Prima Secundae
Lecture 270: Old Law Ceremonies: Figurative and Literal Reasons

Transcript
================================================================================

It's the one where the repentant son comes back, right, and the fatted calf, they offer it up, right? Then the older brother comes down and complains, right, and he says, you've never even killed a goat for me. Oh yeah. Yeah. A goat, yes. You think of this here, you know, that the goat is inferior to obviously what the repentant son was getting for his merrymaking, you know. Yeah. He didn't get a goat for my merrymaking, he says, to my friends. So the Hercules is an animal fetid, huh? That's stinking. Yeah, and now the skins are made pungent, huh, biting. Stinking. Sting. Sting Paul then. And to this has signified the odor and the uncleanness and the sharpness of sin, so, boy. Sting. That's a goat. That's a goat. The goat, the ram. Is that right? Yeah. Isn't the goat a social lust or sins of the flesh, isn't that part of it? Yeah. Okay. That's it. I just got this. Here, of course, is the he-goat. Yeah. Yeah. Oh, I see. It's like, it's like a difference between a, let's say, a heart, or a heart, and one's male, one's female. And here, of course, is the he-goat. Yeah. They say when, when the he-goat is, what, he's ready to reproduce or something, like he's in the mood, he stinks. Have you ever smelled really good? If you go, they really, they call it rutting, when he's rutting, it stinks on him. I've smelled, that's two things. One, he does stink, and that's the side of his lust, yeah. Yeah. Yeah. Yeah. Let's see how this, the blood of this, what, offered up goat, huh, is what, carried, huh? Yeah. Carried in, together. Together with the blood of the, in the Sancta Sanctorum. And is what, from it to the whole sanctuary? I don't know what to do that for. To signify that the tabernacle is clean from the uncleanliness of the sons of Israel. The bodies of the goat and the calf, which are offered up for sin, to see that they be burned, to show in the consumption of the sins, consuming of the sins. Because there was not burned something holy except the Holocaust, huh? Once the command was that they be burnt outside the camp, huh? Mm-hmm. In detesting of the sin. This was when there came about some sacrifice to be offered for some grave sin, right, huh? Or for the multitude of sins, huh? Other, what, goat? Who was sent out of the desert, huh? Not that it would be offered to demons, huh? Which the Gentiles worshipped in the desert. Because to them nothing was what listed to be offered up. But to designating the effect of that sacrifice. Goat. And therefore, the priest placed his hand upon his, what, head, confessing the sins of the children of Israel. And if that goat was deported in the desert, where he would be eaten by, what, beasts? As they were carrying the punishment for the sins of the people. He set over to carry the sins of the people because in its sending forth it signified the remission of the sins of the people. Or because it was collected as it were upon his head, right? Some schedule. Where there were written the sins down, huh? Now, the figurative reason of these things, huh? Let's listen to all this. Okay. The figurative reason of these things was because Christ is signified both through the, what, calf and account of his, what, virtue. And by the ram, because he is the leader of the faithful. And through the goat, an account of the likeness of the sin, of the flesh of sin. The sin that will be punished. And thus, Christ is offered up for the sins both of the priests and of the people. Because through his passion, both the greater and the lesser are cleansed from sin. And in the confession there. I mean, in the litany of the blood of Christ, right, isn't it? Well, there's all hope there, right? But the blood of the lamb and the goat are placed in the, what, holy holies, through the priest. Because through the blood of the passion of Christ, there is clear for us entry into the kingdom of the heavens. The, their bodies are burnt outside the thing because outside the gate, Christ suffered, as the apostle says in the epistle to the Hebrews. Through the goat, however, who was sent out, it signified either the divinity of Christ, which went away in, what, solitude. The man, Christ, suffering. Not changing his place, but power. Yeah. Or it signified the bad, what, which we ought, which ought to be cast away from us by offering our virtuous motions to God, to the Lord. And about the uncleanness of those which were burnt up in these sacrifices, the same reason as in sacrifice of the red. Now another. Okay. It's the last, it's the last article. Last. No, there's another article after this. No, we've got eight, nine, and ten. Oh, my goodness. Really. Yeah. Oh, my, no. Seven and eight. Seven and eight are not bad. Yeah. Oh, eight and nine again. It's moving back to the old, the old testament, the old, the old law. Okay. Okay. Now, to the seventh, it should be said that through the right of the law, the, what, the leper is not, what, cleansed from the stain of leprosy. But the one who has been cleansed, I guess, from that is shown, right, huh? And this is signified in Levi 14, when it is said about the priest, when you find a leper has been, what, cleansed? For leprosy has been cleansed, but is said to be purified insofar as it is, what, yeah. For leprosy has been cleansed. For leprosy has been cleansed. For leprosy has been cleansed. For leprosy has been cleansed. to the divine cult. It happens, nevertheless, sometimes through a divine miracle that through the rite of the corporeal law, leprosy is what cleansed when the priest is deceived and is what? Judgment, huh? Strange. Okay. This purification of the leper comes about in two ways. For first, he is judged to be pure, clean. Secondly, he is, yeah, it's one clean to the company of men, right? And to the divine worship after seven, what, days, huh? In the first purification, it's offered for him, the leper cleansed two sparrows, live, and what? And scarlet? He doesn't say that. Is that scarlet or an ankle? He said scarlet twice. Oh, a very close baby, grub, or a larva. Maybe a tequila was involved. Because very, very, very close to work. But very, very close to another man, right? Very close to a little one. Yeah. The burrito down says with a scarlet thread, that's what would be used to tie... The bird. Oh, yeah, so an ankle would be the thread. Usually a felis is the word. And hyssop together with the... Oh, fine. Behind the bird, yeah. And the hyssop together with the cedarwood, so that the cedarwood would be... Asparagus, yeah. Yeah. The hyssop and the bird, yeah. Sparrow would be touched. In living water, flowing water. These four were offered against the four defects of leprosy. For against the putridness of the corruption, it's offered the cedar, which is a wood that doesn't... Yeah, yeah. Against the... What was it, was it? Yeah. Hyssop, which is a herb, odiferous. Right. Fragrant. Against insensibility, the living bird. Against the... Ugly. Ugliness of the collar, the worm, who has a living collar. Yeah. But the living bird was allowed in the field because the leper was restored to his pristine liberty. I didn't have leprosy in those days, huh? Cure is almost as bad. Yeah, really? As bad. As bad as the... In the eighth day, he was admitted to the, what, divine worship and the, what, restored to the consortium of men, right? The first, what, peeling the skins of the whole body? Shaving all their hair out of the body. Oh, my God. And the vestments, huh? In that the, what, leprosy corrupts the, what, hairs and stains the vestments and runs them vetted. And after the words, the sacrifice is offered for his, what, his defect or his sinfulness, because leprosy many times is induced for, what, sin. But about the blood of the sacrifice being, what, touched, which was to be, what, pure. And the... Is that the thumb? Yeah, the thumb with the right hand. Great toe. Oh, the great toe. Great toe. Because in these parts, first, leprosy is diagnosed, I guess. And felt, huh? Actually, that would mean, the translation of the Latin would be, the thumb with his right hand and his foot, so your big toe above your thumb. In your foot, yeah. They were, it applied to this right, three liquors, blood against the corruption of the blood, oil to designating the, yeah, and living water to the cleaning. That is for cheese, that bill. Washing away the bill. Okay. The figurative reason was that because of the two, what, birds, the two does, sparrows, sparrows, okay. It signified the divinity and humanity of Christ. How do you get that? Of which the one to which humanity is offered up in the clay vessel. Because through the passion of Christ, the waters of baptism are consecrated. The other, to wit, the impassable divinity, remains living, right? Because the divinity is not able to die. Once it, what, flies away. Because it cannot be, what, restricted by the passion. I'll let somebody figure all this out. Yeah. You have to remember all this for judgment day. I know. Otherwise I won't get in. Yeah, you've got to pass this exam before you let you into heaven. When did the two-starle be like? Now this, passer vivus, together with the cedarwood and the, yeah, or the, what, firm? Let's see, let's try to understand, but how do they translate that sentence? Together with the cedarwood and? Scarlet or whatever the thing is. Do they not say it? Do they do what I can't pronounce? Oh, vericulus? No, it's coca-dee. Well, coca. Well, coca is the scarlet. And what's the next word? Hissa. Hissa. See, they're not translating this. I don't know what the word is supposed to mean, but it looks like a little more. He had a card in there, something of those things. That is by faith, hope, and charity. You know how to get that out of there, huh? As has been said above, huh? It is put into the water to sprinkle, because in the faith of God and man we are baptized, huh? The man is, what, washed? Yeah. Through the water of baptism, tears? Tears. Water. His vestments, that is his works, and all his, what, cut his thoughts. Yeah. I heard that kind of privacy, you know, the ears of your head are numbered, right? All your thoughts are known by God, right? I've heard that before. Okay. He touches over the extreme, what? Does that say earlobe or something? The tip of the right ear or the tip of the right ear? The one who's cleansed. The tip of the right ear is the tip of the right ear, right? The tip of the right ear is the tip of the right ear, right? The tip of the right ear is the tip of the right ear, right? The tip of the right ear is the tip of the right ear, right? blood and of what oil, that his hearing might be guarded against corrupting words, or touched that his action might be holy, the other things which pertain to perfection, or also to other what, do not have something special apart from the other sacrifices for sins or for crimes, yeah. Actually, I have four minutes to go, I've got time for that one, I've got to stop here. To the 8th and the 9th, it should be said that just as the people were instituted for the culture, I mean for the worship of God, the circumcision, so the ministers, through some special purification or consecration, were instituted to be priests, I guess, once they were, what, commanded to be separated from the others, right, as they were especially being deputed for the ministry of the worship of God. And the whole that, what, came about them in their consecration institution, to this pertains that might be shown to have a certain, what, prerogative of purity and, what, virtue and dignity, yeah. And therefore, in the institution of ministers, three things came about. For first, they were, what, purified. Secondly, they were adorned and consecrated. Third, they were applied to the use of the service. Now, they were commonly all purified through the ablution of water and through certain sacrifices. But in a special way, the Levites were, what, shaved, all those hairs, they're, what, poor guys, huh? The consecration, however, about the high priests and the regular priests in this order came about. For first, after they were, what, washed, they were clothed, right, special vestments pertaining to their, what, yeah, them, especially the priests by the oil of, what, anointing? And they might be designated from him, will be spread out on the power of consecrating to others, as the oil from the head is derived to the, what, as, that's the psalm 132, huh? They still do that, coordination of a bishop, they pour oil on his head, literally pour oil on his head. Yeah. There's a famous photograph of John Paul II when he was consecrated bishop. Yeah. Because what they used to do, I don't know what they do now, the way they pour it in different or something, but they used to, well, like, they would actually tie a linen around his head so it wouldn't go down. Yeah. So there's a picture of John Paul II being, I guess they used to maybe go to a procession or something after they did this. He's got this thing, it looks like he'd been wounded, you know, he's got a bandana around his head and all investments and everything. No wonder they canonized him. Yeah. So, Psalms, has the oint on the head that descends to the, what? The beard. Yeah. The beard of Aaron, right? The Levites, however, did not have another consecration except that they were offered to the Lord by the sons of Israel through the hands of the high priest, right, who prayed for them, right? Only the hands of the lesser priests, right, were consecrated because they were applied to the sacrifices, right? And about the blood of the animals offered. They were touched, right? The extreme of their, what? The right ear. And the, what are their feet? The toe of their feet and the right hand. The footy ches are the thumbs. The thumb of your right hand above your foot. The right hand, huh? The hand of the right hand. That they might be obedient to the law of God in the offering of sacrifices, which is signified in the, yeah, anti-wrist, solicitous and prompt and execution sacrifices, which is signified in the anointing of the foot and the right hand. And they were, what, sprinkled in their vestments with the blood of the animal and memory of the blood of the land to which they were liberated in Egypt. You get a sprinkle of blood, huh? I'm glad they didn't do that at my recognition. They were offered, however, in their consecration, these sacrifices. The calf for sin, in memory of the remission of sins of the Aaron, about the, yeah, that's when you cast some metal, yeah, the casting of the golden calf, yeah. The lamb in the Holocaust, in memory of the offering of Abraham, whose obedience the priest ought to imitate, huh? Goodness. Goodness, the harbor of consecration, who was the peace offering, host, in memory of the liberation from Egypt to the lamb, to the blood of the lamb, the... That's from the basket, open to the bread. Yeah, they still don't use the word, don't use canister, don't use it in the kitchen, no. In memory of the bread, manna, bestowed upon the people, right? It pertains, however, to the application of the minister, that there be imposed upon their hands the fat of the ram, and the... One roll for... Tortilla, tortilla. Yeah. And the right... Right shoulder. That it might be shown that they receive the power of offering these to the Lord, huh? The Levites, however, are applied to the minister, to the minister, to the service, through this that they are introduced, tabernacle, coven, as it were, to administer the... Yeah. Now, the figurative reason of these things was that those who were consecrated to the spiritual service of Christ ought to be first purified through the water of baptism, and tears, huh? In the faith of the Passion of Christ, which is expiative and purgative of purging, and a purging sacrifice, huh? And they ought to, what? Shaving all the hairs of the flesh. Yeah. That is all bad thoughts, huh? Also to be ordained with rituals, and consecrated by the oil of the Holy Spirit, and the sprinkling sprinkling of the blood of Christ, and thus they ought to be intent to carry out the spiritual services. You didn't know all that that you were involved in, didn't you? Yeah. So now, in mercy, we're going to stop here. So I date you, Mom. So now, in mercy, we're going to stop here. So now, in mercy, we're going to stop here. So now, in mercy, we're going to stop here. In the name of the Father, and of the Son, and of the Holy Spirit, Amen. Thank you, my God. Thank you, guardian angels. Thank you, Thomas Aquinas, de O Grazias. God, our enlightenment, guardian angels, bring the lights of our minds, or to illumine our images and arouse us to consider more correctly. St. Thomas Aquinas, angelic doctor. And help us to understand all that you have written. Son, of the Holy Spirit, Amen. So, I was taking a little thought here from your December newsletter, what do you call it? But, I guess, I don't know if I had talked in this class about the appropriation of faith, hope, and charity to the Trinity. Can I talk about that? Yeah. So, just to recall that, it's tremulant. And you know what appropriation is, right? It's an example of what Shakespeare calls discourse, right? Because discourse can be coming to know the unknown through the known, or coming to know the less known, more, through the more known, right? Or, you know, in a very loose sense, just thinking about this and then thinking about that, and going from one to the other. But, when Thomas takes up God there in the Summa Contra Gentiles, the first three books are about God himself, and God as the beginning of things and the end of things. So far as these three can be known by reason as well as by faith. And then, in the fourth book, he does those same three things, but those things that can be known only by faith, such as the Trinity and the Incarnation, and so on. So, when he talks about appropriation, he says, you're taking something from that first group, right? Which is therefore more known to us, right? Because it's known by reason alone as well as by faith. And using it to manifest something about what is less known to us, like the Trinity, right? Which is extremely difficult to understand. And the appropriation is given, and should be understood in this way, it's given because of a likeness between something that belongs to the divine nature, and therefore equally to the Father, the Son, the Holy Spirit. Right? But where it has a particular connection with that, that's private to that person in the Trinity, right? So, I was making an appropriation there the other day, a couple of them. One was how when we say that God is a cause in three ways. He's a cause in the sense of end, cause in the sense of the mover or maker, and a cause in the sense of exemplar, right? And could you appropriate these to different members of the Trinity, right? Okay. Well, since the Holy Spirit proceeds by way of love, and the object of love is goodness, and the end and the good are basically the same thing, we could appropriate to the Holy Spirit, the cause in the sense of end. But to the Father, we'd appropriate the cause of what? The maker, yeah. So that's why we say in the Creed, I believe in God, the Father Almighty, creator of heaven and earth. Doesn't mean he alone created it, no. No, no. It's common to all three. It's not more to him than to them, right? But it's appropriate to him because he's the beginning of things, right? And then you could attribute maybe exemplar to God, the Son who proceeds as the Word of God, right? Where you have kind of a model of how things are going to be made. Well, the other thing I was doing last time, I guess, I was talking how faith, hope, and charity are the three theological virtues, and they have God as their object, right? And can you appropriate them to one member, to the three members of the Trinity, right? Well, obviously, to appropriate charity to the, what? Yeah, yeah. So we say, come, Holy Spirit, fill the hearts of thy faith, when the kingdom of heaven is the fire of thy love. Is he alone to that? No. Does he do so more so than the others? No. Because the power of all three of them is the divine nature, which is one and common to all of them, right? What would you appropriate to the, what? Son, huh? Yeah, yeah. I was asking my student there on Tuesday night, the first night, and he was thinking, well, the faith is the beginning of the three, right? And we appropriated the beginning to the thing. But I say, yeah, but the object of faith is the first truth, as Thomas will say in the Treatise on faith, right? And he's said to be the light, the light is everybody who comes into this world, right? And he himself says, I am the way, the truth, and the light. So when you appropriate faith, then, to the word of God, which adheres to the word of God in the other sense, right? And then you attribute to the, what, father, what? Oh, yeah. The father and the great father. Yeah, yeah, yeah. And the argument I used was from the Our Father, right, huh? There's no thing that you had here in this latest, the December issue here. Pope Francis has underscored the signature message of his matificate, mercy. Jesus Christ is the face of the Father's mercy. Pope Francis says his papal bull, his accordiae voltus. Merciful, like the Father, is the motto he chose the jubilee year, which comes from the gospel according to St. Luke. Be merciful just as your father is merciful. That's kind of being appropriated to him, right? And then later on you talk about the parable of Christ, right? The son was forgiven, right, by his father, right, huh? But that's based, the parables are based upon his own likeness, right? So his own likeness to the father, right, huh? So why couldn't you appropriate then hope to the, what, father, right, huh? I've always thought to you that when you pray, you're kind of appealing to God's mercy, right, huh? In fact, I'll say, when you pray for your friends, you don't implore the divine justice on them. I could have a laugh, you know, because that's the last thing I want somebody praying for a purpose gets his comeuppance, you know? I'll be asking, well, be merciful to this, my friend, you know? And even those prayers that people say, you know, with the rosie now, you know, from Fatima, you know, emphasis is upon the mercy of God, right, huh? And then with the sister, Stephen, and so on, right? It's a great thing. So if you appropriate mercy to the father, then it seems that you appropriate hope to him, right? It's beautiful. Yeah, it's a faith act of hope, right? Like the almighty power in the mercy of God. Mm-hmm. Yeah. I was talking about the power, too, you know, that the difference between hope and desire is that it's a difficult good, right? And therefore, you need help, you know? I was pointing out to my student there on Tuesday night there in Thomas' prayer, you know, for forgiveness of sins. Do you know that prayer? But one of the paragraphs in there, he's saying that, you know how we divide sins into sins of weakness and sins of ignorance and sins of palace, huh? He says, well, by my sins of weakness, I've offended God the Father, right? To me, to me, appropriate power, right? By my sins of ignorance, I've offended God the Son, huh? And by my sins of malice, the Holy Spirit, right? And therefore, by my sins, I've offended the whole Trinity. Which is a really serious thing to have done, right? But that's a beautiful appropriation, right? Right in the prayer of Thomas, right? But, you know, notice what this appropriation is, huh? It's making the less known, the Trinity, to us, more known through what is more known, right? The things that are more, what, fundamental in our knowledge, right? They can be known by reason to some extent, right? Okay. I made the mistake of rereading, you know, Shakespeare's play called... Hamlet, have you ever read that play? At least once. Yeah, yeah. And of course, I think, you know, when you first read these plays, you know, you have to just read them like the play, enjoy them as a play, and following the plot, you know, like you do any story, and kind of understanding the characters, you know, and appreciating his use of words, right? But then, you know, after a while, you begin to realize how wise Shakespeare is, huh? I know one of my students here, best students here, Diane Desertale, she says, I don't say I can enjoy Shakespeare because you see so much to think about in him, you know, huh? But so that's the first way you're supposed to, you know, pay attention to him, right? Right, huh? But one thing I've noticed in Shakespeare's play sometimes, you know, he has a certain kind of metaphor in the play. He may use it more than once in a kind of a changed way, but different parts of the play will fit together, right? Now, in the fourth act, the fourth scene there, the fourth act is where you find that definition of reason, right? Where he defines reason by the ability for a large discourse looking before and after, right? And, well, does he touch upon that in other parts of the play, right? Well, when you first see, you know, Hamlet there, disturbed by his mother's somewhat soon wedding, marriage, you know, to his uncle, right, huh? A man far and further to what? The man she had been married to, right, huh? He says, well, a beast that lacks discourse of reason would have mourned longer. Well, there he's touching upon discourse of reason, the first part of the definition. But then he's looking before and after in two senses, right? One in the first sense of time, right? And there's several references to that, right, huh? You know, about two months after, I guess, the death of him. And, you know, like he says later on to a ratio, you know, that, you know, did you, it came from the wedding or was it from the funeral you came? You know, like, the same food could have served for both, you know, because one fell in the back. But there, you're touching upon, but talking about the inferiority of the uncle to the, to her first husband, you have the, what, fourth sense and the last sense, right? So you have the first and the last sense there, right, huh? And later on that scene, you know, he talks to his mother, right, huh? And, you know, he has a picture of the original husband, right? And he shames her, you know, into what she's done, right? But again, you're looking, what, before and after, huh? And he touches upon the causes, you know, the fundamental division of causes into nature and what will, right? And he's talking about people who are born sometimes with an actual defect of some sort, right? And they're not responsible for being born of this. And he says, nature cannot choose its origin. Well, it's beautiful, the brevity with which he, what, says that, right? Nature cannot choose its origin. You're distinguishing between those two kinds of causes, huh? Well, now, what about the thing that I was pointing out, that in the ability to look before and after is the ability to see distinction, right? That's understood when you say that, right? Because nothing is before or after itself. So you have to see some distinction before. Does he touch upon that there, right? See? Well, he says to Horatio there, he's going to give him to, you know, observe the king. Because my dear soul is mistress of her choice and could have been distinguished. You know? Well, there he's talking about the distinction, right? And then he goes on to say why he chose him as a friend, right? Give me that man that is not passion slave, for example. That's very well said, right? So the irascible man, you know, he's kind of a slave of his anger, right? And the lustful man is a slave of his sense desire. And the coward is a slave of his, what, fear and so on, right, huh? And so he's giving reasons, in a sense, why he chose Horatio as his, what, friend, huh? So you see one thing and another, huh? They go together, right? And of course, when he confronts his mother there, he's distinguishing and comparing the two men, right? One is like Hyperion, you know, and the other... It's sort of rich, that play, you know, just amazing, amazing how much, how wise Shakespeare is, huh? Beautiful understanding of the relation between custom and virtue and vice, you know, there. It's... Okay, we're up to Auditium, huh? I understand you're enjoying this very much on these things. Okay. To the tenth end, it should be said, as has been said, that the intention of the law was to lead men into what? Reverence for the divine what? Worship, right? And this in two ways. In one way, by excluding from divine worship everything that is able to be what? Contemptible, right? In another way, by adding to the divine worship everything that seems to pertain to what? Making honor, right, huh? Giving honor to God. That's quite a word there. Honorificentium, huh? It makes for honor to God, right, huh? And if this is observed in the, what, tabernacle, the temple, and the, what, vessels, right? And in the animals to be, what? Immolated. Sacrifice, yeah. Much more should this be observed in the ministers themselves, huh? And therefore, in order to remove contempt of the ministers, huh? It was commanded that they do not have, what, a stain or a bodily defect, huh? Because men of this sort are accustomed to be held in, what, contempt, huh? An account of this also was instituted that not, what, sparsum, huh? Not in any way, kind of, it means random, I guess, huh? Sparsum. From any genus would it be applied to the service of God, huh? But from a certain, what, posapia. But posapia means what? Okay, according to a succession of a genus, right? That they might be had from this more, what, clear and noble, right, huh? It's harder for us to understand. In democracy, we don't realize, you know, but, you know, we're your parents, you know. It's kind of funny, huh, because we kind of admire a self-made man, right? Or a man whose parents, you know, didn't, he was born with a golden spoon in his mouth. Congratulations. Yeah, yeah. That's what I said about my father, he was a self-made man, you know. I think people are impressed at that, you know. There was no high school in town. He became, you know, his own company and so on. And also in contemporary socialism in the West, you have this harkening back to this notion that, well, you know, the wealthy, they were all born with a silver spoon in their mouth, and the poor have always been poor and downtrodden. But the reality, especially in the United States, is the upward mobility where people can be self-made man if you have self-intelligence or something that should have. But it's completely lost within the political discourse about policymaking in this country. Yeah, yeah. But in these earlier days, though, I mean, the idea where your family came from, you know. You came, yeah, yeah. You see a little bit of that, you know. Even England, they used to have a little bit of that, you know, where it came from. And it might be held in reverence. There was, what, given a special, what, ornate vest, right? And a special, what, consecration, you know? Of course, we have that in the priest, right? They come out with these, you know. Of course, sometimes in the priest's office, really how splendid vestments, you know. I said, Jesus, that's pretty beautiful, you know. So these are some of these ones they put on, you know. They kind of used to give a lecture on that 10th category they call it, you know, what about clothing, you know, and how much is proper to us, you know. But why do you dress up the bride so beautifully, you know, you know, to honor her, right? And in special, it should be known that the high priest, I guess, the pontifex, right, would have, what, eight? Yeah. For first, he would have a, what, an investment, yeah? Second, he would have a hyacinth tunic, in the extremity of which, towards the feet, were placed certain, what, bells, huh? That'd drive me crazy. Walk around. And the, what, the hyacinth and the purple. And the koko koe vis tincta, what is that? Yeah. They already had the, the what? The eupon, the super. Humorale. It goes around the shoulder, like it's a way to go over. Which covered the soldiers and the front part. What I said, it goes to tete. Down to your rope or a cingulum, which was from gold and hyacinth and purples. And koko koe vis tincto, and viso retorta. And upon the shoulders he had two, what? In which were sculpted the names of the sons of, what, Israel. Twelve tribes, I guess, huh? The fourth was the, what? Yeah. Which is made from the same matter, which was, what, square and placed on the wrist and joined to the super. Murali. That were the shoulders. And in this rationale were twelve precious stones distinguished in four orders. In which also were sculpted the names of the sons of Israel. Which was to designate, what? Yeah. To this that he had the names of them on his shoulders, huh? And that one might frequently think about their salvation. To this that he carried them in his, what, chest, huh? As we're having in his heart. In which rationale, God commanded to be laid down, what? Teaching and truth, huh? Because the things that pertain to the truth of justice and doctrine are written in that rationale. The Jews fabulated them. Imagine now that in the rational there was a, what, stone who changed according to diverse colors. According to the diverse things which add to what happened to the sons of Israel. And this they called truth and teaching, yeah. And five, there was a, what, a, yeah. It had a singular squidema, made from the foregoing four colors. Sextum, there was a tiara. Well, now that's getting more up to my experience. In the parish there, they have now a saint's day, you know. They have the, or what, a day of the week, you know, when you have a mass there for the children. They all dress up like saints, you know. And some of them are just up like bishops with this tear. And they stayed up, I mean, they didn't fall down. Very impressive, you know. And then they can each tell a little story about what they were saints, you know. And so, it's a nice little idea, you know. But it's impressive. Yeah, yeah. And so, they got a little picture of him. And Brother Paul's an Augustinian. Yeah. And they dressed him up as a bishop. And he says, well, you went to St. Augustine after his conversion. I ain't got out. I ain't got out. I ain't got out. I ain't got out. I ain't got out.