Bitches went through my leg, went through my kn- come out this leg. Shit, I'm at the show. I had a bullet stuck in this leg I'm at the show right now. I feel something drop down in my pant leg. It didn't bullet Cuz they ain't take it out there at the hospital. It wasn't worth doing surgery or something. She didn't fall like it eventually Goddamn. How many time in the town? Occasion was- what you mean? Like was it four in four? I was done just one time. One, eight. Eight. Eight. Damn. You in the car? Oh, nah.  Third party rivalry. They're not outside of the car.  I'm noticing they moving, finna- licking, finna- but I just want the money. Right, right. They got down- got the hat pulled down there low. They been licking, licking, licking. Niggas just open up the door. No man. Damn. They ain't no talk about it. I thought I was gonna drop what I had in my hand but I didn't hear it on two of it. But I'm out there like Ace Ventura trying to dodge no more. Right, right. Until I felt that motherfucker hit the league, I can't feel my right leg no more.  So then I hopped in the car. Hopped back in the car where I was with. But they was on some sit-ups. I don't know what they were really on but I wouldn't have met them niggas if it weren't for them niggas. You know what I'm saying? Right, right, right. So I had them take me to the pilot on Boulder Creek. We was on Gresham Road.  Then he ain't go to the hot filter.  Right. Man, we glad you're here, buddy. Hell yeah. What they hit you with?  Cause when I went back I couldn't find a sale case. But the bullet tip they come out of the lid like it might have been a 9mm maybe. How long after that did it come out? Did the bullet come out? Uh, I got shot on the Sunday. They put me out at the hospital on the Wednesday. I did a show that Friday. God damn! Uh, it probably took probably like two weeks. Two and a half, three weeks after. You got shot on the Sunday and did a show Friday.  Anytime. Yeah. And performed Friday. Performed Friday. Yeah, yeah, yeah, 2008 motherfucker. Cause you got a couple stores in that boat. That's so mean. What? The famous dough you rappin' about. Still. Boy for real. Call my first dough charge and that store sign and store them for you. Hey, get away from my store. You can't come in store. Made that store popular here. But now they respect me. Well, when I made it to the rapper OJ. Right. That's when the store owner, Mr. Ken, Mr. Ken, respected me more. Excuse me.  Excuse me. Damn. I remember you down show made that store. Did you see it a couple of years later? Yeah, it got into it. Isn't it? Man, I don't got into it. One incident I didn't tell about. I'm, she, Tesco, Sadie.  But it's a truck, congregated truck.  Well, I'm back in the back. Right. I just feel something go to the back of my head.  But as soon as I feel it, he say, nigga, you turn around and got down. Right. I said, bro, you got it.  And then I can do it. Nigga took my pants and ears, like. Right. There's a hole in it. I don't have two pants taking situations. Right. And Tesco. Nigga, taking your pants, bro. That wasn't real Robin.  I see a nigga. Like my pain around the arm as you walk up. Like, dang. Like, I ain't even got time to go in them. Right. That's crazy. Now on the east side, nigga were doing that crème. What? Nigga was going to the stove at crème.  Then you come back buttock naked. Really? Yeah. Oh, that's you. You all got to take my pants over there on the east side. But that's all I knew. Like, I couldn't really go to no other area.  I tried forward one year. I did good in forward. I slept on the wall for a year in forward. No, I slept on the wall for about eight months. And then a dude I met in forward. We became best friends and whatnot. They let me start standing in the house. Because I didn't want to go back to Boulder Creek. It was slow forward. More poppin' and fast. But see, that's what I was saying earlier. You from the east side, I'm from the west. It was rare. It was rare. If somebody was going to go. If you got a family. Some got to introduce you. Some got to put your introduction. Yeah. You ain't just coming from some valley. Took me to forward. I got in and do other than that. I wouldn't know nothing about it. But I got family. Like you said, I got an uncle and auntie over there. Right. But I ain't gone.  I mean, the only reason why I was coming. But you hear me? I am that way. And I was still to that day, I was like. Still didn't want to be there. I was really good at getting to Korea. They told me my address went by. But the crazy part about it, we were listening to y'all music. It's crazy that we was never coming over there. Yeah. But we was listening to y'all. Listening to y'all in rotation. Y'all was high. You know, East Side. East Side. I was doing the open mic. It's that pool palace. Went back with the A rap, K rap. I went over there and won an open mic contest one year. With what song did I know? Oh, my first ever rap song called Goldmauk. I used to go by Goldmauk. I wanted to go by Goldmauk. You had all the goldmauk. Yeah, I wanted to go by Goldmauk. So I started love with my rap name was Goldmauk before OJ the Juice Man. Winnie Jane. Um, I want to say I do. No, because I was OJ the Juice Man. And never again, you know, never again was the company that was straight drop records. They had Gucci when we made black tea. I wasn't really actually on the song, but I was around for the black tea turn. You know what I'm saying? They won. They won. They sent my black tea. Yeah. That's the one that really got Gucci cracking. Yeah. Yeah. And so that record coming went from straight drop records to never again records. And the goldmauk went really just sticking. But my name was OJ already. OJ the Juice Juice. You know what I'm saying? Because the oldest was in junior. I'm mad, man. My name is older too. I went that cool back in the day. Yeah. You the reason why I started telling people my real OTIS. You the reason why I started telling people my real name.  That's crazy. I swore on that. I was like, older William did my favorite. You the junior. I know you ain't got no junior. Yeah. You ain't got no junior, do you? No. I know you don't. I'm a junior. I know. I'm the third, nigga. I ain't got no junior. When I, if I said if I had a little boy, I wanted him to be 03. She ain't going to do it.   It is. I looked at my big mama at the hospital and she like, nigga, I wish you were there. Boy, y'all got a man here with two oldest son of the joint. Two joints. Two joints. Two joints. Hold up, man. Wait a minute. No, hold up. Listen, listen. Wait a minute. We ain't going to call us. Hold up, bro.  We ain't going to call us. Both of these niggas named John and both of these niggas named Otis. Wow. When he dropped the oldest, listen, when he dropped the oldest William's story, I was like, this nigga named Otis and he proud of us. You know what I want to say? I'm alive. Man, play me some pranks. Man, I'm gonna come see you. That's his last name. Hold up, hold up, hold up. Hold up. Hold up. Hold up, hold up. This is crazy. This is crazy. Hold up, hold up. My middle name Whitfield. That's his last name. Oh, my last name. Oldest Whitfield William Junior. You got two last names. But I got three last names. Yeah, I did.  I used to hate Whitfield in school. I never really knew how to spell it until I got older. It's W-H-I-T-L-I-E-M-E. That's his name. I hated it, I hated it. I hate it. I hate it. Y'all niggas. Y'all related. Two of y'all related.  Nobody said it.  My name is Jim. I'ma be OJ, OJ the Juke, the third. How about that?  You're old three, boy. Whitfield is old three. That was your name. Really? Your name? Old three because you're old William the Third. Third, yeah, right. You called me old three. OJ the Third. See, nigga called me LT in the hood. Lee Third. You know what I'm saying? Man, I know this nigga by by name before I knew him. I was lying. I was lying to him. They like. Oh, you know what I'm saying? They like what? Red, straight.  I don't know. I be like Florida. Florida. I hated that name, bro.  Niggas told me his name like two years ago. Hey, what the man? He like. The William L.A. in school. He's got his lunch list. What do you want? Got that W.L.A. name. I remember that. I remember in seventh grade, we had the oldest teacher that teached me. I met Wilson. Rest in peace with this Wilson.  And she kept like, she was calling roles. Like it was early in the semester. I told him my first name was Jacob. You know, that's the day you find out everybody real name. Like when you go to home room. Because they got their first list with everybody name on it.  I had that old lady calling me Jacob for two years. Damn. All right.  Like why he put your first name? Because it ain't that. They all do the seventh grade firm bank trips. What you do? Firm bank? Yeah. You got that thing in and out. You know, for Mr. Sidney, we ain't getting nothing. Yeah, yeah, yeah. Firm bank. Firm bank for them all. Yeah, yeah. You know, you finna get something in them all for the dark hair.  Number of stars. He burning it, losing Mississippi but we ain't get to do nothing good. That's what we work, man.  Ya school's on brixt. I give a like in trouble. No, it ain't good. Now I went to the good school. We had a nice legit뒸다ay in the shop.  The school going down the street. Yeah. Now what you don't understand is I'm from one of the most goddamn richest places in Mississippi. We talking stuff yo' shithee.  But thank you for missin' said that y'all didn't shit about it. I didn't spend time in the type of missin' said that you think it is, but that's ain't my people house. Oh my god. Like, go to the country. Yeah, yeah, yeah, yeah. That's a long-ass trip. Right.   Hey, you tell me.  Shit. Yeah.   Oh, OK.       No, it ain't. It's the nigga on the pie. See, it's different. It ain't that they ain't going to tell you you can't eat in there.  Why are you trying to eat it?  I'm gonna eat it. I'm like Martin.  They had a whole movement. Black people in the silver right had a whole movement about restaurant and getting served.  Right. That's what you're saying. What if they spent the first day at the counter?  We will. OK, that's too far.  I know what you're saying. Why wait on something when you know it's not going to be in the proper situation? Shit, what do you mean, we're right? What do you mean, we're the way? What do you mean, we're contagious? The white-only bag and the nigga bags. Because they want a good nigga bag. Boy, if I could go back in time, I'd love to go get me one of them burgers from the niggas-only restaurant. I wonder how many times they turn white people down. Like, this shit's saying, white men show up at the hood. Let me get two of them burgers. No, sir. I can't do that.  Going back downtown now. This side says colored only. I know you can read. I know you can read it. No, sir, can't let you in tonight. We got Louis Armstrong coming in town. He's doing a show just for the colors. If you can read the million, you can read the size. I'm running late. I guess I got to jump on the colored-only bus. No, sir. Brother Earl, do we have a problem with this thing?  Now you don't rule, then you made it. Y'all got to abide by it. Y'all, that's crazy.   They didn't make it in or were mad.   I want to see how I say it.     Give me the scissors. I stabbed that motherfucker. Oh, man. That's bad. Like a room for the night? Well, we don't have no more rooms, sir. I'm sorry to inform you. He bids off a niggas. Niggas only. He niggas bids. Come on in, brother.  Hey, look at right there. All right. Let me stop.  That's funny. Mic check. Let everybody check their mic before we really get into this cat. Check the sound real quick. That's a skit. Niggas?   I been crying all day.  Everybody checked their mic.  See, we would have got started and had to stop. That's funny, bro. Check it back.  Black-only. Nosa? Can't come in here, sir. Nosa? Nose? Nose. Nose. Nose. You can't come in here. Nose. Nose. Nose. It makes me question everything that they tried to teach us, bro.  Yeah. I don't believe that. Cow. Right. You had white people that. Yeah, cow. List. Cow. Put my phone up.  I don't know, though.  Probably wasn't that long ago. I'm going to have to believe it because they was there. You know exactly what happened. What? Never mind. Get wet.  I don't really get it. All right, man. Hey, Jane Weard is 6 at 8 o'clock p.m. Guess who I'm going to be? In Norfolk, Virginia. At the Harrison Opera House. That's right. Me. At the end of the day, the tour is coming to Yo City.  Because you know how I talk to that type of shit, people like this. Pull up on me.  But just because he said that you see it. And it's still going to be there.  That's right. January 30th, there's some niggas in the background looking. Say something, nigga. What you got to say?  Niggas, say something. Say something. I'm on all you niggas.   You see it?  Niggas, you got on a genie cap. Niggas with nothing up under. Niggas cash the spills.  January 13th, 2023, nigga. It's going down.   Let's read the rest up. January 14th, she gon' be back again. MGM center stage in Northfield in Cleveland, Ohio. I be there. That's right. Me and my bone spot.  Next. January 20th through the 22nd, 2023. Funny boned in Virginia Beach. Five shows right there. You see it? All right. Next.  They still looking at me. January 27th through the 29th. I be at the improv in Ontario, California for five shows. Yeah, nigga, I got work. I ain't got no hand in front, but I got a job. Bitch has niggas.  No way. Nah. Look.  Four way. D. For real. Me and your BD foreplay. Nah. For real. Gave me mouth. From the south. On the couch. All in your house. Bow bow. With young Jew.  Go on here. Showin' what I do. Man, I'm in need of it. BDC in the big. You in the gonna cook a brick. You get it all make a flip. You gon jump in the 86. Then we gon hit the strip. Pillow, collar, Miller.  I don't even mean to stop you. I'm gonna jump on the other side. And I'm gonna hold the chop.  He know what the money I know what a funny Okay, I know with your honey. Oh, I know what I tell me yeah, I've been deep in the kitty cat You really want to hear that too much?    It's a lagoon on the east side and then something back in Sun Valley One of the gun might be a monster From that to you know in apartments, they got them green generators. Yeah Yeah, post up and beat on them and freestyle And one of my good buddies who died name day on recent piece day on he um, just walk around with a boombox And like how you say niggas would be rapping over Nick other nigga That's what I used to do like you had a boombox around Sun Valley He playing music when I don't even know if it was a radio station or cassette tape it might have been a cassette tape With the radio recorded on this at that time.  Yeah Started from now Cuz in Mount Paul I wouldn't really rapping we was Playing Nintendo back then in Mount Paul then when we got the same valley nigga start to get older And just trying shit.   I had the lawyer good lawyer working out the way I do boot camp But he was in the middle of a prison of Frank Scott State Prison I was somewhere at a boot camp slap ass in the middle Did the boot camp time during the boot camp time?  Good morning, sir. Just on that to ma'am.   Don't really did he fit me cuz when we was coming from Straight drop he had an album then to cop straight drop records.   I'm gonna get a try because I was just sending more for the rhyme, baby I might make I ain't have no L. I used to rap deep boy.  I'm stacking cheese nigga.     I'm selling key nigga.    So but at the same time I want to emulate it in my own way You know I'm saying so it went from me focused on trying to rap, but at the same time now time to get some money What's the typical day in?  He like you said from the West Good day just paint the picture for everybody who ain't never get the goal She really man. We stand at the bus stop.  So depending on what area you in that's that's what you're gonna see We're going on like like if we go to Glen Irwin right across the street might catch a dice game might catch a bit in Shots, I ain't really no basketball niggas. I'm spectator and I'm so losing. Hey Okay, boom that's when we You start posting up that's how I came up with the actual 32 entertainment From sitting at the bus stop watching the 32 folder crib bus model bus go by. Okay That's what 32 entertainment 32 the 32 bolder crib model But I ain't catching the bus right but they're more for you to entertain I need a worker label.   It's I had a time. I was apartment. I got J down still bagging those CDs I got J. I got to J bagging those CD.   I spent my cheese on it.   You can do That drop of chicken with viral on Hey, what's up, man? January the 7th look all my shows at 8 o'clock. That's how I roll Hey, the clock. That's where all the freaks come out, but I will be in Charlotte, North Carolina January the 7th at 8 o'clock And the other auditorium that's it gonna be hard because North Carolina love me I'm telling you by the time you see this commercial the tickets gonna be halfway gone So you need to go ahead and click click right here wherever this is on the screen It's on it's somewhere. It's close by this commercial. Make sure you get those tickets to check me out Charlotte I can't wait to get there.   We got all the HBC you inspired colorways, man Go get it.     Yeah, oh Paulie did it Paulie.  I walk out. I'm walking. I walk out soon as I see to it. I hit my car though Beep beep That's the first car they alert to now like winding here.  So I'm in the woods now What if I go in they call get a slim Jim slim Jim a car though, bro Boom, I got a bulletproof vest in them all for good. I got a sam. D camera.  That's why they took the car. You feel that when your car no more after that so boom I just want my camera. Yeah, I put the lawyer on Loice. Hey, man How bad you want the car?  No So you start off deep rapping like you know what you were in the studio What nigga was like when you found like that?  I'm good. Like I said, I started with the okay I should do that a lot.  I just tried to a my a used to be a You know, it's in like a strict You know, I'm saying the fair more for you was a order that and then I added We're down and I found the script like because it's not like when you're cooking in the pot more for me You know, that's all I used to see Now I got a new idea if I've been trying but I usually like a my auto-tune like a whoo But it's in the auto-tune That's like it was one, but I try niggas tried to detour me from saying a life where you need to start singing I start with it, but they were really trying to get me to not see Yeah I used to be popping shit like a fool. I used to walk around need a nigga about for me Hey, but you can't say that you can't say you know me But I didn't need a nigga to bounce for me No, I think cuz I didn't come in the game off nobody All right, no, I'm saying I maybe signed a bad deal and nigga thought I was signing a goosebump I was on the walk-a-mole, but I was always 32 in the tiny See niggas always knew he was a real drug deal at the end of the day When Gucci said, when Gucci said, sign one friendship with you got his own money, I said that niggas still selling crack I said that niggas selling crack, right? He wasn't even on the song, you need to talk about that niggas I said yo, I said yo, that's the nigga right there We odysse Damn, you talking about me? You talking about the temptation, I forgot the temptation niggas name was odysse I tell you, too many of them I thought it was in the movie or some shit like that Ain't nobody coming to see you The ones selling all the records They come to see me They come in to see the temptation Ain't nobody coming to see you odysse Tell them I'ma name my special though, my company special I'ma name my company special, ain't nobody coming to see you odysse Damn, it's hard I gotta go and check, I'm glad we sat down My name right now is Money Bad Mafia That ain't for coming I really gotta change it Odysse Money Bad Odysse Money Bad Odysse Money Odysse Money Odysse Money Odysse Money Odysse Money I would think it more like odysse both, no Hold on, wait, what'd I say?  The number three show By people who don't know their daddy We usually come in number one We number three We number three amongst them People don't know their dad I don't want that, we don't got that They fucked with us They got a category I ain't looking, I don't make up the categories I just report the information You feel it, you know what I'm saying? We the number one TV show for everybody Facts Y'all know How to change the whole entire You know who love us?  Brand new rim, brand new tire I don't even mind that wrong with the floaters But it's the burners though They floaters Spending the floaters two different times Cause it's like I thought I was gonna spin Yeah, I thought you were the floaters So forgy right now So if you ain't forgy You ain't talking about shit But you gotta keep in mind too though Some people, like a lot of the old style wheels Are coming back But niggas still ride days on the work Like niggas still ride days They'll never be like, I know They're almost velocity now You gotta give them skinny Velocity Velocity? No, twin Cause I like them all Fuckin' they got like the Like spiked all the way around They have a cheek um D, the looks are Looks are niggas around I'm running forward too Niggas around, I'm running forward Yeah, 30's Yeah, 28, 28 velocity I got a couple that's also spokes right now What year? 76 76 Yes, sir 8442 by the style right?      He's like, man, you wrecked a car?    You don't think they're going to go all electric?   I'm gonna fold to my left Now I'm gonna fold to my right They put the weed, fentanyl in the weed I seen that They put the Finfin In the weed In the weed Why do you think they doing that?        You got to go P.L.   Like motherfuckers You never met a nigga In your life But you know who he is From Atlanta Like it's L.O.G.   No, he can't. No, that nigga, he got it. No, he didn't get out of here. New York, you gotta be ashamed of yourself.   Yo, son, get this nigga out of here.   Yo, son, you sell dough, son.  Yeah, yeah, yeah, yeah, yeah, yeah.    Right, right. I go, tell you goddamn, I'm round, round, spending a nigga's grandma in my house, but I just went and spent the nigga month, I'm not doing it. Right, right. I ain't got, now I'm taking G4 flights to the Caribbean, I ain't doing none of that.   That's why we got an engine. Why you got them 41 still talking about skirt, skirt?  You like your 95, oh, that's cool. Don't listen to me. I'm not, you're a kind of rapper. Right. I'm from niggas who want to bust down to 36, or 448.  Yeah, yeah. Hey.  Is a nigga planting the clock too, building that on the side? This is Mateo Shido. They going in. Okay. But it seems like don't be the one that be telling me that I'm not right. Like you just, But I feel like don't be the one that know that they're going in. But then if I talk one nigga, boy don't make me, don't make me find you through your IP address. No. You can't do it. You said what you saying? Right.   That one nigga from that New York show.  I got him. Like boy, hey, boy, IP address show, hey, boy, hey, boy. No, I don't ever entertain in length. Yeah, no. Can't let it get to me. I'm not rebunking, man. That shit, it get to me. Oh, it ain't rebunking. It's killing me like that. Oh, look, I'm like, hey, I'm not going to trade.  It'll be cheers. It'll be nice. It'll be nice. It'll be nice.  Trying to get you to respond.  It ain't just screams like what we grew up in. It's social media, the world, and then it's the last of the dying breed of motherfuckers grew up with codes. True. True. You know what's true. We got interaction. Social media. Man, man, more. Yeah, yeah. D-ball ain't standing on nothing. I ain't standing on nothing. That's why a lot of that young beef going on now, because the niggas didn't even comment, man.    Don't watch my story.  Five thousand dollars.   Right.  Oh, come on, if you respond to a bot.  That's how they get the money. Right. Because I responded to some and they flagged all my comments. I done got deal like that before too.  I cuss him back.  But you know what? Yeah, they flagged my comment. Niggas, that's why I block them. I delete them or block them. Yeah, they ain't gonna never delete them. I can't tie the door, I can't tie the door. I'm telling them, that's why I'm gonna be on there. My block, this game's wrong. Yeah, I can't on there. I'll leave them on there.  This is something I don't even wanna be on anyway. Right. It's like we already have got whatever we got from this situation. Kudos. I'm going to the Knicks. I'm gone. Because I see now that we are being targeted as a community in some sort of fashion.  I remember one time, bro, you could post this motherfucker, you could get all your real authentication.   I can't even tell who my demigod is. Do you like oatmeal? We're gonna send $8,000 to people who ate oatmeal this morning. Just type in oatmeal.  When you drag with it. It's just like watching TV, nigga, these are the commercials. Post, I mean, a comment got down. I only read my comment. I read my comment about TV. That's what it is. I posted it in what it is. Hey, man, see me on the TV show. See me on the TV show. The same people in the comments of me talking shit, couldn't it?   Let's see it then go through every guy now. I'm probably opinion, I'm a king. Everyone will say something bad. They had social media. They had a look at social media. You remember you was in school, right? You knew who was poppin', because you knew who was talkin'.  The other motherfuckers that's just passin' by, went to their class, or went to their office. You ain't stoppin', man. They ain't sayin' that to you. They ain't never speak, but you and your folks in the little corner. Yeah, yeah, yeah, yeah. We out.  They think they're talkin' now. They never said they knew you. You in the character, you in the family.  The one who walkin' by. Never said nothing. Now in social media, these niggas been talkin'. They talkin' out of turn. There's just so many like, oh you the niggas, I remember you. And they resent you from that. They resent those type of people, and they like, oh. They all want to be cool. They all want to be in the aircraft.        When celebrities started responding back to people coming on this shit, that's what the game was. And it don't even be the celebrity, it be somebody that celebrity dealing with. No, it be somebody, like if a nigga dating a woman, you know what I'm saying, somebody that poppin, or somebody right on her page, she fank.  They got fake pages too. They got fake pages. They got fake pages too. They got fake pages. You stop and look at yourself on lipstick alley. Lipstick alley. What's that?  Ain't nothing good said about me. You in there? Huh? You in there? Nah, I was on there. I was on there with something said about me. Oh, you went on there and seen it? Yeah, I seen it, because somebody sent it to me. Oh, yeah. Oh, it's a lot of little blogs like that. Got 14k, 15k. It's a lot 30k.  But at the end of the day, they're still a platform. They got 30,000 people that's watching. 40,000 people that's watching. You know. Motherfucker said I had a wife. Motherfucker said I had nine kids.  I got six. There you go.  You got a little basketball team.  I'm on it back. I'm talking to an explainer. Somebody going to be rich out of six. Yeah, yeah, yeah. Nah, for real. Somebody up. That's a magic number. I'm slowing down though, man. I got three.  Six, three, one. Six, three, two, one. Play that, somebody. Six, three, two, one.  Double straight box. Six, three, two, one. Six, three, two, one.  Two percent. That's our only one. Don't talk about me down about you. He a lame, man. I knew him from 2008. 2008. Damn. Everybody was lame in 2008.  Oh, yeah. Big fan. I was in the 42 then. I'm a 32 now.  Yeah, I was in the 42. Yeah, I was in the 808. You were in the 208. In the 402. In the 402. Man, I'm 225 right now. I'm 34. No, he saying was he really well 32. He was in the 402. Nah, I didn't think that he had. I was really in the 308, maybe 40. Really? Yeah. Dang it, man. Yeah, look, look. He was in the T reopen, man.진업 쀽고. I was in the 42. Come on, drink some W arms. Three-eight shirt. Three-eight shirt. I'm furious about his 70.  I think I'm in the thirty-four when I really want like a 16. Damn.  You been saying say hello. My pocket bigger than my league.  Come on, man.  You ain't number pain. You ain't number pain, ain't number pain, you ain't number out right there. That ain't what you doing.  I'm in a 32 now 32 33 that's about the biggest I can go but that's it. I'm 34 I'm forcing it Stupid Me on stage with this niggas Yeah, I will be man I don't want you one of one of the last so bad at him.      Oh, yeah, you miss to shotgun. Oh, yeah Yeah, yeah, I'm on the game. I'm Ben which Yeah Boy, can you imagine losing to him though? He got the head set But I don't be a game chat be in a party chair where it's like niggas who I don't make on the Do be shooting them Yeah, you want to know yeah my career more for the two Yeah, all that I'm young nigga being there getting on your nerve to hold a nigga. You in your mouth My tiger name But no, I changed it on Call of Duty.  You need to stay in my career.   I beat your way. What's your mom? He recorded that what your mom at a nigga say say something about my mom one more time. Nigga. What's your mom at?     You taking too long to get to the door.     Oh, yeah, I'm only playing the game.      You don't nigga.   That's all I like that They game keep me out of trouble. I'll be telling man. Look, I swear that game. Listen, bro I'd be having chicks at my crib, bro And they'll get mad like oh you turn on the game man.    I would like to play so y'all can kind of hear See if I I was damn sure going to ask you about the uh, oh you got what you want Hey, yeah, you got cool. Let me get a water. Oh, yeah, I'm gonna do I was definitely going to ask you about the you know the digital market Since you know you came from the organic like physical mixtape. Well, I had to learn it because I didn't know the route at first.   Yeah. All right. I'll see you guys at lunch.  You know what I'm saying?    That's all mine. You know what I'm saying?     Yeah, yeah, true It's just the only thing we don't know how much money they're making off the streams now. Yeah. No, you don't Then you Oh, yeah, you're making this and we just have to go for it.    That ain't even hard. Where are you from L.A. Russell from L.A. Oh, he's doing okay. What he doing? He's independent. He's independent, but he's crazy.  He's selling out his own thing. You know, he booking the venue Selling his own t-shirt Selling his own music. Listen the nigga performing in the back of his in the back of his house In garage, he built a stage in the back of the garage and you pay to come in Oh Yes, sir And that's the people have moved moved on from that phase of the Direct to consume everything digital But him still mixing the digital with the hands-on approach. He went in like I think that's all you gotta do to break the code. We should break the code You know, I mean a lot of people feel like they don't want to have to do that part of the work That's a lot of work. It is a lot of work. That's a lot of work. A lot of work. That's a lot of work Hands-on approach like that Yeah, because I ain't pulling up to a venue in in enough time to even sell the work They say got them clothes at two. I'm pulling up down there one I got 30 minutes sit. I'm doing my sit I'm taking a few pictures and I'm out of the dough. I ain't got time. I got some 30 all the shirts So you want to get some shirts?    I just did a show in LA What's your website before you?    Don't report me to paypile. I don't have a few people report me back to paypile and I gotta get y'all money back And then they ask me why I why they had to do what I did. I'm like, I didn't want they be in there I do want y'all be in there But you may be mad because you wanted your money back.   Don't worry about it.   I do a million shits every day So I might wake up and just want to play the video game a day.      I'm like, hey, bro The site is saying then and then he'll back gonna have your baby man.  I ain't getting it. Can't What you mean?  You should know what I'm saying Okay Gotta break it down all the way go out for some it post me 250 350 per Time you call her walk.  I'm number 458 All right They all automated.  Can I take your order?    They don't even want to talk to us no more They don't even want to see it. I ain't even know what it is.  Hi What can I get you today? Oh Please continue to say your order Slow down Exactly the same every time That's why she got to be in the back by herself and scare people Yeah, how you oppose you? Yeah, hello Welcome back Everything automated man. Right right now. Everything automated.     Yeah, give me the operator I still didn't get that Operator Hold on. Let me get someone to help you.  What? Y'all got it? Bitch I ain't want to be with y'all. No, I'm trying to code it mom. We can't team over. We can't team over No, I don't get for what they be calling if you want to consolidate your debt. You owe $10,000 in debt Oh, nigga. You know my debt. They fall in any restaurant to me Oh, they gon' find they fall in any my name. They gon' find Catch me the old William. Oh, yeah, what's going on? Oh, you want to consolidate your debt?  Oh, $10,000?  You got it better, right? Them people calling about you extended warrants. Oh, yeah, your car warrants.  I've been talking to the head But what is this cup? So if I get a transmission, how much? I get the real technical Can we speak to John Whitfield? I be like, who it is?  Turner when they asked me question I refuse to ask any question under the ground.    Let me come through. I'll be watching y'all like, man. How can I get to that show? I'm gonna kill it and he didn't spot me.  I ain't seen no light Man, what's your social media? No, that's my social media handle My twitter and my instagram old jadedjuice man 32 My facebook I couldn't use old jadedjuice man because somebody already had it. I had to go with oldest Williams.  Y'all niggas putting off niggas You know what I'm saying? My u2 uh old jadedjuice man 32 I just did a Uh snap and what's the other one? Uh tiktok. Yeah I want to say somebody had my name on one of them too. I had to go oldest Williams on one No, tiktok. I think so. Somebody had old jadedjuice.  Yeah, odyssey. That's the odyssey Every year in Ohio, I got another buddy named odys. Each man here, odys.  Yeah, you want to be you want to be old folk? I wouldn't do it like that. Oh, would you? Oh three right? Yeah, he's going to be old folk But you can do the wrong one My baby mama ain't gonna ain't that one I want for it. Get a new one.  Nobody got you something crazy Boy shawty low and Gucci. Wow. Let's talk about how that came about. Wow. What year was that? Oh, no, that's oh nine. Dang. And that's I'm on the freshman team Oh jaco nipsy Peel, Wiz Khalife Freddie give Donis and for Sean Oh, that's for Sean and then that's Donis Damn Hey, they need from the south Got all the time missing my 32 chain. It was in a shot And then that's a G's outfit That's 87 32 That round of time G's a drop the disc track on me too. Dang. I got a way to close Dang So we got Come on. We're probably gonna sit this one side. At least I have my murals on new man Little man for you, man. Oh, the purple the purple murals Come on.  You can't click hung up on And Yeah I wanted my chain back.   That's hard. I ain't passing Keeps from good shit, man.


And now, for your U.S. Army Europe spotlight. The Army's Ready and Resilient Campaign is changing how it conducts sexual harassment, assault response and prevention training. You know, PowerPoint is the same thing over and over again. It gets old. U.S. Army Europe and the Joint Multinational Training Command agreed and invigorated its approach to training recently during its Readiness and Resilient Day. It was a day dedicated to interactive, sharp training, a terrain run, group discussions, panels with subject matter experts and a viewing of the film on sexual assault, The Invisible War. That was probably the best sharp training I've seen in a while, only because all those PowerPoints and briefings, that is not getting a point across. Through the terrain run and the panel discussions, soldiers were pointed directly to the people and the places they can tap as resources when dealing with sharp related issues.


On Monday we were looking at Gildas, the mid-6th century British writer who describes the Germanic invasions of Britain in the 5th century and the condition of Britain in his own day, all in some apocalyptic terms. We looked at his Latinity, at the likely literary and cultural background from which he came, at the likelihood of some kind of halfway house between the classical grammatical school and the monastery, as the background of his intellectual life, and above all the way in which he uses scripture. Oddly flexible about the text of scripture he is at the same time determined to show that the history of the British people is a re-inscription of the history of Israel, not because the British as such are a chosen people, but because the British as a baptised nation naturally share the historical dynamic under which gods people live in the old and the new dispensation. And at the end of the earlier lecture I noted that one of the things which Bede does in the early 8th century is to turn this picture upside down, to present the Germanic settlers themselves as the chosen people, and the British not even as unfaithful Israel, but as virtually non-Christian, non-Jewish pagans. However, to understand some of the background of that we once again have to look at Bede's own formation and at Bede's own library. And in contrast to the extremely obscure question of Gildes's background in education, we know really rather a lot about Bede's background and indeed about Bede's library. Simply because Bede was such a ceaselessly prolific writer, he has left a lot of quotations which allow us to gauge the extent of his scholarship. We know for example that the library in the monasteries of Weymouth and Jarrow in his day included many works by St Ambrose, a great deal of the corpus of Jarom's work and the histories of Raphynus. Jarom and Raphynus we've already seen in Gildes's library. But in addition of course by this time we have the work of Pope Gregory the Great, we have some of the work of Tyconius and Augustine. We have the encyclopedic work of Isidore of Seville, the etymologies, and we have once again echoing but enlarging what we find in the case of Gildes, a small but significant body of secular classical literature. Virgil unsurprisingly surfaces once again. No library was complete in the early middle ages without Virgil as indeed no library should be complete now without Virgil. But we also find Macrobius and Pliny, Pliny's natural histories being a text that Bede will refer to several times. But one of the things which differentiates Bede's library from whatever library Gildes was able to use, somewhere in western Britain sometime in the mid sixth century, is the quality and the focus, the intellectual focus of the biblical text he was using. And this is where of course in Bede's case we have one of the most substantial pieces of material evidence that we could have in the shape of the Codex Amyotinus. One of the three great manuscripts of the Vulgate, the by now official western Latin translation of the Bible, one of the three great manuscripts of the Vulgate commissioned and executed at the Tyneside Monastery, taken by Abbot Sholfrith on his last pilgrimage to Rome. The Abbot dying in Gaul seems to have left the manuscript to his colleagues to dispose of and by a very complicated story it ended up in an Italian monastery hence Amyotinus and Amiata, only recognized in the 19th century for what it was. That is one of those three great gift books prepared in the monastery and that's not just a matter of the production of literary luxury goods in Northumbria. It has to do with the definitive establishing of a text of the Vulgate that could be referred to as authoritative in the monastery and more widely. In contrast to Gildas's rather laid-back approach to the biblical text quoting from the old Latin or the Vulgate or memory as suited him. This time we have a fixed text, a definitively orthodox version of scripture and Rosalind Love in her work on this has pointed out that it's a text which insists very strongly on its Romaness, its Romanitas. The illustration of the text is famously executed in a subclassical style and in the very well known illumination showing the scribe Ezra at work in his library we see not only the figure of someone scribbling notes on a pad on his knee but a large cupboard containing a number of codices laid flat on its shelves. The sheer physical space of the library is delineated there and it's evidently a late Roman library working library. So the Codex Amiotinus is a sign both of the need for an authoritative single text of scripture and the need and of the need to associate that with Romaness with that profoundly important identity which Bede insists on throughout his ecclesiastical history for the English Church its Roman parentage and Roman orthodoxy. But we shouldn't of course run away with the idea that the library at Weymouth Jarrow consisted entirely of massive unwieldy codices. Christa Hamill in his wonderful new book on manuscripts notes that the Codex Amiotinus weighs as much as a 12 year old child. There were smaller handbooks available and as it happens we have a tiny fragment of one of them our text on vellum which contains a small fragment of the first book of Maccabees. So in addition to the great formal public versions of the biblical text there were also it would be ambitious to say pocket bibles but certainly smaller codices containing perhaps selections of relevant extracts for various purposes in preaching. It was a library which contained probably a good 200 volumes. They'd been assembled in the foregoing decades partly by the initiative of those great figures to whom Bede looks in his recent past Abbott Benedict Biskup and Abbott Chalfrith. Two compulsive book collectors whose travels on the continent especially those of Biskups had led to an accumulation of codices from Gaul and Italy including probably some volumes in Greek as well as very likely some volumes from Ireland. We do see an interesting representation of Greek fathers in Latin translation in Bede's quotations but it's quite likely that there were at least some fragments or some smaller volumes which were actually in Greek. All of this makes sense because Bede himself was a theologian at an exegete in a way that Gildus never was. Gildus you might say is happier using scripture as a weapon to beat his fellow countrymen with than as a field in which you can ramble in order to edify yourself and your audience. And yet Bede in the ecclesiastical history certainly is as much a theologian of history and a polemical theologian of history as Gildus is. And I want this evening to explore some of the sources and some of the themes in Bede's theology of history and theology of the chosen people because to explore those issues gives us some rather unexpected insights into the less well-known corners of Bede's reading. As I said at the beginning we have good evidence about the sort of thing generally Bede is quoting and there have been a number of excellent articles on Bede's library listing the works he almost certainly had access to. Recent scholarship and I'll come back to this in a moment has suggested that some of the earlier estimates of the amount of Saint Augustine that was available to him in the library at Jarrow might be a little modest that perhaps there was rather more that he used but to turn now to the question of his theology of history.  He had told them that like ancient Israel they had been brought into the covenant of God and had betrayed it and so earned punishment but by enduring their punishment patiently and by responding with repentance they would find their way back to grace. Bede as I've said sees the British as barely Christian at all and one odd feature of his narrative in the ecclesiastical history is that he will implicitly treat the Germanic settlers the Anglians and the Saxons as if there were some kind of chosen people some kind of reflection of Israel even before they're converted. So at the very end of book one of the ecclesiastical history chapter 34 Bede mentions the ravages of King Athelfrith of Northumbria who established his dominion over an unprecedented number of British territories kingdoms one imagines who slaughtered a large number of the indigenous inhabitants of the nation and who in this respect says Bede somewhat eyebrow-raisingly resembled King Saul in the Old Testament. Saul liberates his people from the Philistines he destroys Philistine cities and reduces the Philistines to subjection. The Philistines foreigners and idolaters are destined to be subject to the chosen people and so here Athelfrith the new Saul by his record slaughtering of British and submission of British territory earns his place as in inverted commas a king of Israel. It's probably also true that Bede uses this typology to imply that Edwin slightly later King of Northumbria who is the first Christian monarch of the territory Edwin is a new King David but that's another matter. The odd and interesting thing is how the Anglo-Saxons appear already to be Israelites thereby of course casting the British in the role of Canaanites Philistines idolaters the natural victims and the natural subjects of God's chosen an unhappy adumbration of the rhetoric of Afrikaners in South Africa and indeed a good many other colonial powers but that's another story. Bede actually seems to have got more annoyed about the British rather than less as he got older. He had made some rather sidelong and indirect remarks on the subject rather earlier when writing his commentary on the Song of Songs a slightly unusual place you might say to find polemic of this kind but Bede's commentary on the Song of Songs is explicitly designed as a counter to popular heresies especially the heresies he associates in particular with British people Pelagianism especially to which I'll come back in a moment but what he does in the commentary on the Song of Songs is to speak about the necessary unity of the Catholic Church the danger posed to the true church by the synagogue that is by a kind of Jewish mentality persisting into Christian times which resists sharing the good news with people who are of different ethnic background just as Jewish Christians in the New Testament on Bede's reading do not want to see Gentiles becoming Christians so there are those in the church now who do not want to convert the pagans but want to keep themselves to themselves and since one of his most frequent complaints about the British church is that they failed to evangelize the Anglo-Saxons it's not very difficult to see who he's talking about here so at this phase of his writing Bede seems to think that the British church and the British people are so to speak Jewish old covenant people as opposed to truly Christian New Covenant people they are the synagogue but by the time he comes to write the ecclesiastical history the situation is even worse the British church and the British people are not even the synagogue they are the Canaanites and the Philistines so Bede's attempt to construct a history of the English church and people Historia ecclesiastica gentis anglorum is one which requires him so he believes to reconfigure the story of who and where God's people are in Britain God's people are the ugly they are the Germanic settlers brought over by divine providence from continental Europe to chastise the infidelity and the apostasy of the British Bede is able to use quite a lot of Gildas to reinforce this Gildas's castigation of the British of his own day becomes in Bede's hands a means of confirming that conviction that the British are wicked heretical cowardly and all the rest of it Gildas I think would have been slightly alarmed at the use made of what he says because as you well know anti-welsh jokes can only be told by Welsh people and it would be rather an unhappy consequence if the kind of anecdote I grew up on in South Wales about people in Cardiganshire would be could be relayed to people in England as if it truly and accurately described the admirable citizens of that county but Bede is delighted to find in Gildas about as much information as he needs to portray the British as a lost cause but there's more to it the British are not only wicked cowardly and all the rest of it they are also crucially absolutely crucially heretical and this is where the next stage of Bede's investigation and Bede's argument opens as I've said Bede is extremely interested in the particular heresy he associates with Britain that is Pelagianism he records boldly in his chronicle that in a certain year Pelagius the Britain attacked the grace of God the history of Pelagius his own work and the details of his theology are beyond the remit of these lectures but it's worth saying very simply and very briefly that Pelagius was almost certainly a lawyer by training with some smatterings of stoic philosophy we don't know whether he was educated in Britain or outside Britain but his British origins are beyond doubt his protest against what he saw as an extreme doctrine of grace associated with the name of the African Bishop Augustine of Hippo led him to develop in a number of letters and also biblical commentaries a distinctive doctrine of how grace and human freedom intersect a doctrine in which he insisted with great consistency on the power of human free will as something which was not destroyed or affected by the fall of Adam every human individual retains the capacity to respond in freedom to God's gift of salvation and grace therefore is something earned by our efforts not simply given as Augustine wanted to argue from above this doctrine was largely repudiated in the fifth century not only by Augustine but by the ecclesiastical establishment around the Mediterranean at the same time there were many critics of Augustine's view who regarded it as unduly emphasizing the power and liberty of God at the expense of the power and liberty of humanity those like Faustus of Rie whom I mentioned on Monday the British born Abbott of Leher and later Bishop who criticized both Augustine and Pelagius in his really rather impressive treaties on grace in the middle of the fifth century but for bead pelagianism is the golden or rather not very golden thread which connects together all the weaknesses of British Christianity and in every book of the ecclesiastical history bead takes care to remind us that the British church almost from its beginnings has been weak vulnerable to corruption and in need of help from abroad this help frequently offered is regularly refused so when the British refuse both the help of the Roman mission at the end of the sixth century and the task of evangelizing the Germanic settlers it's pretty much what you'd expect given their record and part of the argument part of the narrative of the ecclesiastical history is to show exactly this from the beginning the British have been proud and arrogant and incompetent altogether their pride and arrogance make them refuse the remedy for their incompetence and the result is disaster spiritual disaster a disaster which reduces them to the level of being Philistines or Canaanites now exactly how much of a problem pelagianism really was in Britain in the fifth century remains a topic of some considerable debate I've argued myself that it's been vastly exaggerated for a number of reasons which I'll come to in a moment but it's also true that bead in writing about this seems to exhibit a very limited knowledge of the primary literature of the theological controversy he never directly quotes Augustine on the subject which is surprising he does quote directly from one of Pelagius's own works but ascribes it to the wrong author so he's familiar only in a rather confused way with where the controversy actually began and that's in fact not so surprising by the time bead wrote the controversy about Pelagius's teachings in degustians had raged in Gaul for a century and a half off and on and in Gaul it had become customary and some of you may recognize this as a trend in ecclesiastical controversy it had become customary in Gaul to assume that anybody who disagreed with Augustine's more extreme positions must be a pelagian that is if you disagree with somebody's version of orthodoxy you couldn't be orthodox at all in any sense so anything less than Augustine's extremely austere doctrine that some people might be predestined to damnation anything short of that was regarded as pelagian and is still sometimes in rather unhelpful textbooks described as semi pelagian it isn't of course semi anything it's simply the denial of Augustine on a rather bad day but there were powerful voices in mid fifth century Gaul which insisted on that standard of orthodoxy and the lives of various great figures of fifth century Gaul as well as the controversial literature of the period demonstrate how that map of the ecclesiastical territory was constructed prominent among those is the life written by the monk Constantius of Germanus of Augzer Germanus a very great bishop and teacher who had before his conversion and ordination been a prominent military man in late Roman Gaul Germanus visited Britain in the early fifth century at least once and quite possibly as the life suggests twice in Constantius's life this is represented as a case of Germanus visiting Britain at the request of the British church and also at the request of a synod in Gaul or possibly a papal decree another source suggests that in order to root out pelagianism broken down into its details it's fairly clear that we can have no certainty at all this was ever the case Germanus undoubtedly visited Britain and it may very well have been in connection with the son of a Gaulish bishop who had taken refuge in Britain after ecclesiastical condemnation in Gaul quite possibly for in inverted commas pelagianism but that doesn't quite add up to the epidemic of rampant heresy which Constantius supposed to have existed in Britain requiring foreign intervention however the life of Constantius is exactly the kind of volume that bead will take from his shelves in order to prove his point that this is exactly once again what you would expect from the British church the life of Germanus is an authoritative text the life of a very great saint bead reproduces a number of significant anecdotes from that text and constructs his story around it of a fifth century British church buckling under the weight of heretical misapprehension in need once again of foreign assistance receiving it somewhat grudgingly and only temporarily as soon as Germanus's back is turned you might say the British revert to their old ways in spite of the fact that the pelagians in Britain have been confounded in public debate by Germanus not only by words but by deeds because Germanus performs miracles in order to prove the rightness of his theological case so in the very first book of the ecclesiastical history one of the volumes of beads library that is prayed in aid most directly is a text which sets the scene for the remaining four books of the history in terms of the what you might call the invalidation of the British claim to be part of the chosen people and the true Catholic church refusing this assistance from abroad they become either a synagogue of a recalcitrant unbelieving Jews the typology is as I say to be found in the commentary on the song of songs or worse than that the British have said no to the dispensation of grace at least once in every one of the books of the history as I've said bead returns to this theme or to something closely related to it and towards the end of the history in the long letter which he quotes addressed to the king of the Picts over the signature of abat chulfrith though probably drafted by bead the point recurs in a very complex and recondite way in connection with the existing debate with the British church over the date of Easter bead ingeniously manages to argue that the way the British calculate the date of Easter makes them heretical because they refuse the computers which bead uses and which the rest of the western church by that time is using to decide the date of Easter they are in danger of celebrating Easter before the first new moon after the spring equinox that means they are anticipating the light of Christ dawning on the world they believe that they have reached says bead perfecta justitia perfect righteousness before the grace of God has completed its work so to celebrate the passion and resurrection of Jesus Christ before the paschal new moon has fully risen is to show yourself a pelagian heretic resistant to the grace of God as I've said it's a very ingenious argument it takes several pages to unfold I don't recommend you read it straight away but it's a fascinating piece of polemic I mentioned in passing just because it interests me he beads use of the phrase perfecta justitia their perfect righteousness and I have argued elsewhere that there must be a case in that event for supposing that bead might at least have known some bits of augustin's treatise day perfectsione justitia on the perfection of righteousness not least because in that text as elsewhere augustin uses a phrase about the christian life running rightly running in the right direction which bead himself uses in the commentary on the song of songs where he discusses some of these issues about grace and freedom so I suspect that there may have been a copy of augustin on the perfection of righteousness somewhere in weymouth jarrow as well as augustin's other works speculative but I would be prepared to defend it it's a very annihilating judgment on the British church as well as the British people and of course bead doesn't distinguish particularly between the two because oddly as much as gildus he assumes that the British are as you might put it a post-christian rather than a pagan people that is they are christian apostates rather than straight pagans but that makes them for all practical purposes pagans and we've seen how bead uses his sources from outside Britain especially the life of st. germanus to make this point unwittingly and I think it is unwittingly drawing the ecclesiastical history of 5th century Britain into the politics of 5th century Gaul where they don't necessarily belong but he's also clearly got a rather bad conscience about some of this because he recognizes that some christians who refuse to abide by roman practice mainstream western christian practice are nonetheless exemplars of quite impressive christian life famously he is profoundly sympathetic to st. aiden and in general is quite kind to the irish missionaries who are at work in northern england and although those irish missionaries were themselves directly influenced by and often directly taught by teachers from western britain bead systematically ignores this in a way which allows him more or less to say that while the english are very good the irish are quite good if misguided and the british wholly bad but there is something about the non-roman indigenous christian tradition which evidently nagged at him a little and i want at this point to suggest another source for bead another part of his polemical library which has not been very much investigated and this is what i think comes into play right at the beginning of the second book of his history this is where the mission of augustin to britain is being described that is augustin of canterbury augustin sent by pope gregory to evangelize the ugly is given ecclesiastical authority over the church in the islands of britain no one however seems to have consulted the existing christian communities in britain about this and unsurprisingly augustin's encounter with the british bishops already at work in britain was not a very successful one bead story is quite well known the british bishops are summoned to a meeting with augustin like germanus and it's a story quite clearly modeled on the story of germanus like germanus augustin proves his point by a miracle a sick saxon is brought in and prayed over by the british bishops unsuccessfully augustin duly heals him the british bishops then admit that they were wrong but say they have to go back and explain all this to their congregations they're then follows a very strange episode the british bishops on their way to a second meeting stop off to discuss the matter with a holy hermit how will they know if augustin truly has spiritual authority over them the hermit replies if he's truly a man of god he will display humility towards you if he rises to greet you when you enter the hall you will know that he is a man of god the british bishops arrived at the meeting place augustin duly remained in his seat and the rest is history but before they walked out augustin pronounced a curse on them reminding them that they had failed to take the gospel to their new germanic neighbors that therefore they could expect disaster and sure enough just a couple of years later 1200 monks from the great monastery of banger on d not far from chester were killed by king athelfrith no less at the battle of chester their wicked hosts were destroyed by the angles and so their heresy as bead calls it was duly punished by the death of the body as well as the punishment designed for the soul it's a very strange chapter not just because i think it shows bead at his least attractive but also because of the very construction of the story there's the awkwardness of the imitation of the life of germanus there's the return of the bishops the british bishops to seek support in their congregations and there's the apparently perfectly sound advice given to them by the welsh hermit and augustin's failure to live up to a model of humility bead is a great admirer of humility in bishops it's one of the reasons that makes him love st aidan and dislikes and wilfred so much so what is going on the key is in the names we actually have here two names of british people involved in the narrative the leader of the delegation at the second meeting with augustin is a formidable welsh saint we're given to understand by the name of dinot known to later welsh tradition as saint dinaud connected in that tradition with saint daniel of the other north welsh banger banger in um canavans we're told also that at the battle of chester the british monks from banger on d were to be protected by detachment of soldiers led by a british commander called prochmal now bead never gives british names apart from this chapter there's only one other clearly british name in the historia where in passing he mentions presumably a british king in probably mid yorkshire so what are these two names doing here names which appear in impeccable sixth or seventh century welsh british orthography the simplest solution is that he has a british chronicle of some kind in front of him and the obvious candidate would be some kind of pascal chronicle from a monastic setting every monastery worth its salt in the early middle ages will have of course a table of easter dates including the marginal annotations which eventually turn into pascal chronicles this is the date of Easter for this year and incidentally in this year the following major events happened so it wouldn't be entirely surprising to find british monasteries producing pascal chronicles of this kind fairly sketchy but it's not i think too great a stretch of the imagination to think of one such text in which an entry like bishop denote and his brethren meet the bishop augustin and a small anecdote appended just as in any account of the massacre of the monks at the battle of chester one might imagine a similar little pericope added rock mile who should have defended them abandoned them to their fate at the hands of the gentiles one further small piece of evidence for some such british chronicle is in the account of the first arrival of the anglo saxons in britain it's the famous story of hengist and horser in gildes's version of the story they are invited to britain by someone who is simply called a superbos tyrannous a proud tyrant not necessarily a tyrant in the modern sense because tyrannous at that time essentially meant a self appointed monarch so that superbos tyrannous is more or less some jumped up usurper who convenes a council which disastrously invites the saxons into britain bead is the first to give this person a name as vortigan and the name appears both in the chronicle and in the ecclesiastical history the spelling in the two places is different vertiguernes in the chronicle is a slightly later way of spelling the name but in the history we have very scrupulously vertiguernes spelled in once again an impeccable sixth seventh century welsh british style and those three names vortigan denowed and rock mile are i would suggest the evidence we need to propose with some credibility that bead had access to a written british source where did he get it from after the defeat of the british irish party at the synod of whitby in the middle of the seventh century many houses monastic houses following the irish british rule with the indigenous form of the and the indigenous dating of easter and various other customs no doubt many such monasteries were taken over fairly forcibly by some of the more aggressive of the roman party not least st wilfred and wilfred's biographer steven of rippon tells us of wilfred's extirpation of Celtic custom in the monasteries and other churches of northumbria and yorkshire and presumably by this time also lancashire and cumbria which were now part of the northumbrian political area of influence quite clearly one of the things you would want to get rid of from any monastery would be a table of easter dates giving you the wrong dates for the festival it's quite possible i think that some of wilfred's colleagues with perhaps a little more scholarly conscience than wilfred himself might have thought i know somebody in jarrow who'd be interested in reading this so i believe that part of bead's library is in fact some kind of british chronicle very sketchy and very incoate but nonetheless representing a set of traditions and narratives which bead is prepared if not to accept without question at least to take seriously enough to incorporate into his own text his own narrative to add a little further dimensionality to it and as i've indicated i think the awkward platting together of what i would argue are two different versions of the story of augustin's meeting with the british bishops one written from the british one from the roman point of view does give you a clue to bead's scholarly conscience which although it didn't entirely rescue him from the sharp edged polemic with which that narrative ends does at least let us know that he was not a man dishonest enough to ignore primary material all of that is of course a matter of detail and you may think rather nitpicking detail but given that we know quite a lot about bead's latin and continental sources quite a bit about his use of gildas and of the history of erosius and the chronicle of osimus and the familiar documents that others of the time use it's not insignificant that he seems also to have had some access to indigenous documentation of the events he describes an indigenous documentation which if it doesn't exactly undermine or qualify very slightly shades the primary colors of his main narrative of british apostasy and english chosenness and so to return to the main theme he is consistently configuring the gen's anglorum the people of the angles as god's chosen but there's some irony here the ecclesiastical history ends on what's generally a positive note the british with their heresies their violence their stupidity and obstinacy are now largely confined to the western parts of the island and largely subject to anglian or saxton rule there are record numbers of vocations to monasteries in northumbria there's a moderate level of political stability in the eastern part of the island and yet not very long afterwards bead writes his lengthy letter to egbert about the problems of church and society in the 730s by this time things are a great deal less sunny there may be lots of vocations to monasteries but many of the monasteries are already deeply corrupt owned by lay people and regarded as something rather like holiday homes for members of the aristocracies families they have been redefined as something rather like a tax dodge give your land to a monastic foundation and you can reduce your level of taxation and you can do pretty much what you like with any monastery you choose to found on the land that's the picture that bead paints and there are many other problems that he spells out notably i'm dusting off gild us his own polemic against the british redirected towards his own people in two respects one of the things which gild us reverts to frequently and which bead himself has mentioned in the ecclesiastical history is the unwillingness of the british to defend themselves they don't have an effective policy against attack from outside they don't have the military skills and strategic resources to combat invasion and assault so it's not surprising if they lose all their battles and now in the 730s what do we find exactly the same problem in northumbria the anglion settlers are losing their military skills they are opening themselves to attack from outside it's a prophetic remark you might say because the first viking raids are just over the horizon of the north sea but it's an interesting echo of the way gild us configures his polemic and perhaps more significantly in the context of literary heritage and literary strategy bead does what gild us does he turns to the history of the chosen people in hebrew scripture and says just as the prophets castigated israel in the old days just as amos and isiah and zakari attacked the chosen people for their infidelity so now the clergy must rise up and castigate the gens anglorum so bead has arrived in the 730s pretty much at the place where gild us was in the 540s probably that is with a theology not simply of the gens anglorum as the chosen people but in a sense slightly closer to gild us his own usage a theology of the gens anglorum as part of the catholic church which is the present and true israel and which is therefore subject to prophetic denunciation and castigation at the hands of saints and prophets it's interesting that in this letter to egbert bead quotes the new testament rather more than gild us does and it's very typical i think of beads overall theological mentality that he is far less inclined than gild us to focus on that old testament history far more inclined to construe the present need for a critique of the english people through the lens of a saint paul rather than an amos or a zakari but having invented england in the ecclesiastical history invented england as the home of a chosen people a people specially graced and specially called by god having veered very close to a theology which sees the gens anglorum as already blessed and chosen even before they're baptized king athelfruth as king sol he's now towards the end of his life coming towards a position slightly more like that of gild us the chosenness is not about ethnic particularity as such to be part of the chosen people is to be part of a community established by god's grace therefore subject to god's law and judgment so bead leaves us with two not entirely reconciled theological models something that is at the end of the day quite close to gild us a use of scripture to retell the story of his own people as the story of yet another unfaithful baptized community but at the same time a somewhat more troubling story of a people chosen simply as a people recipients of exceptional grace merely in virtue of who they are and that combined with the conquest and displacement trope that we've looked at throughout this lecture means that there is in bead the seed of some of those profoundly ambivalent theologies of election and power which we do indeed find in the post reformation period and in modernity those in south africa who in recent years have complained about the use of the book of exodus in latin american liberation theology because it's based on a people coming into displace and other people would i think have found interesting material for discussion to put it mildly in bead but one of the key differences with gild us as i've already suggested is that for bead scripture is already a somewhat more fixed and final thing that massive and literally weighty codex implies both the new standardization of the biblical text and christa hamill mentions in passing of course that elements of the amyotinus text may themselves have been checked by beads own scholarship that he will have seen that text not only a new standardization of the biblical text and the scholarship it surrounds it but a new and authoritative glossing of the biblical text to establish the anglian identity an invention of england the welsh have always been reluctant to let the english have a last word in any argument and the deeply negative characterization of the western british by bead was not to go without challenge a hundred years later we find the response to bead constructed in the courts of north wales by scholars of the court of king mervin in the early ninth century a response a response which does not simply seek to reinscribe gild us which does not try to reread the biblical story but which turns to two flanking movements first of all describing the roots of british identity as going back far before the days of baptism and secondly by noting that for all beads complaints about the evangelistic inferiority of the british they have nonetheless produced and i look here to the relatively recent work of nick hyam of manchester they have produced both a moses and a joshua they have produced a saint patrick and a king arthur they have produced in a way which gild us and bead would both have been surprised at a giant of the giant of the spiritual life and a giant of military strategy out of the heart of the history of bretonum of the ninth century those two figures stand as their approach of the british to the english and the vindication of the british against both their own gild us and the anglisex bead more of that next week thank you


738 Rochester Stockbridge Unified District Board of School Directors special meeting Tuesday, April 27th, 2021. And then, as I said, 738 following the budget meeting presentation by Google Meet. We called to order adjustment to the agenda. We just have mostly this is called for a special executive session to talk about personnel. I did want to just take a moment to talk about ballot and what the board, I just had a question and what the board was able to do in terms of encouraging people to or even having, if we had people who were eager to be on the ballot for different positions. So I'd like to talk about that for a moment. Can we put that into a, add that in before we go to executive session? So I call that a 2.2. Are we all okay with that? Justine, Amy, Carl, Megan, OK. So let's just go into this. It just came up because we did get questions from people sort of saying, hey, I'm looking at the ballot and there's nobody there. One thing I realized is we might have missed the boat in terms of getting, being a little more advocate and I take this on myself, advocating for people to sign up in the 30-day window back when they could have. So we could have names in there. I'm just wondering, and Carl, maybe you have some sense of, because you have such a good historical memory. Can the board play? Can the board suggest candidates? Can the board take any side in that? Or does it have to really come from the public if it's an open writing candidate? And anybody else who has a question on this? That's kind of a fine line. I mean, in my experience with Stockbridge, when we've had people, we had a board member have to leave because when we merged with Orange Windsor, they were a teacher at Sharon and they were no longer allowed to be on the board. We've had board members, you know, move or age off and in general, well, age off, get tired of being on it. Really. But so we've encouraged them to recruit people, but we've also been really, really careful that we don't have a board sanctioned candidate. So like when we brought Jenny in, there were a couple of people that were interested, so we did interviews. And again, I think when we were replacing Jenny, there were a couple of people interested in, so we did basic interviews. But it's the purview of the board to, if there's not six names that come out of Stockbridge, it's the purview of the board to appoint whoever the board wants and can get to agree to do it and they can serve to either a special election or until the next regular election. I would say that given that no one was trying to really be on the board for the regular election, I don't think the board would be out of place to appoint someone for a year. So if, for example, this Patrick Hudson person got five and he was interested and the board agrees with him, I have not met the person, so I don't know what their agenda is, but in general, when we've been interviewing people in the past, the big qualifier has been, do you have some sort of signature issue or are you just interested in serving kids? If you're coming in to save, to save on taxes or you're coming in because you want to have more of this, that or the other thing, we've always been kind of a little bit leery of those people. If you come in and say, I wanna have a good school in my town, that's been generally the interview qualifier. We've tried not to have flaming issue people, but I mean, it's up to the board. If the board does not get someone that comes out of the Australian ballot with six exact matches, then the board can do what the board likes. Amy, thank you for calling. Amy? Yeah, so I think that what I had been told was we can tell the public who is currently serving as our treasurer, which is Becky Klein, Rebecca Klein, and currently serving as our clerk, and currently serving as our moderator, right? Which is our moderator. Doesn't even really matter, like I guess it does. Dan McKinley, I think was our current moderator last time. So, McKinley for Rochester and... I think that that's about all we can really say is, and then people who want to be on the board and want to have their name written in and get six votes or the 1%, really need to go out there and beat some feet on the block and... And as far as the school district clerk, some town, some boards, you have the authority to pursue one of your town clerks to see whether or not they are willing for you to appoint them as school district clerk people. Is the clerk of the board, is that Jenny? Forgive me for not... Currently right now it is Jenny. Currently it is. So we are going to have to find a new clerk. Yes, Amy? Right, and the clerk of the board is... Jenny does take our minutes for us, which is nice, but that is not what we're positioned that we're looking for is to take the minutes. It's to do the other parts, which is the voting things. Taking the voting, getting the certifying the vote. Yeah. I do just have a quick question. If somebody, let's say Jenny is voted in, can she reject the nomination? Like if she ends up being the... Because everybody just knows her name, can she say no thank you? She can certainly say no thank you, but she would also get the position. If six people wrote in my name, I would have the position, pending my refusing it, because you can't just get people right in. It's the second constable rule of Vermont. Just because people say you're the second constable, doesn't mean you're going to show up and get the dogs off very long. Okay, thank you. Good. Okay, thank you. That covers that topic for me. I think I'm ready to entertain a motion to go into executive session for a personnel issue. I move we go into executive session to address a personnel issue. We will invite and, oh, sorry, enter a invite in our administrations and superintendent. Inviting in our Bonnie Bourne, Lindsay, and Jamie. Do I have a second? Second. Second by Amy. All in favor, signify by saying aye. Aye. Aye. We are back from executive session with 844 PM, with no action taken. I will entertain a motion to adjourn. So moved. So moved by Carl, seconded, please. Second. Second by Jenny, I think. All in favor, signify by saying aye. Aye. Aye. Thank you, everybody. Good night. Thank you. We'll see you next Monday.