Nov 192010
 

The Speakers

“A equals X,” says Mister One.
“A equals B,” says Mister Two.
“A equals nothing under the sun
But A,” says Mister Three. A few
Applaud; some wipe their eyes;
Some linger in the shade to see
One and Two in neat disguise
Decapitating Mister Three.

“This age is not entirely bad.”
It’s bad enough, God knows, but you
Should know Elizabethans had
Sweeneys and Mrs. Porters too.
The past goes down and disappears,
The present stumbles home to bed,
The future stretches out in years
That no one knows, and you’ll be dead.

A Distance from the Sea

To Ernest Brace

And when the seven thunders had uttered their voices, I was
about to write: and I heard a voice from heaven saying unto
me, Seal up those things which the seven thunders uttered, and
write them not. —REVELATIONS, x, 4.

That raft we rigged up, under the water,
Was just the item: when he walked,
With his robes blowing, dark against the sky,
It was as though the unsubstantial waves held up
His slender and inviolate feet. The gulls flew over,
Dropping, crying alone; thin ragged lengths of cloud
Drifted in bars across the sun. There on the shore
The crowd’s response was instantaneous. He
Handled it well, I thought—the gait, the tilt of the head, just right.
Long streaks of light were blinding on the waves.
And then we knew our work well worth the time:
The days of sawing, fitting, all those nails,
The tiresome rehearsals, considerations of execution.
But if you want a miracle, you have to work for it,
Lay your plans carefully and keep one jump
Ahead of the crowd. To report a miracle
Is a pleasure unalloyed; but staging one requires
Tact, imagination, a special knack for the job
Not everyone possesses. A miracle, in fact, means work.
—And now there are those who have come saying
That miracles were not what we were after. But what else
Is there? What other hope does life hold out
But the miraculous, the skilled and patient
Execution, the teamwork, all the pain and worry every miracle involves?

Visionaries tossing in their beds, haunted and racked
By questions of Messiahship and eschatology,
Are like the mist rising at nightfall, and come,
Perhaps to even less. Grave supernaturalists, devoted worshippers
Experience the ecstasy (such as it is), but not
Our ecstasy. It was our making. Yet sometimes
When the torrent of that time
Comes pouring back, I wonder at our courage
And our enterprise. It was as though the world
Had been one darkening, abandoned hall
Where rows of unlit candles stood; and we
Not out of love, so much, or hope, or even worship, but
Out of the fear of death, came with our lights
And watched the candles, one by one, take fire, flames
Against the long night of our fear. We thought
That we could never die. Now I am less convinced.
—The traveller on the plain makes out the mountains
At a distance; then he loses sight. His way
Winds through the valleys; then, at a sudden turning of a path,
The peaks stand nakedly before him: they are something else
Than what he saw below. I think now of the raft
(For me, somehow, the summit of the whole experience)
And all the expectations of that day, but also of the cave
We stocked with bread, the secret meetings
In the hills, the fake assassins hired for the last pursuit,
The careful staging of the cures, the bribed officials,
The angels’ garments, tailored faultlessly,
The medicines administered behind the stone,
That ultimate cloud, so perfect, and so opportune.
Who managed all that blood I never knew.

The days get longer. It was a long time ago.
And I have come to that point in the turning of the path
Where peaks are infinite—horn-shaped and scaly, choked with
thorns.
But even here, I know our work was worth the cost.
What we have brought to pass, no one can take away.
Life offers up no miracles, unfortunately, and needs assistance.
Nothing will be the same as once it was,
I tell myself.—It’s dark here on the peak, and keeps on getting
darker.
It seems I am experiencing a kind of ecstasy.
Was it sunlight on the waves that day? The night comes down.
And now the water seems remote, unreal, and perhaps it is.

Interregnum

Butcher the evil millionaire, peasant,
And leave him stinking in the square.
Torture the chancellor. Leave the ambassador
Strung by his thumbs from the pleasant
Embassy wall, where the vines were.
Then drill your hogs and sons for another war.

Fire on the screaming crowd, ambassador,
Sick chancellor, brave millionaire,
And name them by the name that is your name.
Give privilege to the wound, and maim
The last resister. Poison the air
And mew for peace, for order, and for war.

View with alarm, participant, observer,
Buried in medals from the time before.
Whisper, then believe and serve and die
And drape fresh bunting on the hemisphere
From here to India. This is the world you buy
When the wind blows fresh for war.

Hide in the dark alone, objector;
Ask a grenade what you are living for,
Or drink this knowledge from the mud.
To an abyss more terrible than war
Descend and tunnel toward a barrier
Away from anything that moves with blood.

End of the Library

When the coal
Gave out, we began
Burning the books, one by one;
First the set
Of Bulwer-Lytton
And then the Walter Scott.
They gave a lot of warmth.
Toward the end, in
February, flames
Consumed the Greek
Tragedians and Baudelaire,
Proust, Robert Burton
And the Po-Chu-i. Ice
Thickened on the sills.
More for the sake of the cat,
We said, than for ourselves,
Who huddled, shivering,
Against the stove
All winter long.

Nov 192010
 

Charles Algernon Swinburne

In days now past there lived an adamant old man;
His brow was calm, his eye unflinching: Death trembled
At the sight of him, vanquished by his satyr-gaze;
And Pain, that gnaws and gnashes, grinding with steel teeth,
Squirmed beneath his foot like a whipped, whimpering dog.
Now and then from his swelling heart a word or two
Burst forth, corrosive, cynical, appalling;
The whole world bowed before this aged colossus,
Hate along with Love, Evil along with Goodness:
To see him laugh and dream was to know that nothing –
Not Desire, whose sparkling eye bedazzles,
Not Man who roars, not God who trumpets and thunders,
Not frightful Virtue, scourge of the embittered heart –
Could cause the slightest lifting of his ancient brow.
He saw the world as vast, vacant, and unchanging;
Gomorrah bathed him in the light of its red fires,
And all of vicious Capri blazed before his eyes;
He ponders; and seems to hold in the hollow of his hand
That great lost age, now faded into ghostly mist;
Sporus, blood-soaked, in bed with Elagabalus,
And pleasure hidden within the deepest horror,
And the hideous baths of that grim emperor
Who forced ravished little children and weeping girls
To nibble his naked flesh like frightened minnows
And picked the fairest boys to prick and suck their blood;
The succubus who prowls and laughs among the tombs;
Semiramis swooning, pleasured in the stable;
And Lust dining next to Murder at the table;
And savage Sappho, fire racing through her body;
And the abyss: and love, lawless and unbridled,
That thing a lewd faun hides beneath his garments;
And the queen, beast-besotted in her appetites,
Panting in ecstasies of monstrous, sweet delight,
Mother of the Minotaur and Phaedra’s sister;
And dread Venus of Aphaca, nature’s monster;
All the blazing fires with all the vile rottenness;
And Retz, inhaling ashes redolent of flesh
And smoke of roasting corpses, wafted in the breeze;
Cinyras debauched, lying on his daughter’s breast;
All that arouses, resonates, thrills, and explodes;
The earth inflamed, a monster at feverish sport;
The heavens, a whorehouse painted bawdy blue
In which a phallic God lets loose, spurting and gushing,
His metallic juices erupting in torrents;
Where the moon cruises, hunting for satisfaction;
Where the mighty sun penetrates with brazen rays
And, hot and naked, shamelessly, ceaselessly spills
The surging flood of his prodigious blood-red seed;
(For sunbeams defile; the dark side of heaven
Is the foul, putrid bowel of the universe);
With a deep and wild look, he paced; and all
Sodom Sprang to life, dreamed its dreams, burned, and shrieked within him.

He belonged to a golden age, to ancient gods;
His presence struck sparks of fascinated terror;
His massive jaw hinted at enormous appetites;
He had an air of glorious, satanic boldness;
When he kissed, he wanted blood; he was voracious;
His wolfish smile gleamed, a gaping, dazzling rictus;
His hot breath blew like a desert wind, furious;
He called to mind Priapus in the garden shade
Gnawing his nymph’s bronzed nape with his beautiful teeth
This was the Infinite’s vicious younger brother.

Furrowing his brow, he saw his past come alive,
The Marseilles saturnalia spiced with Spanish fly,
The lair in Arcueil, unguents, and the keen knife
He used for slicing open naked, living flesh.

A bitter, cold contempt swelled his turbulent breast.
The Empire had caught him in its filthy clutches;
Yet, though imprisoned, he smiled. He had his own gods.
He saw and understood it all; nothing surprised him.
A fierce hunger stirred in the soul’s depths of a man
Greater than Bonaparte, greater than anyone.

Now, one night a youth – he was only twenty-two
Saw that pale, proud face, the crown of silvery hair,
Those dark eyes and the cunning, imperious mouth;
The young man trembled. That night he was reading Justine;
As if in prayer, he looked upward, lifting his gaze
From the forbidden page to the smiling old man.
Awestruck and amazed, he asked, “Who is standing there?
What sort of man is he? I’d like to know his name.
His face, the movements of his hand, bring to mind
The splendid, sportive wantonness of ancient Rome;
All the great ones, immortalized in infamy,
Who played the husband to women and the wife to men;
All the bedazzlement within the deepest nights;
The gutted gladiator, naked in the ring,
His neck crushed beneath the heel of an emperor
Whose beardless lips brush a eunuch’s downy cheek;
All that nature abhors and that a jealous God,
Craven and envious, drowns in a sea of fire;
And all that rises again, hidden from His ire;
All that Socrates dreamed and Tiberius wrought;
The lewd, salacious teat on which the whole world sucks,
And the roadside signal silently acknowledged;
The tricks a roving satyr liked to teach the shepherd,
And all that deadly virtue castrates and crushes;
The sounds one hears at night; whinnying and roaring;
And all that flows out in streams and all that glitters;
The unconquerable man, his lordly spirit all aglow,
Who grabs God by the ear, calling him ‘old fellow’,
Contemplates eternity and snaps his fingers;
Who holds quivering virtue sobbing in his hands;
And the dark blood spurting hot; and hidden alcoves;
And shameless women, beautifully disgusting;
And the laughter of the man sharpening his teeth
On smooth, pearl-white shoulders and hot; heaving breasts.
All these thoughts come and go, revealed in his bright eyes,
And in the curling of his lascivious mouth.
Who are you, then, old man? Whence come you? What gave you
The mournful air of a silent, beckoning god?
What superhuman hand placed that arrogant smile
On your pale and haughty lips? What is the meaning
Of the flame burning in the black depths of your eyes
Like lightning flashing in the night, enlivening
The drab face of things with bursts of radiant gold?’

“My child”, the old man replied, “I am called de Sade.”

Translated by Elisabeth Gitter. Published in TLS 2003.10.10

Nov 192010
 

There are seven sins in the world: Wealth without work, Pleasure without conscience, Knowledge without character, Commerce without morality, Science without humanity, Worship without sacrifice and politics without principle.

The future depends on what we do in the present.

You must not lose faith in humanity. Humanity is an ocean; if a few drops of the ocean are dirty, the ocean does not become dirty.

It is unwise to be too sure of one’s own wisdom. It is healthy to be reminded that the strongest might weaken and the wisest might err.

The only tyrant I accept in this world is the still voice within.

Affection cannot be manufactored or regulated by law. If one has no affection for a person or a system, one should be free to give the fullest expression to his disaffection, so long as he does not contemplate, promote, or incite to violence.

The weak can never forgive. Forgiveness is the attribute of the strong.

Whatever you do will be insignificant, but it is very important that you do it.

In the attitude of silence the soul finds the path in a clearer light, and what is elusive and deceptive resolves itself into crystal clearness. Our life is a long and arduous quest after Truth.

You must be the change you wish to see in the world.

One needs to be slow to form convictions, but once formed they must be defended against the heaviest odds.

As long as you derive inner help and comfort from anything, keep it.

To run away from danger, instead of facing it, is to deny one’s faith in man and God, even one’s own self. It were better for one to drown oneself than live to declare such bankruptcy of faith.

I do not want my house to be walled in on all sides and my windows to be stuffed. I want the cultures of all the lands to be blown about my house as freely as possible. But I refuse to be blown off my feet by any.

A ‘No’ uttered from deepest conviction is better and greater than a ‘Yes’ merely uttered to please, or what is worse, to avoid trouble.

Freedom is not worth having if it does not include the freedom to make mistakes.

Among the many misdeeds of the British rule in India, history will look upon the Act depriving a whole nation of arms, as the blackest.
N.B.: The British disarmed the Indian Army: Gandhi never advocated the individual right to bear arms.

You must not lose faith in humanity. Humanity is an ocean; if a few drops of the ocean are dirty, the ocean does not become dirty.

Live as if your were to die tomorrow. Learn as if you were to live forever.

The good man is the friend of all living things.

Where there is love there is life.

A coward is incapable of exhibiting love; it is the prerogative of the brave.

My non-violence bids me dedicate myself to the service of the minorities.

The greatness of a nation and its moral progress can be judged by the way its animals are treated.

Honest disagreement is often a good sign of progress.

Whenever you take a step forward, you are bound to disturb something. You disturb the air as you go forward, you disturb the dust, the ground. You trample upon things. When a whole society moves forward, this trampling is on a much bigger scale; and each thing that you disturb, each vested interest which you want to remove, stands as an obstacle.

Hate the sin, love the sinner.

I do believe that, where there is only a choice between cowardice and violence, I would advise violence….I would rather have India resort to arms in order to defend her honour than that she should, in a cowardly manner, become or remain a helpless witness to her own dishonour. But I believe that nonviolence is infinitely superior to violence, forgiveness is more manly than punishment. Forgiveness adorns a soldier…But abstinence is forgiveness only when there is the power to punish; it is meaningless when it pretends to proceed from a helpless creature…. But I do not believe India to be helpless….I do not believe myself to be a helpless creature….Strength does not come from physical capacity. It comes from an indomitable will.

It is better to be violent, if there is violence in our hearts, than to put on the cloak of nonviolence to cover impotence.

Happiness is when what you think, what you say, and what you do are in harmony.

A man is but the product of his thoughts. What he thinks, he becomes.

I believe in equality for everyone, except reporters and photographers.

Indolence is a delightful but distressing state; we must be doing something to be happy.

What difference does it make to the dead, the orphans and the homeless, whether the mad destruction is wrought under the name of totalitarianism or the holy name of liberty or democracy?

Victory attained by violence is tantamount to a defeat, for it is momentary.

I am prepared to die, but there is no cause for which I am prepared to kill.

When asked what he thought of Western civilization: “I think it would be a good idea.”

An eye for an eye makes the whole world blind.

There is no path to peace. Peace is the path.

Live simply that others may simply live.

Adaptability is not imitation. It means power of resistance and assimilation.

It is the quality of our work which will please God and not the quantity.

If you don’t find God in the next person you meet, it is a waste of time looking for him further.

The only devils in this world are those running around in our own hearts, and that is where all our battles should be fought.

There is more to life than increasing its speed.

Your beliefs become your thoughts. Your thoughts become your words. Your words become your actions. Your actions become your habits. Your habits become your values. Your values become your destiny.

To conceal ignorance is to increase it. An honest confession of it, however, gives ground for the hope that it will diminish some day or the other.

Nov 192010
 

From Plastic Words: The Tyranny of a Modular Language. Penn State Press, 1995. Translated by Jutta Mason and David Cayley.

Poerksen considers the following as examples of “plastic words”: basic need, care, center, communication, consumpion, contact, decision, development, education, energy, exchange, factor, function, future, growth, identity, information, living standard, management, model, modernization, partner, planning, problem, process, production, progress, project, raw material, relationship, resource, role, service, sexuality, solution, strategy, structure, substance, system, trend, value, welfare, work.

A. Origin and Usage

1. The speaker lacks the power of definition; the words do not acquire meaning or nuance from their contexts.

2. As “context-autonomous” words that do not depend on their connections, they superficially resemble the terms of science, but lack the precisely defined meanings of such terms, and their freedom from associations. The use of the same word inside and outside science leads to the assumption of kinship, and to the words becoming independent norms. In the vernacular, these nephews of science become stereotypes.

3. As a rule they originate in the vernacular, are adopted and reshaped by some brand of science, and then, like returning émigrés, rejoin the vernacular.

4. They have the character of metaphors inasmuch as they link the heterogeneous spheres of science and everyday life. They are distinct from metaphors in that they no longer evoke any image; they do not, like other comparisons, indicate their origin.

5. This makes their capacity to alter and illuminate their objects even more powerful. The less obvious their metaphorical character, the less it is noticed, and the more effectively it works. These words become commonsense, background concepts in our thinking.

B. Scope

6. The words surface in countless contexts. Their application is limited hardly at all by space or time.

7. They squeeze out and replace a wealth of synonyms. Synonyms after all are not words whose meaning is the same but whose meaning is similar, words with as many delicate differences and shadings as there are contexts. Before plastic words one knew which synonym belonged in which factual or social context. Now there is a “jack of all trades,” a word that serves the whole world.

8. They squeeze out and replace the verbum proprium, which precisely “fits” in a given context, with a nonspecific word.

9. They fill silences and replace indirect ways of speaking, exposing delicacy and tact to the action of stereotyped generalities.

C. Content

10. When we seek to grasp the meaning of the words, through their content rather than their sphere of influence, it comes down to a single characteristic. They manifest the logical law of the inverse proportionality of extension and intention: the broader the application, the smaller the content; the poorer the content, the larger the application. They are words that reduce a gigantic area to a common denominator. They put forward a universal claim, with a reduced and impoverished content.

11. In other words, the object spoken about, the referent, is not easy to grasp; the words are poor in substance, if not altogether without substance.

12. They seem to resemble the concepts of postclassical physics: purely imaginary, meaningless, self-referential, and functioning only as stackable poker chips. Is language being undermined in parallel with the use of these poker chips in the thought structures of mathematics and physics?

D. History as Nature

13. The words lack a historical dimension; they are embedded in no particular time or place. In that sense they are shallow; they are new and they don’t taste of anything.

14. They reinterpret history as nature and transform it into a laboratory.

15. They dispense with questions of good and evil and cause them to disappear.

E. Power of Connotation and Function

16. Connotation dominates, spreading out in expanding waves. In place of the power of denotation, they provide an experience of counterfeit enlightenment.

17. Their connotation is positive; they formulate a property or deliver the illusion of an insight.

18. In their usage the function of the discourse dominates, not its content. These words are more like an instrument of subjugation than like a tool of freedom.

F. General Function

19. By means of their limitless generality they give the impression of filling a gap and of satisfying a need that had not previously existed. In other words, they awaken a need. They reduce all domains to a common denominator and sound an imperative and futuristic note. The words seem to demand that these domains adjust themselves to the words and not vice versa. They draw attention to deficits.

20. Their asocial and ahistorical naturalness reinforces this demand.

21. Their powerful aura of associations demands action.

22. Their many-sided generality brings about consensus.

G. Social and Economic Usefulness

23. Their use distinguishes the speaker from the unremarkable world of the everyday and raises his social prestige; they serve him as rungs on the social ladder.

24. They carry the authority of science into the vernacular: they enforce silence. (In the GDR Marxist-Leninist science was already monumentalized by being the explicit foundation of the state structure. In the Federal Republic the scientific vocabulary pushed itself into a comparable position as an instrument for awakening economic needs.)

25. These words form a bridge to the world of experts. Their content is actually no more than a white spot, but they transmit the “aura” of another world, in which one can obtain information about them. They anchor, in the vernacular, the need for experts. They are pregnant with money. They command resources, and, in the hands of experts, become resources.

26. They can be freely combined, and they are eager to increase themselves through derivation and the creation of compounds. This modular capacity makes them an ideal instrument in the hands of experts interested in the speedy manufacture of models of reality.

H. Time and Place of Dissemination

27. Their scientifically authorized objectivity and universality make the older words of the vernacular appear ideological. A word like “communication” makes alternatives – conversation, discussion, gossip suddenly appear out of date.

28. The words appear as a new type. In recent history such newcomers have evidently been introduced in each epoch. The type in vogue in the 1930s is not the type in vogue in the 1990s.

29. This vocabulary, even if it appears at slightly different times in different places, is international.

I. Connection to Making Oneself Understood without Words

30. The words cannot be made clearer by tone of voice, pantomime, or gesture, and cannot be replaced by these.

Nov 192010
 

From the 12th century Catholic Textus Roffensis, compiled by Ernulf, Bishop of Rochester:

By the authority of God Almighty, the Father, Son, and Holy Ghost; and of the undefiled Virgin Mary, mother and patroness of our Saviour; and of all the celestial virtues, angels, archangels, thrones, dominions, powers, cherubins and seraphins; and of all the holy patriarchs and prophets; and of all the apostles and evangelists; and of the holy innocents who in the sight of the holy Lamb are found worthy to sing the new song; of the holy martyrs and holy confessors; and of the holy virgins; and of all the saints together, with the holy and elect of God:

We excommunicate and anathematise him, and from the thresholds of the Holy Church of God Almighty we sequester him, that he may be tormented, disposed and delivered over with Dathan and Abiram, and with those who say unto the Lord God, ‘depart from us, we desire none of thy ways’. And as fire is quenched with water, so let the light of him be put out for evermore, unless it shall repent him and make satisfaction. Amen.

May the Father who created man, curse him. May the Son who suffered for us, curse him. May the Holy Ghost who was given to us in baptism, curse him. May the Holy Cross which Christ for our salvation triumphing over his enemies, ascended, curse him.

May the holy and eternal Virgin Mary, Mother of God, curse him. May St. Michael the advocate of holy souls, curse him. May all the angels and archangels, principalities and powers, and all the heavenly armies, curse him.

May St. John the forerunner and Baptist of Christ, St. Peter and St. Paul, St. Andrew, and all other of the apostles of Christ, together curse him. And may the rest of his disciples and the four evangelists, who by their preaching converted the whole world, and the holy and wonderful company of martyrs and confessors, who by their holy works are found pleasing to God Almighty, curse him.

May the holy choir of the holy virgins, who for the honor of Christ have despised the things of the world, curse him. May all the saints who from the beginning of the world to everlasting ages are found to be beloved of God, curse him. May the earth, and all the holy things remaining therein, curse him.

May he be cursed wherever he be, whether in the house or the stables, the garden or the field, or the highway, or in the path, or in the wood, or in the water, or in the church. May he be cursed in living, in dying, in eating and drinking, in hungering and thirsting, in fasting, in sleeping, in slumbering, in walking, in standing, in sitting, in lying, in working, in resting, in pissing, in shitting, and in bloodletting.

May he be cursed in all the faculties of his body. May he be cursed inwardly and outwardly. May he be cursed in the hair of his head. May he be cursed in his brains, in his vertex, in his temples, in his forehead, in his ears, in his eyebrows, in his cheeks, in his jaw-bones, in his nostrils, in his foreteeth and grinders, in his lips, in his throat, in his shoulders, in his wrists, in his arms, in his hands, in his fingers, in his mouth, in his breast, in his heart and purtenance, down to the very stomach, in his reins, in his groin, in his thighs, in his genitals, in his hips, in his knees, in his legs, in his feet, and in his toenails.

May he be cursed in all the joints and articulations of his members, from the top of his head to the soal of his foot: may there be no soundness in him.

May the Son of the living God, with all the glory of his Majesty curse him, and may heaven with all the powers which move therein, rise up against him and damn him unless he repent and make satisfaction. Amen. So be it, so be it. Amen.

—–
And for those Latinheads among you:

Ex Auctoritate Dei omnipotentis, Patris, et Filii, et Spiritus Sancti, et sanctorum canonum, sanctaeque et intemeratae Virginis Dei genetricis Mariae, Atque omnium coelestium virtutum, angelorum, archangelorum, thronorum, dominationum, potestatuum, cherubin ac seraphin, et sanctorum patriarcharum, prophetarum, et omnium apostolorum et evangelistarum, et sanctorum innocentum, qui in conspectu Agni soli digni inventi sunt canticum cantare novum, et sanctorum martyrum, et sanctorum confessorum, et sanctarum virginum, atque omnium simul sanctorum et electorum Dei:

Excommunicamus, et anathematizamus huncvel os furems, vel huncvel os malefactorems, et a liminibus sanctae Dei ecclesiae sequestramus ut aeternis suppliciis excruciandus veli, mancipeturn, cum Dathan et Abiram, et cum his qui dixerunt Domino Deo, ‘recede a nobis, scientiam viarum tuarum nolumus’. Et sicut aqua ignis extinguitur, sic extinguatur lucerna eius vel eorum in secula seculorum nisi resipuerit, et ad satisfactionem veneritur. Amen.

Maledicat illumos Deus Pater qui hominem creavit. Maledicat illumos Dei Filius qui pro homine passus est. Maledicat illumos Spiritus Sanctus qui in baptismo effusus est. Maledicat illumos sancta crux, quam Christus pro nostra salute hostem triumphans, ascendit. Maledicat illumos sancta Dei genetrix et perpetua Virgo Maria. Maledicat illumos sanctus Michael, animarum susceptor sacrarum. Maledicant illumos omnes angeli et archangeli, principatus et potestates, omnisque militia coelestis.

Maledicat illumos patriarcharum et prophetarum laudabilis numerus. Maledicat illumos sanctus Johannes praecursor et Baptista Christi, et sanctus Petrus, et sanctus Paulus, atque sanctus Andreas, omnesque Christi apostoli, simul et caeteri discipuli, quatuor quoque evangelistae, qui sua praedicatione mundum universum converterunt. Maledicat illumos cuneus martyrum et confessorum mirificus, qui Deo bonis operibus placitus inventus est. Maledicant illumos sacrarum virginum chori, quae mundi vana causa honoris Christi respuenda contempserunt. Maledicant illumos omnes sancti qui ab initio mundi usque in finem seculi Deo dilecti inveniuntur. Maledicant illumos coeli et terra, et omnia sancta in eis manentia.

Maledictus sitn ubicunque fueritn, sive in domo, sive in agro, sive in via, sive in semita, sive in silva, sive in aqua, sive in ecclesia.

Maledictus sit vivendo, moriendo, manducando, bibendo, esuriendo, sitiendo, jejunando, dormitando, dormiendo, vigilando, ambulando, stando, sedendo, jacendo, operando, quiescendo, mingendo, cacando, flebotomando.

Maledictusi sitn in totis viribus corporis. Maledictus sit intus et exterius. Maledictus sit in capillis; maledictus sit in cerebro. Maledictus sit in vertice, in temporibus, in fronte, in auriculis, in superciliis, in oculis, in genis, in maxillis, in naribus, in dentibus, mordacibus sive molaribus, in labiis, in gutture, in humeris, in harmis, in brachiis, in manibus, in digitis, in pectore, in corde, et in omnibus interioribus stomacho tenus, in renibus, in inguinibus, in femore, in genitalibus, in coxis, in genubus, in cruribus, in pedibus, et in unguibus.

Maledictus sit in totis compagibus membrorum, a vertice capitis, usque ad plantam pedis: non sit in eo sanitas.

Maledicat illum Christus Filius Dei vivi toto suae majestatis imperio et insurgat adversus illum coelum cum omnibus virtutibus quae in eo moventur ad damnandum eum, nisi penituerit et ad satisfactionem venerit. Amen. Fiat, fiat. Amen.