Podcasts about Amphion

BGVV-1583_Kỷ Nguyên Di Lạc_TV Quy Thức, Khóa 1_AMPHION, FRANCE_09-09-1986Vô Vi Podcast-Vấn ĐạoVô Vi Podcast-Bài GiảngVô Vi Podcast-Nhạc Thiền

BGVV-1583_Kỷ Nguyên Di Lạc_TV Quy Thức, Khóa 1_AMPHION, FRANCE_09-09-1986Vô Vi Podcast-Vấn ĐạoVô Vi Podcast-Bài GiảngVô Vi Podcast-Nhạc Thiền

BGVV-1562_Siêu Cấp Điển Quang_Khóa 3, TV Quy Thức_Amphion les Bains, France_30-09-1986Vô Vi Podcast-Vấn ĐạoVô Vi Podcast-Bài GiảngVô Vi Podcast-Nhạc Thiền

VDVV-1713_0870 -Chi Nguyen Thi Anh Tuyet O Thien Duong Amphion Trinh Bay An Chung. TV Qui Thu.mp3PodCast ChannelsVô Vi Podcast - Vấn Đạo  Vô Vi Podcast - Băn GiảngVô Vi Podcast - Nhạc Thiền 

BGVV-1500_Tình Yêu Siêu Thoát_ Amphion-Les-Bains_06-08-1984Vô Vi Podcast-Vấn ĐạoVô Vi Podcast-Bài GiảngVô Vi Podcast-Nhạc Thiền

durée : 00:02:31 - Frédéric collectionne les synthés à Amphion - Frédéric est passionné de musique, il joue de presque tous les instruments et collectionne les synthétiseurs. Il a des claviers depuis les années soixante -dix jusqu'à deux mille vingt quatre.

BGVV-1474_Thầy Thuyết Giảng Tại Amphion les Bains - Cuốn B_ France_20-11-1980Vô Vi Podcast-Vấn ĐạoVô Vi Podcast-Bài GiảngVô Vi Podcast-Nhạc Thiền

BGVV-1455_Khóa Hùng Tâm_TV Quy Thức_Amphion les Bains, France_03-06-1988Vô Vi Podcast-Vấn ĐạoVô Vi Podcast-Bài GiảngVô Vi Podcast-Nhạc Thiền

Anya Clingman as Calliope,Elizabeth Ellis as Hera,Tate A. Geborkoff (author, producer) as Ares,Adam Qutaishat as Hermes,Annie Passinisi as Euterpe,Shayne Patrick as Amphion of Thebes,Rachel Staelens (director, producer),Roy Freeman (musical director/composer),Joe Palermo (director of sound)

VDVV-1453_0453 -De Tai Trat Tu -Lam Sao Biet Trong Ban The Minh Co Trat Tu. Amphion 21 Nov 81.mp3PodCast ChannelsVô Vi Podcast - Vấn Đạo  Vô Vi Podcast - Băn GiảngVô Vi Podcast - Nhạc Thiền

Send us a Text Message.This week I tell the stories of 9 feral children found surviving alone in the wilderness. Some even appear to have been cared for by wild animals - wolves, bears, dogs, and monkeys. Most walked on all fours, ate raw meat, and could only communicate in grunts, growls, and "wild cries." Some would never gain the ability to speak, burying their backstories in mystery to this day. Feral children have always fascinated us. Legends and myths are full of them - Romulus and Remus, Valentine and Orson, Amphion and Zethos, Moses, Oedipus, Mowgli. In examining these stories, an overarching theme emerges, one that forces us to re-examine what it means to be "civilized."Sources: BBC History Magazine "Raised by wolves: the history of feral children"History.com "6 Famous Wild Children From History""Savage Girls and Wild Boys: A History of Feral Children" reprinted in The GuardianIndia Today "During the last century, nearly 50 cases of wolf children reported in IndiaHistory Collection "10 Stories of Feral Children You Won't Find in Your History Books"University of Cambridge "The adventures of Sir Kinelm Digby: 17th century pirate, philosopher, and foodie"History Uncovered "Dina Sanichar"Daily Mail "Man raised by pack of stray dogs..."Support the show! Buy Me a CoffeeVenmo @Shea-LaFountaine

「データゲート、amphionのコンシューマー向けスピーカー国内取り扱いを終了」　データゲートは、フィンランドのスピーカーブランドamphion（アンフィオン）のコンシューマー向けスピーカー「Helium」「Argon」「Krypton」の取り扱いを3月31日で終了したと発表した。

BGVV-1311_Thầy Thuyết Giảng Tại Amphion les Bains - Cuốn B_ France_20-11-1980Podcast ChannelsVô Vi Podcast-Vấn ĐạoVô Vi Podcast-Bài GiảngVô Vi Podcast-Nhạc Thiền

BGVV-1310_Thầy Thuyết Pháp Tại Amphion - Cuốn 1_Amphion les Bains, France_20-11-1980Podcast ChannelsVô Vi Podcast-Vấn ĐạoVô Vi Podcast-Bài GiảngVô Vi Podcast-Nhạc Thiền

Listen to this episode on Spotify or Apple Podcasts Let's face it the New Testament probably calls Jesus God (or god) a couple of times and so do early Christian authors in the second century. However, no one offers much of an explanation for what they mean by the title. Did early Christians think Jesus was God because he represented Yahweh? Did they think he was God because he shared the same eternal being as the Father? Did they think he was a god because that's just what they would call any immortalized human who lived in heaven? In this presentation I focus on the question from the perspective of Greco-Roman theology. Drawing on the work of David Litwa, Andrew Perriman, Barry Blackburn, and tons of ancient sources I seek to show how Mediterranean converts to Christianity would have perceived Jesus based on their cultural and religious assumptions. This presentation is from the 3rd Unitarian Christian Alliance Conference on October 20, 2023 in Springfield, OH. Here is the original pdf of this paper. https://www.youtube.com/watch?v=c5Z3QbQ7dHc —— Links —— See more scholarly articles by Sean Finnegan Get the transcript of this episode Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan?  Read his bio here Introduction When early Christian authors called Jesus “god” (or “God”) what did they mean?[1] Modern apologists routinely point to pre-Nicene quotations in order to prove that early Christians always believed in the deity of Christ, by which they mean that he is of the same substance (homoousios) as the Father. However, most historians agree that Christians before the fourth century simply didn't have the cognitive categories available yet to think of Christ in Nicene or Chalcedonian ways. If this consensus is correct, it behooves us to consider other options for defining what early Christian authors meant. The obvious place to go to get an answer to our initial question is the New Testament. However, as is well known, the handful of instances in which authors unambiguously applied god (θεός) to Christ are fraught with textual uncertainty, grammatical ambiguity, and hermeneutical elasticity.[2]  What's more, granting that these contested texts[3] all call Jesus “god” provides little insight into what they might mean by that phrase. Turning to the second century, the earliest handful of texts that say Jesus is god are likewise textually uncertain or terse.[4] We must wait until the second half of the second century and beyond to have more helpful material to examine. We know that in the meanwhile some Christians were saying Jesus was god. What did they mean? One promising approach is to analyze biblical texts that call others gods. We find helpful parallels with the word god (אֱלֹהִים) applied to Moses (Exod 7.1; 4.16), judges (Exod 21.6; 22.8-9), kings (Is 9.6; Ps 45.6), the divine council (Ps 82.1, 6), and angels (Ps 8.6). These are texts in which God imbues his agents with his authority to represent him in some way. This rare though significant way of calling a representative “god,” continues in the NT with Jesus' clever defense to his accusers in John 10.34-36. Lexicons[5] have long recognized this “Hebraistic” usage and recent study tools such as the New English Translation (NET)[6] and the Zondervan Illustrated Bible Background Commentary[7] also note this phenomenon. But, even if this agency perspective is the most natural reading of texts like Heb 1.8, later Christians, apart from one or two exceptions appear to be ignorant of this usage.[8] This interpretation was likely a casualty of the so-called parting of the ways whereby Christianity transitioned from a second-temple-Jewish movement to a Gentile-majority religion. As such, to grasp what early postapostolic Christians believed, we must turn our attention elsewhere. Michael Bird is right when he says, “Christian discourses about deity belong incontrovertibly in the Greco-Roman context because it provided the cultural encyclopedia that, in diverse ways, shaped the early church's Christological conceptuality and vocabulary.”[9] Learning Greco-Roman theology is not only important because that was the context in which early Christians wrote, but also because from the late first century onward, most of our Christian authors converted from that worldview. Rather than talking about the Hellenization of Christianity, we should begin by asking how Hellenists experienced Christianization. In other words, Greco-Roman beliefs about the gods were the default lens through which converts first saw Christ. In order to explore how Greco-Roman theology shaped what people believed about Jesus as god, we do well to begin by asking how they defined a god. Andrew Perriman offers a helpful starting point. “The gods,” he writes, “are mostly understood as corporeal beings, blessed with immortality, larger, more beautiful, and more powerful than their mortal analogues.”[10] Furthermore, there were lots of them! The sublunar realm was, in the words of Paula Fredriksen, “a god-congested place.”[11] What's more, “[S]harp lines and clearly demarcated boundaries between divinity and humanity were lacking."[12] Gods could appear as people and people could ascend to become gods. Comprehending what Greco-Roman people believed about gods coming down and humans going up will occupy the first part of this paper. Only once we've adjusted our thinking to their culture, will we walk through key moments in the life of Jesus of Nazareth to hear the story with ancient Mediterranean ears. Lastly, we'll consider the evidence from sources that think of Jesus in Greco-Roman categories. Bringing this all together we'll enumerate the primary ways to interpret the phrase “Jesus is god” available to Christians in the pre-Nicene period. Gods Coming Down and Humans Going Up The idea that a god would visit someone is not as unusual as it first sounds. We find plenty of examples of Yahweh himself or non-human representatives visiting people in the Hebrew Bible.[13] One psalmist even referred to angels or “heavenly beings” (ESV) as אֱלֹהִים (gods).[14] The Greco-Roman world too told stories about divine entities coming down to interact with people. Euripides tells about the time Zeus forced the god Apollo to become a human servant in the house of Admetus, performing menial labor as punishment for killing the Cyclopes (Alcestis 1). Baucis and Philemon offered hospitality to Jupiter and Mercury when they appeared in human form (Ovid, Metamorphoses 8.26-34). In Homer's Odyssey onlookers warn Antinous for flinging a stool against a stranger since “the gods do take on the look of strangers dropping in from abroad”[15] (17.534-9). Because they believed the boundary between the divine realm and the Earth was so permeable, Mediterranean people were always on guard for an encounter with a god in disguise. In addition to gods coming down, in special circumstances, humans could ascend and become gods too. Diodorus of Sicily demarcated two types of gods: those who are “eternal and imperishable, such as the sun and the moon” and “the other gods…terrestrial beings who attained to immortal honour”[16] (The Historical Library of Diodorus the Sicilian 6.1). By some accounts, even the Olympian gods, including Kronos and Uranus were once mortal men.[17] Among humans who could become divine, we find several distinguishable categories, including heroes, miracle workers, and rulers. We'll look at each briefly before considering how the story of Jesus would resonate with those holding a Greco-Roman worldview. Deified Heroes Cornutus the Stoic said, “[T]he ancients called heroes those who were so strong in body and soul that they seemed to be part of a divine race.” (Greek Theology 31)[18] At first this statement appears to be a mere simile, but he goes on to say of Heracles (Hercules), the Greek hero par excellence, “his services had earned him apotheosis” (ibid.). Apotheosis (or deification) is the process by which a human ascends into the divine realm. Beyond Heracles and his feats of strength, other exceptional individuals became deified for various reasons. Amphiarus was a seer who died in the battle at Thebes. After opening a chasm in the earth to swallow him in battle, “Zeus made him immortal”[19] (Apollodorus, Library of Greek Mythology 3.6). Pausanias says the custom of the inhabitants of Oropos was to drop coins into Amphiarus' spring “because this is where they say Amphiarus rose up as a god”[20] (Guide to Greece 1.34). Likewise, Strabo speaks about a shrine for Calchas, a deceased diviner from the Trojan war (Homer, Illiad 1.79-84), “where those consulting the oracle sacrifice a black ram to the dead and sleep in its hide”[21] (Strabo, Geography 6.3.9). Though the great majority of the dead were locked away in the lower world of Hades, leading a shadowy pitiful existence, the exceptional few could visit or speak from beyond the grave. Lastly, there was Zoroaster the Persian prophet who, according to Dio Chrysostom, was enveloped by fire while he meditated upon a mountain. He was unharmed and gave advice on how to properly make offerings to the gods (Dio Chrysostom, Discourses 36.40). The Psuedo-Clementine Homilies include a story about a lightning bolt striking and killing Zoroaster. After his devotees buried his body, they built a temple on the site, thinking that “his soul had been sent for by lightning” and they “worshipped him as a god”[22] (Homily 9.5.2). Thus, a hero could have extraordinary strength, foresight, or closeness to the gods resulting in apotheosis and ongoing worship and communication. Deified Miracle Workers Beyond heroes, Greco-Roman people loved to tell stories about deified miracle workers. Twice Orpheus rescued a ship from a storm by praying to the gods (Diodorus of Sicily 4.43.1f; 48.5f). After his death, surviving inscriptions indicate that he both received worship and was regarded as a god in several cities.[23] Epimenides “fell asleep in a cave for fifty-seven years”[24] (Diogenes Laertius, Lives of Eminent Philosophers 1.109). He also predicted a ten-year period of reprieve from Persian attack in Athens (Plato Laws 1.642D-E). Plato called him a divine man (θεῖος ἀνήρ) (ibid.) and Diogenes talked of Cretans sacrificing to him as a god (Diogenes, Lives 1.114). Iamblichus said Pythagoras was the son of Apollo and a mortal woman (Life of Pythagoras 2). Nonetheless, the soul of Pythagoras enjoyed multiple lives, having originally been “sent to mankind from the empire of Apollo”[25] (Life 2). Diogenes and Lucian enumerate the lives the pre-existent Pythagoras led, including Aethalides, Euphorbus, Hermotimus, and Pyrrhus (Diogenes, Life of Pythagoras 4; Lucian, The Cock 16-20). Hermes had granted Pythagoras the gift of “perpetual transmigration of his soul”[26] so he could remember his lives while living or dead (Diogenes, Life 4). Ancient sources are replete with Pythagorean miracle stories.[27] Porphyry mentions several, including taming a bear, persuading an ox to stop eating beans, and accurately predicting a catch of fish (Life of Pythagoras 23-25). Porphyry said Pythagoras accurately predicted earthquakes and “chased away a pestilence, suppressed violent winds and hail, [and] calmed storms on rivers and on seas” (Life 29).[28] Such miracles, argued the Pythagoreans made Pythagoras “a being superior to man, and not to a mere man” (Iamblichus, Life 28).[29] Iamblichus lays out the views of Pythagoras' followers, including that he was a god, a philanthropic daemon, the Pythian, the Hyperborean Apollo, a Paeon, a daemon inhabiting the moon, or an Olympian god (Life 6). Another pre-Socratic philosopher was Empedocles who studied under Pythagoras. To him sources attribute several miracles, including stopping a damaging wind, restoring the wind, bringing dry weather, causing it to rain, and even bringing someone back from Hades (Diogenes, Lives 8.59).[30] Diogenes records an incident in which Empedocles put a woman into a trance for thirty days before sending her away alive (8.61). He also includes a poem in which Empedocles says, “I am a deathless god, no longer mortal, I go among you honored by all, as is right”[31] (8.62). Asclepius was a son of the god Apollo and a human woman (Cornutus, Greek Theology 33). He was known for healing people from diseases and injuries (Pindar, Pythian 3.47-50). “[H]e invented any medicine he wished for the sick, and raised up the dead”[32] (Pausanias, Guide to Greece 2.26.4). However, as Diodorus relates, Hades complained to Zeus on account of Asclepius' diminishing his realm, which resulted in Zeus zapping Asclepius with a thunderbolt, killing him (4.71.2-3). Nevertheless, Asclepius later ascended into heaven to become a god (Hyginus, Fables 224; Cicero, Nature of the Gods 2.62).[33] Apollonius of Tyana was a famous first century miracle worker. According to Philostratus' account, the locals of Tyana regard Apollonius to be the son of Zeus (Life 1.6). Apollonius predicted many events, interpreted dreams, and knew private facts about people. He rebuked and ridiculed a demon, causing it to flee, shrieking as it went (Life 2.4).[34] He even once stopped a funeral procession and raised the deceased to life (Life 4.45). What's more he knew every human language (Life 1.19) and could understand what sparrows chirped to each other (Life 4.3). Once he instantaneously transported himself from Smyrna to Ephesus (Life 4.10). He claimed knowledge of his previous incarnation as the captain of an Egyptian ship (Life 3.23) and, in the end, Apollonius entered the temple of Athena and vanished, ascending from earth into heaven to the sound of a choir singing (Life 8.30). We have plenty of literary evidence that contemporaries and those who lived later regarded him as a divine man (Letters 48.3)[35] or godlike (ἰσόθεος) (Letters 44.1) or even just a god (θεός) (Life 5.24). Deified Rulers Our last category of deified humans to consider before seeing how this all relates to Jesus is rulers. Egyptians, as indicated from the hieroglyphs left in the pyramids, believed their deceased kings to enjoy afterlives as gods. They could become star gods or even hunt and consume other gods to absorb their powers.[36] The famous Macedonian conqueror, Alexander the Great, carried himself as a god towards the Persians though Plutarch opines, “[he] was not at all vain or deluded but rather used belief in his divinity to enslave others”[37] (Life of Alexander 28). This worship continued after his death, especially in Alexandria where Ptolemy built a tomb and established a priesthood to conduct religious honors to the deified ruler. Even the emperor Trajan offered a sacrifice to the spirit of Alexander (Cassius Dio, Roman History 68.30). Another interesting example is Antiochus I of Comagene who called himself “Antiochus the just [and] manifest god, friend of the Romans [and] friend of the Greeks.”[38] His tomb boasted four colossal figures seated on thrones: Zeus, Heracles, Apollo, and himself. The message was clear: Antiochus I wanted his subjects to recognize his place among the gods after death. Of course, the most relevant rulers for the Christian era were the Roman emperors. The first official Roman emperor Augustus deified his predecessor, Julius Caesar, celebrating his apotheosis with games (Suetonius, Life of Julius Caesar 88). Only five years after Augustus died, eastern inhabitants of the Roman Empire at Priene happily declared “the birthday of the god Augustus” (ἡ γενέθλιος ἡμέρα τοῦ θεοῦ)[39] to be the start of their provincial year. By the time of Tacitus, a century after Augustus died, the wealthy in Rome had statues of the first emperor in their gardens for worship (Annals 1.73). The Roman historian Appian explained that the Romans regularly deify emperors at death “provided he has not been a despot or a disgrace”[40] (The Civil Wars 2.148).  In other words, deification was the default setting for deceased emperors. Pliny the Younger lays it on pretty thick when he describes the process. He says Nero deified Claudius to expose him; Titus deified Vespasian and Domitian so he could be the son and brother of gods. However, Trajan deified Nerva because he genuinely believed him to be more than a human (Panegyric 11). In our little survey, we've seen three main categories of deified humans: heroes, miracle workers, and good rulers. These “conceptions of deity,” writes David Litwa, “were part of the “preunderstanding” of Hellenistic culture.”[41] He continues: If actual cases of deification were rare, traditions of deification were not. They were the stuff of heroic epic, lyric song, ancient mythology, cultic hymns, Hellenistic novels, and popular plays all over the first-century Mediterranean world. Such discourses were part of mainstream, urban culture to which most early Christians belonged. If Christians were socialized in predominantly Greco-Roman environments, it is no surprise that they employed and adapted common traits of deities and deified men to exalt their lord to divine status.[42] Now that we've attuned our thinking to Mediterranean sensibilities about gods coming down in the shape of humans and humans experiencing apotheosis to permanently dwell as gods in the divine realm, our ears are attuned to hear the story of Jesus with Greco-Roman ears. Hearing the Story of Jesus with Greco-Roman Ears How would second or third century inhabitants of the Roman empire have categorized Jesus? Taking my cue from Litwa's treatment in Iesus Deus, I'll briefly work through Jesus' conception, transfiguration, miracles, resurrection, and ascension. Miraculous Conception Although set within the context of Jewish messianism, Christ's miraculous birth would have resonated differently with Greco-Roman people. Stories of gods coming down and having intercourse with women are common in classical literature. That these stories made sense of why certain individuals were so exceptional is obvious. For example, Origen related a story about Apollo impregnating Amphictione who then gave birth to Plato (Against Celsus 1.37). Though Mary's conception did not come about through intercourse with a divine visitor, the fact that Jesus had no human father would call to mind divine sonship like Pythagoras or Asclepius. Celsus pointed out that the ancients “attributed a divine origin to Perseus, and Amphion, and Aeacus, and Minos” (Origen, Against Celsus 1.67). Philostratus records a story of the Egyptian god Proteus saying to Apollonius' mother that she would give birth to himself (Life of Apollonius of Tyana 1.4). Since people were primed to connect miraculous origins with divinity, typical hearers of the birth narratives of Matthew or Luke would likely think that this baby might be either be a descended god or a man destined to ascend to become a god. Miracles and Healing As we've seen, Jesus' miracles would not have sounded unbelievable or even unprecedent to Mediterranean people. Like Jesus, Orpheus and Empedocles calmed storms, rescuing ships. Though Jesus provided miraculous guidance on how to catch fish, Pythagoras foretold the number of fish in a great catch. After the fishermen painstakingly counted them all, they were astounded that when they threw them back in, they were still alive (Porphyry, Life 23-25). Jesus' ability to foretell the future, know people's thoughts, and cast out demons all find parallels in Apollonius of Tyana. As for resurrecting the dead, we have the stories of Empedocles, Asclepius, and Apollonius. The last of which even stopped a funeral procession to raise the dead, calling to mind Jesus' deeds in Luke 7.11-17. When Lycaonians witnessed Paul's healing of a man crippled from birth, they cried out, “The gods have come down to us in the likeness of men” (Acts 14.11). Another time when no harm befell Paul after a poisonous snake bit him on Malta, Gentile onlookers concluded “he was a god” (Acts 28.6). Barry Blackburn makes the following observation: [I]n view of the tendency, most clearly seen in the Epimenidean, Pythagorean, and Apollonian traditions, to correlate impressive miracle-working with divine status, one may justifiably conclude that the evangelical miracle traditions would have helped numerous gentile Christians to arrive at and maintain belief in Jesus' divine status.[43] Transfiguration Ancient Mediterranean inhabitants believed that the gods occasionally came down disguised as people. Only when gods revealed their inner brilliant natures could people know that they weren't mere humans. After his ship grounded on the sands of Krisa, Apollo leaped from the ship emitting flashes of fire “like a star in the middle of day…his radiance shot to heaven”[44] (Homeric Hymns, Hymn to Apollo 440). Likewise, Aphrodite appeared in shining garments, brighter than a fire and shimmering like the moon (Hymn to Aphrodite 85-89). When Demeter appeared to Metaneira, she initially looked like an old woman, but she transformed herself before her. “Casting old age away…a delightful perfume spread…a radiance shone out far from the goddess' immortal flesh…and the solid-made house was filled with a light like the lightning-flash”[45] (Hymn to Demeter 275-280). Homer wrote about Odysseus' transformation at the golden wand of Athena in which his clothes became clean, he became taller, and his skin looked younger. His son, Telemachus cried out, “Surely you are some god who rules the vaulting skies”[46] (Odyssey 16.206). Each time the observers conclude the transfigured person is a god. Resurrection & Ascension In defending the resurrection of Jesus, Theophilus of Antioch said, “[Y]ou believe that Hercules, who burned himself, lives; and that Aesculapius [Asclepius], who was struck with lightning, was raised”[47] (Autolycus 1.13). Although Hercules' physical body burnt, his transformed pneumatic body continued on as the poet Callimachus said, “under a Phrygian oak his limbs had been deified”[48] (Callimachus, Hymn to Artemis 159). Others thought Hercules ascended to heaven in his burnt body, which Asclepius subsequently healed (Lucian, Dialogue of the Gods 13). After his ascent, Diodorus relates how the people first sacrificed to him “as to a hero” then in Athens they began to honor him “with sacrifices like as to a god”[49] (The Historical Library 4.39). As for Asclepius, his ascension resulted in his deification as Cyprian said, “Aesculapius is struck by lightning, that he may rise into a god”[50] (On the Vanity of Idols 2). Romulus too “was torn to pieces by the hands of a hundred senators”[51] and after death ascended into heaven and received worship (Arnobius, Against the Heathen 1.41). Livy tells of how Romulus was “carried up on high by a whirlwind” and that immediately afterward “every man present hailed him as a god and son of a god”[52] (The Early History of Rome 1.16). As we can see from these three cases—Hercules, Asclepius, and Romulus—ascent into heaven was a common way of talking about deification. For Cicero, this was an obvious fact. People “who conferred outstanding benefits were translated to heaven through their fame and our gratitude”[53] (Nature 2.62). Consequently, Jesus' own resurrection and ascension would have triggered Gentiles to intuit his divinity. Commenting on the appearance of the immortalized Christ to the eleven in Galilee, Wendy Cotter said, “It is fair to say that the scene found in [Mat] 28:16-20 would be understood by a Greco-Roman audience, Jew or Gentile, as an apotheosis of Jesus.”[54] Although I beg to differ with Cotter's whole cloth inclusion of Jews here, it's hard to see how else non-Jews would have regarded the risen Christ. Litwa adds Rev 1.13-16 “[W]here he [Jesus] appears with all the accoutrements of the divine: a shining face, an overwhelming voice, luminescent clothing, and so on.”[55] In this brief survey we've seen that several key events in the story of Jesus told in the Gospels would have caused Greco-Roman hearers to intuit deity, including his divine conception, miracles, healing ministry, transfiguration, resurrection, and ascension. In their original context of second temple Judaism, these very same incidents would have resonated quite differently. His divine conception authenticated Jesus as the second Adam (Luke 3.38; Rom 5.14; 1 Cor 15.45) and God's Davidic son (2 Sam 7.14; Ps 2.7; Lk 1.32, 35). If Matthew or Luke wanted readers to understand that Jesus was divine based on his conception and birth, they failed to make such intentions explicit in the text. Rather, the birth narratives appear to have a much more modest aim—to persuade readers that Jesus had a credible claim to be Israel's messiah. His miracles show that “God anointed Jesus of Nazareth with the Holy Spirit and with power…for God was with him” (Acts 10.38; cf. Jn 3.2; 10.32, 38). Rather than concluding Jesus to be a god, Jewish witnesses to his healing of a paralyzed man “glorified God, who had given such authority to men” (Mat 9.8). Over and over, especially in the Gospel of John, Jesus directs people's attention to his Father who was doing the works in and through him (Jn 5.19, 30; 8.28; 12.49; 14.10). Seeing Jesus raise someone from the dead suggested to his original Jewish audience that “a great prophet has arisen among us” (Lk 7.16). The transfiguration, in its original setting, is an eschatological vision not a divine epiphany. Placement in the synoptic Gospels just after Jesus' promise that some there would not die before seeing the kingdom come sets the hermeneutical frame. “The transfiguration,” says William Lane, “was a momentary, but real (and witnessed) manifestation of Jesus' sovereign power which pointed beyond itself to the Parousia, when he will come ‘with power and glory.'”[56] If eschatology is the foreground, the background for the transfiguration was Moses' ascent of Sinai when he also encountered God and became radiant.[57] Viewed from the lenses of Moses' ascent and the eschaton, the transfiguration of Jesus is about his identity as God's definitive chosen ruler, not about any kind of innate divinity. Lastly, the resurrection and ascension validated Jesus' messianic claims to be the ruler of the age to come (Acts 17.31; Rom 1.4). Rather than concluding Jesus was deity, early Jewish Christians concluded these events showed that “God has made him both Lord and Christ” (Acts 2.36). The interpretative backgrounds for Jesus' ascension were not stories about Heracles, Asclepius, or Romulus. No, the key oracle that framed the Israelite understanding was the messianic psalm in which Yahweh told David's Lord to “Sit at my right hand, until I make your enemies your footstool” (Psalm 110.1). The idea is of a temporary sojourn in heaven until exercising the authority of his scepter to rule over earth from Zion. Once again, the biblical texts remain completely silent about deification. But even if the original meanings of Jesus' birth, ministry, transfiguration, resurrection, and ascension have messianic overtones when interpreted within the Jewish milieu, these same stories began to communicate various ideas of deity to Gentile converts in the generations that followed. We find little snippets from historical sources beginning in the second century and growing with time. Evidence of Belief in Jesus' as a Greco-Roman Deity To begin with, we have two non-Christian instances where Romans regarded Jesus as a deity within typical Greco-Roman categories. The first comes to us from Tertullian and Eusebius who mention an intriguing story about Tiberius' request to the Roman senate to deify Christ. Convinced by “intelligence from Palestine of events which had clearly shown the truth of Christ's divinity”[58] Tiberius proposed the matter to the senate (Apology 5). Eusebius adds that Tiberius learned that “many believed him to be a god in rising from the dead”[59] (Church History 2.2). As expected, the senate rejected the proposal. I mention this story, not because I can establish its historicity, but because it portrays how Tiberius would have thought about Jesus if he had heard about his miracles and resurrection. Another important incident is from one of the governor Pliny the Younger's letters to the emperor Trajan. Having investigated some people accused of Christianity, he found “they had met regularly before dawn on a fixed day to chant verses alternately amongst themselves in honour of Christ as if to a god”[60] (Letter 96). To an outside imperial observer like Pliny, the Christians believed in a man who had performed miracles, defeated death, and now lived in heaven. Calling him a god was just the natural way of talking about such a person. Pliny would not have thought Jesus was superior to the deified Roman emperors much less Zeus or the Olympic gods. If he believed in Jesus at all, he would have regarded him as another Mediterranean prophet who escaped Hades to enjoy apotheosis. Another interesting text to consider is the Infancy Gospel of Thomas. This apocryphal text tells the story of Jesus' childhood between the ages of five and twelve. Jesus is impetuous, powerful, and brilliant. Unsure to conclude that Jesus was “either god or angel,”[61] his teacher remands him to Joseph's custody (7). Later, a crowd of onlookers ponders whether the child is a god or a heavenly messenger after he raises an infant from the dead (17). A year later Jesus raised a construction man who had fallen to his death back to life (18). Once again, the crowd asked if the child was from heaven. Although some historians are quick to assume the lofty conceptions of Justin and his successors about the logos were commonplace in the early Christianity, Litwa points out, “The spell of the Logos could only bewitch a very small circle of Christian elites… In IGT, we find a Jesus who is divine according to different canons, the canons of popular Mediterranean theology.”[62] Another important though often overlooked scholarly group of Christians in the second century was led by a certain Theodotus of Byzantium.[63] Typically referred to by their heresiological label “Theodotians,” these dynamic monarchians lived in Rome and claimed that they held to the original Christology before it had been corrupted under Bishop Zephyrinus (Eusebius, Church History 5.28). Theodotus believed in the virgin birth, but not in his pre-existence or that he was god/God (Pseudo-Hippolytus, Refutation of All Heresies 7.35.1-2; 10.23.1-2). He thought that Jesus was not able to perform any miracles until his baptism when he received the Christ/Spirit. Pseudo-Hippolytus goes on to say, “But they do not want him to have become a god when the Spirit descended. Others say that he became a god after he rose from the dead.”[64] This last tantalizing remark implies that the Theodotians could affirm Jesus as a god after his resurrection though they denied his pre-existence. Although strict unitarians, they could regard Jesus as a god in that he was an ascended immortalized being who lived in heaven—not equal to the Father, but far superior to all humans on earth. Justin Martyr presents another interesting case to consider. Thoroughly acquainted with Greco-Roman literature and especially the philosophy of Plato, Justin sees Christ as a god whom the Father begot before all other creatures. He calls him “son, or wisdom, or angel, or god, or lord, or word”[65] (Dialogue with Trypho 61).  For Justin Christ is “at the same time angel and god and lord and man”[66] (59). Jesus was “of old the Word, appearing at one time in the form of fire, at another under the guise of incorporeal beings, but now, at the will of God, after becoming man for mankind”[67] (First Apology 63). In fact, Justin is quite comfortable to compare Christ to deified heroes and emperors. He says, “[W]e propose nothing new or different from that which you say about the so-called sons of Jupiter [Zeus] by your respected writers… And what about the emperors who die among you, whom you think worthy to be deified?”[68] (21). He readily accepts the parallels with Mercury, Perseus, Asclepius, Bacchus, and Hercules, but argues that Jesus is superior to them (22).[69] Nevertheless, he considered Jesus to be in “a place second to the unchanging and eternal God”[70] (13). The Father is “the Most True God” whereas the Son is he “who came forth from Him”[71] (6). Even as lates as Origen, Greco-Roman concepts of deity persist. In responding to Celsus' claim that no god or son of God has ever come down, Origen responds by stating such a statement would overthrow the stories of Pythian Apollo, Asclepius, and the other gods who descended (Against Celsus 5.2). My point here is not to say Origen believed in all the old myths, but to show how Origen reached for these stories as analogies to explain the incarnation of the logos. When Celsus argued that he would rather believe in the deity of Asclepius, Dionysus, and Hercules than Christ, Origen responded with a moral rather than ontological argument (3.42). He asks how these gods have improved the characters of anyone. Origen admits Celsus' argument “which places the forenamed individuals upon an equality with Jesus” might have force, however in light of the disreputable behavior of these gods, “how could you any longer say, with any show of reason, that these men, on putting aside their mortal body, became gods rather than Jesus?”[72] (3.42). Origen's Christology is far too broad and complicated to cover here. Undoubtedly, his work on eternal generation laid the foundation on which fourth century Christians could build homoousion Christology. Nevertheless, he retained some of the earlier subordinationist impulses of his forebearers. In his book On Prayer, he rebukes praying to Jesus as a crude error, instead advocating prayer to God alone (10). In his Commentary on John he repeatedly asserts that the Father is greater than his logos (1.40; 2.6; 6.23). Thus, Origen is a theologian on the seam of the times. He's both a subordinationist and a believer in the Son's eternal and divine ontology. Now, I want to be careful here. I'm not saying that all early Christians believed Jesus was a deified man like Asclepius or a descended god like Apollo or a reincarnated soul like Pythagoras. More often than not, thinking Christians whose works survive until today tended to eschew the parallels, simultaneously elevating Christ as high as possible while demoting the gods to mere demons. Still, Litwa is inciteful when he writes: It seems likely that early Christians shared the widespread cultural assumption that a resurrected, immortalized being was worthy of worship and thus divine. …Nonetheless there is a difference…Jesus, it appears, was never honored as an independent deity. Rather, he was always worshiped as Yahweh's subordinate. Naturally Heracles and Asclepius were Zeus' subordinates, but they were also members of a larger divine family. Jesus does not enter a pantheon but assumes a distinctive status as God's chief agent and plenipotentiary. It is this status that, to Christian insiders, placed Jesus in a category far above the likes of Heracles, Romulus, and Asclepius who were in turn demoted to the rank of δαίμονες [daimons].[73] Conclusion I began by asking the question, "What did early Christians mean by saying Jesus is god?" We noted that the ancient idea of agency (Jesus is God/god because he represents Yahweh), though present in Hebrew and Christian scripture, didn't play much of a role in how Gentile Christians thought about Jesus. Or if it did, those texts did not survive. By the time we enter the postapostolic era, a majority of Christianity was Gentile and little communication occurred with the Jewish Christians that survived in the East. As such, we turned our attention to Greco-Roman theology to tune our ears to hear the story of Jesus the way they would have. We learned about their multifaceted array of divinities. We saw that gods can come down and take the form of humans and humans can go up and take the form of gods. We found evidence for this kind of thinking in both non-Christian and Christian sources in the second and third centuries. Now it is time to return to the question I began with: “When early Christian authors called Jesus “god” what did they mean?” We saw that the idea of a deified man was present in the non-Christian witnesses of Tiberius and Pliny but made scant appearance in our Christian literature except for the Theodotians. As for the idea that a god came down to become a man, we found evidence in The Infancy Gospel of Thomas, Justin, and Origen.[74] Of course, we find a spectrum within this view, from Justin's designation of Jesus as a second god to Origen's more philosophically nuanced understanding. Still, it's worth noting as R. P. C. Hanson observed that, “With the exception of Athanasius virtually every theologian, East and West, accepted some form of subordinationism at least up to the year 355.”[75] Whether any Christians before Alexander and Athanasius of Alexandria held to the sophisticated idea of consubstantiality depends on showing evidence of the belief that the Son was coequal, coeternal, and coessential with the Father prior to Nicea. (Readers interested in the case for this view should consult Michael Bird's Jesus among the Gods in which he attempted the extraordinary feat of finding proto-Nicene Christology in the first two centuries, a task typically associated with maverick apologists not peer-reviewed historians.) In conclusion, the answer to our driving question about the meaning of “Jesus as god” is that the answer depends on whom we ask. If we ask the Theodotians, Jesus is a god because that's just what one calls an immortalized man who lives in heaven.[76] If we ask those holding a docetic Christology, the answer is that a god came down in appearance as a man. If we ask a logos subordinationist, they'll tell us that Jesus existed as the god through whom the supreme God created the universe before he became a human being. If we ask Tertullian, Jesus is god because he derives his substance from the Father, though he has a lesser portion of divinity.[77] If we ask Athanasius, he'll wax eloquent about how Jesus is of the same substance as the Father equal in status and eternality. The bottom line is that there was not one answer to this question prior to the fourth century. Answers depend on whom we ask and when they lived. Still, we can't help but wonder about the more tantalizing question of development. Which Christology was first and which ones evolved under social, intellectual, and political pressures? In the quest to specify the various stages of development in the Christologies of the ante-Nicene period, this Greco-Roman perspective may just provide the missing link between the reserved and limited way that the NT applies theos to Jesus in the first century and the homoousian view that eventually garnered imperial support in the fourth century. How easy would it have been for fresh converts from the Greco-Roman world to unintentionally mishear the story of Jesus? How easy would it have been for them to fit Jesus into their own categories of descended gods and ascended humans? With the unmooring of Gentile Christianity from its Jewish heritage, is it any wonder that Christologies began to drift out to sea? Now I'm not suggesting that all Christians went through a steady development from a human Jesus to a pre-existent Christ, to an eternal God the Son, to the Chalcedonian hypostatic union. As I mentioned above, plenty of other options were around and every church had its conservatives in addition to its innovators. The story is messy and uneven with competing views spread across huge geographic distances. Furthermore, many Christians probably were content to leave such theological nuances fuzzy, rather than seeking doctrinal precision on Christ's relation to his God and Father. Whatever the case may be, we dare not ignore the influence of Greco-Roman theology in our accounts of Christological development in the Mediterranean world of the first three centuries.    Bibliography The Homeric Hymns. Translated by Michael Crudden. New York, NY: Oxford, 2008. Antioch, Theophilus of. To Autolycus. Translated by Marcus Dods. Vol. 2. Ante-Nicene Fathers. Edited by Alexander Roberts and James Donaldson. Grand Rapids, MI: Eerdmans, 2001. Aphrahat. The Demonstrations. Translated by Ellen Muehlberger. Vol. 3. The Cambridge Edition of Early Christian Writings. 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End Notes [1] For the remainder of this paper, I will use the lower case “god” for all references to deity outside of Yahweh, the Father of Christ. I do this because all our ancient texts lack capitalization and our modern capitalization rules imply a theology that is anachronistic and unhelpful for the present inquiry. [2] Christopher Kaiser wrote, “Explicit references to Jesus as ‘God' in the New Testament are very few, and even those few are generally plagued with uncertainties of either text or interpretation.” Christopher B. Kaiser, The Doctrine of God: A Historical Survey (London: Marshall Morgan & Scott, 1982), 29. Other scholars such as Raymond Brown (Jesus: God and Man), Jason David BeDuhn (Truth in Translation), and Brian Wright (“Jesus as θεός: A Textual Examination” in Revisiting the Corruption of the New Testament) have expressed similar sentiments. [3] John 20.28; Hebrews 1.8; Titus 2.13; 2 Peter 1.1; Romans 9.5; and 1 John 5.20. [4] See Polycarp's Epistle to the Philippians 12.2 where a manuscript difference determines whether or not Polycarp called Jesus god or lord. Textual corruption is most acute in Igantius' corpus. Although it's been common to dismiss the long recension as an “Arian” corruption, claiming the middle recension to be as pure and uncontaminated as freshly fallen snow upon which a foot has never trodden, such an uncritical view is beginning to give way to more honest analysis. See Paul Gilliam III's Ignatius of Antioch and the Arian Controversy (Leiden: Brill, 2017) for a recent treatment of Christological corruption in the middle recension. [5] See the entries for  אֱלֹהִיםand θεός in the Hebrew Aramaic Lexicon of the Old Testament (HALOT), the Brown Driver Briggs Lexicon (BDB), Eerdmans Dictionary, Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament, the Bauer Danker Arndt Gingrich Lexicon (BDAG), Friberg Greek Lexicon, and Thayer's Greek Lexicon. [6] See notes on Is 9.6 and Ps 45.6. [7] ZIBBC: “In what sense can the king be called “god”? By virtue of his divine appointment, the king in the ancient Near East stood before his subjects as a representative of the divine realm. …In fact, the term “gods“ (ʾelōhı̂m) is used of priests who functioned as judges in the Israelite temple judicial system (Ex. 21:6; 22:8-9; see comments on 58:1; 82:6-7).” John W. Hilber, “Psalms,” in The Minor Prophets, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs, vol. 5 of Zondervan Illustrated Bible Backgrounds Commentary: Old Testament. ed. John H. Walton (Grand Rapids: Zondervan, 2009), 358. [8] Around a.d. 340, Aphrahat of Persia advised his fellow Christians to reply to Jewish critics who questioned why “You call a human being ‘God'” (Demonstrations 17.1). He said, “For the honored name of the divinity is granted event ot rightoues human beings, when they are worthy of being called by it…[W]hen he chose Moses, his friend and his beloved…he called him “god.” …We call him God, just as he named Moses with his own name…The name of the divinity was granted for great honor in the world. To whom he wishes, God appoints it” (17.3, 4, 5). Aphrahat, The Demonstrations, trans., Ellen Muehlberger, vol. 3, The Cambridge Edition of Early Christian Writings (Cambridge, UK: Cambridge, 2022), 213-15. In the Clementine Recognitions we find a brief mention of the concept:  “Therefore the name God is applied in three ways: either because he to whom it is given is truly God, or because he is the servant of him who is truly; and for the honour of the sender, that his authority may be full, he that is sent is called by the name of him who sends, as is often done in respect of angels: for when they appear to a man, if he is a wise and intelligent man, he asks the name of him who appears to him, that he may acknowledge at once the honour of the sent, and the authority of the sender” (2.42). Pseudo-Clement, Recognitions, trans., Thomas Smith, vol. 8, Ante Nicene Fathers (Peabody, MA: Hendrickson, 2003). [9] Michael F. Bird, Jesus among the Gods (Waco, TX: Baylor, 2022), 13. [10] Andrew Perriman, In the Form of a God, Studies in Early Christology, ed. David Capes Michael Bird, and Scott Harrower (Eugene, OR: Cascade Books, 2022), 130. [11] Paula Fredriksen, "How High Can Early High Christology Be?," in Monotheism and Christology in Greco-Roman Antiquity, ed. Matthew V. Novenson, vol. 180 (Leiden: Brill, 2020), 296, 99. [12] ibid. [13] See Gen 18.1; Ex 3.2; 24.11; Is 6.1; Ezk 1.28. [14] Compare the Masoretic Text of Psalm 8.6 to the Septuagint and Hebrews 2.7. [15] Homer, The Odyssey, trans., Robert Fagles (New York, NY: Penguin, 1997), 370. [16] Diodorus Siculus, The Historical Library, trans., Charles Henry Oldfather, vol. 1 (Sophron Editor, 2017), 340. [17] Uranus met death at the brutal hands of his own son, Kronos who emasculated him and let bleed out, resulting in his deification (Eusebius, Preparation for the Gospel 1.10). Later on, after suffering a fatal disease, Kronos himself experienced deification, becoming the planet Saturn (ibid.). Zeus married Hera and they produced Osiris (Dionysus), Isis (Demeter), Typhon, Apollo, and Aphrodite (ibid. 2.1). [18] Lucius Annaeus Cornutus, Greek Theology, trans., George Boys-Stones, Greek Theology, Fragments, and Testimonia (Atlanta, GA: SBL, 2018), 123. [19] Apollodorus, The Library of Greek Mythology, trans., Robin Hard (Oxford, UK: Oxford, 1998), 111. [20] Pausanias, Guide to Greece, trans., Peter Levi (London, UK: Penguin, 1979), 98. [21] Strabo, The Geography, trans., Duane W. Roller (Cambridge, UK: Cambridge, 2020), 281. [22] Psuedo-Clement, Homilies, trans., Peter Peterson, vol. 8, Ante-Nicene Fathers (Grand Rapids, MI: Eerdmans, 1897). Greek: “αὐτὸν δὲ ὡς θεὸν ἐθρήσκευσαν” from Jacques Paul Migne, Patrologia Graeca, taken from Accordance (PSCLEMH-T), OakTree Software, Inc., 2018, Version 1.1. [23] See Barry Blackburn, Theios Aner and the Markan Miracle Traditions (Tübingen, Germany: J. C. B. Mohr, 1991), 32. [24] Diogenes Laertius, Lives of the Eminent Philosophers, trans., Pamela Mensch (New York, NY: Oxford, 2020), 39. [25] Iamblichus, Life of Pythagoras, trans., Thomas Taylor, Iamblichus' Life of Pythagoras (Delhi, IN: Zinc Read, 2023), 2. [26] Diogenes Laertius, Life of Pythagoras, trans., Kenneth Sylvan Guthrie, The Pythagorean Sourcebook and Library (Grand Rapids, MI: Phanes Press, 1988), 142. [27] See the list in Blackburn, 39. He corroborates miracle stories from Diogenus Laertius, Iamblichus, Apollonius, Nicomachus, and Philostratus. [28] Porphyry, Life of Pythagoras, trans., Kenneth Sylvan Guthrie, The Pythagorean Sourcebook and Library (Grand Rapids, MI: Phanes Press, 1988), 128-9. [29] Iamblichus,  68. [30] What I call “resurrection” refers to the phrase, “Thou shalt bring back from Hades a dead man's strength.” Diogenes Laertius 8.2.59, trans. R. D. Hicks. [31] Laertius, "Lives of the Eminent Philosophers," 306. Two stories of his deification survive: in one Empedocles disappears in the middle of the night after hearing an extremely loud voice calling his name. After this the people concluded that they should sacrifice to him since he had become a god (8.68). In the other account, Empedocles climbs Etna and leaps into the fiery volcanic crater “to strengthen the rumor that he had become a god” (8.69). [32] Pausanias,  192. Sextus Empiricus says Asclepius raised up people who had died at Thebes as well as raising up the dead body of Tyndaros (Against the Professors 1.261). [33] Cicero adds that the Arcadians worship Asclepius (Nature 3.57). [34] In another instance, he confronted and cast out a demon from a licentious young man (Life 4.20). [35] The phrase is “περὶ ἐμοῦ καὶ θεοῖς εἴρηται ὡς περὶ θείου ἀνδρὸς.” Philostratus, Letters of Apollonius, vol. 458, Loeb Classical Library (Cambridge, MA: Harvard, 2006). [36] See George Hart, The Routledge Dictionary of Egyptian Gods and Goddesses, 2nd ed. (Oxford, UK: Routledge, 2005), 3. [37] Plutarch, Life of Alexander, trans., Ian Scott-Kilvert and Timothy E. Duff, The Age of Alexander (London, UK: Penguin, 2011), 311. Arrian includes a story about Anaxarchus advocating paying divine honors to Alexander through prostration. The Macedonians refused but the Persian members of his entourage “rose from their seats and one by one grovelled on the floor before the King.” Arrian, The Campaigns of Alexander, trans., Aubrey De Sélincourt (London, UK: Penguin, 1971), 222. [38] Translation my own from “Ἀντίοχος ὁ Θεὸς Δίκαιος Ἐπιφανὴς Φιλορωμαῖος Φιλέλλην.” Inscription at Nemrut Dağ, accessible at https://www.tertullian.org/rpearse/mithras/display.php?page=cimrm32. See also https://zeugma.packhum.org/pdfs/v1ch09.pdf. [39] Greek taken from W. Dittenberger, Orientis Graecae Inscriptiones Selectae, vol. 2 (Hildesheim: Olms, 1960), 48-60. Of particular note is the definite article before θεός. They didn't celebrate the birthday of a god, but the birthday of the god. [40] Appian, The Civil Wars, trans., John Carter (London, UK: Penguin, 1996), 149. [41] M. David Litwa, Iesus Deus (Minneapolis: Fortress Press, 2014), 20. [42] ibid. [43] Blackburn, 92-3. [44] The Homeric Hymns, trans., Michael Crudden (New York, NY: Oxford, 2008), 38. [45] "The Homeric Hymns," 14. [46] Homer,  344. [47] Theophilus of Antioch, To Autolycus, trans., Marcus Dods, vol. 2, Ante-Nicene Fathers (Grand Rapids, MI: Eerdmans, 2001). [48] Callimachus, Hymn to Artemis, trans., Susan A. Stephens, Callimachus: The Hymns (New York, NY: Oxford, 2015), 119. [49] Siculus,  234. [50] Cyprian, Treatise 6: On the Vanity of Idols, trans., Ernest Wallis, vol. 5, Ante-Nicene Fathers (Peabody, MA: Hendrickson, 1995). [51] Arnobius, Against the Heathen, trans., Hamilton Bryce and Hugh Campbell, vol. 6, Ante-Nicene Fathers (Peabody, MA: Hendrickson, 1995). [52] Livy, The Early History of Rome, trans., Aubrey De Sélincourt (London, UK: Penguin, 2002), 49. [53] Cicero, The Nature of the Gods, trans., Patrick Gerard Walsh (Oxford, UK: Oxford, 2008), 69. [54] Wendy Cotter, "Greco-Roman Apotheosis Traditions and the Resurrection Appearances in Matthew," in The Gospel of Matthew in Current Study, ed. David E. Aune (Grand Rapids, MI: Eerdmans, 2001), 149. [55] Litwa, 170. [56] William L. Lane, The Gospel of Mark, Nicnt, ed. F. F. Bruce Ned B. Stonehouse, and Gordon D. Fee (Grand Rapids, MI: Eerdmans, 1974). [57] “Recent commentators have stressed that the best background for understanding the Markan transfiguration is the story of Moses' ascent up Mount Sinai (Exod. 24 and 34).” Litwa, 123. [58] Tertullian, Apology, trans. S. Thelwall, vol. 3, Ante-Nicene Fathers, ed. Alexander Roberts and James Donaldson (Peabody, MA: Hendrickson, 2003). [59] Eusebius, The Church History, trans. Paul L. Maier (Grand Rapids: Kregel, 2007), 54. [60] Pliny the Younger, The Letters of the Younger Pliny, trans., Betty Radice (London: Penguin, 1969), 294. [61] Pseudo-Thomas, Infancy Gospel of Thomas, trans., James Orr (Philadelphia: J. B. Lippincott Co., 1903), 25. [62] Litwa, 83. [63] For sources on Theodotus, see Pseduo-Hippolytus, Refutation of All Heresies 7.35.1-2; 10.23.1-2; Pseudo-Tertullian, Against All Heresies 8.2; Eusebius, Church History 5.28. [64] Pseudo-Hippolytus, Refutation of All Heresies, trans., David Litwa (Atlanta, GA: SBL, 2016), 571. [65] I took the liberty to decapitalize these appellatives. Justin Martyr, Dialogue with Trypho, trans. Thomas B. Falls (Washington, DC: Catholic University of America Press, 2003), 244. [66] Justin Martyr, 241. (Altered, see previous footnote.) [67] Justin Martyr, 102. [68] Justin Martyr, 56-7. [69] Arnobius makes a similar argument in Against the Heathen 1.38-39 “Is he not worthy to be called a god by us and felt to be a god on account of the favor or such great benefits? For if you have enrolled Liber among the gods because he discovered the use of wine, and Ceres the use of bread, Aesculapius the use of medicines, Minerva the use of oil, Triptolemus plowing, and Hercules because he conquered and restrained beasts, thieves, and the many-headed hydra…So then, ought we not to consider Christ a god, and to bestow upon him all the worship due to his divinity?” Translation from Litwa, 105. [70] Justin Martyr, 46. [71] Justin Martyr, 39. [72] Origen, Against Celsus, trans. Frederick Crombie, vol. 4, The Ante-Nicene Fathers (Peabody, MA: Hendrickson, 2003). [73] Litwa, 173. [74] I could easily multiply examples of this by looking at Irenaeus, Tertullian, Hippolytus, and many others. [75] The obvious exception to Hanson's statement were thinkers like Sabellius and Praxeas who believed that the Father himself came down as a human being. R. P. C. Hanson, Search for a Christian Doctrine of God (Grand Rapids, MI: Baker Academic, 2007), xix. [76] Interestingly, even some of the biblical unitarians of the period were comfortable with calling Jesus god, though they limited his divinity to his post-resurrection life. [77] Tertullian writes, “[T]he Father is not the same as the Son, since they differ one from the other in the mode of their being. For the Father is the entire substance, but the Son is a derivation and portion of the whole, as He Himself acknowledges: “My Father is greater than I.” In the Psalm His inferiority is described as being “a little lower than the angels.” Thus the Father is distinct from the Son, being greater than the Son” (Against Praxeas 9). Tertullian, Against Praxeas, trans., Holmes, vol. 3, Ante Nice Fathers (Peabody, MA: Hendrickson, 2003).

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Antiope, Amphion and Zethus. Sources: wikipedia.org

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「amphion、9/1よりWefieldウインテストからデータゲートに事業移管」　フィンランドのスピーカーブランドamphion（アンフィオン）のコンシューマー部門について、これまでWefieldウインテストが国内取扱を行っていたが、9月1日よりかぶしきかいしゃデータゲートに移管されることとなった。

Your dim lantern casts a thousand shadows down here in the low, soggy hold of the sail-training ship Amphion. But there is only one moving shadow that interests you. As you approach it, you begin to wonder who or what you have cornered, because it's not what you thought it was.  Welcome to Camp Monsters Summer Camp. Over the past few seasons of the show, we've gotten tons of suggestions on the monsters we should cover. We noticed that a lot of these take place at a summer camp. So we've collected the best of the stories you've sent — and researched a few of our own — to create our first series of legendary summer camp creatures. Hopefully you can take these episodes with you to summer camp or they'll bring you back to when you were a camper, scared of what might be lurking outside of your cabin.This year's sponsor is YETI. Check out all of their amazing gear in store or at REI.com. Pack it up - Shop YETI Camp ChairsDrink it in - Shop YETI Drinkware

We hear from founding member Penny Waterman and her recollection of forming the Alumni Association of HMCS Quadra.  Penny served as the Association Membership Chair for over a decade and was often referred to as the "table lady" at all the Alumni functions.Penny holds the distinction of being the first female CIL officer to obtain the Tender Command Qualification in 1984.  A Sea Cadet in Alberni and Amphion before enrolling in the CIL at Beacon Hill.Audio editing done by Todd Mason.More about the Quadra Alumni Podcast: - Join the Quadra Alumni Association at https://www.quadraalumni.com/ - Follow on Twitter at https://twitter.com/QAAPodcast - Follow on Instagram at https://www.instagram.com/q_alumni_podcast/?hl=en Email us at quadraalumnipodcast@gmail.com for any inquiries or requests to be on the Quadra Alumni Podcast

So much territory to cover… To join the discussion, visit the blog at Triumvir Clio's School of Classical Civilization. If there's no hyperlink showing up here, you can go to triumvirclio.school.blog to find a feed of recent episodes as well as discussion pages for every episode. Join me on Patreon at www.patreon.com/triumvirclio to get early access to ad-free episodes and bonus content. References Apollodorus. The Library. Translated by Sir James George Frazer. Loeb Classical Library Volumes 121 & 122. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1921. Available online at https://www.theoi.com/Text/Apollodorus1.html and http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0022. --- Send in a voice message: https://anchor.fm/bethany-banner/message Support this podcast: https://anchor.fm/bethany-banner/support

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Vào tháng 06/1988 tại thiền viện Quy Thức (Amphion les Bains, Pháp Quốc) đã diễn ra 04 khóa học liên tiếp theo thứ tự là: - "Hùng Tâm" - "Dũng Chí" - "Thăng Hoa" - "Thanh Tịnh" do Đức Thầy Lương Sĩ Hằng thuyết giảng. Trong thời gian khóa học này, Thầy có nói rằng "Kỳ này đến đây làm việc còn hơn một cái Đại hội... nhiều hơn một Đại Hội. Tuy số người rất ít, nhưng mà làm việc rất nhiều". Nay chúng tôi xin phép đăng lại trọn vẹn 04 khóa học này lên kênh podcast "Vovi Meditation" để quý đạo hữu cùng nghe và cùng học. Có những đoạn thu âm không được rõ lắm, mong quý vị thông cảm. Chúc quý vị có thời gian nghe băng giảng an vui và thanh nhẹ.

Vào tháng 06/1988 tại thiền viện Quy Thức (Amphion les Bains, Pháp Quốc) đã diễn ra 04 khóa học liên tiếp theo thứ tự là: - "Hùng Tâm" - "Dũng Chí" - "Thăng Hoa" - "Thanh Tịnh" do Đức Thầy Lương Sĩ Hằng thuyết giảng. Trong thời gian khóa học này, Thầy có nói rằng "Kỳ này đến đây làm việc còn hơn một cái Đại hội... nhiều hơn một Đại Hội. Tuy số người rất ít, nhưng mà làm việc rất nhiều". Nay chúng tôi xin phép đăng lại trọn vẹn 04 khóa học này lên kênh podcast "Vovi Meditation" để quý đạo hữu cùng nghe và cùng học. Có những đoạn thu âm không được rõ lắm, mong quý vị thông cảm. Chúc quý vị có thời gian nghe băng giảng an vui và thanh nhẹ.

Vào tháng 06/1988 tại thiền viện Quy Thức (Amphion les Bains, Pháp Quốc) đã diễn ra 04 khóa học liên tiếp theo thứ tự là: - "Hùng Tâm" - "Dũng Chí" - "Thăng Hoa" - "Thanh Tịnh" do Đức Thầy Lương Sĩ Hằng thuyết giảng. Trong thời gian khóa học này, Thầy có nói rằng "Kỳ này đến đây làm việc còn hơn một cái Đại hội... nhiều hơn một Đại Hội. Tuy số người rất ít, nhưng mà làm việc rất nhiều". Nay chúng tôi xin phép đăng lại trọn vẹn 04 khóa học này lên kênh podcast "Vovi Meditation" để quý đạo hữu cùng nghe và cùng học. Có những đoạn thu âm không được rõ lắm, mong quý vị thông cảm. Chúc quý vị có thời gian nghe băng giảng an vui và thanh nhẹ.

Vào tháng 06/1988 tại thiền viện Quy Thức (tại Amphion les Bains, Pháp Quốc) đã diễn ra 04 khóa học liên tiếp theo thứ tự là: - "Hùng Tâm" - "Dũng Chí" - "Thăng Hoa" - "Thanh Tịnh" do Đức Thầy Lương Sĩ Hằng thuyết giảng. Trong thời gian khóa học này, Thầy có nói rằng "Kỳ này đến đây làm việc còn hơn một cái Đại hội... nhiều hơn một Đại Hội. Tuy số người rất ít, nhưng mà làm việc rất nhiều". Nay chúng tôi xin phép đăng lại trọn vẹn 04 khóa học này lên kênh podcast "Vovi Meditation" để quý đạo hữu cùng nghe và cùng học. Có những đoạn thu âm không được rõ lắm, mong quý vị thông cảm. Chúc quý vị có thời gian nghe băng giảng an vui và thanh nhẹ.

BGVV-969_Thăng Hoa_TV Quy Thức, Khóa 3_Amphion les Bains, France_16-06-1988Podcast ChannelsVô Vi Podcast-Vấn ĐạoVô Vi Podcast-Bài GiảngVô Vi Podcast-Nhạc Thiền

**Điển còn yếu đương đi lên bị dội trở lại - Con chưa đi tới cái chỗ thật sự mở tâm - Bắt đầu thừa thanh chớ chưa hòa trong thanh** (00:00) Hỏi: Khi con ngồi thiền, nhiều khi con mới vừa, con mới vừa lắng, tâm con mới vừa tịnh được một chút đó, thì tự nhiên làm như có cái gì đó, nó hồi về một cái, nó đập con một cái vầy, thì là sao hả Thầy? (00:17) Đáp: Cho nên, con chưa đi tới cái chỗ thật sự mở tâm. Cái khi con ngồi đó, tới cái, cái điển con nó còn yếu, con yếu cái người ta đương lên, nó bị dội trở lộn lại liền; vừa vượt lên, cái là vừa bị dội lại, nó còn yếu. Cho nên con cứ thật sự mở đi, không sao hết! Có có, không không của cuộc đời đã thấy rõ rồi, thì cứ việc đi đi, đi cho tới đích. Đó, thì cái phần đó nó sẽ nuôi dưỡng được, và nó sẽ mạnh lên, mạnh trong thanh tịnh và sáng suốt, lúc đó con không bị hồi trở lại, nhưng mà cũng phải bị hồi, từ đây tới đó phải hồi nhiều lần lắm. Nhiều người đi lên thiệt cao, rồi nhiều khi nó hồi trở lại, cái đầu nó gật gật gật, kêu, nhưng mà nó cảm thấy nhẹ nhàng. Con chưa tới trình độ đó, nhưng mà sẽ tới trình độ đó. Đừng có lo, cái chuyện hồi là đương nhiên phải có, vì ở ngoài người ta thanh nhẹ, mình mới xuất ra, chưa có đầy đủ lực lượng thì nó hồi trở lộn lại. Cái đó là đương nhiên phải có. Thì mình đã đo lường được, mình có xuất một phần, nó mới hồi được. (01:28) - Khi mà mình ngồi mà nó, mình quên mình luôn, mình cũng như mình ngủ quên luôn, lúc đó là mình xuất hồn hay xuất vía, hay là chỉ một phần điển nó đi lên thôi? - Lúc đó, cái phần điển nó được thanh nhẹ rồi, thì nó được rút. Thừa thanh, bắt đầu thừa thanh, chớ chưa hòa trong thanh, thì cảm thấy mình như không có ở đây. Nhưng mà khi nó hòa trong thanh rồi, nó gom trở lộn lại, nó rõ ràng lắm; càng ngày càng rõ ràng là đã hòa được rồi. Cũng như con tới chỗ Amphion này đó, con đi đều đều hết, mà bữa đầu đi thì con thấy nó hơi lôi thôi, đường con hay quên, mà đi chừng bốn, năm lần, con nhớ hết à: chỗ nào quẹo, chỗ nào, chỗ nào đi được, là cũng như ở lâu, một thời gian, nó hòa tan với cái đó, thì nó thấy rõ. Còn đi lên tới tầng khác cũng vậy. Cho nên đừng cho đó là lạ, mà đừng cho đó là chán nản, nhưng mà phải đi tới, chắc chắn là có tầng bên kia, chớ đừng cho bao nhiêu đó là đủ.

(00:00) Hỏi: Đa số chúng con khi nghe băng video kinh A Di Đà, thì nhiều khi nhắm mắt và rút, mà nhiều khi không nghe gì hết. Như vậy thưa Thầy, nghe như vậy có đúng không, hay là cần phải đọc văn tự kinh A Di Đà mới là đúng? Đáp: Không. Khi mà ngồi nghe như vậy mà được rút như vậy đó, mới là tương xứng qua cái chỗ tôi giải thích rồi. Tại sao tôi coi video của chợ đời là tôi mở mắt, và tôi truy tầm nó ra và tôi biết cái đó? Còn cái đằng này, tại sao tôi phải nhắm mắt? Mà khi tôi nhắm mắt, là tôi cảm thấy tôi sung sướng, tôi thấy nhẹ nhàng, như tôi được một cái gì rồi, phải không? Trong lúc tôi ngồi đó, tôi thấy tôi nhẹ nhàng quá rồi! Mà tại sao cũng âm thinh của con người nói ra, mà trong cái video kia, trong cái ti vi kia, cũng con người nói ra, mà nó lại khác hơn, nó không rút cái đầu của tôi? À! Cái gì, cái đó là cái gì? Cái đó là sống động vô cùng, và không có giới hạn! Còn cái mà tôi hiểu và tôi phê luận đây, là giới hạn; mà cái tôi không thể phê luận được, là vô giới hạn; mà tôi đang hòa tan với vô giới hạn, thì tôi cảm thấy tôi nhẹ nhàng, thấy rõ chưa? (01:19) Con đường đạo, nó khác ở chỗ đó đó. Nếu người nào có thực hành thì mới cảm thấy, còn những người nào mà không có thực hành đó, nghe ông này ổng giảng gì đâu, tôi nghe sao nó mệt quá, nó mênh mông quá. Cái đó là cái trình độ chưa có khai mở, sự tối tăm tràn đầy trược khí trong nội tâm; cái đó phải hành một thời gian, giải cái trược, thì tự nhiên là thấy rút bộ đầu. Cái người nào mà giải được cái trược rồi, coi kinh A Di Đà mà giải thích đó, tự nhiên ngồi một chập cái thấy nhắm mắt, không coi hình ảnh nữa: điển hình, có nơi trụ hóa, có nơi thăng hoa, có nơi tiến hóa, có nơi học hỏi. Thì trong thời gian đó, các bạn cũng đang học, đang tiến, đang tiến theo luồng điển ở bên trên đang hỗ trợ, tùy theo trình độ sẵn có của chính mình, nhưng mà chưa trọn lành, chưa thức đủ, chưa thấy mạo diện và cách sắp đặt ở bên trên, mà cảm thấy nhẹ nhàng mà thôi; rồi cố gắng coi nữa, nó khác. Ba tháng trước coi như thế này, ba tháng sau coi như thế này; nó không có giống nhau. Nó không giống nhau! Ba tháng trước mình coi, khuyến khích mình thiền; mình thiền rồi, ba tháng sau mình coi, thấy nó khác nhiều, nó hiểu nhiều hơn. Rồi ba năm sau, nó càng hiểu nhiều hơn, mà nó khác hơn nữa. Nó thấy, cứ ba năm sau nó siêu diệu vô cùng, mở trí vô cùng, thấy một chữ là vàng ngọc, chớ không cần nghe cả câu. Lúc đó nó khác nữa rồi, thấy hông? Mới thấy rằng, người ta đang dẫn mình tiến tới sáng suốt để thức tâm và nhận định. (03:02) Đó, cho nên đi học là học vậy đó. Các bạn ngồi đây, nghe tôi nói âm thinh này, nghe nó dịu dàng mà nó sung sướng, nhưng mà đứng lên lặp lại không được. Rồi tôi đang làm cái gì đây? Tôi đang rút cái tầng điển quang của các bạn mà thôi. Rồi để lên, rồi một ngày nào bạn cố gắng, rồi 6 tháng sau, hay là 3 tháng sau, hay 3 năm sau, các bạn nói: Ôi cha! Ông Tám cái bữa đó ổng nói rồi, mà bây giờ mình mới hiểu! Ở Amphion mình nghe rồi, mà bây giờ mình mới hiểu! Là do gì? Do sự dày công. Tôi tu tới đó, và tôi sáng suốt thanh nhẹ tới đó, tôi mới thấy rõ: À, hồi đó thiệt là tôi đi học rõ ràng, giúp đỡ tôi rõ ràng, mở trí tôi rõ ràng, mà tôi bị chưa thanh nhẹ, tôi chưa đón nhận được; và tôi tu tới ngày hôm nay, tôi phân tách rõ ràng: siêu diệu vô cùng! Lúc đó, tôi mới lấy đó làm hành trang độ tha, giúp người khác. - Dạ thưa, con cám ơn Thầy. Thưa Thầy, lúc mà bộ đầu rút, mà như là trạng thái mê như vậy đó là phần hồn được học, hay là có cả … - Phần hồn được học. - Phần hồn được học. - Phần hồn được học. Trực tiếp! - Nếu vậy có nên đọc kinh A Di Đà bằng cuốn sách để cho cái phần vía và lục căn lục trần được học thêm không? - Tốt chứ, tốt chứ! Sự phân luận của mình, nếu có khả năng, nếu mà các bạn bây giờ bị rút như vậy, thì các bạn đọc kinh A Di Đà một chập, nó cũng bắt nhắm mắt hà. Chưa có đủ trình độ! Rồi khi mà nó nhẹ rồi, nó mở ra, nó thấy một câu đáng quá. (còn tiếp...)

Dick Barnes, tandarts, en een van onze  grote inspirators, zag in de Verenigde Staten begin jaren negentig een snelle uitbreiding van de tandheelkundige ketens. Nico en ik zijn een zeer korte periode bezig geweest bij de eerste Nederlandse keten Amphion in 1992. Verder dan een “letter of intent” is het toen niet gekomen. Dick hamerde erop dat alleen leiderschap en extreme ownership binnen de tandartspraktijk ervoor kon konden zorgen dat private klinieken niet door de ketens verpulverd zouden worden. We lopen dus echt een 25 jaar achter in Nederland. Technologie in de tandheelkunde veranderde en de houding van patiënten verandert in een exponentieel tempo volgens Dick Barnes. Als tandartsen niet de leiding houden bij het uitstippelen van de toekomstige koers van ons beroep, zijn we volgens Dick Barnes misschien slechts passagiers op de aankomende reis.   Er is niets magisch aan leiderschap. Het vereist gewoon dat iemand de dingen soms anders gaat doen en doet. Tijdens de cursussen die ik bij Barnes gevolgd heb, heb ik samen met Marc van Wingaarden en Nico Bezuur enkele principes gevonden die ons geholpen hebben effectievere leiders te worden. Tandartsen kunnen van de regels veel leren en hun leven een stuk makkelijker maken. Het is een soort Blueprint geworden. Dit is deel 1 van de podcast over tandarts-consultant Dick Barnes.   Linkedin profiel Ron Steenkist   Linkedin profiel Nico Bezuur     

BGVV-956_Thầy Thuyết Giảng Tại Amphion les Bains - Cuốn B_ France_20-11-1980Podcast ChannelsVô Vi Podcast-Vấn ĐạoVô Vi Podcast-Bài GiảngVô Vi Podcast-Nhạc Thiền

BGVV-955_Thầy Thuyết Pháp Tại Amphion - Cuốn 1_Amphion les Bains, France_20-11-1980Podcast ChannelsVô Vi Podcast-Vấn ĐạoVô Vi Podcast-Bài GiảngVô Vi Podcast-Nhạc Thiền

(00:00) Hỏi: Luôn luôn luồng điển của con thẳng tắp lên cao, lên cao… tự biết rằng con thấy như vậy nhưng mà con không biết có phải là con được xuất hồn ra không?... (00:46) Đáp: Cái đó là sự cảm nhận mới thấy rõ. Vô Vi là thực hành trong điển giới. Cho nên cái khi mà nó rút, Bác lên bác thấy nó rút lâng lâng, lâng lâng, lâng lâng nó mê nó đi… Đi đâu? Có chỗ đi. Nhưng mà đi học chưa tròn thì chưa thức. Cũng như mới tới Amphion, biết tôi tới Amphion, nhưng mà Amphion có gì đâu biết! Cũng như mù vậy đó. Nhưng một thời gian sau rồi mình biết đầu biết đuôi nó đi chỗ nào, cái biển, con sông nằm chỗ nào, cây cối có những hoa quả gì… mình biết. Phải một thời gian. Cho nên đòi hỏi sự công phu tu học, và ý chí hướng thượng, cái đó là quan trọng. Hướng về kinh A Di Đà, thì tự mình gom luồng điển trở về thực chất của chính mình, mới thấy rõ: càng ngày càng thấy thương yêu nhơn loại, thương yêu vạn vật, thương yêu vạn linh, thấy cái thức hòa đồng nó mở. Càng tiến về kinh A Di Đà chừng nào thì chúng ta thấy: té ra, có một không có hai! Té ra, ông Phật ổng tu, tu chỉ có một à. Ổng làm có một việc cho tất cả mọi việc. Rồi bây giờ chúng ta chịu tu rồi, cái việc chúng ta là việc của tất cả mọi người chị em kế tiếp! Thấy rõ chưa? Thì Bác thấy rõ càng tu trở về với chơn điển là một! Không có hai. (02:07) Cho nên Thượng Đế cũng có kêu, và chư Phật cũng có kêu: phải cố gắng tu học, để hòa tan với thanh giới, tâm mới thường độ chúng sanh được. Còn chúng ta không biết thanh giới, chúng ta không có lối thoát, làm sao tôi độ chúng sanh? Tôi lợi dụng đôi môi, nói chuyện được là tôi nói, nhưng mà tôi không có hành, làm sao tôi độ chúng sanh? Có phải tôi tự lường gạt không? À! Thương mà không biết thương! Yêu mà không biết yêu! Mà thật là thương, thật là yêu, là về gì? Quy Không là một, thấy hông? Không còn sự tranh chấp nữa. Không biết thương, không biết yêu, thì còn sự tranh chấp! Binh phe này, bỏ phe kia! Biết tận thương, tận yêu, là quy Không cởi mở: Hòa! Hiểu chưa? Đó! (02:57) Cho nên luồng điển rút ngay trung tim bộ đầu rồi, nhiều người cũng tưởng là tôi đang hít thở chỗ đó… Đúng! Cái điển xuất và nhập ngay chỗ đó. Là cái thần, cái chơn thần của chính mình, đó. Chơn thần học tới đâu thì được tận độ tới đó, lên cao thì hiểu cao. Mà bây giờ mà đi thẳng tuốt lên trên đó, rồi lên chót vót… rồi cái thức một cái là hiểu hết, thấy hết không có cái gì khó khăn hết! Cho nên không có đòi hỏi, nói “tôi phải thấy cảnh tiên này, thấy nhà Phật, thấy cô tiên…”, mà về chọc một cái là giận! À! Đó là tâm chưa mở, thức hòa đồng chưa có. Còn đây ta tu ta không! Tôi thấy cảm nhận, tôi thấy tôi đang ngồi thiền đây mà tôi không phải ở đây, tôi đi đâu chỗ nào, tôi không biết… Nhưng mà trời đất mênh mông, tôi sẽ biết sau khi trình độ tôi được tiến. Phải hiểu chỗ này. (03:48) Mỗi người tu, trình độ không mua không bán, mà bảo đảm sẽ tiến nếu chịu tu. Há! Chúng ta đã nhiều kiếp từ chỗ sáng suốt, từ chỗ minh tâm kiến tánh mà nhảy xuống cái chỗ kêu bằng lu mờ tăm tối, không biết mình là ai, ở đâu đến đây rồi sẽ về đâu. Đó! Là mình thấy mình chun đầu vô trong xó tối. Và bây giờ mình biết đường đi trở về với ánh sáng, thì cũng phải điêu luyện một thời gian. Ở dưới đáy giếng đi lên miệng giếng cũng phải gặp khó khăn. Nó phải trồi lên trụt xuống. Đó! Đêm nào mà Bác thấy thanh nhẹ, thì qua bữa đó có người ta kiếm chuyện gây, hay chuyện trở ngại nó tới với mình, để thử thách coi mình giữ tâm thanh tịnh không? Đó! Nếu mình giữ tâm thanh tịnh là mình được tiến, mà mình không giữ tâm thanh tịnh là mình bị rớt ngay chỗ đó. À! Chứng minh rõ ràng ta trụ hay là chưa? Khi ta trụ thì họ chửi ta, chúng ta thấy không có gì hết. Chúng ta thấy cái Không; chúng ta thấy Ông Trời tới đang giáo dục chúng ta; ta thấy ông Phật tới đang giáo dục chúng ta; ta thấy lấy oán làm ân, chúng ta mới tiến. Chúng ta thương yêu đối phương vô cùng. Phải có cái tâm thức đó. Chớ đừng có thù ghét. Có cái gì thù ghét? Có cái gì giành được ở thế gian mà thù ghét? (05:03 còn tiếp...)

BGVV-936_Kỷ Nguyên Di Lạc_TV Quy Thức, Khóa 1_buổi tối - Cuốn 1_Amphion, France_09-09-1986Podcast ChannelsVô Vi Podcast-Vấn ĐạoVô Vi Podcast-Bài GiảngVô Vi Podcast-Nhạc Thiền

Andrew Maury is a record producer and mixing engineer based out of Brooklyn, NY, USA. Andrew shares his journey from working FOH for Ra Ra Riot to mixing for acts such as Shawn Mendes and Lizzo. We go deep on his mindset when it comes to mixing, advantages of proper monitoring, avoiding burnout, moving into the box, and so much more! Check it out!You can learn more about Andrew at http://andrewmaury.net/You can follow Andrew on Social MediaIG - https://www.instagram.com/aemaury/You can listen to the song we discussed in the "Sauce" segment in its entirety here: "Go For It" by CRUISR - https://www.youtube.com/watch?v=c2_P9jLxPOU&ab_channel=CRUISRSubscribe to the podcast and get my free guidebook "Music Production Essentials" here - https://mpe-ebook.benwallick.com/free-downloadJoin the Secret Sonics Facebook community here - https://www.facebook.com/groups/secretsonicsIf you'd like to help support Secret Sonics, you can do so by visiting https://www.buymeacoffee.com/benwallickReferencesAndrew on Working Class Audio - https://www.workingclassaudio.com/wca-155-with-andrew-maury/Carl Bahner - https://www.benwallick.com/podcast-episodes/2020/8/9/secret-sonics-058-carl-bahnerRa Ra Riot - https://en.wikipedia.org/wiki/Ra_Ra_RiotChris Walla - https://en.wikipedia.org/wiki/Chris_WallaSound City - https://en.wikipedia.org/wiki/Sound_City_(film)Teddy Geiger - https://en.wikipedia.org/wiki/Teddy_Geiger"There's Nothing Holding Me Back" by Shawn Mendes - https://www.youtube.com/watch?v=dT2owtxkU8k&ab_channel=ShawnMendesVEVO"Jerome" by Lizzo - https://www.youtube.com/watch?v=Necaw0YYpk8&ab_channel=LizzoMusicASC Attack Wall - https://www.rspeaudio.com/Attack-Wall-Webboutique-a/276.htmSam Sherbin - https://www.benwallick.com/podcast-episodes/2021/1/17/secret-sonics-080-sam-sherbin-the-feel-of-a-recordJon Castelli - https://www.instagram.com/mixedbyjoncastelli/ATC 25a - http://atcloudspeakers.co.uk/professional/loudspeakers/scm25a-pro/Amphion one18 - https://amphion.fi/create/products-pro-audio/studio-monitors/one18-nearfield-studio-monitor-2/Michael Brauer - https://en.wikipedia.org/wiki/Michael_BrauerDaniel Anglister - https://www.benwallick.com/podcast-episodes/2020/11/22/secret-sonics-073-daniel-anglister-how-to-make-impactful-recordsNoga Erez - https://nogaerez.com/Kenny Beats - https://en.wikipedia.org/wiki/Kenny_BeatsAvocet monitor controller - http://www.cranesong.com/avocet.htmlCBS broadcast limiter - https://www.bn1studio.co.uk/on-the-bench-cbs-audimax-4450-stereo-compressor-leveller/Decapitator - https://www.soundtoys.com/product/decapitator/Classic Albums - Peter Gabriel: "So" - https://www.imdb.com/title/tt3142710/Boss OC-3 - https://www.boss.info/global/products/oc-3/Michael League from Snarky Puppy - https://youtu.be/WI5Eg5Whu-8?t=184Tech 21 Comp Tortian - https://www.tech21nyc.com/archive/comp-tortion/Joe Laporta - https://sterling-sound.com/engineer/joe-laporta/Justin Perkins - https://www.benwallick.com/podcast-episodes/2021/4/25/secret-sonics-094-justin-perkins-going-deep-with-masteringUA Studer A800 - https://www.uaudio.com/uad-plugins/special-processing/studer-a800-tape-recorder.htmlOxford inflator - https://www.sonnox.com/plugin/oxford-inflator-v3Thanks for listening to this episode of Secret Sonics! I hope you enjoyed this episode :) Look out for new episodes weekly. Consider rating and reviewing our show on Apple Podcasts and sharing this or any of your favorite episodes with a friend or two.Thank you to Zvi Rodan, Mendy Portnoy, and Yakir Hyman for contributing to the new podcast theme music!You can find out more about Secret Sonics and subscribe on your favorite podcast app by visiting www.secretsonics.co***If you want the show to continue to improve, feel free to fill out a listener survey here: https://forms.gle/BWKmS4YmESYid5rh8 ***Follow along via social media here:Facebook: www.facebook.com/SecretSonicsPodInstagram: www.instagram.com/secretsonics/Feel free to email me at secretsonics@gmail.com with any questions and feedback you might have. I'm open to learning about what topics you'd like to hear about and which people you'd like to hear from. In pursuit of making this podcast truly helpful to anybody looking to improve at music production, all suggestions are truly welcome! Have a great week, stay safe, and dig in!-Ben

What about Thebes? When thinking of the ancient Greek world, Athens and Sparta are the cities that jump to mind. Of Course the birth of Democracy and the Elite Warrior society capture the imagination right away. Perhaps after that, with the help of capitals and Hannibal's elephants, one might conjure Corinth or Carthage... but Poor little Thebes, so instrumental in history and mythology, often gets overlooked. In fact, when it comes to mythical origin legends, Thebes is rivaled only by Troy itself.  It was in Thebes that Cadmus, one of the very first Greek Heroes, founded the citadel Cadmea and there sown the seeds of the Spartoi or "Sown Men", the origin of the Theban nobility.It was in Thebes young Dionysus was sewn into his father’s godly thigh after he had accidentally blown up poor the mother, Semele, into smithereens after jealous Hera tricked Zeus’s young lover into demanding the king of gods show his full - lightning bolt - glory.  It was in Thebes that the seven gated wall was built by Amphion and his brother Zethus. It was in Thebes the tale of Laius, whose misdeeds culminated in the tragedy of Oedipus and the wars of the Seven against Thebes, took place. Outside the city walls, the path where Antigone dragged the dead body of her brother was a popular ancient tourist attraction.  And of course it was in Thebes that Heracles, arguably the most famous of all the Greek heroes was born and raised. But it is not only for the incredibly rich and extensive myths that Thebes deserves our attention. Its historical relevance can not be understated; at one point Thebes was the most powerful city in ancient Greece. This peak culminated in 371 BC when the Thebans enjoyed a remarkable victory against Sparta - all due to the Sacred Band of Thebes. But who were these ancient warriors? What role did they play in Theban history... and maybe more importantly, what did the discovery of the burial site of the sacred band reveal about Thebes, its role in ancient politics as well as ancient Greek culture? This June 8th, you can find out. James Romm, chair of Classics at Bard College and author of "The Sacred Band", discusses Sex, Soldiers and Thebes with Cambridge Professor and author of “Thebes: The Forgotten City of Ancient Greece”, Paul Cartledge, and Columbia Professor, Helene Foley. Join this fascinating conversation (including Q&A), hosted by Classical Wisdom, on Tuesday, June 8th, 2021 at noon EDT (That’s NY Time)  to discover the history of Thebes, the evolution of male eros and the essential role of the Sacred Band in fighting for Greek democracy. Simply to go to https://classicalwisdom.com/sex-soldiers-thebes/ to learn how you can watch and participate in this live event for free. 

Anna de Noailles, née Ana-Elisaveta Bibescu Basarab Brâncoveanu, est une poétesse et une romancière française d'origine roumaine, née à Paris le 15 novembre 1876 et morte dans la même ville le 30 avril 1933. Née au 22, boulevard de La Tour-Maubourg à Paris, dans une richissime famille de la noblesse roumaine1, Anna est la fille d'un expatrié roumain âgé de 50 ans, le boyard Grigore Bibescu Basarab Brâncoveanu2 lui-même fils du prince valaque Gheorghe Bibescu et de la princesse Zoe Basarab-Brâncoveanu issue de la dynastie des Craiovescu. Sa mère, plus jeune de 21 ans que son mari, est une pianiste phanariote d'origine romaniote née à Constantinople : Raluca Moussouros, roumanisation et hellénisation de Rachel Moshor, à qui Paderewski a dédié nombre de ses compositions. Sa tante, la princesse Hélène Bibesco, a joué un rôle actif dans la vie artistique parisienne à la fin du xixe siècle jusqu'à sa mort en 1902. Anna Bibesco est la cousine germaine des princes Emmanuel et Antoine Bibesco, amis intimes de Proust. Avec son frère aîné Constantin et sa sœur cadette Hélène, Anna mène une vie privilégiée : elle a ses propres précepteurs et reçoit son instruction au foyer familial, parle l'anglais et l'allemand en plus du français, du roumain et du grec, et reçoit une éducation tournée vers les arts, particulièrement la musique et la poésie. La famille passe l'hiver à Paris et le reste de l'année dans sa propriété, la Villa Bessaraba à Amphion, près d'Évian sur la rive française du lac Léman. La poésie d'Anna de Noailles portera plus tard témoignage de sa préférence pour la beauté tranquille et l'exubérance de la nature, alors encore sauvage, des bords du lac, contrastant avec l'environnement urbain dans lequel elle passera la suite de sa vie3. Un rare guéridon au piétement en bois sculpté d'un sphinx ailé (vers 1800) provenant de la collection Antocolsky dispersée en 1906, fut alors acquis par Anna pour sa maison d'Amphion, décorée par Emilio Terry : il fut exposé par la galerie Camoin Demachy lors de la 14e biennale des Antiquaires de Paris4. Le 17 août 1897 Anne-Élisabeth5, devient Anna de Noailles en épousant à l'âge de 19 ans le comte Mathieu de Noailles (1873-1942), quatrième fils du septième duc de Noailles. Le couple, qui fait partie de la haute société parisienne de l'époque, aura un fils, le comte Anne Jules (1900-1979), qui, d'Hélène de Wendel (fille de Guy de Wendel et de Catherine Argyropoulos) aura un fils unique, Gilles (1934-1979), mort sans enfants peu avant son père. Anna de Noailles fut la muse et entretint une liaison avec Henri Franck6 normalien et poète patriote proche de Maurice Barrès, frère de Lisette de Brinon7 et cousin d'Emmanuel Berl, mort de tuberculose en 1912. En 1909, Charles Demange tombe amoureux d'Anna de Noailles, qu'il a connue par son oncle. Pour Anna, qui veut se venger de Barrès, c'est un flirt qui finit mal8 : Charles se suicide en août 1909, laissant la lettre suivante pour Anna9 : « Je me tue. Je vous ai follement aimée. Votre amitié était le mieux que je puisse rencontrer sur terre. Merci – et merci à mon oncle qui m'a fait vous connaître. » Elle fut rendue responsable du suicide du jeune neveu de Maurice Barrès qui s'était pris pour elle d'une passion à sens unique. Au début du xxe siècle, son salon de l'avenue Hoche attire l'élite intellectuelle, littéraire et artistique de l'époque parmi lesquels Edmond Rostand, Francis Jammes, Paul Claudel, Colette, André Gide, Maurice Barrès, René Benjamin, Frédéric Mistral, Robert de Montesquiou, Paul Valéry, Jean Cocteau, Léon Daudet, Pierre Loti, Paul Hervieu, l'abbé Mugnier ou encore Max Jacob, Robert Vallery-Radot et François Mauriac. C'est également une amie de Georges Clemenceau. En 1904, avec d'autres femmes, parmi lesquelles Jane Dieulafoy, Julia Daudet, Daniel Lesueur, Séverine et Judith Gautier, fille de Théophile Gautier, elle crée le prix « Vie Heureuse », issu de la revue La Vie heureuse, qui deviendra en 1922 le prix Fémina, récompensant la meilleure œuvre française écrite en prose ou en poésie. Elle en est la présidente la première année, et laisse sa place l'année suivante à Jane Dieulafoy. Le 12 avril 1921, elle enregistre J'écris pour que le jour et Jeunesse aux Archives de la Parole, documents sonores conservés à la Bibliothèque nationale de France et écoutables sur Gallica10. Dans les années 1925, elle fréquente le salon littéraire du docteur Henri Le Savoureux et de son épouse avec d'autres personnalités comme l'abbé Arthur Mugnier, prêtre catholique mondain confesseur du Tout-Paris, ainsi que la princesse et femme de lettres Marthe Bibesco, cousine d'Anna, Berenice Abbott, Henri de Régnier, Julien Benda, Édouard Herriot, Antoine de Saint-Exupéry, Jean Fautrier,Vladimir Jankélévitch, Paul Morand, Jean Paulhan, René Pleven, Francis Ponge, Jacques Audibert, Claude Sernet, Marc Bernard, Gaëtan Gatian de Clérambault, Paul Valéry, Jules Supervielle et Marc Chagall. Elle meurt à 56 ans en 1933 dans son appartement du 40, rue Scheffer (avant 1910, elle habitait au 109, avenue Henri-Martin11,12) et est inhumée à Paris au cimetière du Père-Lachaise, mais son cœur repose dans l'urne placée au centre du temple du parc de son ancien domaine d'Amphion-les-Bains.

Anna de Noailles, née Ana-Elisaveta Bibescu Basarab Brâncoveanu, est une poétesse et une romancière française d'origine roumaine, née à Paris le 15 novembre 1876 et morte dans la même ville le 30 avril 1933. Née au 22, boulevard de La Tour-Maubourg à Paris, dans une richissime famille de la noblesse roumaine, Anna est la fille d'un expatrié roumain âgé de 50 ans, le boyard Grigore Bibescu Basarab Brâncoveanu lui-même fils du prince valaque Gheorghe Bibescu et de la princesse Zoe Basarab-Brâncoveanu issue de la dynastie des Craiovescu. Sa mère, plus jeune de 21 ans que son mari, est une pianiste phanariote d'origine romaniote née à Constantinople : Raluca Moussouros, roumanisation et hellénisation de Rachel Moshor, à qui Paderewski a dédié nombre de ses compositions. Sa tante, la princesse Hélène Bibesco, a joué un rôle actif dans la vie artistique parisienne à la fin du xixe siècle jusqu'à sa mort en 1902. Anna Bibesco est la cousine germaine des princes Emmanuel et Antoine Bibesco, amis intimes de Proust. Avec son frère aîné Constantin et sa sœur cadette Hélène, Anna mène une vie privilégiée : elle a ses propres précepteurs et reçoit son instruction au foyer familial, parle l'anglais et l'allemand en plus du français, du roumain et du grec, et reçoit une éducation tournée vers les arts, particulièrement la musique et la poésie. La famille passe l'hiver à Paris et le reste de l'année dans sa propriété, la Villa Bessaraba à Amphion, près d'Évian sur la rive française du lac Léman. La poésie d'Anna de Noailles portera plus tard témoignage de sa préférence pour la beauté tranquille et l'exubérance de la nature, alors encore sauvage, des bords du lac, contrastant avec l'environnement urbain dans lequel elle passera la suite de sa vie. Un rare guéridon au piétement en bois sculpté d'un sphinx ailé (vers 1800) provenant de la collection Antocolsky dispersée en 1906, fut alors acquis par Anna pour sa maison d'Amphion, décorée par Emilio Terry : il fut exposé par la galerie Camoin Demachy lors de la 14e biennale des Antiquaires de Paris. Le 17 août 1897 Anne-Élisabeth5, devient Anna de Noailles en épousant à l'âge de 19 ans le comte Mathieu de Noailles (1873-1942), quatrième fils du septième duc de Noailles. Le couple, qui fait partie de la haute société parisienne de l'époque, aura un fils, le comte Anne Jules (1900-1979), qui, d'Hélène de Wendel (fille de Guy de Wendel et de Catherine Argyropoulos) aura un fils unique, Gilles (1934-1979), mort sans enfants peu avant son père. Anna de Noailles fut la muse et entretint une liaison avec Henri Franck normalien et poète patriote proche de Maurice Barrès, frère de Lisette de Brinon et cousin d'Emmanuel Berl, mort de tuberculose en 1912. En 1909, Charles Demange tombe amoureux d'Anna de Noailles, qu'il a connue par son oncle. Pour Anna, qui veut se venger de Barrès, c'est un flirt qui finit mal8 : Charles se suicide en août 1909, laissant la lettre suivante pour Anna9 : « Je me tue. Je vous ai follement aimée. Votre amitié était le mieux que je puisse rencontrer sur terre. Merci – et merci à mon oncle qui m'a fait vous connaître. » Elle fut rendue responsable du suicide du jeune neveu de Maurice Barrès qui s'était pris pour elle d'une passion à sens unique. Au début du xxe siècle, son salon de l'avenue Hoche attire l'élite intellectuelle, littéraire et artistique de l'époque parmi lesquels Edmond Rostand, Francis Jammes, Paul Claudel, Colette, André Gide, Maurice Barrès, René Benjamin, Frédéric Mistral, Robert de Montesquiou, Paul Valéry, Jean Cocteau, Léon Daudet, Pierre Loti, Paul Hervieu, l'abbé Mugnier ou encore Max Jacob, Robert Vallery-Radot et François Mauriac. C'est également une amie de Georges Clemenceau. En 1904, avec d'autres femmes, parmi lesquelles Jane Dieulafoy, Julia Daudet, Daniel Lesueur, Séverine et Judith Gautier, fille de Théophile Gautier, elle crée le prix « Vie Heureuse », issu de la revue La Vie heureuse, qui deviendra en 1922 le prix Fémina, récompensant la meilleure œuvre française écrite en prose ou en poésie. Elle en est la présidente la première année, et laisse sa place l'année suivante à Jane Dieulafoy. Le 12 avril 1921, elle enregistre J'écris pour que le jour et Jeunesse aux Archives de la Parole, documents sonores conservés à la Bibliothèque nationale de France et écoutables sur Gallica10. Dans les années 1925, elle fréquente le salon littéraire du docteur Henri Le Savoureux et de son épouse avec d'autres personnalités comme l'abbé Arthur Mugnier, prêtre catholique mondain confesseur du Tout-Paris, ainsi que la princesse et femme de lettres Marthe Bibesco, cousine d'Anna, Berenice Abbott, Henri de Régnier, Julien Benda, Édouard Herriot, Antoine de Saint-Exupéry, Jean Fautrier,Vladimir Jankélévitch, Paul Morand, Jean Paulhan, René Pleven, Francis Ponge, Jacques Audibert, Claude Sernet, Marc Bernard, Gaëtan Gatian de Clérambault, Paul Valéry, Jules Supervielle et Marc Chagall. Elle meurt à 56 ans en 1933 dans son appartement du 40, rue Scheffer (avant 1910, elle habitait au 109, avenue Henri-Martin11,12) et est inhumée à Paris au cimetière du Père-Lachaise, mais son cœur repose dans l'urne placée au centre du temple du parc de son ancien domaine d'Amphion-les-Bains.

Anna-Élisabeth de Noailles, née Bibesco Bassaraba de Brancovan, est une poétesse et une romancière française d'origine roumaine, née à Paris le 15 novembre 1876 et morte dans la même ville le 30 avril 1933.Née au 22, boulevard de La Tour-Maubourg à Paris, descendante des familles de boyards Bibescu de Roumanie, Anna de Noailles est la fille d'un expatrié roumain âgé de 50 ans, le prince Grégoire Bibesco Bassaraba de Brancovan2 lui-même fils du prince valaque Georges Bibesco (en roumain : Gheorghe Bibescu) et de la princesse Zoé Bassaraba de Brancovan (en roumain : Brâncoveanu). Sa mère, plus jeune de 21 ans, est la pianiste grecque née à Constantinople Raluca Moussouros (ou Rachel Musurus), à qui Paderewski a dédié nombre de ses compositions. Sa tante, la princesse Hélène Bibesco, a joué un rôle actif dans la vie artistique parisienne à la fin du xixe siècle jusqu'à sa mort en 1902. Anna de Noailles est la cousine germaine des princes Emmanuel et Antoine Bibesco, amis intimes de Proust. Avec son frère aîné Constantin et sa sœur cadette Hélène, Anna de Brancovan mène une vie privilégiée. Elle reçoit son instruction presque entièrement au foyer familial, parle l'anglais et l'allemand en plus du français et a une éducation tournée vers les arts, particulièrement la musique et la poésie. La famille passe l'hiver à Paris et le reste de l'année dans sa propriété, la Villa Bassaraba à Amphion, près d'Évian sur la rive sud du lac Léman. La poésie d'Anna de Noailles portera plus tard témoignage de sa préférence pour la beauté tranquille et l'exubérance de la nature des bords du lac sur l'environnement urbain dans lequel elle devra par la suite passer sa vie Le temple du jardin votif Anna de Noailles à Amphion-les-Bains. Un rare guéridon au piétement en bois sculpté d'un sphinx ailé (vers 1800) provenant de la collection Antocolsky dispersée en 1906, fut alors acquis par Anna de Noailles pour sa maison d'Amphion, décorée par Emilio Terry. Le 17 août 1897 Anne-Élisabeth5, dite Anna, épouse à l'âge de 19 ans le comte Mathieu de Noailles (1873-1942), quatrième fils du septième duc de Noailles. Le couple, qui fait partie de la haute société parisienne de l'époque, aura un fils, le comte Anne Jules (1900-1979), qui, d'Hélène de Wendel (Fille de Guy de Wendel et de Catherine Argyropoulos), n'aura qu'un fils, Gilles (1934-1979), mort sans enfants peu avant son père. Anna de Noailles fut la muse et entretint une liaison avec Henri Franck normalien et poète patriote proche de Maurice Barrès, frère de Lisette de Brinon et cousin d'Emmanuel Berl, mort de tuberculose en 1912. En 1909, Charles Demange tombe amoureux d'Anna de Noailles, laquelle il a connu par son oncle. Pour Anna, qui veut se venger de Barrès, c'est un flirt qui finit mal8 : Charles se suicide en août 1909, laissant la lettre suivante pour Anna9 : « Je me tue. Je vous ai follement aimée. Votre amitié était le mieux que je puisse rencontrer sur terre. Merci – et merci à mon oncle qui m'a fait vous connaître. » Elle fut rendue responsable du suicide du jeune neveu de Maurice Barrès qui souffrait pour elle d'une passion qu'elle ne partageait pas. Anna de Noailles dans son salon en 1913. Au début du xxe siècle, son salon de l'avenue Hoche attire l'élite intellectuelle, littéraire et artistique de l'époque parmi lesquels Edmond Rostand, Francis Jammes, Paul Claudel, Colette, André Gide, Maurice Barrès, René Benjamin, Frédéric Mistral, Robert de Montesquiou, Paul Valéry, Jean Cocteau, Léon Daudet, Pierre Loti, Paul Hervieu, l'abbé Mugnier ou encore Max Jacob, Robert Vallery-Radot et François Mauriac. C'est également une amie de Georges Clemenceau. En 1904, avec d'autres femmes, parmi lesquelles Jane Dieulafoy, Julia Daudet, Daniel Lesueur, Séverine et Judith Gautier, fille de Théophile Gautier, elle crée le prix « Vie Heureuse », issu de la revue La Vie heureuse, qui deviendra en 1922 le prix Fémina, récompensant la meilleure œuvre française écrite en prose ou en poésie. Elle en est la présidente la première année, et laisse sa place l'année suivante à Jane Dieulafoy. Le 12 avril 1921, elle enregistre J'écris pour que le jour et Jeunesse aux Archives de la Parole, documents sonores conservés à la Bibliothèque nationale de France et écoutables sur Gallica10. Dans les années 1925, elle fréquente le salon littéraire du docteur Henri Le Savoureux et de son épouse avec d'autres personnalités comme l'abbé Arthur Mugnier, prêtre catholique mondain confesseur du Tout-Paris, ainsi que la princesse et femme de lettres Marthe Bibesco, cousine d'Anna, Berenice Abbott, Henri de Régnier, Julien Benda, Édouard Herriot, Antoine de Saint-Exupéry, Jean Fautrier,Vladimir Jankélévitch, Paul Moran, Jean Paulhan, René Pleven, Francis Ponge, Jacques Audibert, Claude Sernet, Marc Bernard, Gaëtan Gatian de Clérambault, Paul Valéry, Jules Supervielle et Marc Chagall. Elle meurt en 1933 dans son appartement du 40, rue Scheffer (avant 1910, elle habitait au 109, avenue Henri-Martin11,12) et est inhumée à Paris au cimetière du Père-Lachaise, mais son cœur repose dans l'urne placée au centre du temple du parc de son ancien domaine d'Amphion-les-Bains

   15 novembre 1876 : naissance à Paris d'Anna-Elisabeth de Brancovan-Basarab. Son père, Grégoire Bibesco, prince de Brancovan-Basarab était originaire de Bucarest ; sa mère, Rachel Musurus, était née à Constantinople en 1847, et avait vécu l'essentiel de sa vie à Londres. En octobre 1875 était né son frère aîné, Constantin ; sa petite sœur Hélène naîtra le 30 juin 1878. Les premières années d'Anna se déroulent entre l'hôtel particulier de ses parents avenue Hoche, entre l'Etoile et le parc Monceau, et un chalet au bord du lac Léman, à Amphion. Ses parents mènent une vie mondaine, reçoivent beaucoup ; entre autres, Robert de Montesquiou, ami proche de Marcel Proust. Mai 1901 : le Cœur Innombrable ; la même année, Moréas, Reignier, Jammes, Samain et Renée Vivien publient aussi des recueils. « Il semblait qu'Anna redonnait le goût de la poésie à un public lassé de tous les excès comme de tous les conformismes, issus du Parnasse, du symbolisme et du naturalisme. » (François Broche, p. 165) – grand succès : Anna devient célèbre. Proust en particulier lui témoigne une admiration qui ne se démentira jamais.

1984-08-10 Thầy Thuyết Giảng Nhân Dịp Lễ Trung Ngươn Tại Amphion-Les-Bains. ~~~ #0753 Thầy Thuyết Giảng Nhân Dịp Lễ Trung Ngươn Tại Amphion-Les-Bains ~~~ Bộ sưu tập 1250 bài vấn đạo và thuyết giảng về Pháp Lý Vô Vi Khoa học Huyền bí Phật pháp của Thiền Sư Lương Sĩ Hằng (Vĩ Kiên). Sưu tầm: Bạn đạo LVG+PNQ, hoàn thành năm 2017. Được tải lên các ứng dụng nghe podcast phổ biến như Spotify, Castbox, v.v... Download mục lục đầy đủ: https://linktr.ee/vovibaby8 Lưu ý: Các băng vấn đạo hoặc cắt/gom lại theo đề tài chỉ sử dụng để nghe/nghiên cứu ngoài giờ công phu. Khi vào giờ công phu, hành giả cần nghe băng niệm Phật hoặc những băng giảng dẫn thiền trọn vẹn của Đức Thầy trong êm dịu và liền mạch.

1980-11-20 Thầy Thuyết Pháp Tại Amphion-Les-Bains. ~~~ #0742 Thầy Thuyết Pháp Tại Amphion-Les-Bains ~~~ Bộ sưu tập 1250 bài vấn đạo và thuyết giảng về Pháp Lý Vô Vi Khoa học Huyền bí Phật pháp của Thiền Sư Lương Sĩ Hằng (Vĩ Kiên). Sưu tầm: Bạn đạo LVG+PNQ, hoàn thành năm 2017. Được tải lên các ứng dụng nghe podcast phổ biến như Spotify, Castbox, v.v... Download mục lục đầy đủ: https://linktr.ee/vovibaby8 Lưu ý: Các băng vấn đạo hoặc cắt/gom lại theo đề tài chỉ sử dụng để nghe/nghiên cứu ngoài giờ công phu. Khi vào giờ công phu, hành giả cần nghe băng niệm Phật hoặc những băng giảng dẫn thiền trọn vẹn của Đức Thầy trong êm dịu và liền mạch.

Thầy Giảng Sự Biến Chuyển Của Cuộc Thế Trần Gian. Amphion 20-11-1980. Niệm Phật Có Thể Khai Phá Được Những Uẩn Khúc Ở Bên Trong? Đồng Tình Luyến Ái Có Tội Không? Đang Thiền Bị Bóp Cổ. ~~~ #0475 Đồng Tình Luyến Ái. Khai Phá Uẩn Khúc Bên Trong. ~~~ Bộ sưu tập 1250 bài vấn đạo và thuyết giảng về Pháp Lý Vô Vi Khoa học Huyền bí Phật pháp của Thiền Sư Lương Sĩ Hằng (Vĩ Kiên). Sưu tầm: Bạn đạo LVG+PNQ, hoàn thành năm 2017. Được tải lên các ứng dụng nghe podcast phổ biến như Spotify, Castbox, v.v... Download mục lục đầy đủ: https://linktr.ee/vovibaby8 Lưu ý: Các băng vấn đạo hoặc cắt/gom lại theo đề tài chỉ sử dụng để nghe/nghiên cứu ngoài giờ công phu. Khi vào giờ công phu, hành giả cần nghe băng niệm Phật hoặc những băng giảng dẫn thiền trọn vẹn của Đức Thầy trong êm dịu và liền mạch.

BGVV-729_Siêu Cấp Điển Quang_Khóa 3, TV Quy Thức_Amphion les Bains, France_30-09-1986 Podcast ChannelsVô Vi Podcast-Vấn ĐạoVô Vi Podcast-Bài GiảngVô Vi Podcast-Nhạc Thiền

BGVV-722_Khóa Hùng Tâm_TV Quy Thức_Amphion les Bains, France_03-06-1988 Podcast ChannelsVô Vi Podcast-Vấn ĐạoVô Vi Podcast-Bài GiảngVô Vi Podcast-Nhạc Thiền

BGVV-718_Thăng Hoa_TV Quy Thức, Khóa 3_Amphion les Bains, France_16-06-1988 Podcast ChannelsVô Vi Podcast-Vấn ĐạoVô Vi Podcast-Bài GiảngVô Vi Podcast-Nhạc Thiền

BGVV-684_Kiểm Điểm Hành Động Tu Hành (Niềm Tin Thanh Tịnh)_ Amphion-Les-Bains_24-08-1984 Podcast ChannelsVô Vi Podcast-Vấn ĐạoVô Vi Podcast-Bài GiảngVô Vi Podcast-Nhạc Thiền

BGVV-683_Thầy Thuyết Giảng Tại Amphion les Bains - Cuốn B_ France_20-11-1980 Podcast ChannelsVô Vi Podcast-Vấn ĐạoVô Vi Podcast-Bài GiảngVô Vi Podcast-Nhạc Thiền

BGVV-682_Thầy Thuyết Pháp Tại Amphion - Cuốn 1_Amphion les Bains, France_20-11-1980 Podcast ChannelsVô Vi Podcast-Vấn ĐạoVô Vi Podcast-Bài GiảngVô Vi Podcast-Nhạc Thiền

BGVV-659_Kỷ Nguyên Di Lạc_TV Quy Thức, Khóa 1_AMPHION, FRANCE_09-09-1986 Podcast ChannelsVô Vi Podcast-Vấn ĐạoVô Vi Podcast-Bài GiảngVô Vi Podcast-Nhạc Thiền

VDVV-572_0312_Thay Giang Nhan Dip Le Trung Nguon. Amphion-Les-Bain 10 Aug 1984PodCast ChannelsVô Vi Podcast - Vấn Đạo Vô Vi Podcast - Băn GiảngVô Vi Podcast - Nhạc Thiền

Charles Droste is theaterdirecteur van schouwburg Amphion in Doetinchem. Hij vertelt niet alleen over zijn gevoel bij dit coronatijdperk, maar ook over het nieuw op te richten Cultuurbedrijf Doetinchem. En oh ja, hoe wordt je eigenlijk theaterdirecteur? Kortom, terug en vooruit kijken met een gedreven en bevlogen Charles Droste die nog lang niet klaar is.

Are you tired of wearing a mask?  Me too.  And lots of other folks are too, however, I know those reading this don't get nasty about it.  But. Some do.  I sat down with Lyle Forcum, Executive Director of Loss Prevention for Panda Restaurant Group to discuss what should be done in these intense scenarios.  Learn how Panda is treating each situation and what it means to "de-escalate" in the real world. This episode is sponsored by Amphion.  Check out Amphion Integrated Solutions, Amphion's newest division, for all your alarm monitoring needs (and more)! Learn more here. 

TalkLP host Amber Bradley and co-host Dave Thompson, CFI, sit down to talk the new normal post-pandemic with Van Carney, Director of Loss Prevention, Safety, and Security for Domino's.  Learn about the history of Domino's and how Van's team dealt with quick innovation like contactless delivery. Thank you to Amphion for sponsoring this episode! Amphion offers restaurants the ability to open with confidence with their body temperature thermal camera.  Amphion also offers alarm monitoring to identify and correct any protection gaps in your current system. Check it out here.  

We missen ons -I quote- slap geouwehoer en sterke meningen over nietszeggende zaken

Steve Ouimette is a music composer and has worked on games such as Guitar Hero, Ghost Recon Corrido, The Crew 2, Just Dance, Call Of Duty Modern Warfare and many others.Steve also made the popular cover of The Devil Went Down To Georgia by The Charlie Daniels Band which was one of the end-battles in Guitar Hero 3. His cover has over 10 million views on YouTube.Steve has also developed a very cool recording technique he calls forensic re-recording. This is where he digs deep into how a song was recorded by finding out what gear and what instruments were used in the original recording.Check out one of his forensic re-recordings of Earth Wind & Fire’s - Let’s Groove below. It’s killer and it sounds almost identical! Link below.In this interview, we spoke about:- How Steve started out in the industry and how Guitar Hero was the first game he worked on- The forensic re-recording technique that Steve developed to re-record authentic covers for the video game Just Dance- Tempo-mapping songs that are recorded without a click and how you can use this trick to enhance your own songs- Which song he found most difficult to re-create- The biggest difference between older and modern songs- The pain of using Pro Tools- If a $25 dollar pick is better or just different than your normal pick- How his speakers from Amphion has improved his studio and why he uses 4 subwoofersAnd much moreMusic Examples By Steve Ouimette:Guitar Hero 3 - The Devil Went Down To GeorgiaJust Dance - Earth Wind & Fire - Let’s GrooveJust Dance - Ray Charles - Hit The Road JackUbisoft - The Crew 2Activision - Zombies In Spaceland TrailerConnect With Steve At:http://www.steveouimette.com/https://www.youtube.com/user/SteveOuimettehttps://twitter.com/steveouimettehttps://www.instagram.com/steve_ouimette/Don’t Sound Like Everyone Else. Sound Like You! - www.niclasjeppsson.comGet More Clients For Your Home Studio - https://www.youraudiosolutions.com/3-tested-ways-to-increase-your-client-base

BGVV-387_Thăng Hoa_TV Quy Thức, Khóa 3_Amphion les Bains, France_16-06-1988 Podcast ChannelsVo Vi Podcast-Van DaoVo Vi Podcast-Bai GiangVo Vi Podcast-Nhac Thien

BGVV-386_Khóa Hùng Tâm_TV Quy Thức_Amphion les Bains, France_03-06-1988 Podcast ChannelsVo Vi Podcast-Van DaoVo Vi Podcast-Bai GiangVo Vi Podcast-Nhac Thien

BGVV-382_Siêu Cấp Điển Quang_Khóa 3, TV Quy Thức_Amphion les Bains, France_30-09-1986 Podcast ChannelsVo Vi Podcast-Van DaoVo Vi Podcast-Bai GiangVo Vi Podcast-Nhac Thien

BGVV-381_Kỷ Nguyên Di Lạc_TV Quy Thức, Khóa 1_buổi tối - Cuốn 1_Amphion, France_09-09-1986 Podcast ChannelsVo Vi Podcast-Van DaoVo Vi Podcast-Bai GiangVo Vi Podcast-Nhac Thien

BGVV-363_Thầy Thuyết Giảng Tại Amphion les Bains - Cuốn B_ France_20-11-1980 Podcast ChannelsVo Vi Podcast-Van DaoVo Vi Podcast-Bai GiangVo Vi Podcast-Nhac Thien

BGVV-362_Thầy Thuyết Pháp Tại Amphion - Cuốn 1_Amphion les Bains, France_20-11-1980 Podcast ChannelsVo Vi Podcast-Van DaoVo Vi Podcast-Bai GiangVo Vi Podcast-Nhac Thien

VDVV-302_Luận Đàm_Amphion_France_09-12-1982_p9-9PodCast ChannelsVô Vi Podcast - Vấn Đạo  Vô Vi Podcast - Băn GiảngVô Vi Podcast - Nhạc Thiền 

VDVV-301_Luận Đàm_Amphion_France_09-12-1982_p8-9PodCast ChannelsVô Vi Podcast - Vấn Đạo  Vô Vi Podcast - Băn GiảngVô Vi Podcast - Nhạc Thiền 

VDVV-300_Luận Đàm_Amphion_France_09-12-1982_p7-9PodCast ChannelsVô Vi Podcast - Vấn Đạo  Vô Vi Podcast - Băn GiảngVô Vi Podcast - Nhạc Thiền 

VDVV-299_Luận Đàm_Amphion_France_09-12-1982_p6-9PodCast ChannelsVô Vi Podcast - Vấn Đạo  Vô Vi Podcast - Băn GiảngVô Vi Podcast - Nhạc Thiền 

VDVV-298_Luận Đàm_Amphion_France_09-12-1982_p5-9PodCast ChannelsVô Vi Podcast - Vấn Đạo  Vô Vi Podcast - Băn GiảngVô Vi Podcast - Nhạc Thiền 

VDVV-297_Luận Đàm_Amphion_France_09-12-1982_p4-9PodCast ChannelsVô Vi Podcast - Vấn Đạo  Vô Vi Podcast - Băn GiảngVô Vi Podcast - Nhạc Thiền 

VDVV-296_Luận Đàm_Amphion_France_09-12-1982_p3-9PodCast ChannelsVô Vi Podcast - Vấn Đạo  Vô Vi Podcast - Băn GiảngVô Vi Podcast - Nhạc Thiền 

VDVV-295_Luận Đàm_Amphion_France_09-12-1982_p2-9PodCast ChannelsVô Vi Podcast - Vấn Đạo  Vô Vi Podcast - Băn GiảngVô Vi Podcast - Nhạc Thiền 

VDVV-294_Luận Đàm_Amphion_France_09-12-1982_p1-9PodCast ChannelsVô Vi Podcast - Vấn Đạo  Vô Vi Podcast - Băn GiảngVô Vi Podcast - Nhạc Thiền 

BGVV-315_Kỷ Nguyên Di Lạc_TV Quy Thức, Khóa 1_AMPHION, FRANCE_09-09-1986 Podcast ChannelsVo Vi Podcast-Van DaoVo Vi Podcast-Bai GiangVo Vi Podcast-Nhac Thien

VDVV-285_TV Quy Thức_Kỷ Nguyên Di Lạc_Amphion_09-09-1986_p5-5PodCast ChannelsVô Vi Podcast - Vấn Đạo  Vô Vi Podcast - Băn GiảngVô Vi Podcast - Nhạc Thiền 

VDVV-284_TV Quy Thức_Kỷ Nguyên Di Lạc_Amphion_09-09-1986_p4-5PodCast ChannelsVô Vi Podcast - Vấn Đạo  Vô Vi Podcast - Băn GiảngVô Vi Podcast - Nhạc Thiền 

VDVV-283_TV Quy Thức_Kỷ Nguyên Di Lạc_Amphion_09-09-1986_p3-5PodCast ChannelsVô Vi Podcast - Vấn Đạo  Vô Vi Podcast - Băn GiảngVô Vi Podcast - Nhạc Thiền 

VDVV-282_TV Quy Thức_Kỷ Nguyên Di Lạc_Amphion_09-09-1986_p2-5PodCast ChannelsVô Vi Podcast - Vấn Đạo  Vô Vi Podcast - Băn GiảngVô Vi Podcast - Nhạc Thiền 

VDVV-281_TV Quy Thức_Kỷ Nguyên Di Lạc_Amphion_09-09-1986_p1-5PodCast ChannelsVô Vi Podcast - Vấn Đạo  Vô Vi Podcast - Băn GiảngVô Vi Podcast - Nhạc Thiền 

BGVV-298_Tạ Từ Amphion les Bains_FRANCE_24-09-1984 Podcast ChannelsVo Vi Podcast-Van DaoVo Vi Podcast-Bai GiangVo Vi Podcast-Nhac Thien

BGVV-255_Kỷ Nguyên Di Lạc_TV Quy Thức, Khóa 1_Amphion, France_09-09-1986 Podcast ChannelsVo Vi Podcast-Van DaoVo Vi Podcast-Bai GiangVo Vi Podcast-Nhac Thien

BGVV-37_Kiểm Điểm Hành Động Tu Hành_Amphion-24-08-1984 PodCast Channels Vô Vi Podcast - Vấn Đạo Vô Vi Podcast - Bài Giảng Vô Vi Podcast - Nhạc Thiền Audio Extract from Youtube Channel "VoViAudio" https://www.youtube.com/watch?v=c-rBkqjw1tE

BGVV-6_Niềm Tin Thanh Tịnh_Amphion_27-8-1984 Podcast Mới = Vô Vi Podcast - Vấn_Đạo, Bài Giảng, Nhạc Thiền PodCast Channels Vô Vi Podcast - Vấn Đạo Vô Vi Podcast - Bài Giảng Vô Vi Podcast - Nhạc Thiền

Amphion loudspeakers have become a favorite of award-winning mixing engineers the world over, and founder and CEO Anssi Hyvonen is my guest on the podcast today. Anssi spent most of his life as a hi-fi enthusiast, but he got into building speakers sort of by accident. His speakers are very well respected by that community, but acceptance […]

Amphion loudspeakers have become a favorite of award-winning mixing engineers the world over, and founder and CEO Anssi Hyvonen is my guest on the podcast today. Anssi spent most of his life as a hi-fi enthusiast, but he got into building speakers sort of by accident. His speakers are very well respected by that community, but acceptance by the pros was a total surprise. Today the company provides speakers to mixers and composers just about everywhere, even though they're passive and buck the current trend in monitors. In the interview we talked about the difference between speakers made for hi-fi and pro audio, why passive speakers can provide higher quality reproduction, the use of passive radiators, the Finnish speaker building tradition, and much more. This interview was recorded live from the speaker evaluation room at Vintage King in Los Angeles. On the intro I'll take a look at Facebook launching Lasso to counter Gen-Z favorite TikTok, and a look at the person and event that started the modern recording industry.

Amphion und Zethos, die beiden Söhne der unglücklichen Antiope, wurden von einem Bauern groß gezogen. Sie haben von ihrer Mutter etwas geerbt: die Vorstellung, dass Langeweile das größte Missgeschick des Menschen sei ...

Been crazy busy will come out within week new epsiode july 24 World cup has got in the way but you should know USA played really well,  game of the tournament New episode June 24th         Robert Falcon Scott, CVO (6 June 1868 – c. 29 March 1912) was a Royal Navyofficer and explorer who led two expeditions to the Antarctic regions: theDiscovery Expedition, 1901–04, and the ill-fated Terra Nova Expedition, 1910–13.                                                            Scott, writing his journal in the Cape Evans hut, winter 19112014-06-08   During the research for his dual biography of Scott and Roald Amundsen,[9] polar historian Roland Huntford investigated a possible scandal in Scott's early naval career, related to the period 1889–90 when Scott was a lieutenant on HMS Amphion. According to Huntford, Scott "disappears from naval records" for eight months, from mid-August 1889 until 26 March 1890. Huntford hints at involvement with a married American woman, of cover-up, and protection by senior officers. Biographer David Crane reduces the missing period to eleven weeks,   Popular hero[edit] Discovery returned to Britain in September 1904. The expedition had caught the public imagination, and Scott became a popular hero. He was awarded a cluster of honours and medals, including many from overseas, and was promoted to the rank of captain.[35] He was invited to Balmoral Castle, where King Edward VII promoted him a Commander of the Royal Victorian Order (CVO).[36]   The expedition had both scientific and exploration objectives; the latter included a long journey south, in the direction of the South Pole. This march, undertaken by Scott,Ernest Shackleton and Edward Wilson, took them to a latitude of 82° 17′ S, about 530 miles (850 km) from the pole. A harrowing return journey brought about Shackleton's physical collapse and his early departure from the expedition   Dispute with Shackleton[edit] By early 1906, Scott had sounded out the RGS about the possible funding of a future Antarctic expedition.[39] It was therefore unwelcome news to him that Ernest Shackleton had announced his own plans to travel to Discovery's old McMurdo Sound base and launch a bid for the South Pole from there.[40] Scott claimed, in the first of a series of letters to Shackleton, that the area around McMurdo was his own "field of work" to which he had prior rights until he chose to give them up, and that Shackleton should therefore work from an entirely different area.       Scott's group took this photograph of themselves using a string to operate the shutter on 17 January 1912, the day after they discovered Amundsen had reached the pole first.       Charles Darwin Charles Robert Darwin, FRS (/ˈdɑrwɪn/;[1] 12 February 1809 – 19 April 1882) was an English naturalist and geologist,[2] best known for his contributions to evolutionary theory.[I] He established that all species   ct. 1805 - Dec. 1831:Events leading to the Voyage The Napoleonic Wars South American trade relations The Hydrographic OfficeEarly H.M.S. Beagle history About the second Beagle Survey The search for a Naturalist  Feb. 1832 - Jan. 1833:                Jan. 1833 - Nov. 1833:          The Beagle arrives at Brazil                    The Mission is startedSurvey work at Rio de Janeiro                 A visit to the Falkland Islands Survey work at Buenos Aires                   Darwin leads the Gaucho life               Two boats hired to assist surveys            Darwin explores Buenos AiresViolent storms at Tierra del Fuego           Darwin explores the Rio Negro   Nov. 1833 - Jun. 1834:               Jun. 1834 - Apr. 1835:Return to the mission                           Arrival at ValparaisoFalkland Islands, revisited                     Darwin's 1st Andes expeditionExpedition up the Rio Santa Cruz           FitzRoy's nervous breakdown     The Beagle rounds the Cape                  Survey of Earthquake damage Fitreakdown                                          Darwin's 2nd and 3rd Andes expedition                                                                                            FitzRoy saves the HMS Challenger     Apr. 1835 - Oct. 1835:                    Oct. 1835 - Mar. 1836:Survey of Galapagos Archipelago               Into the Pacific Ocean                                                               Arrival at New Zealand                                                               and Australia   Mar. 1836 - Oct. 1836:Exploring the Cocos IslandsThe Begale arrives at South AfricaArrival at St. Helena IslandThe return to South AmericaThe Azores are SpottedFinally home in England!The Fate of the Beagle   Darwin published his theory of evolution with compelling evidence in his 1859 book On the Origin of Species, overcoming scientific rejection of earlier concepts of transmutation of species.[5][6] By the 1870s the scientific community and much of the general public had accepted evolution as a fact.       Roald Amundsen   He is also known as the first to traverse the Northwest Passage (1903–06). Roald Engelbregt Gravning Amundsen (Norwegian: [ˈɾuːɑl ˈɑmʉnsən]; 16 July 1872 – c. 18 June 1928) was a Norwegian explorer of polar regions. He led theAntarctic expedition (1910–12) to become the first men to reach the South Pole in December 1911. In 1926,        Belgian Antarctic Expedition (1897–99) Main article: Belgian Antarctic Expedition Portraits of Roald Amundsen Amundsen joined the Belgian Antarctic Expedition (1897–99) as first mate. This expedition, led by Adrien de Gerlache using the ship the Belgica, became the first expedition to winter in Antarctica.[         David Livingstone  late 19th century in Victorian Britain, Livingstone had a mythic status, which operated on a number of interconnected levels: Protestant missionary martyr, working-class "rags to riches" inspirational story, scientific investigator and explorer, imperial reformer, anti-slavery crusader, and advocate of commercial empire. His fame as an explorer helped drive forward the obsession with discovering the sources of the River Nile   Although Livingstone is known as "Africa's greatest missionary,” he is only recorded as having converted one African: Sechele, who was the chief of the Kwena people of Botswana. Kwena Livingstone's heart was buried under a Mvula tree near the spot where he died, now the site of the Livingstone Memorial.[29]His body together with his journal was carried over a thousand miles by his loyal attendants Chuma and Susi to the coast toBagamoyo, and was returned to Britain for burial. After lying in repose at No.1 Savile Row — then headquarters of the Royal Geographical Society, now the home of bespoke tailors Gieves & Hawkes — his remains were interred at Westminster Abbey, London.[4][30]   Famous people buried at Westminster Abbey Oliver CromwellSoldier and politician died 1658 Sir Isaac NewtonScientist died 1727 Charles DickensNovelist died 1870 Charles DarwinNaturalist died 1882 Sir Isaac NewtonScientist died 1727 Sir Laurence OlivierActor died 1989     Henry Morton Stanley   Sir Henry Morton Stanley GCB, born John Rowlands (28 January 1841 – 10 May 1904), was a Welsh journalist and explorer famous for his exploration of central Africa and his search for missionary and explorer David Livingstone   Henry Morton Stanley's life was a fascinating mix of heroic adventure, journalism and fantasy. He became famous by finding David Livingstone and writing about it in the New York Herald -- even though Livingstone was not lost. Stanley was born in North Wales, an illegitimate child, and baptised as John Rowlands. Aged 17, he ran away to sea and in New Orleans gave himself a new name. During following years, he led a roving life in America, working mostly as a freelance journalist. He fought on both sides in the Civil War.   Henry Stanley with Kalulu, his African personal servant and adopted child. Stanley named the Kalulu Falls after him after the boy died there, aged about 12, when his canoe was washed over the waterfall.    

Phoebus, arise! And paint the sable skies With azure, white, and red: Rouse Memnon's mother from her Tithon's bed That she may thy career with roses spread: The nightingales thy coming each-where sing: Make an eternal Spring! Give life to this dark world which lieth dead; Spread forth thy golden hair In larger locks than thou wast wont before, And emperor-like decore With diadem of pearl thy temples fair: Chase hence the ugly night Which serves but to make dear thy glorious light —This is that happy morn That day, long-wishèd day Of all my life so dark, (If cruel stars have not my ruin sworn And fates my hopes betray), Which, purely white, deserves An everlasting diamond should it mark. This is the morn should bring unto this grove My Love, to hear and recompense my love. Fair King, who all preserves, But show thy blushing beams, And thou two sweeter eyes Shalt see than those which by Peneus' streams Did once thy heart surprise. Now, Flora, deck thyself in fairest guise: If that ye winds would hear A voice surpassing far Amphion's lyre, Your furious chiding stay; Let Zephyr only breathe, And with her tresses play. —The winds all silent are, And Phoebus in his chair Ensaffroning sea and air Makes vanish every star: Night like a drunkard reels Beyond the hills, to shun his flaming wheels: The fields with flowers are deck'd in every hue, The clouds with orient gold spangle their blue; Here is the pleasant place— And nothing wanting is, save She, alas!

De Amsterdamse soulzangeres Monique Mijnals bracht vorig jaar haar debuutplaat ‘Earth meets….’ uit. De muziek van Aretha Franklin en Nina Simone, waar ze groot fan van is, hoor je terug in haar muziek. Net zoals haar Surinaamse roots. Anton Goudsmit wordt ‘Nederlands leukste gitarist’ genoemd. Op 26 april ontvangt hij de VPRO/Boy Edgar Prijs 2010. [...]