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The Iconoclast : 1873 : Issue One, Number One
To Whom It May Concern
We come before the college now on Justice’s side arrayed, to claim redress for open wrongs that Vandal hands have made, to give a college sentiment expression bold and free, asserting each man’s Native right, if such a thing there be.
We represent no clique or clan, but honest men and true, who never will submit to that which fifteen men may do, who feel the shameful yoke that has long on the college lain, and who propose to do their best to break that yoke in twain.
We are not “soreheads.” God forbid that we should cherish strong desires to be identified with principles that long have been a blight upon the life and politics of Yale. Before whose unjust aims the glow of “Boss Tweed’s” brass would pale.
We represent the neutral men, whose voices must be heard, and never can be silenced by a haughty look or word. Of those who influence here at Yale would be but void and null did they not wear upon their breasts two crossed bones and a skull.
We hold no grudge ‘gainst any man, but wish that all may be united by the common bond of peace and harmony; Yet when a few do to themselves most proudly arrogate the running of affairs, there can be no such happy state.
What right, forsooth, have fifteen men to lord it over all? What right to say the college world shall on their faces fall when they approach? Have they, indeed, to “sickly greatness grown”, and must each one with servile speech them his” superiors” own?
If they have grounds on which they base their claim as just and true, we challenge them to set them forth exposed to public view, That all may know the reasons why this oligarchy proud elect themselves as lords supreme o’er us, the “vulgar crowd”.
We offer no objections to their existing clan, -- no one disputes them this right, we question but the plan on which they act, -- that only he who wears upon his breast their emblem, he for every post shall be considered best.
We wish this understood by all. Let none who read this say that we are moved by petty wrongs or private spite obey; it is for principles of right that we with them contend, for principles which they’ve ignored, but which we here defend.
O fellow students, who with us revere these classic halls, o ye across whose pathway bright their sacred glory falls, -- ye men of every class who feel our Alma Mater’s care, shall college life beneath these elms this loathsome aspect wear?
Shall none assert the right to act as to each seemeth best, but cringe and fawn to him who wears the death’s head on his breast?
Nay, let all rise and break the spell whose sickly glamour falls about all that originates within those brown halls.
And if they will not hear our claims, or grant the justice due, but still persist in tarnishing the glory of the blue, ruling this college world with proud, imperious tones, be then the watchword of our ranks, -- Down, Down With the Skull and Bones.
Read about my fight against stalkers here, since I was six years old.
Left-Wing, Right-Wing, This Turkey, Knows How To Soar Like An Eagle
Become a member of the Bully Pulpit, so you can debate me politically, if you do not choose membership in the Bully Pulpit, you can only read, and not post replies.
(One word is a derivative of a four letter word, ATS language censored)
mali sunt homines qui bonis di**** male
The Number 322
Prime Factors of 322=2x7x23.
322 is a Lucas Number.
322 is a 17-gonal Number.
322 is a 55-gonal Number.
322 is the 35th number which is the Product of 3 distinct primes.
322 is the number of + signs needed to write the Partitions of 12
According to the Skull and Bones Society lore in 322 B.C., a Greek orator died. When he died, the goddess Eulogia, the goddess, whom Skull and Bones called the goddess of eloquence, arose to the heavens and didn't happen to come back down until 1832, when she happened to take up residence in the tomb of Skull and Bones.
The clay tablet with the catalog number 322 in the G. A. Plimpton Collection at Columbia University may be the most well known mathematical tablet, certainly the most photographed one, but it deserves even greater renown. It was scribed in the Old Babylonian period between -1900 B.C and -1600 B.C and shows the most advanced mathematics before the development of Greek mathematics. It concerns the Pythagorean triples.
The Year 322 AD
In the year 322 AD: Fiacha Sraibhtine, after having been thirty seven years as king over Ireland, was slain by the Collas, in the battle of Dubhchomar, in Crioch Rois, in Breagh.
Mali sunt homines, qui bonis di# male; tu dis nec recte dicis: non aequom facis.
It takes a bad man to say bad things of the good; you're blaspheming the gods: it's wrong.
Plautus: Bacchides Mali sunt homines, qui bonis di# male; ..... alteram ille amat sororem, ego alteram, ambas Bacchides. CHRYS. Quid tu loquere? MNES. Hoc, ut futuri sumus. ...
www.thelatinlibrary.com/plautus/bacchides.shtml - Cached - Similar Plautus Titus Maccius ~ Amphitryo, Asinaria, Aulularia, Bacchides ... _ Mali sunt homines, qui bonis di# male; tu dis nec recte dicis: non aequom facis. .... quem ad epistulam Mnesilochus misit super amica Bacchide. ...
www.ihaystack.com/.../plautus...bacchides.../00016564_englishlatin_ascii_p029.htm - Cached - Similar Read the ebook Amphitryo, Asinaria, Aulularia, Bacchides, Captivi ... Quia istaec lepida sunt memoratui: .... Mali sunt homines, qui bonis di# male; .... The Captives by Titus Maccius Plautus active link like: ...
www.ebooksread.com/.../plautus/...bacchides.../page-20-amphitryo-asinaria-aulularia-bacchides-captivi-0-4.shtml - Cached
Originally posted by ripcontrol
Translation I believe
Mali sunt homines, qui bonis di# male; tu dis nec recte dicis: non aequom facis.
It takes a bad man to say bad things of the good; you're blaspheming the gods: it's wrong.
I went looking and found it I think....
Later, coming of the heels of the conflict with Hannibal, Rome was preparing to embark on another military mission, this time in Greece. While they would eventually move on Philip V in the Second Macedonian War, there was considerable debate beforehand about the course Rome should take in this conflict. In the article “Bellum Philippicum: Some Roman and Greek Views Concerning the Causes of the Second Macedonian War”, E. J. Bickerman writes that “the causes of the fateful war … were vividly debated among both Greeks and Romans”.[14] Under the guise of protecting allies, Bickerman tells us, Rome was actually looking to expand its power and control eastward now that the Second Punic War was ended.[15] But starting this war would not be an easy task considering those recent struggles with Carthage—many Romans were too tired of conflict to think of embarking on another campaign. As W. M. Owens writes in his article “Plautus’ Stichus and the Political Crisis of 200 B.C.”, “There is evidence that antiwar feeling ran deep and persisted even after the war was approved."[16] Owens contends that Plautus was attempting to match the complex mood of the Roman audience riding the victory of the Second Punic War but facing the beginning of a new conflict.[17] For instance, the characters of the dutiful daughters and their father seem obsessed over the idea of officium, the duty one has to do what is right. Their speech is littered with words such as pietas and aequus, and they struggle to make their father fulfill his proper role.[18] The stock parasite in this play, Gelasimus, has a patron-client relationship with this family and offers to do any job in order to make ends meet; Owens puts forward that Plautus is portraying the economic hardship many Roman citizens were experiencing due to the cost of war.[19]
The Second Macedonian War (200–197 BC) was fought between Macedon, led by Philip V of Macedon, and Rome, allied with Pergamon and Rhodes. The result was the defeat of Philip who was forced to abandon all his possessions in Greece. Although the Romans declared the "freedom of the Greeks", the war marked a significant stage in increasing Roman intervention in the affairs of the eastern Mediterranean which would eventually lead to their conquest of the entire region.