Babby Valentine Huldah Prophetess
Clarkson.Org Bobby Valentine Huldah Who? Huldah was a Librarian: she had had a copy of The Book of The Law and The Book of The Covenant. The kings and rulers were ignorant because they skipped Synagogue. Jesus died to remove the Laded Burden and Burden Laders. Paul in Timothy silenced the men as well as the women whose sexual appeal allowed her to claim to speak for the gods. The reason both should be silent is to obey the command from the wilderness onward for the ONE PIECE PATTERN: That all might be SAFE and come to the knowledge of THE TRUTH or THE WORD. The Word or Logos is defined as God's Regulative principle: it outlaws personal opinions, personal experiences, singing, playing instruments or acting. Those acts Jesus called hypocritic intend to make Jesus Dumb before the Slaughter as the Clergy musically mocked Jesus into silence as prophesied.
Huldah was not a Prophet inspired by God to define the new REST or New Creation as the Church both inclusively and exclusively
WHY HULDAH AS THE ONLY ONE WITH A COPY OF THE "BOOK OF THE LAW" AND "THE BOOK OF THE COVENANT" is called a "prophetesses" or A Teacher of the Written The Book of The Law which governed Civil Society and The Book of the Covenant which governed the Abrahamic or faithful Israelites.
First, a female "Prophesier" claimed, like the Mad Women of Corinth, that her "out of her mind" state was proof that the gods wanted you to pay her money for false teaching and a sexual experience still taught as pert of our SALVATION.
Second, when a godly king "stumbled across" the historic documents, Huldah told Him about the JUDGMENT which has brought the nation back to burning Goats and Infants after Hezekiah has cleansed the temple and burned down all of the pagan "church houses."
Why RULERS still hide away THE BOOK OF THE COVENANT (Abrahamic) and the PROPHETS.
Whatever Huldah did under the curse of the Monarchy, Augustine had read his bibleActs 13:27 For they that dwell at Jerusalem, and their RULERS,
because they knew him not,
nor yet the voices of the prophets
which are read every sabbath day,
they have fulfilled them in condemning him
Acts 15:21 For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.
Luke 4:16 And he came to Nazareth, where he had been brought up:
and, as his custom was,
he went into the synagogue on the sabbath day, and stood up for to READ.
Acts 13:15 And after the READING of the law and the prophets the rulers of the synagogue sent unto them, saying,
Ye men and brethren, if ye have any word of exhortation for the people, say on.
2 Chronicles 28 speaks of the idolatrous worship by the Assyrians which carried "Instruments" into the holy places. The temple was so polluted that the priests left town. Ahaz made images and burned his children in the fires.50. From this, therefore, let them understand that the matter is not left obscure or doubtful even to the slowest and dullest minds: from this, I say, let these perverse applauders of Christ and execrators of the Christian religion understand that the disciples of Christ have learned and taught, in opposition to their gods, precisely what the doctrine of Christ contains.
For the God of Israel is found to have enjoined in the books of the prophets that all these objects which those men are minded to worship should be held in abomination and be destroyed, while He Himself is now named the God of the whole earth, through the instrumentality of Christ and the Church of Christ, exactly as He promised so long time ago.
2 Chronicles 29 is a plague stopping animal sacrifice. God DID NOT command sacrifices OR the instruments. Only when the GOATS were substituted for INFANTS did the Levites make instrumental noise by the COMMAND OF DAVID.
2 Chronicles 33 has Manassah restoring the Demonish: the words for singing and playing instruments proves that it was demonism.
AS SOON AS HEZEKIAH DIED: Don't be ignorant of the context
2Chr 33:1 Manasseh was twelve years old when he began to reign, and he reigned fifty and five years in Jerusalem:
2Chr 33:2 But did that which was evil in the sight of the LORD,
like unto the abominations of the heathen,
whom the LORD had cast out before the children of Israel.2Chr 33:3 For he built again [con-verto ] the high places which Hezekiah his father had broken down,
and he reared up altars for Baalim, and made groves,
and worshipped all the host of heaven, and served them.
Acts 7:42 Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness?
Acts 7:43 Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan,
figures which ye made to worship them: and I will carry you away beyond Babylon.
God had turned the Jews over to worship the Starry Host and Apollon under various names was the SUN god or even SATURN god.
ăd-ōro All pagan worship intends to get something from their gods: "to speak to one in order to obtain something of him; “Junonis prece numen “Auctoremque viae Phoebum [Apollon] taciturnus adorat, Janus adorandus Of adulation to the rabble, to pay court to
When used of the True God: He does not live in houses built by human hands nor by the works of human hands.
"Altars for Baalim" - The SUN and MOON. And made groves, twr�a Asheroth, Astarte, VENUS; the host of heaven, all the PLANETS and STARS.Stephen says that because of musical idolatry God turned them over to worship the starry host: Therefore, when people use the sacrificial system as a PATTERN that means that God hasabandoned you.
2Chr 33:4 Also he built altars IN the house of the LORD, whereof the LORD had said,
In Jerusalem shall my name be for ever.2Chr 33:5 And he built altars for all the HOST OF HEAVEN in the two courts of the house of the LORD.
2Chr 33:6 And he caused his children to pass through the fire in the valley of the son of Hinnom:
also he observed times, and used enchantments, and used witchcraft,
and dealt with a familiar spirit, and with wizards: he wrought much evil in the sight of the LORD,
to provoke him to anger.
ignis , Charis A. (Mostly poet.) The fire or glow of passion, in a good or bad sense; of anger, rage, fury: “exarsere ignes animo,” Verg. A. 2, 575: “saevos irarum concipit ignes,” Val. Fl. 1, 748
“quae simul aethereos animo conceperat ignes, ore dabat pleno carmina vera dei,” “(Dido) caeco carpitur igni,” the secret fire of love, Verg. A. 4, 2ars , artis, f. v. arma,
(a). Rhetorical : “quam multa non solum praecepta in artibus, sed etiam exempla in orationibus bene dicendi reliquerunt!” Cic. Fin. 4, 3, 5: “ipsae rhetorum artes, quae sunt totae forenses atque populares,” id. ib. 3, 1, 4: neque eo dico, quod ejus (Hermagorae) ars mihi mendosissime scripta videatur; nam satis in eā videtur ex antiquis artibus (from the ancient works on rhetoric) ingeniose et diligenter electas res collocāsse, id. Inv. 1, 6 fin.: “illi verbis et artibus aluerunt naturae principia, hi autem institutis et legibus,” id. Rep. 3, 4, 7: “artem scindens Theodori,” Juv. 7, 177.—
MAGUS Incantations carmen 1. In gen., a tune, song, air, lay, strain, note, sound, both vocal and instrumental sc. Apollinem [Apollo, Abaddon] concordant carmina nervis, “barbaricum, “citharae liquidum carmen, “barbaricum,” id. M. 11, 163.—With allusion to playing on the cithara
Augŭrātrix , īcis, f. id.,I. a female soothsayer or diviner (post-class.), Vulg. Isa. 57, 3 (as transl. of the Heb. ; but in Paul. ex Fest. p. 117, the correct reading is argutatrix; v. Müll. ad h. l.).
augurium salutis, an augury instituted in time of peace, for the inquiry whether one could supplicate the Deity for the prosperity of the state
C. The art of the augur, augury: “cui laetus Apollo Augurium citharamque dabat,” Verg. A. 12, 394 (v. Apollo and augur): “Rex idero et regi Turno gratissimus augur,” id. ib. 9, 327; Flor. 1, 5, 2.
The Art used by Apollo (Abaddon, Apollon) was the
cĭthăra , ae, f. kithara, I. the cithara, cithern, guitar, or lute
Molech . . . Chiun--"Molech" means "king" answering to Mars [BENGEL]; the Sun [JABLONSKI]; Saturn, the same as "Chiun" [MAURER]. The Septuagint translates "Chiun" into Remphan, as Stephen quotes it (Ac 7:42,43). The same god often had different names.
THE STORY OF HULDAH: LIBRARIAN WHO READ THE CURSES.Molech is the Ammonite name; Chiun, the Arabic and Persian name, written also Chevan. In an Arabic lexicon Chiun means "austere"; so astrologers represented Saturn as a planet baleful in his influence. Hence the Phoenicians offered human sacrifices to him, children especially; so idolatrous Israel also. Rimmon was the Syrian name (2Ki 5:18); pronounced as Remvan, or "Remphan," just as Chiun was also Chevan. Molech had the form of a king; Chevan, or Chiun, of a star [GROTIUS]. Remphan was the Egyptian name for Saturn: hence the Septuagint translator of Amos gave the Egyptian name for the Hebrew, being an Egyptian. [HODIUS II, De Bibliorum Textibus Originalibus. 4.115].
"Moloch was represented under the figure of a man with the head of a calf erected upon an immense oven, which [see Note 1 below] [page 54] was lighted to consume at once the seven kinds of offerings. During this holocaust, the priests of Moloch kept up a terrible music, with sistrums and tambours, in order to stifle the cries of the victims. Then took place that infamy cursed by the God of Israel: the Molochites abandoned themselves to practices worthy of the land of Onan (masturbation] and, inspired by the rhythmic sound of the musical instruments, writhed about the incandescent statue, which appeared red thru the smoke; and they gave forth frenzied cries as, in accordance with the Biblical expression, they gave their seed to Moloch." ("History of Prostitution," by Paul LaCroix, French author and historian; 1806-84) Note 1: At the time referred to by Flaubert, Carthage was under siege from unpaid Barbarians enlisted by Carthage in its war with Rome, as mercenaries, and they were out of funds, water. etc. at the time.
"First, Moloch, horrid King, besmeared with blood
Of human sacrifice, and parents' tears;
Though, for the noise of drums and timbrels loud,
Their children's cries unheard that passed through fire
To his grim idol. Him the Ammonite
Worshiped in Rabba and her watery plain,
In Argob and in Basan, to the stream
Of utmost Arnon.Nor content with such
King Solomon was a great purveyor of the existence of Moloch. He even erected a temple for worship on a hill overlooking Jerusalem. A typical worship session, at any one of hundreds of sites throughout the middle east, would include copious amounts of food and drink. There would be singing and dancing.All the while the hordes would be dancing around the statue singing, playing flutes and tambourines to drown out the screams of the dying child. (“History of Prostitution,” by Paul LaCroix, French author and historian; 1806-84) Discussion Forum
Audacious neighbourhood, the wisest heart
Of Solomon he led by fraud to build
His temple right against the temple of God
On that opprobrious hill, and made his grove
The pleasant valley of Hinnom, Tophet thence
And black Gehenna called, the type of Hell."
- Paradise Lost, i. 391-405
2 Chron 34:1 JOSIAH was eight years old when he began to reign, and he reigned in Jerusalem one and thirty years.
2 Chron 34:2 And he did that which was right in the sight of the Lord,
2 Chron 34:3 For in the eighth year of his reign, while he was yet young,
and walked in the ways of David his father,
and declined neither to the right hand, nor to the left.
he began to seek after the God of David his father:
and in the twelfth year he began to purge Judah and Jerusalem from the high places,
and the groves, and the carved images, and the molten images.
g842. asherah, from 833; happy; Asherah (or Astarte) a Phoenician goddess; also an image of the same:—grove. Compare 6253.THE ABRAHAMIC COVENANT AND THE BOOK OF THE LAW WERE IN THE ARK OF THE COVENANT. When God abandoned the Jews we know from Amos, Stephen and others that the "gods" they worshipped was not the I AM the Lord God of Abraham.
g6253. Ashtoreth, ash-toЂreth; probably for 6251; Ashtoreth, the Phoenician goddess of love (and increase):—Ashtoreth.
Then he brought me to the door of the gate of the Lords house which was toward the north; and, behold, there sat women weeping for Tammuz. Ezekiel 8:14
Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. Ezekiel 8:15
And he brought me into the inner court of the Lords house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Ezekiel 8:16
Sara Barton: my pastoral impulse this week is to proclaim the message of the Song of Songs. And here’s why: We desperately need public, communal language about sex, and we have an oft-overlooked resource in the Bible.
Song of Songs is unique in several ways, one of which is the fact that it’s the only place in Scripture where a woman’s voice leads the conversation (the woman speaks 61 of 117 verses). In light of what we’ve heard lately, it seems like a good time to let a wise woman speak about sexual activity that’s right and good, a woman who not only speaks but sings and shouts about intimate, sensual, erotic passion. And in all her talk about kissing, touching, tasting, and smelling, she does not offend with crass or vulgar language. She exemplifies how it’s possible to speak about sex and intimacy appropriately. We might do well to let her teach us a thing or two.
2 Chron 34:14 And when they brought out the money that was brought into the house of the Lord,
Hilkiah the priest found a book of the law of the Lord given by Moses.
and Abdon the son of Micah, and Shaphan the scribe,
and Asaiah a servant of the kings, saying,THE BOOK OF THE LAW WAS ADDED BECAUSE OF INSTRUMENTAL-TRINITARIAN-PERVERTED IDOLATRY
God turned the Civil-Military-Clergy over to Worship the Starry host.
2 Chron 34:21 Go, enquire of the Lord for me,
and for them that are left in Israel and in Judah,
concerning the words of the book that is found:
for great is the wrath of the Lord that is poured out upon us,
because our fathers have not kept the WORD of the Lord,
to do after ALL THAT IS WRITTEN IN THIS BOOK2 Chron 34:22 And Hilkiah, and they that the king had appointed,
went to Huldah the prophetess, [neviyah]
the wife of Shallum the son of Tikvath, the son of Hasrah,
keeper of the wardrobe; (now she dwelt in Jerusalem in the college;)
and they spake to her to that effect.
Huldah was a Prophetess in the sense of reading, understanding and teaching the Sinai Documents: she was never a preacher in a synagogue.
Huldah was NOT a prophetess in the Miriam or Jacob-cursed and God-abandoned Levite sense:
prŏphēta and prŏphētes , ae, m., = prophētēs, I. a foreteller, soothsayer, prophet (post-class.; cf. “vates): prophetas in Adrasto Julius nominat antistites fanorum oraculorumque interpretes,” Fest. p. 229 Müll. (Trag. Rel. p. 194 Rib.): “prophetae quidam, deorum majestate completi, effantur ceteris, quae divino beneficio soli vident, App. de Mundo, p. 56, 29: sacerdotes Aegyptiorum, quos prophetas vocant,” Macr. S. 7, 13, 9: “Aegyptius, propheta primarius,”
PHRASE: Aegyptius, propheta primarius1. Aegyptius,
2. Prophetai
3. Primarius I. one of the first, of the first rank, chief, principal, excellent, remarkable,
primarius parasitus,
părăsītus , i, m., = parasitos, lit. one who eats with another; hence, parasitus Phoebi, a player, actor, one who, by flattery and buffoonery, manages to live at another's expense, a sponger, toad-eater, parasiteThe prophet Hulda gets a scant 9 lines in the Bible, and in them we learn more about her husband than we do about her.
2Kings 22:14 So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they communed with her.
H4932 mishneh mish-neh' From H8138 ; properly a repetition, that is, a duplicate (copy of a document), or a double (in amount); by implication a second (in order, rank, age, quality or location):—college, copy, double, fatlings, next, second (order), twice as much.2 Chron 34:23 And she answered them, Thus saith the Lord God of Israel,
She was near, for she dwelt at Jerusalem, in a place called Mishneh, the second rank of buildings from the royal palace.”Commentary on the Whole Bible Volume II (Joshua to Esther)
II Kings 22: 14 has Huldah “living in Jerusalem in the Mishneh,” which the Aramaic Targum renders as “study hall,” i.e., academy, a place of Torah.”Huldah, the Prophet: Midrash and Aggadah.
"Mishneh Torah" ("The Second Law") is the name used in the Bible itself to designate the book of Deuteronomy, which is a kind summary or review of the rest of the Torah. Maimonides' Mishneh Torah was intended to be a summary of the entire body of Jewish religious law.The Mishneh Torah is sometimes referred to as the Yad Ha-Hazaqah, "the mighty arm." This is a play on the numerological value of the Hebrew word for arm, "yad," which is 14, equal to the number of volumes in this code.
Tell ye the man that sent you to me,
2 Chron 34:24 Thus saith the Lord, Behold,
I will bring evil upon this place, and upon the inhabitants thereof,
even all the curses that are written in the book
which they have read before the king of Judah:
THE BOOK OF THE COVENANT WAS ABRAHAMIC AND INCLUDED NOT CLERGY:
2 Chron 34:29 Then the king sent and gathered together all the elders of Judah and Jerusalem.
2 Chron 34:30 And the king went up into the house of the Lord, and all the men of Judah,
and the inhabitants of Jerusalem, and the priests, and the Levites, and all the people, great and small:
and he read in their ears all the words of the book of the covenant that was found in the house of the Lord.2 Chron 34:31 And the king stood in his place, and made a covenant before the Lord, to walk after the Lord, and to keep his commandments, and his testimonies, and his statutes, with all his heart, and with all his soul, to perform the words of the covenant which are written in this book.
HULDAH DID NOT "PROHESY" ANYTHING: SHE KEPT A COPY OF THE LAW AND COVENANT AND THE MEN WERE IGNORANT.
Jesus warned about the "prophesiers" which included singing, playing instruments and other efforts to drive them into MANIA where the women claimed that they could hear the "gods" only as the Mad Women of Corinth.
PROPHESYING BEYOND THE WRITING PROPHETS CONDEMNED BY JESUS:
Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Matthew 7:21
This practice ignored the Word and repeated a word over and over. For instance, it has been noted that repeating "hallelujah" is like chanting "Hey Yo!" Jesus contrasted this with doing His will--
But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Mt.6:7
Of vain repetitions like "Lord, Lord" or "hallelujah, hallelujah, hallelujah, hallelujah, hallelujah. The most common public use of halal, h1984, or praise is to make self vile:
Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? Matthew 7:22
Prophēt-euō one who speaks for a god and interprets his wil
A. to be aprophētēs or interpreter of the gods, “manteueo, Moisa, prophateusō d' egō” Pi. l.c.; tis prophēteuei theou; who is his interpreter?E.Ion 413
IV. to be a quack doctor, hē mania . . prophēteusasawithoracular power, Pl.Phdr.244d:
-Prophêtês interpreter, expounder of the will of Zeus, of Tiresias, Pi.N.1.60; Bakkhou p., perh. of Orpheus, E.Rh.972; [Dionusou p., of the Bacchae, Id.Ba.551
Delphic Apollo, “Dios p. esti Loxias patros” A.Eu.19; of the minister [female] and interpreter at Delphi, Hdt.8.36,37 Mousôn prophêtai interpreters of the Muses, Plat.
Prophêtis [fem. of prophêtês]of the Pythia, 2. prophet's wife, LXXIs. 8.3.
(Puthia). The priestess of Apollon at Delphi who pronounced the oracles. See Delphi; Oraculum.
Puthios [u_; i_ metri gr. in h.Ap.373], a, on, ( [Pu_thô] ) Pythian, i.e. Delphian, epith. of Apollo, l.c., Pi.O.14.11, etc. (P. alone is f.l. in E. Ion 285); enPuthiou in
and in thy name done many wonderful works? Matthew 7:22"Singing served as a means of inducing ecstatic prophecy (speaking in tongues). Thus the essential relationship between music and prophecy can be clearly seen. This relationship also explains why the expression for "making music" and "prophesying" was often identical in the ancient tongues. origen contra celsum 8.67.
The Hebrew word Naba signifies not only "to prophesy" but also "to make music." (Quasten, Johannes, Music and Worship in Pagan and Christian Antiquity, p. 39)
Dialog of Phaedrus and Socrates notes:
- It might be so if madness were simply an evil;
- but there is also a madness which is a divine gift,
- and the source of the chiefest blessings granted to men.
- For prophecy is a madness,
- and the prophetess at Delphi and the priestesses at Dodona
- when out of their senses have conferred great benefits on Hellas,
- both in public and private life,
- but when in their senses few or none.
And I might also tell you how the Sibyl and other inspired persons have given to many an one many an intimation of the future which has saved them from falling. But it would be tedious to speak of what every one knows.
There will be more reason in appealing to the ancient inventors of names, who would never have connected prophecy (mantike) which foretells the future and is the noblest of arts,
And when the Muses came and song appeared they were ravished with delight; and singing always, never thought of eating and drinking, until at last in their forgetfulness they died.
Poieō , Dor. poiweō I4. after Hom., of Poets, compose, write, p. dithurambon, epea, Hdt.1.23, 4.14; “p. theogoniēn Hellēsi” Id.2.53; p. Phaidran, Saturous, Ar.Th.153, 157; p. kōmōdian, tragōdian, etc., Pl.Smp.223d; “palinōdian” Isoc.10.64, Pl.Phdr.243b, etc.; “poiēmata” Id.Phd.60d: abs., write poetry, write as a poet,
c. describe in verse, epoiēsa muthous tous Aisōpou put them into verse, Id.Phd. 61b; “muthonAnd then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Matthew 7:23
Matt. 10:32 Whosoever therefore shall confess me before men,
him will I confess also before my Father which is in heaven.
Matt. 10:33 But whosoever shall deny me before men,
him will I also deny before my Father which is in heaven.
Luke 7:30 But the Pharisees and lawyers rejected the counsel of God against themselves,
being not baptized of him
John 12:42 Nevertheless among the chief rulers also many believed on him;
but because of the Pharisees they did not confess him,
lest they should be put out of the synagogue:
Working iniquity by the musical prophesiers includes their poetry and songs:
Ergazomai produces an effect, II. trans., work at, make,
agalmata, humnous, Pi.N.5.1,I.2.46 ;
Agalma 2. pleasing gift, esp. for the gods, “a. theōn” Od.8.509, of a bull adorned for sacrifice generally, = anathēma,
To the Graces and Apollyon, Abaddon “Kharēs eimi . . a. tou Apollōnos”
5. generally, image, expressed by painting or words,
You have been anathēmatized If you have given your body and talent to ADORN the Church of Christ.
khairō , 3. on other occasions, as in comforting, be of good cheer, “khaire aoidē” h.Hom.9.7.
V. Astrol., of a planet, occupy the position appropriate to another of its own hairesis, S
kha^ra , hē: (khairō):—; kertomos theou kh. a joy sent by some mocking god, E.Alc.1125;
Iniquity is Anom-ia A. lawlessness, lawless conduct, opp. dikaiosunē,
2. the negation of law,opp. nomos,D.24.152.
Dem. 24 152 and if once decisions by vote are repealed by a new law, where will be the end of it? Can we justly call this thing a law? Is it not rather the negation of law? Does not such a lawgiver merit our strongest resentment?
1 Tim 1:3 As I besought thee to abide still at Ephesus, when I went into Macedonia,
that thou mightest charge some that they teach no other doctrine,
1 Tim 1:4 Neither give heed to fables and endless genealogies,
which minister questions, rather than godly edifying which is in faith: so do.
Timothy 1:9 Knowing this, that the law is not made for a righteous man,
but for the lawless and disobedient,
for the ungodly and for sinners,
for unholy and profane,
for murderers of fathers and murderers of mothers,
for manslayers,
PROPHESYING BEYOND THE WRITING PROPHETS CONDEMNED BY THE GENDER POLICE.2Timothy 4:1 I charge thee thereforeThe Judgment will be based on the Prophets and Apostles which Christ taught as that which MUST be taught and commanded. Jesus did not command rhetoricians, singers or instrument players. Jesus called them Hypocrites by pointing to Ezekiel 33.
before God,
and the Lord Jesus Christ,
who shall judge the quick and the dead at his appearing and his kingdom;
John 12:48 He that rejecteth me, and receiveth not my words,
hath one that judgeth him:
the word that I have spoken,
the same shall judge him in the last day
Performing the Book: The Recital of Epic in First-Century C.E. RomeThe distinction between the serious and the popular recitation of poetry was expressed by the terms recitare and cantare. Cantare is the technical term for the performance of a poetic work on the stage. The distinction between recitare and cantare can be inferred from Servius' comment on Eclogue 6.11:
A recital/reading is debased when it takes on the features of a performance.
Horace uses cantare in a derogatory sense for a mimetic, grotesque, distorted and inappropriate style of performance when he satirizes a character's recitals of Calvus and Catullus: quos neque pulcher Hermogenes umquam legit neque simius iste nil praeter Calvum et doctus cantare Catullum. (Sat. 1.10.17--19)
XXII. [What they attribute to sermons only, and what we to reading also.]
15 12. Enders (1997) 253--78. Such gendering of aesthetic categories prevails not only in antiquity but appears also in Kant's distinction between the passive feminine beautiful and the active masculine sublime
and in Rousseau's association of art and the theater with the feminine. I have in mind Kant's "The Beautiful and the Sublime"
15. In the context of declamation as a school exercise, cantare is also a negative term;
Cantare does not lose its more dignified association with the prophesying sacerdos (OLD 7c), as used by Horace in Carmina 3.1.4 (virginibus puerisque canto).
Hor. Od. 3.1
Bid the unhallow'd crowd avaunt!
Keep holy silence; strains unknown
Till now, the Muses' hierophant,
I sing to youths and maids alone.
Kings o'er their flocks the sceptre wield;Hor. Od. 3.1Outside the sacred context, however, canto has negative connotations both in regard to school declamations, as noted by Quintilian (I.O. 11.1.56, cantare, quod vitium pervasit), and in regard to public speeches. In fact, according to Quintilian, both school exercises and public speeches are equally susceptible to the flaw of cantare:
Odi profanum volgus et arceo.
favete linguis: carmina non prius
audita Musarum sacerdos
virginibus puerisque canto.
sacerdos: cf. Vergil's pii vates and Musae quarum sacra fero (G. 2.475); Milt., 'Smit with the love of Sacred Song'; Ov. Am. 3.8.23, ille ego Musarum purus Phoebique sacerdos;
Phoebus , i, m., = Phoibos (the radiant), I. a poetical appellation of Apollo as the god of light: “quae mihi Phoebus Apollo Praedixit,” for the sun:Cantus ,
Phœbean, Apollinean: “carmina,” Lucr. 2, 504: “lampas,” the sun, “Rhodos,” where the worship of Apollo prevailed, id. M. 7, 365: “lyra,” id. H. 16, 180: “sortes,” oracle,
C. Phoebas , ădis, f., a priestess of Apollo; hence the inspired one, the prophetess,
2. With instruments, a playing, music: “in nervorum vocumque cantibus,” Cic. Tusc. 1, 2, 4; id. Rosc. Am. 46, 134: “citharae,” Hor. C. 3, 1, 20: “horribili stridebat tibia cantu,” Cat. 64, 264: “querulae tibiae,” Hor. C. 3, 7, 30: “dulcis tibia cantu,”
A. Prophetic or oracular song: “veridicos Parcae coeperunt edere cantus,” Cat. 64, 306; cf. Tib. 1, 8, 4.—B. An incantation, charm, magic song, etc.: cantusque artesque magorum. Ov. M. 7, 195; 7, 201: “at cantu commotae Erebi de sedibus imis Umbrae ibant,” Verg. G. 4, 471: “magici,” Col. 10, 367: “Haemoniis agitare cantibus umbras,” Val. Fl. 6, 448: “amores Cantibus solvere,” Tib. 1, 2, 60; 1, 2, 45; 1, 2, 53: “cantus e curru Lunam deducere tentat,” id. 1, 8, 19; 4, 1, 63; 4, 4, 10; Ov. H. 12, 167; id. M. 4, 49.
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