History

"The Divine Severus and Antoninus stated in a Rescript that a woman who purposely produces an abortion on herself should be sentenced to temporary exile by the Governor; for it may be considered dishonorable for a woman to deprive her husband of children with impunity."

"Partus antequam edatur, mulieris portio vel viscerum est."

"If it should be proved that a woman has employed force upon her abdomen for the purpose of producing abortion, the Governor of the province shall send her into exile."

"And the hearers of Callistus being delighted with his tenets, continue with him, thus mocking both themselves as well as many others, and crowds of these dupes stream together into his school. Wherefore also his pupils are multiplied, and they plume themselves upon the crowds (attending the school) for the sake of pleasures which Christ did not permit. But in contempt of Him, they place restraint on the commission of no sin, alleging that they pardon those who acquiesce (in Callistus’ opinions). For even also he permitted females, if they were unwedded, and burned with passion at an age at all events unbecoming, or if they were not disposed to overturn their own dignity through a legal marriage, that they might have whomsoever they would choose as a bedfellow, whether a slave or free, and that a woman, though not legally married, might consider such a companion as a husband. Whence women, reputed believers, began to resort to drugs for producing sterility, and to gird themselves round, so to expel what was being conceived on account of their not wishing to have a child either by a slave or by any paltry fellow, for the sake of their family and excessive wealth. Behold, into how great impiety that lawless one has proceeded, by inculcating adultery and murder at the same time! And withal, after such audacious acts, they, lost to all shame, attempt to call themselves a Catholic Church!"

"Quid iuvat inmunes belli cessare puellas, Nec fera peltatas agmina velle sequi, Si sine Marzte suis patiuntur vulnera telis, Et caecas armant in sua fata manus? Quae prima instituit teneros convellere fetus, Militia fuerat digna perire sua."

"Si tamen in tanto fas est monuisse timore, Hac tibi sit pugna dimicuisse satis!"

"Those who administer a beverage for the purpose of producing abortion, or of causing affection, although they may not do so with malicious intent, still, because the act offers a bad example, shall, if of humble rank, be sent to the mines; or, if higher in degree, shall be relegated to an island, with the loss of a portion of their property. If a man or a woman should lose his or her life through such an act, the guilty party shall undergo the extreme penalty."

"Cicero, in his oration for Cluentius Avitus, said that when he was in Asia, a certain Milesian woman, having received money from certain substituted heirs, produced an abortion on herself, by means of drugs, and was sentenced to death. If, however, any woman, after a divorce, should commit a violent act upon her viscera, for the reason that she was pregnant and did not wish to bear a son to her husband, whom she hated, she ought to be punished by temporary exile; as was stated by our most excellent Emperors in a Rescript."

"Si Venus Aenean gravida temerasset in alvo, Caesaribus tellus orba futura fuit. Tu quoque, cum posses nasci formosa, perisses, Temptasset, quod tu, si tua mater opus; Ipse ego, cum fuerim melius periturus amando, Idissem nullos matre necante dies."

"Memoria teneo Milesiam quandam mulierem, cum essem in Asia, quod ab heredibus secundis accepta pecunia partum sibi ipsa medicamentis abegisset, rei capitalis esse damnatam; nec iniuria quae spem parentis, memoriam nominis, subsidium generis, heredem familiae, designatum rei publicae civem sustulisset. quanto est Oppianicus in eadem iniuria maiore supplicio dignus! si quidem illa, cum suo corpori vim attulisset, se ipsa cruciavit, hic autem idem illud effecit per alieni corporis mortem atque cruciatum. ceteri non videntur in singulis hominibus multa parricidia suscipere posse, Oppianicus inventus est qui in uno corpore pluris necaret."

"And pregnant women also must take care of their bodies, not avoiding exercise nor adopting a low diet; this it is easy for the lawgiver to secure by ordering them to make a Journey daily for the due worship of the deities whose office is the control of childbirth. As regards the mind, however, on the contrary it suits them to pass the time more indolently than as regards their bodies; for children before birth are evidently affected by the mother just as growing plants are by the earth. As to exposing or rearing of the children born, let there be a law that no deformed child shall be reared; but on the ground of number of children, if the regular customs hinder any of those born being exposed, there must be a limit fixed to the procreation of offspring, and if any people have a child as a result of intercourse in contravention of these regulations, abortion must be practised on it before it has developed sensation and life; for the line between lawful and unlawful abortion will be marked by the fact of having sensation and being alive. And since the beginning of the fit age for a man and for a woman, at which they are to begin their union, has been defined, let it also be decided for how long a time it is suitable for them to serve the state in the matter of producing children. For the offspring of too elderly parents, as those of too young ones, are born imperfect both in body and mind, and the children of those that have arrived at old age are weaklings. Therefore the period must be limited to correspond with the mental prime; and this in the case of most men is the age stated by some of the poets, who measure men’s age by periods of seven years,—it is about the age of fifty. Therefore persons exceeding this age by four or five years must be discharged from the duty of producing children for the community, and for the rest of their lives if they have intercourse it must be manifestly for the sake of health or for some other similar reason."

"Dum labefactat onus gravidi temeraria ventris, In dubio vitae lassa Corinna iacet."

"Di faciles, peccasse semel concedite tuto, Et satis est; poenam culpa secunda ferat!"

"Observe, O man, and see whether the dog goes after the bitch after she has conceived. Look at the cow or certainly at the mare, and notice whether the bulls or stallions bother them after they are with young. Obviously, they forego the pleasure of intercourse when they sense that they are unable to produce offspring. Therefore, since bulls and dogs and other kinds of animal show such regard for their young, it is men alone, whose teacher was born of the Virgin, who have no fear of destroying and killing their little ones, made in the image of God, just so that they can satisfy their lust. This is the reason why many women practice abortion before their term is complete, or certainly why they discover means of mutilating or damaging the tiny and still fragile limbs of these little ones. And thus, as they are impelled by their incentives to lust, they are first murderers before they become parents."

"I told her to spring up and down so as to kick her heels against her buttocks, and when she had sprung for the seventh time, the seed ran out on to the ground with a noise, and the girl on seeing it gazed at it and was amazed. [...] It was as if someone had removed the external shell of a raw egg, and the fluid part inside was visible through the internal membrane. [...] It was red and roundish; broad, white strands were seen to be present inside the membrane, pressed together with thick, red serum, and around the membrane on the outside there was bloody material. Through the middle of the membrane something narrow came out, which appeared to me to be an umbilical cord, and through this the movement of breath in and out first took place. From this the membrane spread out and completely enclosed the seed. This is how I saw the seed to be on the sixth day."

"If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine. And if any mischief follow, then thou shalt give life for life, Eye for eye, tooth for tooth, hand for hand, foot for foot, Burning for burning, wound for wound, stripe for stripe."

"Concerning pregnancies that do not proceed in the normal way, but which are cut to pieces inside (sc. the uterus), the matter is as follows. First place a cloth over the woman, girding it above each breast, and also you must cover her head with a cloth, so that she will not see what you are doing and become frightened. Now, if the fetus falls sideways and one arm comes out, take hold of the arm and, drawing it as far out as possible, excoriate the upper arm and strip its bone bare; bind a fish-skin around two fingers of the hand so that the flesh will not slip away, and after that make an incision all around the shoulder and separate it at the joint. Next replace the fetus’s head in its natural position, and then draw the fetus downward; with your finger cave the fetus’s body in, by using a blade through the ribs or the collar bone, so that the body will expel air and collapse, which makes its passage to the outside easier. If you are able to bring out the head in the natural way, fine; if not, crush it to pieces, and in this way draw the fetus down and out. Then pour copious warm water over the woman and anoint her with olive oil; command her to lie down and cross her legs; after that have her drink sweet white wine hardly diluted with water; and grind resin into honey, mix this with wine, and give it to her to drink."

"Enter into the rays, into smoke, O sin; go into the vapours, and into the fog! Lose thyself on the foam of the river! Wipe off, O Pûshan, the misdeeds upon him that practiseth abortion!"

"If a man strike a man's daughter and bring about a miscarriage, he shall pay ten shekels of silver for her miscarriage.If that woman die, they shall put his daughter to death.If, through a stroke, he bring about a miscarriage to the daughter of a freeman, he shall pay five shekels of silver.If that woman die, he shall pay one-half mana of silver.If he strike the female slave of a man and bring about a miscarriage, he shall pay two shekels of silver.If that female slave die, he shall pay one-third mana of silver."

"If the lord of the world does not come here before that (time fixed by Ravana) the vile lord of demons will cut me into pieces with weapons just as a barber would cut to pieces the foetus with a sharp knife (in order to save a pregnant woman)."

"I will use treatment to help the sick according to my ability and judgment, but never with a view to injury and wrong-doing. Neither will I administer a poison to anybody when asked to do so, nor will I suggest such a course. Similarly I will not give to a woman a pessary to cause abortion. But I will keep pure and holy both my life and my art."

"But when, I take it, the men and the women have passed the age of lawful procreation, we shall leave the men free to form such relations with whomsoever they please, except daughter and mother and their direct descendants and ascendants, and likewise the women, save with son and father, and so on, first admonishing them preferably not even to bring to light anything whatever thus conceived, but if they are unable to prevent a birth to dispose of it on the understanding that we cannot rear such an offspring."

"O thou, whose eyes were closed in death’s pale night, Ere fate revealed thee to my aching sight; Ambiguous something, by no standard fixed, Frail span, of naught and of existence mixed; Embryo, imperfect as my tort’ring thought, Sad outcast of existence and of naught; Thou, who to guilty love first ow’st thy frame, Whom guilty honour kills to hide its shame; Dire offspring! formed by love’s too pleasing pow’r! Honour’s dire victim in a luckless hour! Soften the pangs that still revenge thy doom: Nor, from the dark abyss of nature’s womb, Where back I cast thee, let revolving time Call up past scenes to aggravate my crime. Two adverse tyrants ruled thy wayward fate, Thyself a helpless victim to their hate; Love, spite of honour’s dictates, gave thee breath; Honour, in spite of love, pronounced thy death."

"When a man steals to satisfy hunger, we may safely conclude that there is something wrong in society. So when a woman destroys the life of her unborn child, it is an evidence that either by education or circumstances she has been greatly wronged."

"With consistency, beautiful and undeviating, human life, from its commencement to its close, is protected by the common law. In the contemplation of law, life begins when the infant is first able to stir in the womb. By the law, life is protected not only from immediate destruction, but from every degree of actual violence, and, in some cases, from every degree of danger."

"Therein lies the difference between the scriptures of the Christians or the Buddhists and ours; theirs are all Puranas, and not scriptures, because they describe the history of the deluge, and the history of kings and reigning families, and record the lives of great men, and so on. This is the work of the Puranas, and so far as they agree with the Vedas, they are good. ... There are many moral teachings in these, and so far as they agree with the Vedas they have the authority of the Puranas, but no more. ... I was told once by a Christian missionary that their scriptures have a historical character, and therefore are true, to which I replied, "Mine have no historical character and therefore they are true; yours being historical, they were evidently made by some man the other day. Yours are man-made and mine are not; their non-historicity is in their favour.""

"Did none perchance of Judah’s faithful line Read the high teaching of each heav’n-sent sign?"

"Not coldly mute the harp of Judah hung!"

"Could wrath divine Be dealt on Judah by no hand but thine?"

"His eye survay’d the dark Idolatries Of alienated Judah."

"The wild gazelle on Judah’s hills Exulting yet may bound, And drink from all the living rills That gush on holy ground; Its airy step and glorious eye May glance in tameless transport by:—A step as fleet, an eye more bright, Hath Judah witnessed there; And o’er her scenes of lost delight Inhabitants more fair. The cedars wave on Lebanon, But Judah’s statelier maids are gone!More blest each palm that shades those plains Than Israel’s scattered race; For, taking root, it there remains In solitary grace: It cannot quit its place of birth, It will not live in other earth.But we must wander witheringly In other lands to die; And where our fathers’ ashes be, Our own may never lie: Our temple hath not left a stone, And Mockery sits on Salem’s throne."

"In the radical feminist view, the new feminism is not just the revival of a serious for . It is the second wave of the most important revolution in history. Its aim: overthrow of the oldest, most rigid class/caste system in existence, the class system based on sex – a system consolidated over thousands of years, lending the archetypal male and female roles an undeserved legitimacy and seeming permanence."

"Name was submitted to the main Kgotla by the Uncle Mr July Seipone at a meeting held in May 2011."

"“The Kang community accepted my name with the only objections coming from Thusoyaone Motaung and family,”"

"“No issue however arise there from as even if he was, he (Thusoyaone Motaung) should not be entitled to the chieftainship as Gaeboelwe abdicated his position and my father (Pego Seipone) was subsequently appointed as the substantive chief,”"

"We refer to the question: What sort of creature man’s next successor in the supremacy of the earth is likely to be"

"All those memories came flooding back. My God, how lucky was I to have those men in my life? To still be working on Beatles music in 2023? Wow."

"Neglect in protecting our heritage of natural resources could prove extremely harmful for the human race and for all species that share common space on planet earth. Indeed, there are many lessons in human history which provide adequate warning about the chaos and destruction that could take place if we remain guilty of myopic indifference to the progressive erosion and decline of nature’s resources. Much has been written, for instance, about the Maya civilization, which flourished during 250–950 AD, but collapsed largely as a result of serious and prolonged drought. Even earlier, some 4000 years ago a number of well-known Bronze Age cultures also crumbled extending from the Mediterranean to the Indus Valley, including the civilizations, which had blossomed in Mesopotamia. More recent examples of societies that collapsed or faced chaos on account of depletion or degradation of natural resources include the Khmer Empire in South East Asia, Eastern Island, and several others. Changes in climate have historically determined periods of peace as well as conflict. The recent work of David Zhang has, in fact, highlighted the link between temperature fluctuations, reduced agricultural production, and the frequency of warfare in Eastern China over the last millennium. Further, in recent years several groups have studied the link between climate and security. These have raised the threat of dramatic population migration, conflict, and war over water and other resources as well as a realignment of power among nations. Some also highlight the possibility of rising tensions between rich and poor nations, health problems caused particularly by water shortages, and crop failures as well as concerns over nuclear proliferation."

"For many centuries before Christ to about AD 900, the lowland Maya civilization achieved its apogee in the and the adjacent portions of Mexico, Belize, and western Honduras, what today we call the "Maya lowlands" ... For over 1,500 years, this region was covered by a network of kingdoms dominated by "holy lords," sacred kings who were linked by complex ties of kinship, ritual, trade, and military alliance. Their political and religious centers included great acropoli of massed palaces, temples, stone tombs, and ballcourts. These centers of power and pageantry were supported by thousands of farmers who practiced a complex system rain forest agriculture—a system which only is beginning to be understood."

"For more than ten centuries until A.D. 900, the Maya flourished in the lowlands of Central America, reaching a population near ten million and reliant on delicate water management in a drought-prone terrain. Like the great civilizations of the , , Nile, and rivers, the Maya could overcome droughts that stretched years or even decades. But a three-hundred-year dearth of rain—lake-bed cores show that it lasted from 750 to 1050—proved too much."

"The origin of the Maya civilization is lost in the remote past, not even the shadowy half lights of tradition illumining its beginnings. The very earliest inscriptions literally burst upon us fully formed, the flower of long-continued observations expressed in a graphic system of exceeding intricacy. It seems probable indeed, judging from the complexity of the earliest texts, which are in stone, that the hieroglyphic writing must have been developed on some perishable medium, such as wood or fiber paper or parchment, the destruction of which by natural processes would satisfactorily explain the entire absence of its earlier stages."

"What, fundamentally, is colonization? To agree on what it is not: neither evangelization, nor a philanthropic enterprise, nor a desire to push back the frontiers of ignorance, disease, and tyranny, nor a project undertaken for the greater glory of God, nor an attempt to extend the rule of law. To admit once for all, without flinching at the consequences, that the decisive actors here are the adventurer and the pirate, the wholesale grocer and the ship owner, the gold digger and the merchant, appetite and force, and behind them, the baleful projected shadow of a form of civilization which, at a certain point in its history, finds itself obliged, for internal reasons, to extend to a world scale the competition of its antagonistic economies."

"Meeting in various places, attacking at unpredictable times, the darawiish sustained their resistance in the Benaadir until 1910."

"One threat was emanating from the neighboring Suldaan Cali Yuusuf of Hoobya, and the other from the Darawiish headquarter in Beletweyne"

"... rhetorical idioms that entirely aligned with the story and the plot he wishes to convey to his followers (Dervish or Darawiish)"

"The Prophet passed by me at a place called Al-Abwa or Waddan, and was asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. The Prophet replied, "They (i.e. women and children) are from them (i.e. pagans)." I also heard the Prophet saying, "The institution of Hima is invalid except for Allah and His Apostle.""

"We know that conflict is gendered: that men and women have different experiences and play different roles. We also know that although women are often politically, economically and socially marginalised, they still play a significant role in peace and stability."

"And you degenerate, you ingrate revolts, You bloody Neroes, ripping up the womb Of your dear mother England, blush for shame! For your own ladies and pale-visag’d maids Like Amazons come tripping after drums, Their thimbles into armed gauntlets change, Their needles to lances, and their gentle hearts To fierce and bloody inclination."

"Perhaps the existence in different cultures of war-making goddesses – Astarte, Athena, Kali, the Valkyrie – or the legends surrounding warrior queens such as Zenobia of Palmyra is a recognition of women’s potential. It is also a way of limiting it to divine or perhaps unnatural women. From Boudicca, the British queen of the first century ad, who is often portrayed in her war chariot, to the Rani of Jhansi, who led her troops against the British in the Indian Mutiny of 1857, many cultures have stories, some legend and some based on fact, of individual women warriors. Some have fought as women but many disguised themselves as men, including Deborah Sampson, who was in the American War of Independence, and Lizzie Compton and Frances Hook in the American Civil War, who kept reenlisting when their identities were discovered. Just like the women warriors in films such as Crouching Tiger, Hidden Dragon, Wonder Woman and Kill Bill, however, they are exceptions, seen as outside the normal order of things where war is the male sphere."

"The assumption that it is the men who should be warriors seems to be almost universal through time and across cultures and, while there are examples of women warriors, the overwhelming majority of those who have fought are men. And when rules of war have developed in different societies, women, along with old people, children and, sometimes, priests have been classified as non-combatants. The reasons why men have largely done the fighting and women have not are as much debated as the origins of war itself, and again the explanations range from the biological to the cultural. If gender differences are averaged, men come out higher on the scale of strength and size and possibly aggression, but there are many big strong women who can match and surpass men. The fact that men have more testosterone than women may make them more prone to being aggressive – although scientists are far from reaching a consensus – but there are many men who are gentle by nature and do not want to fight. Militaristic societies such as Sparta or the military through the ages would not have spent so much time on training which inculcates the ‘right’ attitudes if the great majority of men were natural-born killers. Women, when they choose or are obliged to fight, can be as fierce as men."