🚀 go-pugleaf

(ru) dolf: "You will remember that when you studied your geometry in 
school you were told that a point was simply location or a center, 
without length, breadth or thickness. Not having dimension, therefore, a 
point cannot be said to be a thing {ie. POINT = 49J7W as determination 
of the Sabbath Jubilee year associated to the 'oth cycle of 6D as 2184 
day solar / lunar cycle recommencing each 6J = 294 x 364 or 293 x 
365.2425 days on 20 March}...

"And I also related to you the Sabbaths of the land on Mount Sinai. And 
the years of jubilee in the Sabbaths of years I related to you. But its 
year I have not related to you ... on account of this I ordained for you 
the weeks of years, and the years, and the jubilees as FORTY-NINE 
JUBILEES from the days of Adam {Taken from 4 corners/ Earthy; red} until 
this day and ONE WEEK AND TWO YEARS. [ie. 49J1W2D + 40 years = 49J7W 
where the difference of 49.7 days occurs between the 365.2425 day 
topical year and 364 day religious calendars]

And there are still forty further years [as 5W5D given 6D = 2184 days as 
the 2 x 1092 days of the 'oth-'wonders and signs' as being a 3 x 364 day 
solar / 3 x 354 day lunar + 30 day intercalation cycle] to learn the 
commands of the LORD until they cross over the shore of the land of 
Canaan {Merchant; trader; or that humbles and subdues}, crossing over 
the Jordan {The river of judgment: See also the Category of 
Understanding #369 = #8, #300, #2, #4, #50, #5 as 'n. Thought of 
Judgment'} to its western side." [Jubilees 50:1-5]

The point within the circle occurs when radius = 1 and in the Jubilee 
year 49J7W, where the circumference = 22/7 commences as #0 (ternary 
number) with the new Moon on Wednesday 20 March Equinox and on every 364 
x 294 or 365.2425 x 293 days thereafter. As a rational cosmological 
understanding intrinsic to God giving Moses two tablets of stone written 
with the finger of God. The point within the circle also plays a role in 
German Philosopher Heidegger's (1889�1976) cogito as the starting point 
of philosophy and the pervasiveness of the hermeneutic circle and 
Aboriginal protests against the mistreatment of Jews in pre-war Nazi 
Germany made to the German console general in Melbourne on 15 December 1938.

That aboriginal art conception of vast distance, their land and 
cosmology demonstrates, if one considers the designation of the year 
into seven portions:

- http://www.grapple.id.au/Chronicles/images/tetrayear.jpg

ONE: 	1, 2, 3
TWO:	0, 3, 6
THREE: 	0, 9, 18
FOUR:	 0, 27, 54 = Chinese Tetragrammation (Yang, Yin, Zhun) of Number 
(Imperial Governance of male - dragon, female (consort) - phoenix: 206 
BCE to 220 CE published 2 BCE); cf: [Deuteronomy 4:1-20]
FIVE:	0, 81, 369 = 9(9�+1)/2 - Organisation of the Myriad of things
SIX:	 0, 243, 729 = Appraisals within vCube (9 x 9 x 9)
SEVEN:	0, 729, 2187 = 17 March (Saint Patrick's Day and ipso facto 25 
March) + 2 x 'OTH CYCLE of 1092 (6 x 364 = 6D) days as Genesis and 
substantiation of Christian identity.

A preservation of a rational natural and common law mind by nomadic 
peoples--And that the usage of the latin term Terra Nullus cannot then 
be used and understood as claimed in 1770 by Captain James Cook as 
meaning that Terra Australis was "land belonging to no one" or 
unoccupied land which is now the Commonwealth of Australia."

Carl McCluskey (saints@nettally.com): "I see you haven't had any success 
arresting anyone at hotmail nor anyplace else as you threatened. Empty 
threats are typical from you. You need psychiatric counseling for the 
mental illnesses of which you admitted. I doubt you were ever a sworn 
officer. You are probably lying about that as well."

(ru) dolf: "In fact, continues Albert Pike, a point is nothing 
materially speaking. It cannot be proven by any physical sense for no 
one has ever seen or felt, heard, smelt or tasted a point. Yet we know 
that it is the beginning of Geometry and while its very existence cannot 
be 'proved' to the senses we are positive that it does exist, because 
all geometrical operations must start from it. Were there no point, 
neither line, surface nor solid could be produced. It is the foundation 
upon which the three physical dimensions must stand." [THE POINT WITHIN 
A CIRCLE -- General Albert Pike, A Masonic Study, p 2]

Marjorie Grene admits that when she studied in Germany, she was taken 
with Heidegger but that quickly changed: "By 1934, . . I was thoroughly 
disillusioned with all these �deep meanings�. It was out of necessity�or 
sheer historical contingency, which is a kind of necessity�that I 
returned to Heidegger�s work and to literature in some ways akin to it, 
in other words, to what is called continental as distinct from 
analytical philosophy. Since I had studied with Heidegger, and the 
following year with Jaspers, I was asked to write about these people 
when they came into vogue among us after the war. And since I had lost 
my job and was tied down by farm and family so that I couldn�t wander 
off looking for another position, I thought I should do whatever I was 
asked to do that was in any way philosophical, in order not to get lost 
altogether from any contact with my profession. Every time I wrote about 
the stuff, I said, �.Ugh, never again'�.

About Heidegger and his discussion of being-in-the-world, Grene offers a 
little praise, but not very much: Heidegger�s discussion, Grene sees, as 
making a �move against the cogito as the starting point of philosophy?� 
and he appropriately stresses the pervasiveness of the hermeneutic 
circle but Heidegger is a contorted �jungle of neologisms�.

Worse than the arbitrary and unintelligible style is the fact that 
Heidegger�s human being �is as disembodied as any Cartesian mind could 
be� and the fact that there is a �deep connection between that account 
and Heidegger�s undoubted Nazism or fanatical German nationalism. . .�. 
It is true, I suppose, that she is somewhat more sympathetic to the 
early than the late Heidegger whose writing she simply dubs �appalling 
nonsense�! Grene is only a little less harsh with Sartre�s ideas about 
being-in-the-world and, more generally, with Being and Nothingness: 
�Like Hume�s Treatise, it is one of the transcendent works of our 
philosophical tradition which show how, given inadequate premises, a 
particular movement of thought works itself into an impassable dead end�.

In a Quadrant, July- August 2009 article titled 'The Assault on ANZAC: 
The Legend and the Left' and in the earlier edition (June 2009) article: 
'Gallipoli: Second Front in the History Wars', James Cook University 
Senior Lecturer Dr. Mervyn F. Bendle discusses the revisionist attack on 
the history of Gallipoli and the role it has played as the central 
component of the ANZAC tradition in Australia. And asserts that it "is 
impossible to avoid the conclusion that the constant reiteration of 
terms like 'militarist', 'masculinist', 'imperialist', 'nationalistic', 
'racist', and 'ruling class', with reference to the ANZAC legend serves 
mainly to obscure the absence of genuine thought or research by these 
writers, and masks the fact that a great deal of their work is either 
highly subjective and anecdotal or simply ideological verbiage. It is 
especially notable that very few of the intellectuals discussed above 
situate their assessment of the ANZAC legend within any analysis of the 
origins, course, and real and potential outcomes of the Great War (or 
the other conflicts in which Australia has been involved), preferring to 
adhere to their nihilist premises that the war was pointless, wrong or 
immoral."

But, as I have noted above, Grene thinks Merleau-Ponty is an enormously 
important thinker who, like Polanyi, tries to redirect the philosophical 
tradition. She did not study Merleau-Ponty until 1960-61, after she had 
been working with Polanyi on Personal Knowledge (1958), but when she did 
read The Phenomenology of Perception what she found was a companion 
piece to Personal Knowledge: �. . . Merleau-Ponty�s book seemed to me to 
convey the same message, but in the opposite order, and in a language 
that I could both understand and use (or so it seemed at the time)�. 
[Phil Mullins, Vintage Marjorie Grene (d. 16 March 2009): A Review Essay 
on A Philosophical Testament Professor Marjorie Grene]

Bendle points out that this campaign to similarly blight the ANZAC 
tradition by its 'contempt for colored people and foreigners generally 
[and indigenous Dutch Australians specifically], for minority views, for 
art, literature, culture and learning; and something not far from 
contempt ... for 'good' women and brutal disdain for 'bad ones', is 
explicitly being undertaken by the intelligentsia and the Left as we 
approach the twin centennials commemorating the outbreak of the Great 
War in 2014 and the Gallipoli landing 2015.

And describes the objectives of his article as follows: "I describe the 
basic revisionist approach and review many examples of it by prominent 
and influential academics and others; I provide an historical context in 
which this antagonism can be best understood; and finally I emphasize 
how gratuitous, grotesque and historical these attacks are, especially 
when viewed against the background of the real threat that Australia and 
our allies faced during the Great War, when so many young men fought 
gallantly, sacrificed themselves and gave birth to the ANZAC legend."

The basic dichotomizing model attributed to the revisionist version of 
the ANZAC legend has two main components:

1) Some perfunctory recognition is initially given to the bravery of 
Australian troops who fought in the Great War and other wars and to the 
qualities traditionally associated with the legend. Revisionists 
apparently feel they cannot (yet) dispense with this token acknowledgement;

2) The revisionist emphasis however is on the second component of the 
model, which is always critical, debunking and even denunciatory of the 
legend, applying a form of methodical nihilism to allege that at the 
core of the ANZAC legend there is nothing--only meaninglessness, 
futility, error, 'a nightmare happening in a void' as George Orwell 
remarked of Great War Literature. Alternatively, if there is something 
at the core of the legend, it is shown by the revisionist to be 
unworthy, wicked and iniquitous--militarism, imperialism, colonialism, 
racism, sexism, masculinism--and therefore can and must be condemned and 
ridiculed.

#1 = [the major premise {YANG/FATHER/HEAVEN/MALE/FORM - Formula of 
Universal Law}, which contains the law of that will:

7 x 24 x 13 = 2184 days of the 'oth cycle = 6D or 6 x 364 associated to 
the 'constant sequence of sun and moon' as 354 x 3 + 30 day 
intercalation = 1092 days x 2 = 2184 days] +

#2 = [the minor premise {YIN/MOTHER/EARTH/FEMALE/MATTER - Formula of 
Humanity - HEAD OF STATE}, which contains the command to behave in 
accordance with the law, that is, the principle of subsumption under the 
law:

x 49 = 6J or 294 x 364 days or 365.2425 x 293 years - Vernal Equinox 
Wednesday 20 March 1996 / 21 March = 1 Nisan 5756; and] +

#3 = [the conclusion {ZHUN/SON/SEA/ENUMERATE/OFFSPRING - Formula of 
Autonomy}, which contains the verdict (sentence), that is laid down as 
right in the case at hand: ... 6,000 topical years as Telos ('achariyth 
as 122J3W1D) = Arch (re'shiyth as 3W1D) + c� [9(9�+1)/2]:

has #369 with Septet #41 {ie. #81 - #27 - #9 - #3 - #1} centric on {ie. 
20 March 1996 + (5*364) + 182 = 12 Sept 2001 as 1st day of 7th solar 
month = #0 - Zero point} 13-17 September 2001 / 18 September = 1 Tishri 
5762. ref: "On [Sunday 16 September as] the 1st day of the [21st 
priestly] course of Jachin {he that strengthens and makes steadfast} on 
the 29th day of lunar month, on the 5th day of the 7th solar month." 
[4Q321]] +

#4 = 'OTH Chronological Elements = #10 as {Totality of Nature = Formula 
of Progression of individual phenomena: #1 = {0: 1} + #2 = {0: -1, 1: 1} 
+ #3 = {0: 0, 1: 1} + #4 = {0: 1, 1: 1} = #10 = {0: 1, 1: 0, 2: 1}}

vCube Balanced Ternary System distribution: #1 = {0: 1}; #41 = {0: -1, 
1: -1, 2: -1, 3: -1, 4: 1}; #81 = (0: 0, 1: 0, 2:0, 3:0, 4:1}

A description of the revisionist approach has recently been provided in 
the new edition of The Oxford Companion to Australian Military History 
(2008), and it follows this pattern. While it initially concedes that 
the ANZACs were brave, they are nevertheless presented as pawns who were 
dragged into someone else's war and betrayed by the incompetence of the 
'British military establishment who, contemptuous of the lives of mere 
colonials, sacrificed them in the futile Gallipoli campaign and as shock 
troops on the Western Front.

The war achieved nothing, and far from proving Australian nationhood, 
actually demonstrated Australian subservience.' This revisionist version 
is closely associated with the Left, and appeals to those 'who came of 
age during or after the Vietnam era', and share a 'suspicion of overseas 
military entanglements', associated especially with the United States, 
and exemplified recently by the war in Iraq. While it is noted that this 
version 'has been criticized as grotesque, even ahistorical', this has 
not stopped it from being increasingly influential, especially when it 
is augmented with the other elements of leftist ideology that already 
dominate intellectual culture." [Mervyn F. Bendle, The Assault on ANZAC, 
Quadrant July-August 2009, p 7]

A variation of the 22/7 {= 3.1428571...} equation as rational PI 
computation and the 364 day cycle from the DATE(1996,3,20) + (5 * 364) + 
182 days = Wednesday DATE(2001,9,12) gives the Equinox of Saturday 
DATE(2001,9,23) as commencing the Sabbath year and the reprise 
associated to the following schema as a transcendent negation of the 
Gregorian cycle of 400 years as the basis for replacement theology, 
which is as 146097 days evenly divisible by seven:

#0 MOD 22 = 22 [#TAU / #400] as 4000 BCE
#400 MOD 22 = 17 [#PE / #80]
#800 MOD 22 = 12 [#LAMED / #30]
#1200 MOD 22 = 7 [#ZAYIN / #7]
#1600 MOD 22 = 2 [#BETH / #2]
#2000 MOD 22 = 19 [#QOPH / #100]
#2400 MOD 22 = 14 [#NUN / #50]
#2800 MOD 22 = 9 [#TETH / #9]
#3200 MOD 22 = 4 [#DALETH / #4]
#3600 MOD 22 = 21 [#SHIN / #300]
#4000 MOD 22 = 16 [#'AYIN / #70] = #0 CE as HETEROS autonomic 
transformative prototype and symbolic associator to series #15, #34, 
#65, #111, #175, #260, #369 ... #2000 Y2K

#4400 MOD 22 = 11 [#KAF / #20] = #400 CE
#4800 MOD 22 = 6 [#VAV / #6] = #800 CE
#5200 MOD 22 = 1 [#ALEPH / #1] = #1200 CE
#5600 MOD 22 = 18 [#TSADE / #90] = #1600 CE
#6000 MOD 22 = 13 [#MEM / #40] = #2000 Y2K / Equinox of DATE(1996,3,20) 
/ @ (21 March = 1 Nisan) + (5 * 364) + 182 days = Wednesday 
DATE(2001,9,12) with Equinox of Saturday DATE(2001,9,23) commencing the 
Sabbath year of 'oth cycle has #369 with Septet #41 centric on 13-17 
September 2001 / @ 18 September = 1 Tishri 5762.

- http://www.grapple.id.au/Chronicles/images/toth9.gif

Telos ('achariyth as 122J3W1D or 6,000 topical years) = Arch (re'shiyth 
as 3W1D) + c� [9(9�+1)/2]

#6400 MOD 22 = 8 [#CHET / #8]
#6800 MOD 22 = 3 [#GIMEL / #3]
#7200 MOD 22 = 20 [#RESH / #200]
#7600 MOD 22 = 15 [#SAMEK / #60]
#8000 MOD 22 = 10 [#YOD / #10]
#8400 MOD 22 = 5 [#HE / #5]
#8800 MOD 22 = 22 [#TAU / #400] as 8800 CE

One who rebukes his fellow should not (at the start) speak with him so 
harshly that he shames him, as it is stated, '[You shall surely rebuke 
your fellow] and you shall not bear upon him a sin' (Leviticus 19:17). 
So [too] did the Sages say, 'I might think you must rebuke him [while] 
his face is turning colors, [the verse] comes to teach us, 'and you 
shall not bear upon him a sin' (Talmud Erchin 16b). From here [we see] 
that it is forbidden to shame a Jew, all the more so in public.

"Even though one who shames his fellow does not receive lashes, it is a 
terrible sin. So did the Sages say, 'One who shames (lit., 'makes 
white') the face of his fellow... has no share in the World to Come' 
(Pirkei Avos 3:15). Therefore, one must be careful in this matter -- 
that he not embarrass his fellow publicly, whether a small or great 
[person]. And he should not call him a name which shames him, nor should 
he speak before him about a matter which embarrasses him.

"When does all of this apply? In matters between a person and his 
fellow. But in matters of heaven if he did not repent [after you rebuked 
him] privately, we shame him publicly, we publicize his sin, we execrate 
him to his face, and we disgrace and curse him until he returns to the 
better -- as did all the Prophets to Israel." [(c) 2009 By Rabbi Dovid 
Rosenfeld, Crying Out, Project Genesis 2009.8.10]

daniel <danielthomasandrewdaly@live.com.au> wrote:
> 
> The First Chronicles of
> The Children of Destiny
> 
> The Cherubim Melanie
> 
> The Days of Summer Past
> 
> By
> Daniel Thomas Andrew Daly
> www.noahidebooks.com
> � 2009
> 
> 
> Chapter One
> 
> 14,300 ROE
> 
> New Terra was approaching.  New life was approaching.  New beginnings
> were approaching.  But for Melanie, 34th born of the Female Cherubim
> of the Realm of Eternity, most of her focus was on the days of summer
> past.  She sat in her rocking chair in her small abode near one of the
> larger keeps at the edge of the Terraphoran Rim, near the south of
> Terraphora.  She sat in her rocking chair, reflecting over days gone
> by.  She sat there thinking over one special Summer past, just a few
> thousand years ago.  One special summer in which her twin, Laquenta,
> had grown close to her.  A special summer in which she had known true
> love.
> 
> 11,176 ROE
> 
> �So you want to hit the beach, then?�  Melanie could tell by the tone
> in Laquenta�s voice that he was being quite serious.  �But it is
> barely Spring, Laqy.  The beach will still be freezing.�  �I know.
> But I don�t mind the cold.  Besides, we haven�t been swimming together
> for years.�  �I know.  Perhaps when summer comes around, okay.�  �I�ll
> hold you to that.�  �Consider me held,� she responded smiling at him.
> 
> As Spring passed and summer began Melanie looked forward to her time
> with Laquenta.  For she had grown somewhat close to him now.  Somewhat
> close and, in the love she desired to have in her heart, Laquenta her
> twin seemed by the standards of the realm, a thoroughly good choice.
> And so she looked forward anxiously to the return of her twin that
> Summer.
> 
> She was out in the front garden, digging down into the dirt,
> occasionally taking a sip of lemonade from a glass that still had ice
> in it, when someone hailed her.  She looked up, ever so pleased.  It
> was him � he had returned.
> 
> He came up to her, grabbed her in his arms, and gave her a hug.  And
> then, taking flowers from behind his back were they had been hidden,
> he gave them to her, his face beaming.  �The car is out the front.
> Why don�t you go and change inside and we will head to Lake Sharday.
> The weather is awesome today so the beach should be perfect.�  Melanie
> nodded, smelling the roses.  They were perfect, just like her twin
> Laquenta.  She went inside to change and choosing the swimming
> garments she had already had placed beside her bed, put them on and
> put on a coat over the top.  She quickly prepared a small basket of
> fruit and some chicken which she had left over, and buttering some
> bread rolls, grabbed her hat and made it out to the front to join him.
> 
> He looked at her, smiling.  �Ready sweetie?�  �As ready as I will ever
> be?�  The car took off and, soon coming to a major road, began the
> trip to Lake Sharday, an hours driving distance from were Melanie
> lived.
> 
> 
> Chapter Two
> 
> 11,706 ROE
> 
> She looked at the large shell intently.  �Here, put it to your ear,�
> said Laquenta, and placed the shell next to Melanie�s ear.  �Can you
> hear the sound of the lake?�  She nodded.  �Its wonderful,� she said,
> and he smiled.  They had swum for a while and then laid down to bake
> in the sun.  And now he was playing with sand making sandcastles and
> putting shells to her ear.  She looked at him, smiling.  It was a
> wonderful day and she really wished it would never end.  Soon they sat
> down on their beach blanket, looking around the beach noting around
> fifty or so angels scattered here and there.  Eating there lunch
> Melanie thought on the relationship which appeared to be developing
> with her twin.  He was certainly handsome, was Laquenta.  And of good
> moral character.  He was not overly wealthy, maintaining a basic
> farming position in the rostered work and doing not much else, but he
> had told her he�d had a lot saved.  That would be good, she thought to
> herself.
> 
> �Here.  Take a strawberry.�  He put it to her mouth and she opened up,
> swallowing and chewing on it.  �That was yum,� she said.  �How about
> another?�  He proceeded to place four more to her mouth and she
> delighted in the taste.  Some thoughts came to her as she was sitting
> there.  Thoughts about her future and just what Laquenta could
> possibly mean to her.  And so deciding to take a risk she asked him an
> important question.  �Laqy.  I know you have a steady job and it pays
> ok.  But do you ever dream of more?  Do you ever wish to make
> something of your life?  You are one of the older Cherubim, so you
> could take a risk, you know.�  Laqy continued eating his chicken roll
> and chewing it, looked at her.  �You know, Mel.  For us Cherubim after
> the first 20 or so, it matters less and less were you are on the
> list.  I mean, in truth, the first half a dozen of us get noticed, but
> then it is just one of the pack.  One cherubim out of 1,400,000, you
> know.  Just another commoner in a sense.�  Melanie nodded,
> understanding instantly what he was saying.  �I know, Laqy.  I know.
> But a lot of angels read our Cherubim Torah now and your name is well
> known because of it.  You are right near the top, just like myself,
> and many know who you are because of it.  Surely with that fame you
> might be able to make something of your life.�  Laquenta considered
> her words.  In a way they sounded true.  Yes, because of his
> birthright in the Cherubim community and especially because many got
> to know his name, being high on the list of Cherubim Torah, he did
> have a small amount of fame.  Certainly nothing to be compared to a
> Michael or a Saruviel of the Seraphim.  But he had a small degree of
> it.  �And do what with my fame, exactly?� asked Laquenta, curiousity
> aroused.  She looked at him, considering his point.  �Oh, I don�t
> know.  Something.  Anything, I guess.  I mean life is there for the
> taking as Torah says.  We make of it what we will.  Surely there is
> something you are good at and which you can become successful at.  You
> just need to apply yourself a little bit.  He looked at her seriously
> and after a while nodded.  �You could be right, Mel.  You could be
> right.�  She smiled.  He was listening � that was good.  Maybe it
> would bring forth some action.  She liked to think so anyway.
> 
> The finished off their meal and returned to Melanie�s home.  Asking
> him if he would like to stay the night, Laquenta agreed and she made
> up the bed in the spare bedroom.  It would be nice, she thought to
> herself, having a man stay the night.  It would make quite a nice
> change she thought, as she started placing the new sheets on his bed.
> 
> 
> Chapter Three
> 
> �I guess, yes Mel.  I have given it a lot of thought, your words.  And
> this past summer has been great for me.  Great for us.  I have drawn
> closer to yourself, closer than ever before.  And what you said at the
> beginning of this summer has been on my mind.  On my mind constantly.
> So I decided if I was going to do something I may as well start by
> writing something.  Some sort of piece of literature.  And I decided
> on a poem.  A poem which, perhaps, expresses the feelings both of us
> have on this very topic.  And it is a poem which, I think, says what
> it really needs to say.  It is called �Stuck��  Laquenta handed his
> twin the poem.  She looked at him, a nervous smile on her face, and
> sat down at the table to read the poem.
> 
> Stuck
> By Cherubim Laquenta
> 
> Stuck
> Trying to be someone I�m not
> Jealous of those at the top
> Wishing that I had a lot
> Stuck � Stuck in this life
> 
> Fear
> Is that what is holding me down
> Denying me life�s greatest crown
> Keeping me stuck in this town
> Fear � Holding me down
> 
> Fame
> Something that all of us desire
> To set this world on fire
> To build our own empire
> Fame � We all want to get higher
> 
> Yet
> 
> Love
> In patience what I need comes to be
> As the love of God is towards me
> In the prison of life I�ll be free
> Love � the gift we all need
> 
> 
> 
> Melanie left off reading the poem.  It was short, succinct, and really
> to the point.  And, ever so slightly embarrassed, she nodded at her
> twin.  He had spoken well.  So well.  It was as if he already knew the
> desires of the heart.  To be someone.  To be great.  To be all that he
> could be.  But then it was as if he already knew the answer to those
> desires.  And those desires were answered in the one who alone could
> truly give you what you need.  She smiled at him, nodded, and gave him
> a hug.  �Thank you Laquenta.  That was perfect.�  And then she giggled
> a little.  �I will take it to Terraphon, ok.  See if I can get it put
> into a poetry anthology by someone.�  Laquenta just shook his head.
> She didn�t give up that easily.  �As you wish, Mel.  As you wish.�
> And they both chuckled a little.
> 
> 
> Chapter Four
> 
> That summer drifted to a lazy conclusion and, as Autumn began,
> Laquenta had headed back to Terraphora to resume his work duties.  He
> promised another visit next summer, and Melanie promised to wait for
> him anxiously.  That summer came and went, as did a number the two
> spent together.  But, unfortunately in a way, after a few hundred
> years, they again drifted somewhat.  But that happens.  That
> inevitably happens it seemed between many of the twins and many of the
> relationships you made in life.  And sitting on her rocking chair,
> over 3,000 years later, Melanie reflected on the reality of such a
> long life and the relationships which came and went.
> 
> 14,300 ROE
> 
> She often thought that throughout eternity she was destined to gain
> friendships with all the angels of the realm � that perhaps that was
> the whole point as to why relationships usually had a spurt to them,
> but dwindled after time.  Perhaps they just needed a good refreshing
> period.  A time apart.  Even thousands of years apart, just to make
> new friends and live a new life.  But Laquenta, in the last few years,
> had been visiting her again.  And he promised that this summer and, if
> she didn�t mind, for a number of decades, they would resume their
> strong friendship.  It was almost like the coming and the going of the
> seasons.  Friends for a while, but you moved on.  But in the cycles or
> the seasons of life old friends came around again.  Almost renewed.
> And the love and trust you had once built had been restored and things
> took on new meaning and growing meaning.  Perhaps this was just a
> secret to life � to life eternal.  Ever-changing in many ways, but
> ever the same as well.  And perhaps that was just the wisdom of her
> eternal father at work.  She liked to think so anyway.
> 
> She got up from her rocking chair late that day and went inside.  The
> webnet was still on and she took another look at some of the plans for
> the new creation of Terra.  It was exciting news � very exciting.  And
> from what the articles said mankind�s number was intended to go on
> perpetually.  In a way that daunted her.  She could never really meet
> all the children of men, then.  It would take time unlimited.  But
> perhaps that was simply the way it was meant to be for mankind.
> Still, she had her angelic family and in them she knew she could take
> eternal consolation.  There would, she guessed, always be days of
> summer past to reflect upon in the long life she would live.  And even
> now days of summer present to enjoy, once again, life with her friend
> Laquenta.  And by the grace of her eternal father, unlimited days of
> summer future.  But that was life, wasn�t it.  That was life.  With an
> eternal father who had given them the gift of eternal life before all
> of them were endless days of summer future and endless days of summer
> past to reflect upon.  And that gave a cheerful smile to Melanie the
> Cherubim, 34th born of the female Cherubim of the Realm of Eternity.
> 
> 
> THE END
> 
> 
> 
> 
> 
> 
>