permit her to begin; but as it allows, she is ready to await the sounds to which she may give back her own words. By chance the boy, separated from his faithful companions, had cried: “Is anyone there?” and “Here!” cried Echo back. Amazed, he looks around in all directions and with loud voice cries “Come!”; and “Come!” she calls him calling. He looks behind him and, seeing no one coming, calls again: “Why do you run from me?” and hears in answer his own words again. He stands still, deceived by the answering voice, and “Here let us meet,” he cries. Echo, never to answer other sound more gladly, cries: “Let us meet”; and to help her own words she comes forth from the woods that she may throw her arms around the neck she longs to clasp. But he flees at her approach and, fleeing, says: “Hands off! Embrace me not! May I die before I give you power o’er me!” “I give you power o’er me!” she says, and nothing more. Thus spurned she lurks in the woods, hides her shamed face among the foliage, and lives from that time on in lonely caves. But still, though spurned, her love remains and grows on in grief; her sleepless cares waste away her wretched form; she becomes gaunt and wrinkled and all moisture fades from her body into the air. Only her voice and her bones remain: then, only voice; for they say that her bones were turned to stone. She hides in woods and is seen no more upon the mountain-sides; but all may hear her, for voice, and voice alone, still lives in her.

Thus had Narcissus mocked her, thus had he mocked other nymphs of the waves or mountains; thus had he mocked the companies of men. At last one of these scorned youth, lifting up his hands to heaven, prayed: “So may he himself love, and not gain the thing he loves!” The goddess, Nemesis, heard his righteous prayer. There was a clear pool with silvery bright water, to which no shepherds ever came, or she-goats feeding on the mountain-side, or any other cattle; whose smooth surface neither bird nor beast nor falling bough ever ruffled. Grass grew all around its edge, fed by the water near, and a coppice that would never suffer the sun to warm the spot. Here the youth, worn by the chase and the heat, lies down, attracted thither by the appearance of the place and by the spring. While he seeks to slake his thirst another thirst springs up, and while he drinks, he is smitten by the sight of the beautiful form he sees. He loves an unsubstantial hope and thinks that substance which is only shadow. He looks in speechless wonder at himself and hangs there motionless in the same expression, like a statue carved from Parian marble. Prone on the ground, he gazes at his eyes, twin stars, and his locks, worthy of Bacchus, worthy of Apollo; on is smooth cheeks, his ivory neck, the glorious beauty of his face, the blush mingled with snowy white: all things, in short, he admires for which he himself is admired. Unwittingly he desires himself; he praises, and is himself what he praises; and while he seeks, is sought; equally he kindles love and burns with love. How often did he offer vain kisses on the elusive pool? How often did he plunge his arms into the water seeking to clasp the neck he sees there, but did not clasp himself in them! What he sees he knows not; but that which he sees he burns for, and the same delusion mocks and allures his eyes. O fondly foolish boy, why vainly seek to clasp a fleeting image? What you seek is nowhere; but turn yourself away, and the object of your love will be no more. That which you behold is but the shadow of a reflected form and has no substance of its own. With you it comes, with you it stays, and it will go with you – if you can go.

No thought of food or rest can draw him from the spot; but, stretched on the shaded grass, he gazes on that false image with eyes that cannot look their fill and through his own eyes perishes. Raising himself a little, and stretching his arms to the trees, he cries: “Did anyone, o ye woods, ever love more cruelly than I? You know, for you have been the convenient haunts of many lovers. Do you in the ages past, for your life is one of centuries, remember anyone who has pined away like this? I am charmed, and I see; but what I see and what charms me I cannot find” – so serious is the lover’s delusion – and, to make me grieve the more, no mighty ocean separates us, no long road, no mountain ranges, no city walls with close-shut gates; by a thin barrier of water we are kept apart. He himself is eager to be embraced. For, often as I stretch my lips towards the lucent wave, so often with upturned face he strives to life his lips to mine. You would think he could be touched – so small a thing it is that separates our loving hearts. Whoever you are, come forth hither! Why, O peerless youth, do you elude me? Or whither do you go when I strive to reach you? Surely my form and age are not such that you should shun them, and me too the nymphs have loved. Some ground for hope you offer with your friendly looks, and when I have stretched out my arms to you, you stretch yours too. When I have smiled, you smile back; and I have often seen tears, when I weep, on your cheeks. My becks you answer with your nod; and, as I suspect from the movement of your sweet lips, you answer my words as well, but words which do not reach my ears. – Oh, I am he! I have felt it. I know now my own image. I burn with love of my own self; I both kindle the flames and suffer them. What shall I do? Shall I be wooed or woo? Why woo at all? What I desire I have; the very abundance of my riches beggars me. Oh, that I might be parted from my own body! And, strange prayer for a lover, I would that what I love were absent from me! And now grief is sapping my strength; but a brief space of life remains to me and I am cut off in my life’s prime. Death is nothing to me, for in death I shall leave my troubles; I would he that is loved might live longer; but as it is, we two shall die together in one breath.”

He spoke and, half distraught, turned again to the same image. His tears ruffled the water, and dimly the image came back from the troubled pool. As he saw it thus depart, he cried: “Oh, whither do you flee? Stay here, and desert not him who loves thee, cruel one! Still may it be mine to gaze on what I may not touch, and by that gaze feed my unhappy passion.” While he thus grieves, he plucks away his tunic at its upper fold and beats his bare breast with pallid hands. His breast when it is struck takes on a delicate glow; just as apples sometimes, though white in part, flush red in other part, or as grapes hanging in clusters take on a purple hue when not yet ripe. As soon as he sees this, when the water has become clear again, he can bear no more; but, as the yellow wax melts before a gentle heat, as hoar frost melts before the warm morning sun, so does he, wasted with love, pine away, and is slowly consumed by its hidden fire. No longer has he that ruddy colour mingling with the white, no longer that strength and vigour, and all that lately was so pleasing to behold; scarce does his form remain which once Echo had loved so well. But when she saw it, though still angry and unforgetful, she felt pity; and as often as the poor boys say “Alas!” again with answering utterance she cries “Alas!” and as his hands beat his shoulders she gives back the same sounds of woe. His last words as he gazed into the familiar spring were these: “Alas, dear boy, vainly beloved!” and the place gave back his words. And when he said “Farewell!” “Farewell!” said Echo too. He drooped his weary head on the green grass and death sealed the eyes that marveled at their master’s beauty. And even when he had been received into the infernal abodes, he kept on gazing on his image in the Stygian pool. His naiad-sisters beat their breasts and shore their locks in sign of grief for their dear brother; the dryads, too, lamented, and Echo gave back their sounds of woe. And now they were preparing the funeral pile, the brandished torches and the bier; but his body was nowhere to be found. In place of his body they find a flower, its yellow centre girt with white petals.


Sowing Atheism Summary

Saturday, March 14th, 2009

SOWING ATHEISM: The National Academy of Sciences’ Sinister Scheme to Teach Our Children They’re
Descended from Reptiles
By Robert Bowie Johnson, Jr.


Evo-atheists (evolutionist-atheists) dominate the hierarchy of the National Academy of Sciences (NAS). They boast that 85% of their members reject God, and demand to know why the other 15% don’t.


The atheistic hierarchy at the NAS has arbitrarily excluded the scientifically valid design hypothesis (creation hypothesis, God hypothesis) in favor of their own materialistic speculation that they insist on calling, without the requisite evidence, a “theory” and even a “fact.” Natural “selection,” their be-all and do-all of evolution, turns out to be nothing more than an overworked figure of speech (a metaphor and a personification).


Out of the two million or so species alive on this planet, the NAS cannot pick one (an anchovy, a pine tree, a polar bear, a bluebird, or anything else) and identify the species from which it allegedly evolved. They cannot explain how the sexes allegedly evolved, the documented efforts of The Washington Post and Nature magazine to falsify evidence for it notwithstanding. Further, the NAS admits that they do not have a “plausible hypothesis” for the chemical origin of life.


Absent actual evidence for speciation, for the evolution of the sexes, and for the chemical origin of life, the NAS resorts to seduction. Their deceptive techniques include: authoritative repetitive false affirmations, disguised tautologies, authoritative obfuscations, baiting and switching, and slapping “sciency” lipstick on their no-evidence pig.


The NAS uses atheist professor, Michael Zimmerman, to round up thousands of apostate Christian ministers (i. e., unbelievers) to function as “religious” witnesses for evolution in front of school boards, parents, and the media.


Instead of welcoming an open-ended search for truth in nature, the NAS insists upon a closed materialistic philosophy of science with roots in the ancient philosophical enchantments (Gk. = epodai) of Sokrates. In that they cannot tell the difference between saying something is true and proving it is true, they reveal themselves to be incompetent as scientists.


The spontaneous chemical generation of life from matter, the evolution of the sexes, and speciation have never been observed or proven, yet evo-atheists share an unshakable belief in all three. The atheistic NAS foists its evolutionism on our children, not because it is true or proven, but because it is their mal-angelical faith. Thus, their relentless proselytizing in our public schools violates the freedom of religion clause in the First Amendment the U.S. Constitution.


The widespread efforts of the NAS to suppress criticism and free thought in science is reminiscent in many particulars of the successful effort of the government welfare industry to ban a controversial board game in the 1980s.


The pall of evo-atheism has so darkened the comprehension of academics that they are unable to accept or even evaluate any evidence in any field that contradicts their own belief that they themselves evolved over hundreds of millions of years by chance from worms. Especially taboo is any evidence from ancient art or literature that tends to validate the Genesis account of human origins. The author’s analysis of the Parthenon sculptures and Greek vase-paintings is a case in point.

McLeroy Recommendation

Saturday, March 14th, 2009

1 February 2009

Sowing Atheism Recommendation

In the current culture war over science education and the teaching of evolution, Bob Johnson’s Sowing Atheism provides a unique and insightful perspective. In critiquing the National Academy of Science’s (NAS) missionary evolution tract—Science, Evolution and Creationism, 2008, he identifies their theft of true science by their intentional neglect of other valid scientific possibilities. Then, using NAS’s own statements, he demonstrates that the great “process” of evolution—natural selection—is nothing more than a figure of speech. These chapters alone are worth the reading of this book.

Next he shows how the NAS attempts to seduce the unwitting reader by providing scanty empirical evidence but presented with great intellectual bullying—both secular and religious. He actually embarrasses the NAS with a long list of their quotes where they make the obvious claim that evolutionists believe in evolution. He then shines light on the Clergy Letter Project, again showing the obvious—theistic evolutionists believe in evolution.

Again, Sowing Atheism brings a unique perspective to an always interesting debate; advocates for both sides should find the book intriguing. The questions it raises are important; they deserve a hearing.

Don McLeroy
Chair, Texas State Board of Education
9277 Brookwater Circle
College Station, Texas 77845


Monday, August 18th, 2008

Sowing Atheism: The National Academy Of Sciences’ Sinister Scheme To Teach Our Children They’re Descended From Reptiles is published here in its entirety for your edification.

The book is listed by chapter on the table of contents page, and you can download the book as a pdf file if you prefer.

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