Podcasts about Baucis

Gillian and Matt embark on an odyssey through the world of cozy myths and legends. They spill the ambrosia on heartwarming tales like the hospitable Baucis and Philemon and the gift-giving goodness of Italian legend La Befana. They also dream up TV shows based on cozy legends like the Washington D.C. Demon Cat and reveal which mythological universe they'd happily move into. Cozy Earth Discount Visit CozyEarth.com and save 40% with code ALLTHINGS at checkout  If you get a post-purchase survey, let them know All Things Cozy podcast sent you! Cozy Myths and Legends Baucis and Philemon La Befana The Cloak of St. Brigid Candle Review: Thymes' Olive Leaf Candle Support All Things Cozy by joining our Patreon and following us on Facebook, Instagram, and Bluesky.

oder: Was ist Gastfreundschaft und warum brauchen wir heute noch den Geist der Gastfreundschaft? Zeus und Hermes besuchten unerkannt das alte Ehepaar Philemon und Baucis und bewirteten die hohen Gäste in aller Gastfreundschaft nach der Sitte. Davor wurden beide Götter von zig anderen Dorfbewohnern abgewiesen, was sich folgenreich für sie erweisen sollte. Philemon und Baucis allerdings erhielten großen Lohn für ihr selbstverständliches Bewirten der Gäste. Was geht uns das alles heute noch an? Viel - denn die Gastfreundschaft zu pflegen ist immer ein Ausweis von Mitmenschlichkeit und der Bewusstheit, dass wir nie alleine auf der Welt sind und andere zumal unsere Hilfe bedürfen und wir ihnen diese immer gewähren sollten. Christoph Quarch und die Geschichtenerzählerin Barbara Goossens reden über den Mythos #griechischemythen #gastfreundschaft #mitmenschlichkeit #mythologieverstehen #mythen #akademie3 #christophquarch

Daf Yummy épisode 1308. Bava Batra 159 : Philémon et Baucis. by Myriam Ackermann Sommer

Pre-Homecoming checklist: Ditch plans with your mom who's really into community theater  Flirt with the cute guy on the football team Switch bodies back with a raging serial killer by getting possession of a powerful blade with questionable origins before midnight Find out if Millie is stuck as the Blissfield Butcher forever in 2020's Freaky. ***CONTENT WARNING: implied sexual violence  Follow us on Instagram at @thewhorrorspodcast Email us at thewhorrorspodcast@gmail.com Artwork by Gabrielle Fatula (gabrielle@gabriellefatula.com) Music: Epic Industrial Music Trailer by SeverMusicProd Standard Music License  Sources:  Freaky (2020) Wiki: https://en.wikipedia.org/wiki/Freaky_(film)  Freaky (2020) IMDb: https://www.imdb.com/title/tt10919380/  ​​Freaky Friday. Directed by Gary Nelson, Walt Disney Productions, 1976. "Philemon and Baucis." Wikipedia, The Free Encyclopedia, Wikimedia Foundation, 6 Aug. 2023, https://en.wikipedia.org/wiki/Baucis_and_Philemon.Pulver, Andrew. "Freaky Review – Wildly Entertaining Body-Swap Comedy Horror." The Guardian, 11 Nov. 2020, www.theguardian.com/film/2020/nov/11/freaky-review-wildly-entertaining-body-swap-comedy-horror.

Join Ms. Sarah as she reads about the myths and legends from ancient Greeks from one of her personal books! This reading is from a Collector's edition copy of "Tales of Heroes, Gods & Monsters. Greek myths & Legends" which is by Dr. Steve Kershaw. We hope you enjoy these classic tales! Today we continue with the stories of Love and Courage as we hear the widely debated origins of various ancient forests! This story is claimed by multiple Greek City States as the origin of their local famed forests. Original background track is The Talons Of Adventure, The Antlers Of Romance by Doctor Turtle, music from the freemusicarchive.org https://freemusicarchive.org/music/Doctor_Turtle/none_given_1561/Doctor_Turtle_-_You_Um_Ill_Ah1/ The Talons Of Adventure, The Antlers Of Romance by Doctor Turtle is licensed under a Attribution 4.0 International License. Alterations were made by us to make it fit the length of our content. Brought to you from the Pike-Amite-Walthall Library system #library #books #readaloud #Myths

Merriam-Webster's Word of the Day for June 8, 2024 is: incognito • in-kahg-NEE-toh • adjective or adverb When you go incognito, your true identity is kept secret (as through the use of a different name or a disguise). Incognito can be used either as an adverb or an adjective with the same meaning. // The food critic made an incognito visit to the restaurant. // The pop star travels incognito as much as possible, using a fake name and wearing a wig and heavy makeup to avoid the paparazzi. See the entry > Examples: "Though legitimate reasons exist for sailing incognito, the researchers point to a number of suspicious sites of activity. These include a region in North Korean waters that the authors suggest corresponds to illegal fishing, having briefly boasted the world's highest density of fishing vessels between 2017 and 2019. Meanwhile the Great Barrier Reef Marine Park, off the eastern coast of Australia, was visited by an average of three fishing vessels a day, suggesting possible unobserved environmental damage." — The Economist, 6 Jan. 2024 Did you know? The ancient Romans knew that there are times when you don't want to be recognized. For example, a story in Ovid's Metamorphoses tells how Jupiter and Mercury visited a village incognito and asked for lodging. The supposedly penniless travelers were turned away from every household except that of a poor elderly couple named Baucis and Philemon; the pair provided a room and a feast for the visitors despite their own poverty. The Romans had a word that described someone or something unknown, like the gods in the tale: incognitus, a term that is the ancestor of our modern incognito. Cognitus is a form of the Latin verb cognoscere, which means "to know" and which also gives us recognize and cognizance, among other words.

Featured on Baucis: Escape - by Paul Cesarini The Cat on the Mat - by Marti Ward Our Audio License AntipodeanSF Radio Show by Ion Newcombe is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License. Based on a work at www.antisf.com.au. Permissions beyond the scope of this license may be available at https://www.antisf.com.au/contact-editor Music Credits Escape by Scott Holmes Music is licensed under a Attribution-NonCommercial 4.0 International License. Yes, I Take My Cat On Walks by Gagmesharkoff is licensed under a Attribution 4.0 International License. MAT-RI-MONY by May Irwin is licensed under a Public Domain / Sound Recording Common Law Protection License. Intro & Outro Music Celestial Navigation by Blue Dot Sessions is licensed under a Attribution-NonCommercial License

Hörspiel nach dem gleichnamigen Theaterstück von Leopold Ahlsen Der Dramatiker Leopold Ahlsen zeigt in einer Episode aus dem Partisanenkrieg in den Bergen Griechenlands, dass die Sage von Philemon und Baucis auch heute noch fortlebt. Ein altes Ehepaar erweist Freund und Feind in gleicher Weise Hilfe und Gastfreundschaft. Den beiden alten Leuten sind die Menschen und die gottgewollte Ordnung des Lebens wichtiger als Krieg und das Hin und Her der Fronten. Sie wirken in ihrer Einfachheit und Ursprünglichkeit wie eine notwendige korrigierende Instanz inmitten der Wirrnisse einer aus dem Lot geratenen Welt. Ahlsen erhielt für dieses Hörspiel den Hörspielpreis der Kriegsblinden. Seit 1960 arbeitete er als freier Fernsehautor und Schriftsteller, er schrieb Romane, Theaterstücke und Fernsehfilme. Besetzung: Paul Bildt (Nikolaos), Hedwig Wangel (Marulja), Hermann Schomberg (Petros), Heinz Reincke (Alexandros), Krafft-Georg Schulze (Georgios), Josef Dahmen (Panagiotis), Gisela von Collande (Alka), Hanns Lothar (Deutscher Soldat), Adolf Hansen (Heinz Roggenkamp), Herbert Asmis (Max Zawislak) Komposition: Johannes Aschenbrenner Musik: Karl Elsner (Flöte), Johannes Rose (Schlagzeug) Regie: Fritz Schröder-Jahn Technische Realisierung: Wilhelm Hagelberg, Anne Zwolle Regieassistenz: Willy Lamster Redaktion: Thilo Guschas Produktion: NWDR 1955

Classical Mythology: Baucis and Philemon, Part II(Finale) 原汁原味不過濾的古希臘羅馬神話 ~ 巴瑟絲與腓利門，第二集(完結)。 本集節目有： ✅ This impious neighbourhood shall suffer deserved punishment 這個對天神不恭敬的的社區，應受到應有的懲罰。 ✅ Fulfilment attended their wishes. 天神實現他們的願望。 文字筆記看這兒：https://www.pressplay.cc/p/jean72

Anglo-amerikanische Strategen am Ziel?Ein Kommentar von Wolfgang Effenberger.„Herrschaft gewinn ich, Eigentum!“(1)So begründet am Ende des 2. Teils der Tragödie „Faust“ (Johann Wolfgang v. Goethe) der historische Doktor Faustus gegenüber der Teufelsfigur Mephistopheles sein Kolonisationsprojekt - eine Herrschaft, die nicht vor der gewaltsamen Beseitigung der friedlichen Bewohner Philemon und Baucis zurückschreckt. Goethe beschrieb in seinem weltberühmten Bühnenstück bereits vor 215 Jahren das Industrialisierungs- und Weltkolonisierungsdrama des neuzeitlichen Menschen, das er kommen sah und das er fürchtete: Dr. Faustus, der keine Grenzen mehr akzeptiert, sich an nichts mehr gebunden weiß, seine seelische Entwurzelung mit technischem Größenwahn kompensiert und dabei ohne Skrupel den Pakt mit dem Bösen eingeht - ja, ohne es zu begreifen, dessen Werkzeug er wird - zieht alles um sich herum mit in den Strudel seines Machtrauschs.Das düstere Bild, das Johann Wolfgang v. Goethe zeichnete, ist heue weitgehend Wirklichkeit. Wir befinden uns in einem Teufelskreis aus globaler Massenproduktion, Umweltzerstörung, Krieg und Terror, der seine Wurzeln in der europäischen Hybris des 19. Jahrhunderts hat, eines Jahrhunderts der vollständigen Kolonisierung und Technisierung der Welt.Heute wird die Welt allerdings nicht mehr von einzelnen Feudal-Dynastien oder Nationen beherrscht, sondern vor allem von Geld-Dynastien, die als Kriegsgewinnler ihre Vermögen ursprünglich im US-Bürgerkrieg gemacht haben.(2) Es sind die global agierenden Profiteure, die seit mehr als 150 Jahren im Hintergrund die Fäden ziehen.Um diesen Profiteuren und Hasardeuren auf die Spur zu kommen und nicht weiter zum Opfer ihrer zerstörerischen Machenschaften zu werden, ist es notwendig, die Muster ihrer geschickt getarnten Machtspiele aufzudecken, die uns bereits am Anfang des 20. Jahrhunderts die Katastrophe eines verheerenden Weltkriegs beschert haben, der mit nur kurzer Unterbrechung ab 1939 im Zweiten Weltkrieg seine Fortsetzung fand.„Nur wer die Vergangenheit kennt, hat eine Zukunft“,schrieb einst Goethes Zeitgenosse, der preußische Universalgelehrte, Entdecker und Staatsmann Wilhelm von Humboldt. Eine Erkenntnis, die heute, wo weltweit überall die Verwerfungslinien des Ersten Weltkriegs wieder aufbrechen, wichtiger ist denn je.„Wir werden in einem Zustand leben, der den Namen Weltfrieden verdient, oder wir werden nicht leben“(3),schrieb 1963 Carl Friedrich von Weizsäcker. Doch vom Weltfrieden scheinen wir heute weit entfernt zu sein. Die Vorboten eines neuen großen Krieges sind nicht zu übersehen, ob in Nordafrika, im Nahen oder Mittleren Osten, auf dem Balkan, in Osteuropa oder in Asien...... hier weiterlesen: https://apolut.net/welt-im-umbruch-von-wolfgang-effenberger+++Bildquelle: StepanPopov / Shutterstock.com+++Apolut ist auch als kostenlose App für Android- und iOS-Geräte verfügbar! Über unsere Homepage kommen Sie zu den Stores von Apple und Huawei. Hier der Link: https://apolut.net/app/Die apolut-App steht auch zum Download (als sogenannte Standalone- oder APK-App) auf unserer Homepage zur Verfügung. Mit diesem Link können Sie die App auf Ihr Smartphone herunterladen: https://apolut.net/apolut_app.apk Hosted on Acast. See acast.com/privacy for more information.

Le 26 novembre, c'est la journée mondiale de l'Olivier, un arbre chargé de symboles, dont la paix, qui souffre beaucoup ces derniers temps ... Pour réenchanter nos journées, nous rediffusons les 8 épisodes de notre série Arbres, avec Ernst Zürcher. Ernst Zürcher est un ingénieur forestier suisse, professeur et chercheur en sciences du bois. Il est l'auteur du célèbre livre Arbres : entre visible et invisible (Acte Sud 2016). En 2021, nous l'avons rencontré à l'occasion de la publication de son dernier livre, Planter un arbre (acte Sud). Suite de notre balade avec Ernst, qui évoque le Tilleul, arbre légendaire entre tous... Dans la mythologie grecque, le tilleul est l'incarnation de Baucis, une pauvre villageoise qui accueillit généreusement, sans le savoir, Zeus déguisé en vagabond. Pour les remercierier, Zeus transforma Baucis en Tilleul et Philémon en Chêne pour qu'ils reste unis après leur mort. Chez les Germains, le tilleul était dédié à Frigga, déesse de la fécondité et de l'amour maternel. Dans l'astrologie celtique, le tilleul est doux et se laisse fléchir facilement... La religion chrétienne accorde aussi au tilleul un caractère sacré, dû à l'odeur de ses fleurs. On en plantait près des églises au Moyen-Âge. Dans l'Est de la France et les pays germaniques, on rendait la justice à l'ombre du tilleul (ou d'un chêne sessile). Le Tilleull fut l'un des arbres choisis en 1792 pour incarner les valeurs de la Révolution française. Symbole de l'amitié, de la fête, le tilleul occupe encore les places de village. Une grande partie des 60 000 arbres plantés dans chaque commune de France en 1792 furent des tilleuls. Ainsi, cet arbre fut érigé en arbre civique, arbre symbole de la liberté, symbole qui fut repris lors du bicentenaire de la Révolution française. Une feullle de Tilleul joue un rôle funeste dans la légende germanqiue de Siegfried. Le héros tua le dragon Fafnir, qui veillait sur un fabuleux trésor, dont un anneau d'or et un heaume magique conférant richesse et immortalité. Siegfried se baigna dans le sang du dragon, ce qui rendit sa peau impénétrable aux armes. Toutefois, une feuille de tilleul vint se coller dans son dos, ménageant ainsi un endroit vulnérable. Et après avoir vécu un moment heureux avec la walkyrie Brunhilde (réveillé elle aussi par un baiser). Siegfried mourut au combat, frappé traitreusement dans le dos, juste à l'endroit où la feuille de tilleul s'était posée... _______  

Classical Mythology: Baucis and Philemon, Part I 原汁原味不過濾的古希臘羅馬神話 ~ 巴瑟絲與腓利門，第一集。 本集節目有： ✅ World Hello Day 世界哈囉日； ✅ Jupiter came hither 朱比特來到這裡； ✅ No indifferent and niggardly feelings 沒有冷漠和吝嗇的感覺。 文字筆記看這兒：https://www.pressplay.cc/p/jean72

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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Pseudo-Hippolytus. Refutation of All Heresies. Translated by David Litwa. Atlanta, GA: SBL, 2016. Pseudo-Thomas. Infancy Gospel of Thomas. Translated by James Orr. Philadelphia: J. B. Lippincott Co., 1903. Psuedo-Clement. Homilies. Translated by Peter Peterson. Vol. 8. Ante-Nicene Fathers. Edited by Alexander Roberts and James Donaldson. Grand Rapids, MI: Eerdmans, 1897. Siculus, Diodorus. The Historical Library. Translated by Charles Henry Oldfather. Vol. 1. Edited by Giles Laurén: Sophron Editor, 2017. Strabo. The Geography. Translated by Duane W. Roller. Cambridge, UK: Cambridge, 2020. Tertullian. Against Praxeas. Translated by Holmes. Vol. 3. Ante Nice Fathers. Peabody, MA: Hendrickson, 2003. Tertullian. Apology. Translated by S. Thelwall. Vol. 3. Ante-Nicene Fathers, edited by Alexander Roberts and James Donaldson. Peabody, MA: Hendrickson, 2003. Younger, Pliny the. The Letters of the Younger Pliny. Translated by Betty Radice. London: Penguin, 1969. 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).

Today's episode is an adaptation of a Greek myth, follow along as Zeus and Hermes teach the wealthy folks in the village of Tyana a lesson about greed. Check out Stories RPG our new show where we play games like Starsworn with all your Max Goodname friends, and Gigacity Guardians featuring the brilliant firefly! https://link.chtbl.com/gigacityDraw us a picture of what you think any of the characters in this story look like, and then tag us in it on instagram @storiespodcast! We'd love to see your artwork and share it on our feed!!If you would like to support Stories Podcast, you can subscribe and give us a five star review on iTunes, check out our merch at storiespodcast.com/shop, follow us on Instagram @storiespodcast, or just tell your friends about us!Check out our new YouTube channel at youtube.com/storiespodcast. If you've ever wanted to read along with our stories, now you can! These read-along versions of our stories are great for early readers trying to improve their skills or even adults learning English for the first time. Check it out.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Get ready to embark on an enchanting journey back to Ancient Greece on this special double-header episode of "History For Weirdos". This time around, we're diving deep into two enthralling and, at times, outright bizarre Greek myths: The captivating adventures of Theseus and the heartfelt, peculiar story of Baucis and Philemon. In the first half of the episode, we'll journey alongside Theseus, the legendary king of Athens, known for his heroics and bold ventures. Join us as we recount his daring challenges, from his fateful encounter with the monstrous Minotaur in the winding labyrinth of Crete to the intricate tasks he overcame in his quest to reclaim his father's throne. Packed with gripping tales of courage, wit, and maybe just a hint of hubris, Theseus's story is one you won't want to miss. But the tales of Ancient Greece aren't all about sword fights and monstrous beasts. Prepare to switch gears in the second half as we explore the poignant tale of Baucis and Philemon, a humble elderly couple who unknowingly entertained gods at their modest abode. Their story is a rich tapestry of humanity's kindness, divine intervention, and the eerie beauty of eternal love. Can hospitality and simple acts of kindness lead to divine gifts or even... immortality? You decide. - ✈️ Reserve your spot here for the HFW trip to Italy! - Thank you for listening Weirdos! Show the podcast some love by rating, reviewing, subscribing and sharing it today. Your support means so much to us. Let's stay in touch

An old Greek tale about a kind couple whose generosity and compassion are rewarded by Zeus who grants them their wish never to be parted even by death.  (duration - 9 minutes) An episode from Journey with Story, a storytelling podcast for kids ages 5-10 If you would like to enjoy our weekly coloring sheets and other perks, subscribe to our patreon page here   If your little listener wants to ask us a question or send us a drawing inspired by one of our episodes, send it to us at instagram@journeywithstory.  Or you can contact us at www.journeywithstory.com.  We love to hear from our listeners. If you enjoy our podcast, you can rate, review, and subscribe at here Did you know Kathleen is also a children's picture book author, you can find out more about her books at www.kathleenpelley.com    

Invitations are a subtle siren song, tapping into our primal human need to be chosen combined with our thirst for novelty, making them an irresistible force. When you receive an invitation, it is a moment of recognition, an invitation to be a part of something greater, to feel wanted, valued, and accepted. In the hierarchy of human needs, the sense of belonging takes a top priority, surpassed only by our basic requirements for survival. There is power in inviting and being invited. The myth of Baucis and Philemon, who innocently invited Zeus and Hermes to dine in their humble cottage, and were blessed for their generosity, reminds us that the right invitations can bring abundance and joy into our lives. But, like the cautionary tale of Sleeping Beauty and the curse of the uninvited fairy, withheld invitations can also be dangerous, hiding the potential for envy and retribution. An invitation can be a fateful call to action, tapping into our innate desire to be heroic and admired. It's difficult to resist such a call. But, just as the hero must leave the safety of their home and venture into the unknown, so must we when we accept. Invitations promise a world of possibilities, whether we're being asked to join a cause célèbre, fight for change or seek personal meaning. However, not all invitations are created equal. Some are manipulative, depending on our naivety, susceptibility to feeling special, or sense of obligation. Some may only lead to an evening of mind-numbing boredom. Therefore, it is essential that we take a step back and evaluate each invitation objectively, wisely, and carefully considering the implications and outcomes before accepting. We must understand that invitations are not simple requests but symbols of growth and possibility.  So, join us as we explore the unpredictable consequences that come with each invitation and embrace the opportunities that await us. The irrefusable invitation awaits, and the choice is yours. Will you accept?  Here's the dream we analyze: “Me and three old friends are at a fair-like event. One of the friends comes to the three of us and suggests that we should try out the batting cage, which we are all excited about. We start heading to the batting cage and the friend that suggested we go is not going with us. We get to the batting cage and the guy running it says the speed of the balls is 91 mph and asks if we can hit that. My other two friends seem confident, I am not. I was never a good hitter when I played baseball. We head to the batting cages, I notice everyone else is paying in tickets and we didn't. My friends get slightly ahead of me and a worker points me towards a ladder that is going up about three stories. I am terrified of heights. I climb up the ladder and I'm at the top but there is a worker's desk right there. She seems nice and unbothered by the fact that I'm climbing up a ladder to get over her desk. I try for several minutes, while at the top of the ladder, to climb over her desk to get to the floor with the batting cages. I am unable to do it. My leg is not flexible enough to reach over the desk. I wake up breathing heavily.”   GIVE US A HAND! Hey folks -- We need your help. Please BECOME OUR PATRON and keep This Jungian Life podcast up and running.  JUMP IN THE POOL - THE WATER'S FINE! We've created Dream School to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you'll love it. Check it out:  RESOURCES: FACEBOOK, INSTAGRAM, LINKEDIN,TWITTER, YOUTUBE.  Enroll in the PHILADELPHIA JUNGIAN SEMINAR and start your journey to becoming an analyst. 

Después de andar siete días, a través de boscajes, el que va a Baucis no consigue verla y ha llegado.

Psalm 100, "This is My Father's World", the Roman Myth of Baucis and Philemon, and "Certainty" by Emily Dickinson

In this episode we take a deep dive into the stories about the most well known cyclopes, Polyphemos. ► Messed Up Origins™ Socials! » https://twitter.com/MessedUpOrigins » https://www.instagram.com/messedupori... ► SOLOFAM MERCH: » https://bit.ly/SoloFamMerch ► Support the series on Patreon! » https://www.patreon.com/JonSolo ► Want more? » ALL Mythology Explained: https://bit.ly/MythologyExplained » ALL Messed Up Origins: https://bit.ly/MessedUpOrigins » Featured Folklore (the animated series!): https://bit.ly/featuredfolklore » Disney Explained: https://bit.ly/DisneyExplained » Norse Mythology: http://bit.ly/NorseMythologyExplained » Folklore Explained: https://bit.ly/FablesExplained » Astrology: http://bit.ly/AstrologyExplained » Messed Up Murders: https://bit.ly/MurderPlaylist ▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬ ► Social Media: » Twitter: https://twitter.com/JonSolo » Instagram: https://www.instagram.com/JonSolo » Facebook Fan Page: https://facebook.com/TheRealJonSolo » Official Subreddit: https://www.reddit.com/r/jonsolo ► Join the Official Channel Discord: » https://www.patreon.com/JonSolo ► Send Fan Mail to: » SoloFamMail@gmail.com ► Business: » biz@MessedUpOrigins.com (Business Inquiries ONLY) ▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬ ▼ Credits ▼ » Researched by: Jon Solo & Jack Daly - https://twitter.com/thefolklord » Written, Filmed, & Edited by: Jon Solo ▼ Resources ▼ » Polyphemus Mythology: https://www.theoi.com/Gigante/Gigante... » Baucis and Philemon: https://www.theoi.com/Text/OvidMetamo... » my favorites: https://messeduporigins.com/books

Ernst Zürcher est un ingénieur forestier suisse, professeur et chercheur en sciences du bois. Il est l'auteur du célèbre livre Arbres : entre visible et invisible (Acte Sud 2016). En 2021, nous l'avons rencontré à l'occasion de la publication de son dernier livre, Planter un arbre (acte Sud). Suite de notre balade avec Ernst, qui évoque le Tilleul, arbre légendaire entre tous... Dans la mythologie grecque, le tilleul est l'incarnation de Baucis, une pauvre villageoise qui accueillit généreusement, sans le savoir, Zeus déguisé en vagabond. Pour les remercierier, Zeus transforma Baucis en Tilleul et Philémon en Chêne pour qu'ils reste unis après leur mort. Chez les Germains, le tilleul était dédié à Frigga, déesse de la fécondité et de l'amour maternel. Dans l'astrologie celtique, le tilleul est doux et se laisse fléchir facilement... La religion chrétienne accorde aussi au tilleul un caractère sacré, dû à l'odeur de ses fleurs. On en plantait près des églises au Moyen-Âge. Dans l'Est de la France et les pays germaniques, on rendait la justice à l'ombre du tilleul (ou d'un chêne sessile). Le Tilleull fut l'un des arbres choisis en 1792 pour incarner les valeurs de la Révolution française. Symbole de l'amitié, de la fête, le tilleul occupe encore les places de village. Une grande partie des 60 000 arbres plantés dans chaque commune de France en 1792 furent des tilleuls. Ainsi, cet arbre fut érigé en arbre civique, arbre symbole de la liberté, symbole qui fut repris lors du bicentenaire de la Révolution française. Une feullle de Tilleul joue un rôle funeste dans la légende germanqiue de Siegfried. Le héros tua le dragon Fafnir, qui veillait sur un fabuleux trésor, dont un anneau d'or et un heaume magique conférant richesse et immortalité. Siegfried se baigna dans le sang du dragon, ce qui rendit sa peau impénétrable aux armes. Toutefois, une feuille de tilleul vint se coller dans son dos, ménageant ainsi un endroit vulnérable. Et après avoir vécu un moment heureux avec la walkyrie Brunhilde (réveillé elle aussi par un baiser). Siegfried mourut au combat, frappé traitreusement dans le dos, juste à l'endroit où la feuille de tilleul s'était posée... _______  

Philemon and his wife Baucis, an elderly couple, live happily in a humble cottage in the land of Phrygia. But a nighttime visit by two weary travelers will change their lives forever...when their guests turn out to be gods in disguise. A story from Greek mythology, based on Ovid's Metamorphoses (8.612-723), featuring: Philemon, Baucis, Zeus, Hermes --- CREDITS: Music by Scott Buckley Episode Thumbnail Image: Philemon and Baucis (Elias van Nijmegen, c. 1700; Rijksmuseum) WDS Logo Image: Kylix with Apollo playing the lyre and pouring a libation (c. 470 BC, Delphi Archeological Museum) --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Fotó: Biró Dávid - Front End No. 12, 2018.  Szöveg: Szécsi Noémi: Philemon és Baucis Előadják: Sipos Vera, Szabó Zoltán A hangfelvételt Regele Csanád készítette a Dumaszínház stúdiójában a Jurányi Ház megbízásából. Sound design - zene - rendező: Vinnai András A Mastercard® kultúratámogató projektje a 20/20 és a 20/21 után folytatódik: a 20/22 projektjében a digitalizáció, a környezetvédelem és a szegénység témáját hangjátékokban gondolták tovább. A produkciók létrejöttében a Jurányi Produkciós Közösségi Inkubátorház működött közre. Az elmúlt évek szövegeiből válogatva, Vinnai András rendezésében, a Jurányi Ház színészeinek előadásában készültek a felvételek.  AZ ÖSSZES SZÖVEG ELÉRHETŐ ITT: konyvesmagazin.hu/20_22 SZÍNÉSZEK: Bata Éva, Ficzere Béla, Formán Bálint, Jankovics Péter, Sipos Vera, Szabó Zoltán, Szakács Zsuzsi, Takács Kati ÍRÓK: André Ferenc, Czakó Zsófia, Halász Rita, Krusovszky Dénes, Mán-Várhegyi Réka, Moskát Anita, Nemes Z. Márió, Sirokai Mátyás, Szécsi Noémi, Tóth Krisztina, Vajna Ádám, Zilahi Anna  FOTÓSOK: Bartha Máté, Bánkuti András, Biro Dávid, Gáti György, Kovács Melinda, Schild Tamás, Soós Bertalan, Szabó Bálint, Szalai Imre, Urbán Ádám, Varga Benedek

Tonight's sleep story is The Miraculous Pitcher - an adaptation of a Greek myth by Nathaniel Hawthorne. It was first published in 1851 in his collection of stories called "A Wonder Book for Girls and Boys". It is the retelling of the tale of Baucis and Philemon being kind to two strangers when the villagers chose to throw mud at them and set dogs on them. If you'd like to support the podcast, you can buy me a coffee here ------> buymeacoffee.com/justsleeppodIf you like this episode, please remember to follow on Spotify, Apple Podcasts, or your favourite podcast app. Also, share with any family or friends that might have trouble drifting off.Sweet Dreams...Intro Music by the Psychedelic Squirrel See acast.com/privacy for privacy and opt-out information.

Eine kurze Geschichte wie ein Märchen aus der Sagenwelt der Antike. Zwei Wanderer kommen in eine Stadt... Für Hinweise oder Feedback schreibt mir gerne auf: www.chaoskinderpodcast.wordpress.com oder an: chaoskinderkontakt@gmail.com Instagram: @chaos.kinder Spenden könnt ihr hier: PAYPAL Mit: ?, ?, Philemon, Baucis, Phrygien.

Eine kurze Geschichte wie ein Märchen aus der Sagenwelt der Antike. Zwei Wanderer kommen in eine Stadt... Für Hinweise oder Feedback schreibt mir gerne auf: www.chaoskinderpodcast.wordpress.com Instagram: @chaos.kinder Spenden könnt ihr hier: PAYPAL Mit: ?, ?, Philemon, Baucis, Phrygien.

Ernst Zürcher est un ingénieur forestier suisse, professeur et chercheur en sciences du bois. Il est l'auteur du célèbre livre Arbres : entre visible et invisible (Acte Sud 2016). En 2021, nous l'avons rencontré à l'occasion de la publication de son dernier livre, Planter un arbre (acte Sud). Suite de notre balade avec Ernst, qui évoque le Tilleul, arbre légendaire entre tous... Dans la mythologie grecque, le tilleul est l'incarnation de Baucis, une pauvre villageoise qui accueillit généreusement, sans le savoir, Zeus déguisé en vagabond. Pour les remercierier, Zeus transforma Baucis en Tilleul et Philémon en Chêne pour qu'ils reste unis après leur mort. Chez les Germains, le tilleul était dédié à Frigga, déesse de la fécondité et de l'amour maternel. Dans l'astrologie celtique, le tilleul est doux et se laisse fléchir facilement... La religion chrétienne accorde aussi au tilleul un caractère sacré, dû à l'odeur de ses fleurs. On en plantait près des églises au Moyen-Âge. Dans l'Est de la France et les pays germaniques, on rendait la justice à l'ombre du tilleul (ou d'un chêne sessile). Le Tilleull fut l'un des arbres choisis en 1792 pour incarner les valeurs de la Révolution française. Symbole de l'amitié, de la fête, le tilleul occupe encore les places de village. Une grande partie des 60 000 arbres plantés dans chaque commune de France en 1792 furent des tilleuls. Ainsi, cet arbre fut érigé en arbre civique, arbre symbole de la liberté, symbole qui fut repris lors du bicentenaire de la Révolution française. Une feullle de Tilleul joue un rôle funeste dans la légende germanqiue de Siegfried. Le héros tua le dragon Fafnir, qui veillait sur un fabuleux trésor, dont un anneau d'or et un heaume magique conférant richesse et immortalité. Siegfried se baigna dans le sang du dragon, ce qui rendit sa peau impénétrable aux armes. Toutefois, une feuille de tilleul vint se coller dans son dos, ménageant ainsi un endroit vulnérable. Et après avoir vécu un moment heureux avec la walkyrie Brunhilde (réveillé elle aussi par un baiser). Siegfried mourut au combat, frappé traitreusement dans le dos, juste à l'endroit où la feuille de tilleul s'était posée... ________    NB: Tous ces podcasts sont bénévoles et gratuits. Notre but est de faire connaître et de mieux inciter à protéger le Vivant. Vous pouvez nous faire un don sur Helloasso (ou sur Tipeee) ou adhérer à l'asso BSG ? Vous pouvez aussi nous aider sans dépenser un sou en installant le moteur de recherche solidaire Lilo. Merci !   Si vous appréciez nos programmes, si vous les trouvez pédagos et utiles, partagez nos liens et abonnez-vous ! Profitez-en pour nous laisser des étoiles et un avis, ce qui nous rend plus visibles. Grand merci !   Nous cherchons des partenaires. Contactez-nous: contact@baleinesousgravillon.com Last but not least, jetez un œil à notre compte Instagram qui présente les plus époustouflantes images d'un photographe animalier chaque semaine, sans oublier notre site,et notre chaîne Youtube. 

Welcome to The Apple Seed! Some time filled with stories for you and your family. Since 2013 we've been bringing you tall tales, personal tales, fairy tales, historical tales and more. All kinds of tales, from all kinds of tellers. Some of the best places for sharing your stories are in front of a cozy fire, at the foot of a child's bed at bedtime, and also around the dinner table. And it's that last environment we'd like to focus on today. Not only is the dinner table the perfect place to swap stories, but it's also where some of the best stories are made. On today's episode of The Apple Seed you'll hear a story about unexpected dinner guests from Barbara McBride-Smith; you'll hear a story about an UNWELCOME dinner guest from Bobby Norfolk; you'll even hear a discussion about a children's book focused on a MOST WELCOME food – Fry Bread! On today's episode enjoy the following: “Peas and Carrots” by Donald Davis from Mama Learns to Drive (2:10) The Daily Mix: “Fry Bread” with Gene Nelson (22:56) “Anansi and Turtle Go To Dinner” by Bobby Norfolk from Anansi Time (30:20) “Baucis & Philemon” by Barbara McBride-Smith from Yeee Gods! (38:12) Radio Family Journal: "Oreo Cookies" by Sam Payne (50:15)

Konzept, Texte und Sprecherin: Helga UtzSprecher: Aart VederTon: Jörg Behrens/klanggestaltung.deAufnahmen Aart Veder: Patrik Bishay, Michael Erhard            In den folgenden drei Folgen untersuchen wir den Speiseplan der Götter - stand da wirklich nur Nektar und Ambrosia? Auf unserer Erkundung begegnen wir dem Helden Odysseus, der gemeinsam mit Kalypso speist, Hebe, Hephaistos und Ganymed, die an der Tafel der Götter ausschenken, sowie dem eitlen Tantalos, der den Göttern ein schlechter Tischgenosse war. Wir hören auch von einem ausnahmsweise sehr glücklichen Paar: von Philemon und Baucis, die unwissentlich Götter bewirten, und das gründlich. Den Göttern scheint es geschmeckt zu haben, obwohl die beiden Alten nur einen wackligen Tisch und eine dünne Decke bieten konnten, und keine goldenen Stühle und kostbar getriebene Becher.Es wurde eine unter CC-Lizenz stehende Aufnahme aus dem Jahre 2012 verwendet. Invention Nr. 2 in c-moll (Retorica) von Johann Sebastian Bach (BWV 773, komponiert 1723), gespielt von Harriet Mackenzie und Philippa Mo (Violine), aufgenommen von Raphaël Mouterde für Möbius Productions.Source: https://www.youtube.com/watch?v=NIjnjJXbxDkDeed: https://creativecommons.org/licenses/by/4.0/Titelmusik: Kostas Bezos, „Stin ypoga“, Aufnahme 1930 von T. Dimitriadis in Athen (for Victor USA shellac record) Used with kind permission by F.M. Digital Tunes Ltd. FM Records - Icon: „Junger Satyr mit Silen-Maske“; es handelt sich um eine antike Skulptur, die Alessandro Algardi 1628 restaurierte und ergänzte - Wir freuen uns über Kommentare via Email an:utz@oper-unterwegs.athttp://www.oper-unterwegs.at

Hello and welcome to Lechem Panim!  You will remember from our study of Acts chapter 13 last week that Paul and Barnabas (on what would be Paul's first missionary journey) were sharing the good news of the Gospel in Pisidian Antioch. And they were met with a very positive response from the people. The whole town shows up the following Sabbath to hear them speak and a great many believe. And the Gentiles especially are encouraged to hear from Paul and Barnabas that the way of salvation has been opened even to them. However, it says in... Acts 13:50-52 (ESV)— 50 But the Jews incited the devout women of high standing and the leading men of the city, stirred up persecution against Paul and Barnabas, and drove them out of their district. 51 But they shook off the dust from their feet against them and went to Iconium. 52 And the disciples were filled with joy and with the Holy Spirit. On To Iconium— So Paul and Barnabas do what you and I are to do when we encounter persecution. They shake it off and move on. And the next place they journey to is the city of Iconium, a city that was [A cultural melting pot of native Phrygians, Greeks, Jews, and Roman colonists, located 80 mi. SE of {where they had just been in} Pisidian Antioch.] And (as always) they started first in the synagogue. It says in... Acts 14:1-3 (ESV)— 1 Now at Iconium they entered together into the Jewish synagogue and spoke in such a way that a great number of both Jews and Greeks believed. 2 But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers. 3 So they remained for a long time, speaking boldly for the Lord, who bore witness to the word of his grace, granting signs and wonders to be done by their hands.  Wishing for Signs?— Now have you ever wished that you could perform a sign or miracle? I know I have. Now because I have done magic tricks ever since I was a little kid, I have gotten to have the experience of having somebody look at me in wonder and amazement, having just witnessed a compelling illusion. But at the end of the day, they are just illusions; and certainly nothing as compelling as what we find the apostles doing here in the book of acts. None of their signs or wonders could ever be mistaken for illusions, as there was irrefutable proof that those whom they healed truly were lame, blind, or even dead. It would be amazing to be able to perform miracles like they did. And what you and I often think is that if we could perform signs and wonders, we would be able to convince everybody once and for all that Jesus is God. But what we discover in this passage (and in and throughout the Gospels as well) is that even if we could perform miracles, that will not convince everyone. Jesus had said in His parable of the rich man and Lazarus in Luke 16:31 that “…‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.'” Now I am sure that the disciples reacted the same way to that statement as you and I do; thinking that Jesus is overstating His case. Surely that wasn't true. But here we see play out the kind of unbelief Jesus was talking about. God had given Paul and Barnabas the ability to perform miracles (in abundance), but still not everyone was convinced. We see that the people were divided. It says in… Acts 14:4 (ESV)— 4 But the people of the city were divided; some sided with the Jews and some with the apostles. Sowing— Now what that says to you and to me is that in our own Christian walks we need to not waste any time thinking that if we could perform miracles or signs people would believe; or even if we were just dynamic and powerful orators. No, it is the Holy Spirit who convinces people. And so all you and I are called to do is to simply sow the seeds of the Gospel wherever he leads us to. If we do that, then God will be faithful to yield a crop. Acts 14:5-11 (ESV)— 5 When an attempt was made by both Gentiles and Jews, with their rulers, to mistreat them and to stone them, 6 they learned of it and fled to Lystra and Derbe, cities of Lycaonia, and to the surrounding country, 7 and there they continued to preach the gospel. {Now while in Lystra (the second of these three cities), Paul has the door opened to perform another miraculous sign. It says:} 8 Now at Lystra there was a man sitting who could not use his feet. He was crippled from birth and had never walked. 9 He listened to Paul speaking. And Paul, looking intently at him and seeing that he had faith to be made well, 10 said in a loud voice, “Stand upright on your feet.” And he sprang up and began walking. 11 And when the crowds saw what Paul had done, they lifted up their voices, saying in Lycaonian, “The gods have come down to us in the likeness of men!”  Language Barrier— Now Paul and Barnabas don't immediately recognize what the people are saying because neither of them speak Lycaonian. The people probably sounded like they were merely expressing wonder or amazement. But no, they were in fact deifying Paul and Barnabas. And they actually thought Paul and Barnabas were two gods in particular. It says in… Acts 14:12 (ESV)— 12 Barnabas they called Zeus, and Paul, Hermes, because he was the chief speaker.  The Legend of Zeus & Hermes— Now this reaction may seem kind of strange to us. But why the people responded the way that they did was directly tied to a very important piece of local folklore that they embraced as true. According to tradition, two popular gods in the Roman world, Zeus and Hermes (who were also known as Jupiter and Mercury, after whom two of the planets are named) had once come down in disguise to visit the city of Lystra. And according to legend, they had sought food and lodging from the people. However, nobody in the city of Lystra showed them what would have been the common courtesy of hospitality that people generally practiced during that time; nobody except an old couple, a peasant by the name of Philemon and his wife Baucis. So Zeus and Hermes took vengeance on the people of Lystra by killing all of its inhabitants in a localized flood. But Philemon and Baucis they rewarded by turning their lowly cottage into a temple, of which both of them would serve as priest and priestess. Now this is important to understand because when the people of Lystra saw these miraculous signs Paul and Barnabas were performing, they immediately put that within the context of their own religion and assume that Paul and Barnabas were Zeus and Hermes again visiting their city. And so they are determined that this time they as a people are not going to fail to give Zeus and Hermes the love and worship that they think they deserve. And so they immediately shower Paul and Barnabas with worship and with gifts. Social Context— And this is a reminder to us that when we go to witness in places we are unfamiliar with, we need to be sensitive to the context, because people are not always going to receive our message the way we might intend them to. They have their own framework of understanding that we need to take the time to know and understand if we expect them to ever truly hear the message of the Gospel as they are meant to. Now it says in… Acts 14:13 (ESV)— 13 And the priest of Zeus, whose temple was at the entrance to the city, brought oxen and garlands to the gates and wanted to offer sacrifice with the crowds.  The Priest— And this was because as priest of Zeus, it was his responsibility to lead the people in worship. Now eventually, wind of what is going on finally reaches Paul and Barnabas and they finally understand what is happening. It says in… Acts 14:14-15 (ESV)—14 But when the apostles Barnabas and Paul heard of it, they tore their garments {(which was [A Jewish expression of horror and revulsion at blasphemy.])} and rushed out into the crowd, crying out, 15 “Men, why are you doing these things? We also are men, of like nature with you, and we bring you good news, that you should turn from these vain things to a living God, who made the heaven and the earth and the sea and all that is in them.  Vain Things— Now I love how open and honest Paul and Barnabas are about the nature of what the people of Lystra believe. They blatantly call the things they worship “vain”, but the word can also be translated “useless” or “worthless.” Now that is not something we in our all-inclusive society would often be willing to say to somebody. It doesn't jive with the multiculturalism that our culture typically subscribes to. But Paul and Barnabas openly declare that their worship of other gods rather than Yahweh (the God of Israel) is worthless because these gods have no power to save. Indeed, they don't even exist; hence their contrast with the God of Israel, whom Paul and Barnabas call the Living God. Now in the ancient religions of the world, people believed in a syncretism between the realm of the gods and nature. You have to understand that. The gods were as much a part of creation as we are; and are enslaved to the same appetites; the same needs. They are dependent on the natural world. And therefore they have no power to save because (ultimately) they are as enslaved as we are. Now we take for granted that God (Yahweh) is the Creator of heaven and earth because that is what many of us have been raised to believe. But back then no one except the Jews talked like that. But that is the reality that Paul and Barnabas try to steer the people to. Yahweh is the maker of heaven and earth and therefore He is the Lord of heaven and earth in a way that Zeus, Hermes, or any other false god could never be. He is not bound to our world; that is what is behind this fancy theological word “transcendent” that we use in describing God. God is not one with creation; no, He is distinct. And He interacts with His creation not because He needs us, but because He loves us. What a fundamentally different way of looking at things!     And I think, what a powerful message to bring to the people of Lystra! But you know, that is a message you and I need to bring to the people of our generation. There is a God who is Lord of all things; who made us and loves us, so much so that He sent His Son into our world to bridge the gap between Him and us created by our sin, so that in and through coming into a relationship with His Son Jesus we might have our sins forgiven and (like runaway children who have at last come home) we can be brought back into the family of God. And so I want to encourage you today, embrace the living God. Pray to Him and tell Him you want to accept Jesus Christ as your Lord and Savior and be in a relationship with Him. If you do that, you will escape the tyranny of a life lived in vain for vain things and will find that you have placed at your very center what in fact adds meaning to everything you do and all that you are. Do so today. Amen.

Welcome to The Apple Seed! Some time filled with stories for you and your family. Since 2013 we've been bringing you tall tales, personal tales, fairy tales, historical tales and more. All kinds of tales, from all kinds of tellers. We meet all kinds of heroes in the storytelling world. Some of these heroes succeed because they can wield a sword, fight dragons, outwit wizards or trick giants. But while these skills are admirable, there are just as many heroes whose true skill is showing kindness. Kindness gets heroes out of all kinds of scrapes, and today we're sharing stories where it is kindness that saves our characters from destruction. You'll hear “Baucis and Philemon,” based on the story of the classic Greek myth, retold to you today by Barbara McBride-Smith. And you'll hear an African folk tale from Charlotte Blake-Alston, the story of a young girl whose kindness saves her on a journey across the world, called “Yaru, Yaatu, Sutura, Mun.” It's kindness that really saves the day on today's episode of the Apple Seed! On today's episode, enjoy the following: “Baucis and Philemon” by Barbara McBride-Smith from Yeee Gods! (3:00) The Daily Mix: "The Love Boat" with Lisa Valentine Clark (18:47) “Yaru, Yaatu, Sutura, Mun” by Charlotte Blake-Alston from What Little Girls are Made Of (34:40)

Alexandre Coupal parle des matchs préparatoires au hockey; Evelyne Charuest raconte son passage au festival Osheaga; Jean-Luc Brassard parle de la course cycliste Paris-Roubaix; Normand Voyer parle de la chimie et des origines des jeans; Hélèna Delaunière se penche sur les découvertes d'artéfacts autochtones; Evelyne Charuest parle de cinéma et des raisons pour lesquelles Lady Diana fascine autant; la Dre Caroline Quach-Thanh fait le point sur la situation de la pandémie de COVID-19; Evelyne Ferron raconte l'histoire du premier voyage de l'Orient Express; Anne-Marie Le Saux se penche sur les effets du temps selon la politologue Hannah Arendt; Sami Aoun parle des premières élections au Qatar; Franco Nuovo reçoit le metteur en scène Serge Denoncourt; et Thomas Hellman raconte le mythe de Philémon et Baucis.

Análisis de los Cisnes Salvajes, Filemón y Baucis, --- Send in a voice message: https://anchor.fm/radiochairo/message

This week Dave and Jeff take a close look at a well-known passage from ch. 14 of the Lukan history of the early church. As the apostles extend their preaching ministry into the Lycaonian region of Anatolia, they are mistaken for the gods Zeus and Hermes because of a miraculous healing Paul performs. The priest of Zeus wants to gin up a sacrifice, but the apostles risk life and limb, barely averting the ceremony. This story bears some interesting resemblance to a famous account in Ovid's Metamorphoses VIII of the old woman Baucis and her husband Philemon (and throw in the Christmas goose). Tune in for wide-ranging literary analysis of ξενία and more, possibly the worst pun Jeff has ever dropped, and a major programming announcement at the end. https://gofund.me/ad60e4a2

Livre XII, Fable 25 (English below) Jean de La Fontaine est un écrivain français du 17e siècle. Son oeuvre est diverse et touche à différents genres mais c'est pour ses réécritures des fables d'Ésope notamment que son nom a traversé les âges. Parmis les plus connus il y a Le Loup et l'Agneau, La Cigale et la Fourmi ou encore Le Corbeau et le Renard. Mais l'oeuvre complète est méconnue. Il y a au total 243 fables réparties en 12 tomes. C'est pourquoi je souhaite avec ce podcast faire découvrir le génie de La Fontaine et mettre à l'honneur toutes ses fables. Ce podcast est fait pour toutes personnes curieuse de découvrir les fables de La Fontaine. Ce peut également être un outil d'apprentissage de la littérature française et de la langue française. Il ne faut pas perdre de vu que La Fontaine écrit comme un homme du 17e siècle, il utilise donc des expressions qui sont aujourd'hui désuètes. Les enfants peuvent écouter ce podcast mais il faudra un adulte pour les aider à la compréhension du sens de certaines fables. J'espère que vous apprécierez l'écoute des épisodes! Jean de La Fontaine is a 17th century french writer. His work is diverse and touches on different genres but it is for his rewritings of Aesop's fables in particular that his name has survived the ages. Among the best known there are The Wolf and the Lamb, The Cicada and the Ant or The Raven and the Fox. But the complete work is unknown. There are a total of 243 fables divided into 12 volumes. This is why I am making this podcast. I want to share the genius of La Fontaine and to honor all its fables. This podcast is made for anyone curious to discover the fables of La Fontaine. It can also be a tool for learning French literature and the French language. It should not be forgotten that La Fontaine writes as a man of the 17th century, so he uses expressions which are today obsolete. Children can listen to this podcast but it will take an adult to help them understand the meaning of some fables. I hope you will enjoy the listening of the episodes!

Carol Ferris read’s from "the Magician" and illuminates the intersection of healing, time, and space, weaving in the mythology of Philemon and Baucis as she and Satya explore the union of opposites with Philemon and Baucis, and Elijah and Salome. Satya tracks the feminine in Jung’s "Red Book" as Baucis stands in the kitchen. Carol discusses the coming into form of the yin yang pair of opposites. Jung asks where does one go to learn magic? Carol incorporates the Six Conformations of Chinese Medicine and Satya discusses the history of Jung’s psychology as it leads to Taoism and the union of the opposites. Satya & Carol discuss the Ego-Self Axis, Jedi’s, the Force, Karate Kid, and the importance of practice in connecting to the divine and the rhizome-like nature of the unconscious. Carol discusses the thinker and magician, David Abram. Carol speaks to the Age of Aquarius, The Great Ages (see chart), and when the “I” becomes “We.” Q&A touches on Tecumseh’s Curse, Baucis in the Kitchen, Jung & Quantum Physics, a return to our animal selves, the etymology of anima, and the somatic of Jungian Psychology. Chapter: "The Magician" Pt. 1 Astrological Charts: The Magician January 27, 1914 Learn More: Salome Institute: SalomeInstitute.com Carol: CarolFerrisAstrology.com Satya: Quarterlife.org Recorded on October 18, 2020

The virtue of Temperance is to find the balance point, the fulcrum, the center of the head's needs and the heart's desires in Libra season. This quest is enjoying the roller coaster ride of the Magic Mountain in the twist and turns of seasons. This includes a little bit of astrology, a sprinkle of astronomy, and a dabble in the most challenging persona of a Pluto. The planet of “hate this or hate what?”. Then the overall theme is to be Baucis the feminine aspects of faith in spirit and Philomon the masculine aspects of great love in the soul. Ready? Buckle up, find a good friend to hold your hand, cause it will be a whole lot more fun when you got a co-pilot.

In this episode, visit San Francisco, the Newport Folk Festival, and an indeterminate location in southeast Wyoming. Also featuring, "Song for an Erotic Sci Fi Novel I Found," "Song for an Apartment in Cheyenne," and "Song for Baucis."

Psalm 100, "This Is My Father's World", The Roman Myth of Baucis and Philemon, and "Certainty" by Emily Dickinson

Conto Baucis e Filemon - um conto de hospitalidade, contado por José Maria. Projeto #lerateondepuder: https://linktr.ee/prof.josepascoal.

Context: Where does this fit in the Big Picture of God's Glory? The First Missionary Journey Continues Greek and Roman Mythology had tales of gods coming down and walking about. Usually causing trouble, but the story of Baucis and Philemon (yes, similar name) Zeus and Hermes wandered through Phrygia…

Back in 2009 I had the idea to record some of my grandmother's old stories. For posterity reasons, but mainly for me to document some of the so many different stories that she used to tell us since we were kids, and over the years, during the family gatherings, be it Christmas, Easter or other holidays and celebrations. She was a natural story teller, and she was from an interesting family that lived during interesting times. ( to say the least!) Her name was Evangelia Ntina (taking the surname of my pappous {grandfather}) her family name was "Karali" -I should spell it Kar-a-lee perhaps to make sense phonetically? Ntinas by the way is pronounced "Deenas" as the letters N+T make the sound D in the Greek language.Anyway, she told us so many stories over the years; of course some of her opinions in actual historical facts contradicted what I was aware as real history, or even her stories were often confusing. I needed to have a definite record of her own words and her own world, even if it wasn't exactly absolute and real, at least it was her own reality! In any case having everything documented, forever, would have meant I 'd have the opportunity to examine her stories at a later date, share them with my uncles, aunties and cousins, and keep some family history alive, and not lost in the midst of time, and in the mouths and words of different people with different agendas! So when I had the opportunity for a short visit back home in Greece and my home town of Veria, I brought my laptop, an audio interface and a microphone with me from my studio in London and off I went to my grandmother's house! She was at that time nearly 85, so time was of the essence, I didn't know how many opportunities I'd had later on, and what would her mind be in the future, for her to give me her stories as she remembered them. And it was lucky that I did this when I did, as she sadly passed away in 2013, and the last couple of years of her life she was mostly bedridden. The whole aural documentary with my grandmother lasted about 4 hours, and I edited several bits to their own individual stories, one about her parents and grandparents, one about the second world war and civil war that followed and of course one about the diet, the foods, the cooking and eating back in the frugal pastoral daily lives of families in the mountainous central north west Greece somewhere between the prefectures of Grevena, Kozani and Trikala...So a bit of a context here: My grandma's father (from my dad's side) so my great-grandfather -which I met many times in the first 8 years of my life- was born in 1893, in what was back then the Ottoman Empire. His name was Dimitris Karalis. He subsequently became a teacher at a very young age in the local school, of the small villages in the area, age 16 (!!!), and then, later on, a priest. They lived in a village called Katakali, with the extended family his brothers and sisters and led a pastoral life mainly with sheep, pigs and some cattle, and of course cultivating the land too. No electricity, no petrol powered vehicles just donkeys, bandits roaming the mountains kidnapping people for ransom and so on...The area became part of Greece after the Balkan Wars in 1913. But, life for the peasants, the poor and the farmers didn't change significantly, nor the day to day toil...My grandmother had in total 8 siblings, some of whom died in childhood of course. As I was growing up I think I met 4 or 5 who survived to an old age.So to our story: ...And what did you eat in the big Lent periods of the year? Easter and Christmas grandma?We didn't eat oil , only on Saturdays and Sundays. In the winter we did not have vegetables such as peppers and aubergines that we have now. If we had pickled veg, like cabbage and peppers and so on, would eat these veg straight out of the jar, or we would fry them for a more tasty and salty snack. But mainly cabbages, endives, and leeks, with some wild poppies if the weather was good, which we would find growing in the fields... Chickpeas, peas and beans alongside with lentils that we used to grow, some yellow peas, and some other types of legumes ( called them "fakos" which I can't really decipher what she meant by this) we had a decent size croft/allotment around 500 square metres and we would sow one line with one type of legume, one line of another one and so on...we would not eat olive oil for the whole Lenten period... (alongside with any animal fat)-What type of oils did you use, that were common back then? Did you have olive oil?ah of course we had and used olive oil, we had always olive oil coming from south, Kalamata, Crete and so on...No bottles of course, glass bottles weren't common back then, but big tins, 16 okka in weight (this was an ottoman measurement equivalent to 400 dirhems per okka which was used by grandmothers well after WWII) This means that the 16 okka tin weights 20 litres today! A considerable size tin then, and one that had to feed a family of 7-8 for the whole yearFor the Christmas lent, we were eating fish a lot, as this was allowed. (it is not as strict lent as the 'Big Lent'; the Easter lent, which we used to only eat fish on two occasions, two big Christian celebrations that would fall in the early spring pre-Easter Sunday. This is Palm Sunday, and Annunciation of the Virgin) but of course back then especially in the mountain villages that my ancestors inhabited would have much fish to eat. Did you had rivers and did you eat sweet water fishes up there back then?"We had some small fish, from creeks and streams, but the main big river Aliakmonas was a little further away and the people back then they would throw a dynamite piece or some short of hand grenades (!!!) the fish would be stunned and they would be able to gather many with ease. One year my young brother Lambros went there to get fishes and it brought some big fishes with him which we roasted in a huge round oven dish the big ones we used to make pies in it. My mother would ask "where did you find these massive fishes then?" and Lambros answer was "we gathered them in Aliakmonas river"! It transpired though there was a family friend from a village near there, a hunter of rabbits, who had lost one hand from a previous dangerous fishing activity; He had thrown some explosive of sorts into the river and the boys went and gathered the fishes afterwards! From the shore of course, from the riverbank, whatever was coming towards them! The hunter used to bring some rabbits to our father (My great-grandfather the village priest) occasionally as a present. Our father used to bring us some small fry from the local rivulet or streams. Small but sweet fishes! Did you used to make pies?Yeah of course lots cabbage pies, cheese pies, with corn and cheese and pork fat/lard and "koolouropites" aka pies with milk eggs and butter and flour of course.We used to slaughter 100 okka pork and has 2-3 tins of fat and used it to cook with it over the summer. It was great to use, and tasty, and kept well, and preserved, as it was salted and when it was rendering in the pot over the fire... at the end when was nearly ready we also used to add a chopped onion, the onion was absorbing all the foul smells and thus it was good to use all summer long! ...Now we are afraid to eat lard ...I have a tin of it in the fridge...-Why?she laughs...Until a few years ago i used to put some in the pies...it was good!-How do you make the lard then?Look the pork meat is separated in two parts one white fat and one red the meat. the white would be separated and made in big cubes and in a pot with some salt over the fire and let it there to boil for hours until it became a golden liquid i'll saw you i'll bring you some your dad brought some here last year, look and try and smell it doesn't smell at all...!-And why you are not using it anymore? i have gall stones and getting older and all..{Sniffing the jar with the home made, well preserved lard}-Yeah it doesn't smell at all.if you take a kilo of olive oil and a kilo of this homemade lard will be in a similar texture and manner of the readymade spreads you get nowadays from the supermarkets and it's so fluffy and light in texture it feels like a feather! It's good ...Haven't used this unfortunately.(she laughs) -But the pure one you talking about rendered with salt and onion, it keeps and it doesn't go off as you say, for a year right? Then but know we have fridges...yeah of course. now with the fridges you can keep it there and it would be ok for longer. just add a little bit of that in the pies and the taste will be explosive! she laughsinstead of using spreads and margarine type...like this...people would find a way to preserve and eat everything from the animal.In the big can of this fat, we would cook big pieces of meat would be inside this fat and were kept in there throughout the winter months and during the summer time after a day in the fields would pick some and eat to give us a boost and stop the hunger. as we didn't have fridges the houses had a larder, usually cold, dark and dumb, generally underground, especially in not so warm summers, with no windows and thick stone walls, fat in these tins of preserved meat was still solid! we would take out as i said 2-3 big pieces of meat out, we were also adding salt, coarse salt, and we would cook it with wild greens and other summer greens...or make a batter or a mush with flour...Do you remember Filimon and Vavkida a myth from ancient greece.... Baucis and Philemon were an old married couple in the region of Tyana, in Phrygia, and the only ones in their town to welcome disguised gods Zeus and Hermes ), thus embodying the pious exercise of hospitality, the ritualized guest-friendship termed Xenia, or theoxenia when a god was involved.The old married couple were supposedly served them some smoked meat with bitter greens as this was the only food they had and whenever i used to eat this dish as a girl i always remembered this story...for years now i couldn't remember the names of the couple and now that i'm telling you the story their names finally felled into my lips! -And how do you make 'koolouropita' yiayia? what is it?you make dough, classic fylo, wet it with a bit of fat and spread crumbled feta, you could add beaten egg but without is good and then you make it in a spiral in the round oven dish. My mother used a massive round pie baking dish and didn't made the pie as one big spiral but rather individual loooong sticks and we used to grab one each and eat it greedily...! laughs.... usually they would make it with corn flour with a very fine sieve and and it was so so fine! and used this (she then goes on about some flour sieving techniques and number of pies which i have no clue how to translate )In essence there was a technique of making big quantities of fylo and have it ready made in the house to use when you need to make a pie and not make (or 'open' as is the grandma terminology in greek) every time from scratch ...it seems they were cooked over a griddle...then they used to 'wet' them with a little water and cheese and melted fat and some wild greens if they had and were cooking it like this. and made pies likes this!-I remember you used to make nettle pie hey?I did and still do, i did this year as well. i have some in the freezer ready to use. although your aunties had a rummage in the larder and shuffled and jumbled up my system! -What do you do with the nettles before you freeze them? How cook them?I steam or boil them till soft and tender, usually the stems of the nettles are tough and need some time to boil. one day we didn't notice how hard the stem was , from an old big plant and it wouldn't cook!We do put some leeks and some spinach as well. and we make the pies with this mix, alongside with some crumbled feta and becomes toothsome and very appetizing. Your aunty Soula made it big and fat as we were many and we only had one piece of the pie each so the filling was very generous and thick thick pieces!If you eat it greedily, fast and while it's hot straight from the oven then it's not really good for the stomach, but you can't really help yourself! -How do you make your fylo for the pie? We make little 8 dough balls for the bottom of the pie . around 6-7 for the top of the pie. we spread with butter on every fylo then we layer each one of the 8 balls. On top we brush the last fylo with a bit of oil too. That's how we did it. stuffing either nettles or wild greensI used to have nettles in the back garden back in the day and i used to prune them regularly and this made the soft and tender for the pies. -When you say "tsouknidia" you mean the actual nettles that sting right? how di you collect them?By hand as usual. they are the normal stinging nettles, it was a little painful, my mother used to collect them with the newspaper, and she was squeezing them inside them newspaper till the stems and leaves were crushed and wouldn't sting anymore. In the time of the great hunger in 1941-42, we had a family from Deskati (a village in the cluster of villages in the area that my grandmother used to live with her family) their father was a craftsman but during the war and the Nazi occupation of course there wasn't any work. as with many others they were starving. we would see the poor kids were going under the bridge in the local stream, were a lot of nettles would grow, and they were cutting the stems of the nettles, simply crushing them between two rocks with some salt and would eat just this. Sometimes thankfully the local farmers would always something little to give them even it was a bit of flour to make some bread, and this is how they survived .-In the war, nettles and snails imagine was probably all you ate right?We didn't eat many snails to be honest, but we weren't used to them and didn't eat them to be honest. The refugees used to eat them after the rains used to collect them. (the Greeks from Minor Asia after the 1922 pogroms) they were cleaning them by putting them in oats so they were cleansed and they were sauteeing them with wild greensIn the old days the locals in the area used to collect them and sell them in the local markets.Your father and his siblings didn't use to eat the snails, i was collecting them every day from the garden patch and cooking them, but everyone was refusing to touch them. I was collecting them and I was eating them by myself! The kids would even get near to them!(then talks about how to cleanse the snails from their slime)My little girls (her daughters, my aunties) used to be friends with the girls from a lady from my village and they used to put the snails on the hot ashes and cooked them this way...Your aunty Tasoula sometimes keeps telling these stories.../ENDI hope you enjoyed this regardless of the fact that is in Greek -and old grandma Greek for that matter- and for the Greek speakers amongst you, if you think I've missed something interesting from my grandmothers story do let me know and I will add it!Thanks!Support this show http://supporter.acast.com/the-delicious-legacy. If you love to time-travel through food and history why not join us at https://plus.acast.com/s/the-delicious-legacy. Hosted on Acast. See acast.com/privacy for more information.

In this episode, I tell you the story of Baucis and Philemon and how their kindness towards strangers saved their lives! Sources for this episode:Metamorphoses by Ovid, classictales.edu, Minerva.union.edu, the Bible, and WikipediaMusic: Ancient Rite by Kevin MacLeodLink: https://incompetech.filmmusic.io/song/5739-ancient-riteLicense: http://creativecommons.org/licenses/by/4.0/Strength Of The Titans by Kevin MacLeodLink: https://incompetech.filmmusic.io/song/5744-strength-of-the-titansLicense: http://creativecommons.org/licenses/by/4.0/ Follow me on Instagram and Facebook! 

Midas rei da Frígia ganhou a graça de transformar tudo o que toca em ouro. Porém, ao tocar sua filha a transformou em ouro, transtornado lutou para livrar-se daquele poder, mas não conseguiu. Seu destino foi morrer por inanição. Baco, divindade benévola, escuta as preces de Midas que o presenteia com a solução. Zeus e Hermes chegam disfarçados de camponeses em uma cidade e começam a pedir às pessoas um lugar para dormir naquela noite. Eles haviam sido rejeitados por todos, quando finalmente chegaram à simples cabana rústica de Baucis e Filêmon. Embora o casal fosse pobre, sua generosidade superava em muito a de seus vizinhos ricos. Baucis um certo momento percebe que seus convidados eram deuses. Após o fato, Zeus pede aos dois que deixem a cidade porque ele iria destruí-la pela falta de empatia dos outros cidadãos. Assim, os dois sobem uma colina e se tornam guardiões de um templo das montanhas.

Follow along with your text as I read Baucis & Philemon.

Te gustan los mitos griegos? Escucha este y llega al climax de la literatura

El Ramon Gener ens porta aquest cop una història d'amor. Filemó i Baucis és un mite de la grega clàssica que també s'ha convertit en una coneguda òpera.

Flying solo this episode Bobby talks about the myths of Pyramus and Thisbe and Baucis and Philemon. The first myth is the tragic source of Romeo and Juliet. The second is a story about how love and kindness can reap magnificent rewards.

High on a hill in the land of Phrygia, in a little house of tumble-down stones lived an aged couple, Philemon and Baucis. Long had they had loved one another, from the days when they were children. Their love never waned throughout the many years they lived but grew over the course of time, into ever deeper compassion. 

The life transition we call retirement mandates a major readjustment in how time, energy and money are spent, whether retirement means becoming a “snowbird” or having a stepped-down lifestyle. Work has structured the rhythm of life and time; most have found aspects of identity, status, and socialization at work, regardless of how fulfilling, arduous or well paid it may have been. Shakespeare’s King Lear and the Greek myth of Baucis and Philemon illustrate contrasting inner attitudes and their outcomes. Jung believed that the second half of life had a prospective and healing function in the psyche. If retirement can be considered redirection, these years hold promise: life can now be oriented to internal life and meaning, especially awareness of the ego’s secondary place in relation to the Self.   Dream I am in a McDonald’s, waiting for my younger sister to collect her meal. Her order is called and we pick it up, the meal is excessive – a huge portion of chips and lots of nuggets, so I steal a chip. As she is eating I look around; the McDonald’s is filthy and disgusting. There are graffitied yellow plastic chairs, dim lighting and a bare concrete floor covered in litter. It smells disgusting - like stale chip fat and smoke. People are smoking inside and everyone looks mean/dodgy/scary dirty. I do my best to avoid eye contact with them all. As we leave a smelly and dirty older man holds out the door and asks where I am sleeping tonight. I feel disgusted and rush away. As I turn a corner I am in a dark alleyway. My sister has gone. I check my pockets and my bus pass, phone and keys have also gone. I have no money or way to get home but I know I need to get to the bus stop to get away from this place. I glance over my shoulder and a hooded man is following me. I walk faster and then turn to look again, this time he starts running towards me. As he gets closer I realize he has no face. As he approaches me at fast pace his outstretched arm strikes me very hard in the throat. The pain felt so real I jolted awake - heart racing and panting.   References Frankl, Viktor E. Man’s Search for Meaning, Beacon Press, 1959 (and subsequent editions).  http://a.co/g0wAOJk

Keep an eye on the sky and the kettle warm for some unusual guests! Richard Martin tells "Girl From Heaven" and Stuart Stotts tells "Baucis and Philemon".

Paul regales Sarah with a story of Romance, bromance, geese, and trees. It's the tale of Baucis and Philemon and it has a LOT in common with a certain biblical story. Take it with a grain of salt. Visit www.dragonwagonshop.com for awesome Mythunderstood shirts and mugs! Mythunderstood is a part of the Dragon Wagon Radio independent podcast network. Learn more at www.dragonwagonradio.com  

Xena is coerced into a domestic cult, while Gabrielle searches for a "soft soul". MEANWHILE Justine and Hayley discuss the myth of Baucis & Philemon, the ancient Greek custom of Xenia, and Ares' son Cycnus. Follow us on Instagram @IATOAG_TheXenaPodcast

This week we're roaming around the borderlands, where towns and cities meet the wild. Miriam Nash pulls up a seat at the fire with the Nine Mothers of Heimdallr. Leonardo Boix leaves gifts of rum and cigars for the forest-dwelling spirit Pombero, Señor De La Noche. The story of Baucis and Philemon teaches Nick Garrard to be kind to strangers, just in case they're vengeful gods in disguise.  Find out more: endoftheworldpodcast.com/episode-four twitter.com/goodbyeworldpod

On today's show we examine the Six of Pentacles and Hospitality through Xenia. The Six of Pentacles reminds us to be generous with our time and money, but not so much that people become dependent on you or you would lose your wealth. Xenia is a guest/host relationship and we look at two stories that exemplify this: Baucis and Philemon from Ovid's Metamorphoses, as well as Diomedes and Glaucus' encounter in Book 6 of Homer's Iliad. How to get in touch with us Facebook: https://www.facebook.com/groups/mythtarotlove/ Email: mythtarotlove@gmail.com Instagram: @mythtarotlove Patreon: www.patreon.com/mythtarotlove

Sound performance for the painting "Thunderstorm with Philemon and Baucis" (1625)by Peter Paul Rubens. Commissioned by Jacqueline Kornmüller for the theatre project GANYMED NATURE, performed at Kunsthistorisches Museum Vienna. "In seiner Komposition Some Way Up erforscht der Komponist Karlheinz Essl die "Gewitterlandschaft"" von Peter Paul Rubens. Vor dem Werk wird er spontan wie ein Wettermacher immer neue Stürme entfesseln, Regenmassen niederprasseln lassen und elektronische Regenbögen erschaffen." (Jacqueline Kornmüller) Info: http://www.essl.at/works/some-way-up.html

Fragmento del libro de Ciudades Invisibles de Italo Calvino. Lectura realizada por Cristina Gómez Lucas, ciudades escogidas: Cloe, Zaira, Anastasia y Baucis.

Fragmento del libro de Ciudades Invisibles de Italo Calvino. Lectura realizada por Cristina Gómez Lucas, ciudades escogidas: Cloe, Zaira, Anastasia y Baucis.

Lagebericht zum schwedischen Wald//Löfven lädt Sigmar Gabriel ein//Private Krankenversicherungen immer beliebter//Neue Hiobsbotschaft von Gotlandfähre// Philemon und Baucis in Schweden

In the final part of our story, the storm returns and Jee must do her best to rescue Soapy from the rising waters. And, finally, it is the author who has the last word.

In the fifth part of our story, J.R. does his best to answer Jee's questions. Gods are discussed, songs are sung, and the baby finally falls asleep.

In the fourth part of our story, Jee enjoys a quiet evening on the porch while J.R. tells her a very, very old story.

In the third part of our story, Jee awakens to find herself the guest of a kindly old couple with a few secrets of their own.

In the second part of our story, Jee discovers a temple where a very old magic has taken root.

In the first part of our story, Jee finds herself caught in a downpour... and caught in a brand new story as well.

Elia Rodríguez nos trae la historia de este matrimonio de frigios, todo un símbolo del amor universal y bondad.