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2 episodes with biruni
Experimenting, translating, and philosophizing about physics and metaphysics, biology and geology, two great thinkers from Central Asia stand out both for their achievements, and their completely opposite points of view. This week, Danièle speaks with S. Frederick Starr about the work and the lives of Ibn Sina (aka Avicenna) and Biruni, their contributions to science and culture, and the reason they outright despised each other.You can support this podcast on Patreon - go to https://www.patreon.com/medievalists
En la segunda conferencia del ciclo “Sabios de una Ilustración olvidada: Avicena y al-Biruni”, el catedrático de Estudios Árabes e Islámicos de la Universidad de Córdoba, Juan Pedro Monferrer Sala, aborda la figura del sabio persa al-Biruni (973-1050). Este intelectual en lengua árabe se dedicó a la producción del saber en materias como geografía, historia, matemáticas, botánica y astronomía, encarnando la figura de un auténtico polígrafo. A través de al-Biruni, es posible entender un periodo fundamental de la historia cultural y política del islam de finales del siglo X y principios del siglo XI. Más información de este acto
En la primera conferencia del ciclo “Sabios de una ilustración olvidada: Avicena y al-Biruni”, el investigador científico del Departamento de Estudios Judíos e Islámicos del CSIC, Mariano Gómez Aranda, aborda la figura del sabio persa Avicena (980-1037), uno de los filósofos en lengua árabe que más influencia ha tenido en el pensamiento occidental, y autor del Libro de la curación y su Canon de medicina, en el que recogió la tradición griega de Galeno e Hipócrates. En una época de gran florecimiento cultural del Oriente persa, caracterizada por la recuperación de las diversas ciencias de la Antigüedad, Avicena creó un sistema de pensamiento que integraba filosofía, ciencia y religión de acuerdo con la lógica aristotélica.Más información de este acto
Al-Biruni ist der wohl bedeutendste Universalgelehrte des islamischen Mittelalters. Während in Europa die Zeit der Römer nachwirkte und die Menschen kaum Zeit und Muße für wissenschaftliche Studien hatten, blühte die Wissenschaft in der arabisch-islamischen Welt auf. Mittendrin ein wissbegieriger Schüler namens Abu Rayhan Al-Biruni, der jedes Wissen aufnahm wie ein Schwamm. Und so vermisst er als einer der ersten die gesamte Erde. Auch Gefangenschaft, Kriege und die Grenzen des Universums können ihn nicht aufhalten. How to - Erde vermessen: https://bit.ly/3TgGTDk und https://bit.ly/4geZI3K Sternengeschichten-Folge über Al-Biruni: https://bit.ly/3XyQDeR Aussprache seines Namens: https://bit.ly/4cZTS37 Dieser Podcast wird durch Werbung finanziert - aktueller Werbepartner ist Planet Wild: Die ersten 150 von euch erhalten den 1. Monat einer Planet Wild-Mitgliedschaft von uns geschenkt. Klickt auf diesen Link https://planetwild.com/science und der Code SCIENCE8 wird automatisch eingesetzt. Doch nicht mehr zufrieden? Kündigung jederzeit möglich. Falls du erst noch sehen willst, wie Planet Wild arbeitet, schau dir dieses Video an, in dem sie sich für den Schutz von Steinkäuzen einsetzen: https://planetwild.com/science/m18 Willkommen zu unserem True Science-Podcast! Wir reden über die absurden, irren, romantischen und verworrenen Geschichten hinter Entdeckungen und Erfindungen. Denn in der Wissenschaft gibt es jede Menge Gossip! Wir erzählen zum Beispiel, wie die Erfinderin des heutigen Schwangerschaftstests mit Hilfe einer Büroklammerbox den Durchbruch schaffte, oder wie eine Hollywood-Schauspielerin den Grundstein für unser heutiges WLAN legte. Immer samstags - am Science-Samstag. Wir, das sind Marie Eickhoff und Luisa Pfeiffenschneider. Wir haben Wissenschaftsjournalismus studiert und die Zeit im Labor schon immer lieber zum Quatschen genutzt. Schreibt uns: podcast@behindscience.de I Instagram: @behindscience.podcast Wir sind gelistet im Reiseführer für Wissenschaftspodcasts: https://bitly.ws/3eGBW #WissPod Hinweis: Werbespots in dieser Folge erfolgen automatisiert. Wir haben keinen Einfluss auf die Auswahl. Vermarktung: Julep Media GmbH | Grafikdesign: Mara Strieder | Sprecherin: Madeleine Sabel | Fotos: Fatima Talalini
10. ve 11. yüzyıllarda Türkistan'da, daha sonra da Gazne topraklarında yaşayan bilim adamı olan Biruni, İbn Sina‘ya Aristoteles ağırlıklı olmak üzere 50 soru sormuş..*Instagram: www.instagram.com/oradanburadanbilgi/Youtube: youtube.com/oradanburadanbilgiTwitter: https://x.com/oradanburadanb*Reklam ve İş birlikleri için: oradanburadan7@gmail.comKAYNAKLAR*Kayıp Aydınlanma, Orta Asya'nın Altın Çağı, S.Frederick Starr*Bilim tarihi sohbetleri: Fuat Sezgin*İslam'da Bilim ve Teknik, Fuat Sezgin
In this episode, Xavier Bonilla has a dialogue with S. Frederick Starr about the lives and work of Ibn Sina and Biruni. They discuss who were Ibn Sina and Biruni, their time and context, and the correspondence between Ibn Sina and Biruni. They discuss their interactions in the Muslim world, Ibn Sina as vizier, the canon of Ibn Sina and the canon of Biruni. They also discuss work post-canon, how their works were preserved, legacy of both thinkers, and many more topics.S. Frederick Starr is the founding chairman of the Central Asia -Caucasus Institute and Silk Road Studies Program, a joint transatlantic research and policy center affiliated with the American Foreign Policy Institute (AFPC) in Washington and the Institute for Security and Development Policy in Stockholm. Dr. Starr is Distinguished Fellow for Eurasia at AFPC. Starr is author of the widely acclaimed Lost Enlightenment: Central Asia's Golden Age from the Arab Conquest to Tamerlane. In this book on the history of the region between the 8th and 11th centuries, he argues that Central Asia was the center of the world. Lost Enlightenment has been translated into 20 languages, and received widespread praise by regional leaders, including Uzbek President Shavkat Mirziyoyev and former Afghan President Ashraf Ghani. Starr has focused on the challenge of reopening continental-wide transport passing through Central Asia and Afghanistan. This issue was the subject of a series of articles between 2000 and 2008 and of a book, The New Silk Roads, published in 2007. He is a frequent commentator on the affairs of the region, and the author of numerous articles in journals including Foreign Affairs and op-eds in various leading American and international newspapers. Starr was the founding Chairman of the Kennan Institute in Washington, and served as Vice President of Tulane University and President of Oberlin College (1983-94). He was closely involved in planning the University of Central Asia and the Azerbaijan Diplomatic Academy and is a trustee of the Nazarbayev University in Kazakhstan. He earned his PhD in History at Princeton, MA at King's College, Cambridge, and his BA at Yale, and holds five honorary degrees. Starr is also a founding member of the Louisiana Repertory Jazz Ensemble of New Orleans and founded the Greater New Orleans Foundation, the single largest non-governmental sponsor of post-Katrina recovery in that city. He has written four books on New Orleans, including New Orleans Unmasqued, Southern Comfort, and Inventing New Orleans: The Writings of Lafcadio Hearn. Get full access to Converging Dialogues at convergingdialogues.substack.com/subscribe
You asked, I delivered! In a sequel to our discussion in episode 58, we're going to shine a spotlight on two more thinkers during the Islamic Golden Age. Along the way we'll also see connections with later thinkers and a cameo from episode 69... Sources for this episode: Guerber, H. A. (1929), The Myths of Greece & Rome: Their Stories Signification and Origin. London: George G. Harrap & Company Ltd. Kaack, L. H. and Katul, G. G. (2013), Fifty years to prove Malthus right. Proceedings of the National Academy of Sciences of the United States of America 110(11): 4161-4162. Malik, A. H., Ziermann, J. M. and Diogo, R. (2018), An untold story in biology: the historical continuity of evolutionary ideas of Muslim scholars from the 8th century to Darwin's time. Journal of Biological Education 52(1): 3-17. Waterman, A. M. C. (1987), On the Malthusian Theory of Long Swings. The Canadian Journal of Economics 20(2): 257-270. Author unknown (1888), The Holy Bible containing the Old and New Testaments: Translated out of the original tongues: and with the former translations diligently compared and revised, by His Majesty's special command. Oxford: Oxford University Press. Author unknown, Wikipedia (date unknown), al-Biruni (online) (Accessed 11/01/2024).
Depresyonla bağırsak sağlığı arasında bir ilişki ortaya çıktı. Peki yediklerimizle psikolojimiz arasındaki bu bağ nasıl oluşuyor? Gıdalar ilaç olarak nasıl kullanılıyor? İşlenmiş gıdalar ruh sağlığını nasıl etkiliyor? Nutrigenetik – Epigenetik Klinik Beslenme Uzmanı Doç. Dr. Gülsen Meral anlattı. 1994 Istanbul Üniversitesi Cerrahpaşa Tıp Fakültesi'nden mezun olan Gülsen Meral 1997 – 2001 Şişli Etfal Eğitim ve Araştırma Hastanesi Çocuk Sağlığı ve Hastalıkları asistanlığı yaptı. 2006 Hamidiye Şişli Etfal Eğitim Araştırma Hastanesi başhekim yardımcılığı 2007 -2008 Sarıyer İsmail Akgün Devlet Hastanesi Başhekimliği , 2008-2012 Kağıthane Devlet Hastanesi Başhekimliği, 2012-2017 Kağıthane Devlet Hastanesi Yöneticiği, 2017-2019 Acıbadem Taksim Hastanesi Çocuk Sağlığı ve Hastalıkları Uzmanlığı yapmıştır. Yeditepe Üniversitesi'nden akupunktur eğitimi almış ve halen Yeditepe Üniversitesi'nde akupunktur eğitmeni olarak görev yapmaktadır. 2019 senesinde çocuk hastalıkları üzerine doçentlik unvanı almıştır. Gelişim Üniversitesi'nde 2019-2020 senesinde nutrigenetik yüksek lisans dersi ve öğretim üyeliği olarak çalışmıştır. Biruni Üniversitesi ve Gelişim Üniversitesi'nde lisans ve yükseklisans dersleri, çocuk gelişimi üzerine lisans ve yüksek lisans dersleri vermiş, 2019-2021 Kuzey Kıbrıs İTÜ Rektör Danışmanlığı görevini yürütmüştür. 2020 nutrigenetik ve epigenetik derneğini kurarak Türkiye'de ilk Uluslararası Epigenetik Kongresi'ni düzenlemiştir.
Inspirasi Senja - Al -Biruni -------------------------------------------------------------------------- Jangan lupa untuk menyusul kami di Media Sosial Radio Elshifa Subang: HOMEPAGE - https://elshifaradio.com FACEBOOK - https://facebook.com/elshifaradio INSTAGRAM - https://instagram.com/elshifaradio TWITTER - https://twitter.com/elshifaradio TELEGRAM - https://t.me/elshifaradio YOUTUBE - http://youtube.com/c/elshifaradio -------------------------------------------------------------------------- Aplikasi smartphone Android unduh di Google Play: http://bit.ly/elshifaradio_apps --- Support this podcast: https://podcasters.spotify.com/pod/show/elshifaradio/support
Wissenschaft und Glaube - darin sieht der arabische Gelehrte al-Biruni keine Gegensätze. Für ihn ergänzen sich die beiden konträren Perspektiven.
Wissenschaft und Glaube - darin sieht der arabische Gelehrte al-Biruni (geboren am 4.9.973) keine Gegensätze. Für ihn ergänzen sich die beiden konträren Perspektiven. Von Wolfgang Burgmer.
In the late 10th, early 11th century two great men debated the causes of natural phenomena. One of them was the greatest philosopher of the age, Ibn Sina, who had refined Aristotle's philosophy into a finely honed system. The other, al-Biruni, was perhaps the greatest polymath of the age, who invented new fields of study and whose devotion to observation was unparalleled. In a series of letters the two men clashed over large cosmological questions and everyday phenomena and their exchange stands as one the most important intellectual debates of the age. Contact: thecompletehistoryofscience@gmail.comTwitter: @complete_sciMusic Credit: Folk Round Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License
This episode describes the life and discoveries of Al-Biruni, who laid the geodetic foundations for what we understand about the Earth. The post Al Biruni: Laying the Geodetic Foundations appeared first on Joseph Kerski, Ph.D. - Geographer.
Discrimination is all too common in human history, and much of it is for all the wrong reasons. People have discriminated against each other because of the color of their skin, the roots of their ancestry, the differences in their cultural practice, the disparity of their wealth, and the list goes on. The prophetic mission of Rasulullah dismantled this among the believers and provided us with the tools to eliminate it worldwide! Today's hero takes those tools and puts them to use, teaching the rest of us how we might do the same!
Sign up for bonus episodes at www.themidnighttrainpodcast.com Well since last week's episode left Logan up at night with nightmares and I still can't get the stains out of my shorts; we have decided to make this week's episode a little more on the lighter side. So we are diving deep into the wonderful world of politics! You got it, today we are going to discuss The Biden Administrations wonderful and brilliant plans and maybe even get an interview with Brandon himself! HA like that would ever happen. Fuck those guys. We are actually talking about the Antikythera Mechanism, and the mysteries surrounding it. The Antikythera mechanism is a hand-powered orrery( a mechanical model of our solar system) from Ancient Greece that has been dubbed the world's first analog computer since it was used to forecast celestial locations and eclipses decades in advance. The ancient Olympic Games' four-year cycle, which was akin to an Olympiad, could also be followed using this method. In 1901, wreckage from a shipwreck off the shore of the Greek island of Antikythera included this artifact. Archaeologist Valerios Stais recognized it as bearing a gear on May 17, 1902. The gadget, which was found as a single lump and then fragmented into three primary components that are now divided into 82 individual shards following conservation efforts, was contained in the remnants of a wooden box that measured 34 cm 18 cm 9 cm (13.4 in 7.1 in 3.5 in). While several of these shards have inscriptions, four of them have gears. The biggest gear has 223 teeth and is around 13 centimeters (5.1 in) in diameter. Using contemporary computer x-ray tomography and high resolution surface scanning, a team at Cardiff University led by Mike Edmunds and Tony Freeth was able to image inside fragments of the crust-encased mechanism in 2008 and decipher the faintest writing that had once been inscribed on the machine's outer casing. This shows that it contained 37 bronze meshing gears that allowed it to mimic the Moon's erratic orbit, where the Moon's velocity is higher in its perigee than in its apogee, follow the motions of the Moon and Sun across the zodiac, and anticipate eclipses. Astronomer Hipparchus of Rhodes researched this motion in the second century BC, and it is possible that he was consulted when building the device. It is believed that a piece of the system, which also determined the locations of the five classical planets, is missing. The device has been variously dated to between 150 and 100 BC, or to 205 BC, and it is thought to have been devised and built by Greek scientists. In any event, it had to have been built prior to the shipwreck, which has been dated to around 70–60 BC by many lines of evidence. Researchers suggested in 2022 that the machine's initial calibration date, rather than the actual date of manufacture, would have been December 23, 178 BC. Some academics disagree, arguing that the calibration date should be 204 BC. Up to the astronomical clocks of Richard of Wallingford and Giovanni de' Dondi in the fourteenth century, comparable complicated machines had not been seen. The National Archaeological Museum in Athens currently has all of the Antikythera mechanism's fragments as well as a variety of reproductions and artistic reconstructions that show how it would have appeared and operated. During the first voyage with the Hellenic Royal Navy, in 1900–1901, Captain Dimitrios Kontos and a crew of sponge divers from Symi island found the Antikythera shipwreck. Off Point Glyphadia on the Greek island of Antikythera, at a depth of 45 meters (148 feet), a Roman cargo ship wreck was discovered. The crew found various huge items, including the mechanism, ceramics, special glassware, jewelry, bronze and marble statues, and more. In 1901, most likely that July, the mechanism was pulled from the rubble. The mechanism's origin remains unknown, however it has been speculated that it was transported from Rhodes to Rome along with other seized goods to assist a triumphant procession that Julius Caesar was staging. The National Museum of Archaeology in Athens received all the salvaged debris pieces for storage and examination. The museum personnel spent two years assembling more visible artifacts, like the sculptures, but the mechanism, which looked like a mass of tarnished brass and wood, remained unseen. The mechanism underwent deformational modifications as a result of not treating it after removal from saltwater. Archaeologist Valerios Stais discovered a gear wheel lodged in one of the rocks on May 17, 1902. Although most experts judged the object to be prochronistic and too complicated to have been created during the same era as the other components that had been unearthed, he originally thought it was an astronomical clock. Before British science historian and Yale University professor Derek J. de Solla Price developed an interest in the object in 1951, investigations into the object were abandoned. The 82 pieces were photographed using X-ray and gamma-ray technology in 1971 by Price and Greek nuclear researcher Charalampos Karakalos. In 1974, Price issued a 70-page report summarizing their findings. In 2012 and 2015, two more searches at the Antikythera wreck site turned up artifacts and another ship that may or may not be related to the treasure ship on which the mechanism was discovered. A bronze disc decorated with a bull's head was also discovered. Some speculated that the disc, which has four "ears" with holes in them, may have served as a "cog wheel" in the Antikythera mechanism. There doesn't seem to be any proof that it was a component of the mechanism; it's more probable that the disc was a bronze ornament on some furniture. The earliest analog computer is typically referred to as the Antikythera mechanism. The production of the device must have had undiscovered ancestors throughout the Hellenistic era based on its quality and intricacy. It is believed to have been erected either in the late second century BC or the early first century BC, and its construction was based on mathematical and astronomical ideas created by Greek scientists during the second century BC. Since they recognized the calendar on the Metonic Spiral as originating from Corinth or one of its colonies in northwest Greece or Sicily, further investigation by the Antikythera Mechanism Research Project in 2008 showed that the idea for the mechanism may have originated in the colonies of Corinth. The Antikythera Mechanism Research Initiative contended in 2008 that Syracuse could suggest a relationship with the school of Archimedes because it was a Corinthian colony and the home of Archimedes. In 2017, it was shown that the Metonic Spiral's calendar is of the Corinthian type and cannot be a Syracuse calendar. Another idea postulates that the device's origin may have come from the ancient Greek city of Pergamon, site of the Library of Pergamum, and claims that coins discovered by Jacques Cousteau at the wreck site in the 1970s correspond to the time of the device's creation. It was second in significance to the Library of Alexandria during the Hellenistic era due to its extensive collection of art and scientific scrolls. A theory that the gadget was built in an academy established by Stoic philosopher Posidonius on that Greek island is supported by the discovery of Rhodian-style vases aboard the ship that carried the object. Hipparchus, an astronomer active from around 140 BC to 120 BC, lived at Rhodes, which was a bustling commercial port and a center for astronomy and mechanical engineering. Hipparchus' hypothesis of the motion of the Moon is used by the mechanism, raising the likelihood that he may have developed it or at the very least worked on it. The island of Rhodes is situated between the latitudes of 35.85 and 36.50 degrees north; it has lately been proposed that the astronomical events on the Parapegma of the Antikythera mechanism operate best for latitudes in the range of 33.3-37.0 degrees north. According to a research published in 2014 by Carman and Evans, the Saros Dial's start-up date corresponds to the astronomical lunar month that started soon after the new moon on April 28, 205 BC. This suggests a revised dating of about 200 BC. Carman and Evans claim that the Babylonian arithmetic style of prediction suits the device's predictive models considerably better than the conventional Greek trigonometric approach does. According to a 2017 study by Paul Iversen, the device's prototype originated in Rhodes, but this particular model was modified for a customer from Epirus in northwest Greece. Iversen contends that the device was likely built no earlier than a generation before the shipwreck, a date that is also supported by Jones. In an effort to learn more about the mechanism, further dives were made in 2014 and 2015. A five-year investigative program that started in 2014 and finished in October 2019 was followed by a second five-year session that began in May 2020. The original mechanism probably came in one encrusted piece from the Mediterranean. It broke into three main parts shortly after that. In the meanwhile, more little fragments have come loose from handling and cleaning, and the Cousteau expedition discovered other fragments on the ocean floor. Fragment F was found in this fashion in 2005, suggesting that other fragments may still remain in storage, undetected since their first retrieval. The majority of the mechanism and inscriptions are found on seven of the 82 known fragments, which are also mechanically noteworthy. Additionally, 16 smaller components include inscriptions that are illegible and fragmentary. The twelve zodiacal signs are divided into equal 30-degree sectors on a fixed ring dial that represents the ecliptic on the mechanism's front face. Even though the borders of the constellations were arbitrary, this was consistent with the Babylonian practice of allocating an equal portion of the ecliptic to each zodiac sign. The Sothic Egyptian calendar, which has twelve months of 30 days plus five intercalary days, is marked off with a rotating ring that is located outside that dial. The Greek alphabetized versions of the Egyptian names for the months are used to identify them. To align the Egyptian calendar ring with the current zodiac points, the first procedure is to spin it. Due to the Egyptian calendar's disregard for leap days, a whole zodiac sign would cycle through every 120 years. Now we cannot show you pictures because well you couldn't see them. So we will try to describe them as best we can and we can also post them online. The mechanism was turned by a now-lost little hand crank that was connected to the biggest gear, the four-spoked gear shown on the front of fragment A, gear b1, via a crown gear. As a result, the date indicator on the front dial was shifted to the appropriate day of the Egyptian calendar. Since the year cannot be changed, it is necessary to know the year that is currently in use. Alternatively, since most calendar cycles are not synchronized with the year, the cycles indicated by the various calendar cycle indicators on the back can be found in the Babylonian ephemeris tables for the day of the year that is currently in use. If the mechanism were in good operating order, the crank would easily be able to strike a certain day on the dial because it moves the date marker around 78 days each full rotation. The mechanism's interlocking gears would all revolve as the hand crank was turned, allowing for the simultaneous determination of the Sun's and Moon's positions, the moon's phase, the timing of an eclipse, the calendar cycle, and maybe the positions of planets. The position of the spiral dial pointers on the two huge dials on the rear had to be observed by the operator as well. As the dials included four and five complete rotations of the pointers, the pointer had a "follower" that followed the spiral incisions in the metal. Before continuing, a pointer's follower had to be manually shifted to the opposite end of the spiral after reaching the terminal month place at either end of the spiral. Two circular concentric scales may be seen on the front dial. The Greek zodiac signs are denoted on the inner scale, which is divided into degrees. A series of similar holes underneath the movable ring that rests flush with the surface and runs in a channel that makes up the outer scale are marked off with what appear to be days. This outer ring has been thought to symbolize the 365-day Egyptian calendar ever since the mechanism was discovered, but new study contradicts this assumption and suggests it is really divided into 354 intervals. The Sothic and Callippic cycles had previously pointed to a 365 14-day solar year, as evidenced in Ptolemy III's proposed calendar reform of 238 BC. If one accepts the 365-day presupposition, it is acknowledged that the mechanism predates the Julian calendar reform. The dials aren't thought to represent his intended leap day, but by rotating the scale back one day every four years, the outer calendar dial may be adjusted against the inner dial to account for the effect of the extra quarter-day in the solar year. The ring is most likely seen as a manifestation of a 354-day lunar calendar if one accepts the 354-day evidence. It is perhaps the first instance of the Egyptian civil-based lunar calendar postulated by Richard Anthony Parker in 1950, given the age of the mechanism's putative manufacture and the existence of Egyptian month names. The lunar calendar was intended to act as a daily indicator of succeeding lunations and to aid in the understanding of the Metonic(The moon phases return at the same time of year every almost precisely 19 years during the Metonic cycle. Although the recurrence is imperfect, careful examination shows that the Metonic cycle, which is defined as 235 synodic months, is only 2 hours, 4 minutes, and 58 seconds longer than 19 tropical years. In the fifth century BC, Meton of Athens determined that the cycle was exactly 6,940 days long. The creation of a lunisolar calendar is made easier by using these full integers.) and Saros(The saros, which may be used to forecast solar and lunar eclipses, is a period of exactly 223 synodic months, or around 6585.3211 days, or 18 years, 10, 11, or 12 days (depending on how many leap years there are). In what is known as an eclipse cycle, the Sun, Earth, and Moon return to about the same relative geometry, a nearly straight line, one saros time after an eclipse, and a nearly similar eclipse will take place. A sar is a saros's lower half.) dials as well as the Lunar phase pointer. Unknown gearing is assumed to move a pointer across this scale in synchrony with the rest of the mechanism's Metonic gearing. A one-in-76-year Callippic cycle correction and practical lunisolar intercalation were made possible by the movement and registration of the ring with respect to the underlying holes. The dial also shows the Sun's location on the ecliptic in relation to the current year's date. The ecliptic serves as a useful reference for determining the locations of the Moon, the five planets known to the Greeks, and other celestial bodies whose orbits are similarly near to it. The locations of bodies on the ecliptic were marked by at least two points. The position of the Moon was displayed by a lunar pointer, while the location of the mean Sun and the current date were also provided. The Moon position was the oldest known application of epicyclic gearing(Two gears positioned so that one gear's center spins around the other's center make up an epicyclic gear train, sometimes referred to as a planetary gearset.), and it mimicked the acceleration and deceleration of the Moon's elliptical orbit rather than being a simple mean Moon indicator that would signal movement uniformly across a circular orbit. The system followed the Metonic calendar, anticipated solar eclipses, and computed the time of various panhellenic athletic competitions, including the Ancient Olympic Games, according to recent research published in the journal Nature in July 2008. The names of the months on the instrument closely resemble those found on calendars from Epirus in northwest Greece and with Corfu, which was formerly known as Corcyra. Five dials are located on the rear of the mechanism: the Metonic, Saros, and two smaller ones, the so-called Olympiad Dial (recently renamed the Games dial since it did not track Olympiad years; the four-year cycle it closely matches is the Halieiad), the Callippic(a certain approximate common multiple of the synodic month and the tropical year that was put out by Callippus around 330 BC. It is a 76-year span that is an improvement over the Metonic cycle's 19 years.), and the Exeligmos(a time frame of 54 years, 33 days over which further eclipses with the same characteristics and position may be predicted.) Both the front and rear doors of the wooden casing that houses the mechanism have inscriptions on them. The "instruction manual" looks to be behind the rear door. "76 years, 19 years" is inscribed on one of its parts, denoting the Callippic and Metonic cycles. "223" for the Saros cycle is also written. Another piece of it has the phrase "on the spiral subdivisions 235," which alludes to the Metonic dial. The mechanism is exceptional due to the degree of miniaturization and the intricacy of its components, which is equivalent to that of astronomical clocks from the fourteenth century. Although mechanism specialist Michael Wright has argued that the Greeks of this era were capable of designing a system with many more gears, it includes at least 30 gears. Whether the device contained signs for each of the five planets known to the ancient Greeks is a subject of significant controversy. With the exception of one 63-toothed gear that is otherwise unaccounted for, no gearing for such a planetary display is still in existence. It is quite likely that the mechanism featured additional gearing that was either removed before being placed onboard the ship or lost in or after the shipwreck due to the enormous gap between the mean Sun gear and the front of the box as well as the size and mechanical characteristics on the mean Sun gear. Numerous attempts to mimic what the Greeks of the time would have done have been made as a result of the absence of evidence and the nature of the front section of the mechanism, and of course various solutions have been proposed as a result of the lack of evidence. Michael Wright was the first to create a model that included a simulation of a future planetarium system in addition to the existing mechanism. He said that corrections for the deeper, more fundamental solar anomaly would have been undertaken in addition to the lunar anomaly (known as the "first anomaly"). Along with the well-known "mean sun" (present time) and lunar pointers, he also provided pointers for this "real sun," Mercury, Venus, Mars, Jupiter, and Saturn. A solution that differs significantly from Wright's was published by Evans, Carman, and Thorndike. Their suggestion focused on the uneven spacing of the letters on the front clock face, which seemed to them to imply an off-center sun indication arrangement. By eliminating the requirement to imitate the solar anomaly, this would simplify the mechanism. Additionally, they proposed that simple dials for each individual planet would display data such as significant planetary cycle events, initial and final appearances in the night sky, and apparent direction changes rather than accurate planetary indication, which is rendered impossible by the offset inscriptions. Compared to Wright's concept, this system would result in a far more straightforward gear system with significantly lower forces and complexity. After much investigation and labor, Freeth and Jones released their idea in 2012. They developed a concise and workable answer to the planetary indicator puzzle. They also suggest that the date pointer, which displays the mean position of the Sun and the date on the month dial, be separated to display the solar anomaly (i.e., the sun's apparent location in the zodiac dial). If the two dials are properly synced, Wright's front panel display may be shown on the other dials as well. However, unlike Wright's model, this one is simply a 3-D computer simulation and has not been physically constructed. Similar devices A first-century BC philosophical debate by Cicero, De re publica (54-51 BC), discusses two devices that some contemporary authors believe to be some sort of planetarium or orrery, forecasting the motions of the Sun, Moon, and the five planets known at the time. After Archimedes' demise at the siege of Syracuse in 212 BC, the Roman commander Marcus Claudius Marcellus took both of them to Rome. One of these devices was the sole thing Marcellus preserved during the siege because of his admiration for Archimedes (the second was placed in the Temple of Virtue). The instrument was kept as a family heirloom, and according to Philus, who was present during a conversation Cicero imagined had taken place in Scipio Aemilianus's villa in the year 129 BC, Gaius Sulpicius Gallus, who served as consul with Marcellus's nephew in 166 BC and is credited by Pliny the Elder with being the first Roman to have written a book explaining solar and lunar eclipses, gave both a "learned explanation" and working demonstrations of the device. According to Pappus of Alexandria (290–c. 350 AD), Archimedes had penned a now-lost treatise titled On Sphere-Making that described how to build these contraptions. Many of his innovations are described in the ancient documents that have survived, some of which even have crude illustrations. His odometer is one such instrument; the Romans later used a similar device to set their mile marks (described by Vitruvius, Heron of Alexandria and in the time of Emperor Commodus). Although the pictures in the literature looked to be practical, attempts to build them as shown had been unsuccessful. The system worked properly when the square-toothed gears in the illustration were swapped out for the angled gears found in the Antikythera mechanism. This technique existed as early as the third century BC, if Cicero's story is accurate. Later Roman authors including Lactantius (Divinarum Institutionum Libri VII), Claudian (In sphaeram Archimedes), and Proclus (Commentary on the First Book of Euclid's Elements of Geometry) in the fourth and fifth century also make reference to Archimedes' invention. Cicero also said that another such device was built "recently" by his friend Posidonius, "... each one of the revolutions of which brings about the same movement in the Sun and Moon and five wandering stars [planets] as is brought about each day and night in the heavens" Given that the third device was almost certainly in Posidonius's possession by that time and that both the Archimedes-made and Cicero-mentioned machines were found in Rome at least 30 years after the shipwreck's estimated date, it is unlikely that any one of these machines was the Antikythera mechanism discovered in the wreck. The researchers who rebuilt the Antikythera mechanism concur that it was too complex to have been a singular invention. This proof that the Antikythera mechanism was not unique strengthens the argument that there was a tradition of complex mechanical technology in ancient Greece that was later, at least in part, transmitted to the Byzantine and Islamic worlds. During the Middle Ages, complex mechanical devices that were still simpler than the Antikythera mechanism were built in these cultures.A fifth- or sixth-century Byzantine Empire geared calendar fragment that was mounted to a sundial and maybe used to help tell time has been discovered. The Caliph of Baghdad commissioned Bani Ms's Kitab al-Hiyal, also known as the Book of Ingenious Devices, in the early ninth century AD. Over a hundred mechanical devices were detailed in this document, some of which may have been found in monastic manuscripts from antiquity. Around 1000, the scholar al-Biruni described a geared calendar that was comparable to the Byzantine mechanism, and a 13th-century astrolabe also had a clockwork system that is similar to it. It's probable that this medieval technology was brought to Europe and had a part in the region's development of mechanical clocks. Su Song, a Chinese polymath, built a mechanical clock tower in the 11th century that, among other things, measured the positions of several stars and planets that were shown on an armillary sphere that spun mechanically. Conspiracy Corner The Antikythera Mechanism was thought to have been created between 150 and 100 BCE at first, but recent research dates its development to approximately 205 BCE. It's interesting that this technology seems to have just vanished because comparable items didn't start turning up until the 14th century. But why did the ancient Greeks permit such a significant development to be forgotten over time? Posidonius carried on the work of the Greek astronomer Hipparchus by instructing students at an astronomy academy. Posidonius invented a contraption that "in each rotation reproduces the identical motions of the Sun, the Moon and the five planets that take place in the skies every day and night," according to Cicero, one of Posidonius' students. Which remarkably resembles the Antikythera Mechanism. However, when the Mechanism was created in the second century BCE, Posidonius was not yet alive. Hipparchus was, though. Posidonius could have built an instrument based on Hipparchus' Antikythera Mechanism, which he made many years before. What about Posidonius' instrument, though? A time traveler from the future may have developed the Mechanism, or it may genuinely be a futuristic gadget that was taken back to ancient Greece and put there on purpose if it dates to the second century BCE and equivalent technology didn't start emerging until decades later. Some people think the entire thing is a hoax despite overwhelming scientific proof to the contrary. After all, it is challenging to reconcile the Antikythera mechanism's antiquity with its growth in technology. The Turk, a fictional chess-playing robot constructed in the 18th century, has been likened to the mechanism by some. But scientists easily acknowledge that The Turk is a fraud. Why would they fabricate evidence of the mechanism's reliability? What would they be attempting to conceal? Even though it is quite old, the Antikythera mechanism represented an enormous advance in technology. So how did the Greeks of antiquity come up with the concept, much alone construct it? They didn't, according to The Ancient Aliens: “Beings with advanced knowledge of astronomical bodies, mathematics and precision engineering tools created the device or gave the knowledge for its creation to someone during the first century BC. But the knowledge was not recorded or wasn't passed down to anyone else.” Therefore, aliens either provided humanity the ability to make this gadget or the knowledge to do so, but they didn't do anything to assure that we built on it or learnt from it. It seems like the aliens weren't planning ahead very well. This theory, like the extraterrestrial one, is based simply on the observation that the Antikythera mechanism seems to be too technologically sophisticated for its period. The mythical Atlantis was a highly developed metropolis that vanished into the ocean. Many people think the city genuinely exists, despite the fact that Plato only described it in a sequence of allegories. And some of those individuals believe the Antikythera mechanism proves Atlantis existed since it was too sophisticated for any known culture at the time; they believe Atlantis, not Greece, is where the mechanism originated. According to the notion of intelligent design, a higher power purposefully created many things on Earth because they are too sophisticated to have arisen by simple evolution. Because the Antikythera mechanism is so much more sophisticated than any other artifact from that age, some people think it is proof of intelligent design. If this is the case, you have to question what divine, omnipotent creature would spend time creating such a minute object for such a trivial goal. Greece's coast is home to the island of Rhodes. Greek artifacts were placed into the ship transporting the Mechanism, which was sailing for Rome. One explanation for this might be that the Antikythera mechanism was taken together with the spoils from the island of Rhodes. How come Rhodes was pillaged? following a victorious war against the Greeks, as part of Julius Caesar's triumphal procession. Could the loss of one of history's most significant and cutting-edge technical advancements be accidentally attributed to Julius Caesar? The Antikythera mechanism may have predicted the color of eclipses, which is thought to be impossible by scientists, according to new translations of texts on the device. Therefore, were the forecasts the mechanism provided only educated guesses, or did the ancient Greeks have knowledge that we do not? According to legend, an extraterrestrial species called the Annunaki (possible episode?) invaded and inhabited Earth (they were revered as gods in ancient Mesopotamia), leaving behind evidence of their presence. The Antikythera mechanism could be one of these hints. The Mechanism uses what appears to be distinct technology that was, as far as we are aware, extremely different from anything else that was built about 200 BCE. It estimates when lunar eclipses would occur, which advanced space invaders would undoubtedly know something about. An intriguing view on the process is held by Mike Edmunds from Cardiff University. The uniqueness and technological innovation of the item are frequently highlighted in reports about it. However, Edmunds speculates that the mechanism may have been in transit to a client when the ship carrying it went down. If one device was being delivered, might there possibly be others — if not on this ship, then potentially on others from Rhodes? — he asks in his essay. There may have been more of these amazing machines that have been lost to the passage of time or are still out there waiting to be found. MOVIES - films from the future - https://filmsfromthefuture.com/movies/
"There will be a brief introduction to the topic of moon sighting. Am overview of the religious and historical perspectives on crescent moon sighting will be presented. This will include Holy Quran and Hadith about moon sighting. A brief discussion about the early Muslim scholars and their insights and progress in relation to moon sighting, such as the works of Abu Rayhan al-Biruni. Professor Bernard Yallop's criterion for crescent moonsighting models and will be presented and how these criteria are employed. This will include a brief discussion about visibility curves – criteria, altitude, elongation, whilst trying to keep the material as accessible and understandable as possible. There will be discussion about why different Muslims groups tend to celebrate Eid or start of Ramadan on different days. This will include a brief discussion about the difference between the new moon, which is when the moon is first visible, as compared to when the “astronomical new moon” occurs. "
Assalamualaikum viewers! Semoga puasa kita masih lancar ya! Di episode ke-3 dari Tarikhpedia ini kita akan bahas mengenai Al Biruni. Abu Raihan Muhammad bin Ahmad Al-Biruni merupakan matematikawan Persia, astronom, fisikawan, sarjana, penulis ensiklopedia, filsuf, pengembara, sejarawan, ahli geografi, ahli farmasi dan guru, yang banyak menyumbang kepada bidang matematika, filsafat, obat-obatan. Bagaimana kisah menariknya? Selengkapnya di Tarikhpedia berikut ini! ------------------------------------------------ Terima kasih telah menonton video terbaru Saya. Jangan lupa untuk klik tombol Subscribe dan aktifkan lonceng agar tidak ketinggalan notifikasi video-video terbaru dari Channel Saya. Ikuti juga konten menarik di Media Sosial Saya yang lain di: Twitter: https://twitter.com/helmyyahya?s=20Instagram: https://www.instagram.com/helmyyahya/TikTok: https://www.tiktok.com/@helmyyahyaoff...Facebook: Helmy Yahya Tokopedia: Helmy Yahya Store Salam, HY #HelmyYahyaBicara #Tarikhpedia #AlBiruni #KisahPahlawanIslam #Islami --- Support this podcast: https://anchor.fm/helmy-yahya-bicara/support
Toprak rengi ve kızılın hakim olduğu, alimlerin doğup büyüdüğü, tarihi İpek Yolu üzerindeki en eski şehirlerden biri olmasıyla da önemli 3 bin yıllık Hive kentinde gezintiye çıktık.
For anyone entering a yoga studio today, the world of Islam might feel a million miles away. Yet for more than a thousand years, practitioners of Yoga have lived side by side with the Muslims of the Indian subcontinent. The history of Islam and Yoga, of Muslims and Hindus, is more than a tale of simple coexistence, though. It's also a story of close interactions and careful comparisons, of Persian translations of Sanskrit texts, and Arabic investigations of Yogi doctrines, along with a shared concern with the spiritual value of breath-control. In this episode of Akbar's Chamber, we'll be looking at some of the most influential Muslim authors on such topics, including al-Biruni (d.1048) and Muhammad Ghaws (d.1562). But far from burying our heads in recondite manuscripts, we'll be placing these figures in their living environments, where Sufis regularly encountered ‘Jogis,' and wondered what they had in common. We'll also be asking how these medieval encounters can inform our understanding of religious pluralism in Asia today. Nile Green talks to Carl W. Ernst, the author of Refractions of Islam in India: Situating Sufism and Yoga (Sage, 2016).
Abu Raihan Al-Biruni merupakan matematikawan Persia, astronom, fisikawan, sarjana, penulis ensiklopedia, filsuf, pengembara, sejarawan, ahli geografi, ahli farmasi dan guru, yang banyak menyumbang kepada bidang matematika, filsafat, obat-obatan
Maps from Medieval Europe are littered with strange lands, monsters and mythical races. On them you can find the Tower of Babel, the Minotaur's Labyrinth, unicorns and men with the heads of dogs. Find out what these maps can tell us about how medieval European's saw the world in the latest episode of the History and Folklore Podcast. Sources: B.L Gordon, 'Sacred Directions, Orientations, and the Top of the Map' History of Religions Vol. 10, No. 3 (Feb., 1971), pp. 211-227 British Museum, 'Tablet' https://www.britishmuseum.org/collection/object/W_1882-0714-509 Chet Van Durez, 'Sea Monsters on Medieval and Renaissance Maps' (2014). Edward Brooke-Hitching, 'The Phantom-Atlas: The Greatest Myths, Lies and Blunders on Maps' (2016). Gerhard Dorhn-van Rossum 'Al-Idrisi and His World Map (1154)' (2011) http://www.cliohworld.net/onlread/wg2/wg2.pdf#page=209 Intergovernmental Committee on Surveying and Mapping, 'History of Mapping' https://www.icsm.gov.au/education/fundamentals-mapping/history-mapping John Block-Friedman, 'The Monstrous Races in Medieval Art and Thought' (2000). John Mandeville, 'The Complete Works of John Mandeville (Shrine of Knowledge, 2020) 'Mappa Mundi Hereford Cathedral.' https://www.themappamundi.co.uk/ Paul B. Sturtevant, 'A Wonder of the Multicultural Medieval World: The Tabula Rogeriana' (2017) https://www.publicmedievalist.com/greatest-medieval-map/ Richard Barber, 'Bestiary MS Bodley 764' (1999). Richard Jones, 'The Medieval Natural World' (2013). Robert Bartlett, 'The Natural and the Supernatural in the Middle Ages' (2006). Thomas Wright, 'Travels of Marco Polo, the Venetian.' http://public-library.uk/ebooks/60/81.pdf Transcript: ‘Whatever Part of the Earth that Men dwell, either above or beneath, it seemeth always to them, that they go more up-right than any other Folk. And right as it seemeth to us that they be under us, right so it seemeth to them that we be under them.' Hello, welcome to the History and Folklore podcast, where we look at different folk beliefs through history and how these beliefs shape people's perceptions of nature. Today we're looking at historical maps and the strange creatures and the mythical races found within them. This is a huge subject, so I am only going to be able to really give an overview of the subject, but am happy to make more indepth episodes on any of the different topics if there is any interest. I find this topic really fascinating as maps, despite what we like to tell ourselves, very rarely show the world how it actually is. Instead they are excellent sources to show us the preconceptions, assumptions and prejudices of the map maker and the society the map is made in. It has also been claimed that maps can affect the perception of people who view the map. We like to tell ourselves that maps are entirely neutral records of landscapes and settlements but this is not entirely true. Even today there are issues with our world map that are believed to affect the way we see the world. The most well-known example is the Mercator Projection, invented in 1569 as a way of displaying a globe on a 2D surface. Because of the way the projection works, countries at the top are distorted to become larger, while those closer to the equator appear smaller. The creator of this method, Gerardus Mercator, also chose to orientate the map with North at the top, which is the way we still orientate maps today. It has been argued that, while this map is useful for navigation, the location and relatively large size of northern countries gives them a more prominent place in the mind of the viewer. While there is still a lot of discussion as to whether this is actually true, it is clear that maps have traditionally been used as a means of communicating ideas and values to the viewer. The earliest maps that survive today depict very local places that highlight sites of interest. There were no real conventions in cartography yet and so the layout and orientation of these maps was pretty much all over the place. While it seems normal and obvious to us, it is only really quite recently in human history that maps have been oriented with North at the top. In Europe, East was often placed as the highest point as in early Christian tradition heaven was located in the east. This is an idea that was likely borrowed from ancient Jewish traditions which saw the east as a particularly holy direction. Likewise, South was often seen as a desirable direction as it was associated with warmer, more hospitable weather. North, on the other hand, was considered a dark and sinister direction. Ancient Egyptians also tended to orientate maps with east at the top, as this is the direction in which the sun rises. Early Islamic cartographers often placed south at the top of the map, as these mapmakers often resided in countries that were north of Mecca and they envisioned they were looking up towards it when they prayed. In Ancient China, compasses were oriented to point south, which was considered a more desirable direction as it was believed to be where the winds came from. However, maps in ancient China tended to place north at the top as the Emperor resided in the north of the country and the people were expected to look towards him. So it appears that there is a tendency among people everywhere to place that which they consider the most important at the top or centre of the image. The oldest surviving world map is the Imago Mundi, which was created between 500-700 BCE in a town called Sippar in Iraq. This map placed Babylon in the centre, as this was probably the most important city to the map maker. The Euphrates is also shown and circles surround Babylon to show other cities and districts, including Assyria, Der and Habban. These cities are surrounded by a circular ‘bitter river' in which other districts are located. These represent the unknown or unexplored world, and are labelled with descriptions such as ‘where shamash (the sun deity) is not seen, reflecting the belief that the sun does not pass through the northern lands. The map is accompanied by accounts of Babylonian myths, written in conform script, with the corresponding locations in which they happened. Early medieval maps are remarkably similar in design to the Imago Mundi. Known as TO maps, they show the world as a round disc. Inside this disc the known world is split into three segments, with the East orientated at the top. Asia fills up the top half of the circle, and is separated from Europe in the bottom left quarter and Africa in the bottom right quarter by a river that starts as the Don or Tanais in the left and turns into the Nile half way through. Europe and Africa are separated by the meditteranean sea, depicted as a line that meets the rivers at the half way point to make a T shape. The rivers and continents are surrounded by a circle of sea, the O of the TO map. It is unclear where this style of map originated from. Similarities can be drawn with the Imago Mundi, but some historians think that they may originate in the Ancient Greece or Rome. Others argue that they probably have a Judaic origin, due to the habit of labelling each continent in association with one of Noah's sons - Asia often has the label of Shem, Africa is labelled with Ham and Europe tagged with Japhet. TO maps are only concerned with recording areas of the world that were known to be habitable. Maps that showed all habitable and uninhabitable land on the globe were portrayed in a different way, based on the subdivision of the world created by Ptolemy in the second century and built on by Macrobius in the fifth century. In this, the world was divided into five latitudinal zones that varied in climate. The poles were the two frigid zones and considered to be too cold to sustain life. The fiery zone was located at the equator and was too hot to sustain life. Between these two extremes were the temperate zones, which were both theoretically habitable although it was believed that the southern temperate zone was uninhabited by humans. The subdivision of the world in this way was still being used as late as the fifteenth century. It was also used as the basis for maps created by influential Islamic geographers and cartographers, such as al-Muqaddasi and al-Biruni, who developed this technique and further broke the inhabited world down into seven climes, which differed by half an hour each. These cartographers also believed that only the northern part of the world was inhabited and was separated by the rest of the globe by inhospitable climates that could not be crossed by humans. Islamic scholar Abu Rayhan al-Biruni claimed that the ‘sea separates the inhabitable world from whatever continents or inhabitable islands there may be beyond it, both towards West and East; for it is not navigable on account of the darkness of the air and the thickness of the water.' This method of dividing the world was used in what was the most influential map of its time, the Tabulana Rogeriana, translated in English as the ‘Book of Roger', which proves that everything sounds more impressive in Latin. This was created by Muhammad al-Idrisi in 1154 for King Roger II of Siciliy in a book containing 70 smaller regional maps which, when put together, created a huge rectangular map of the world. This incredibly detailed map was broken down into seven different climatic zones and ten geographical sections. As well as this al-Idrisi was able to calculate the circumference of the globe within ten percent of its actual size. To achieve this, al-Idrisi poured over Arabic, Latin and Classical records, as well as conducting extensive interviews with contemporary travellers, endeavouring to dismiss the fantastical and include only what could be corroborated or proven. While this technique was not foolproof, and popular mythical elements such as the islands of Gog and Magog were still included, it was by far the most accurate world map of its day, and was used and distributed for three hundred years after its creation. Despite the creation and popularity of the Book of Roger, new maps continued to be made and distributed. One of the most well-known today is the Hereford Mappa Mundi, which was created around the year 1300. This was created at a time when European maps were becoming more complex, showing serrated coastlines and individual islands. Despite these details, it still keeps the early ‘TO' format with Asia at the top, Europe on the bottom left and Africa on the bottom right. Christ sits above the world, looking over God's creation, and paradise and the garden of Eden can be found just below him. Jerusalem sits prominently in the centre of the inhabited world. As well recording existing cities and landscape elements we would expect to see on modern maps, the Hereford Mappa Mundi also depicts stories from the bible such as Eden, Noah's Ark and the Tower of Babel, all located in the top half of the map, as well as stories from Classical Greece and Rome. The columns of Hercules, the golden fleece and the labyrinth can all be seen on the map. This reflects a method of map making that leaned more towards symbolism than accuracy. The purpose of maps such as this was not to create an accurate geographical record to assist travellers. They were instead created the greatness and expanse of God's creation and the viewers place within it spatially, culturally, temporally and spiritually. Medieval maps were created to measure time and culture as well as space. For this reason the anomalies in early maps can give a real insight into the mindset, worldview and values of the time. We already know that places like Eden and the Minotaur's labyrinth were placed on maps due to their spiritual, cultural and historical importance. But some other elements are less easily explained. Strange islands and creatures pepper the seas and the margins of early maps. Sometimes these were recorded through simple error, especially non-existant islands and land formations. Other times weather conditions such as low forming clouds could appear to sailors as an island, which would later be recorded on maps. Anomalies were sometimes included on purpose as a type of copyright protection. If an incorrect detail was found on a different map, the original cartographer would know they had been plagiarised. I think the most amusing incidents were when islands were included on a whim. In 1659 Peter Helyn recorded a story about the explorer Pedro Sarmiento when he was captured by Walter Raleigh. Raleigh asked him about a particular island that was depicted on one of his maps, which Raleigh had never seen but which may have had some tactical advantage to him. Sarmiento explained that that island was known as ‘painters island' because when the painter was drawing the map, his wife asked him to add an island for her, so that in her imagination she could have an island of her own. A really lovely story, but not very helpful to people trying to actually navigate. I think that the monsters and so called monstrous races that were recorded in maps, bestiaries and encyclopedias of the time are even more interesting than mysterious island stories as they raise so many questions about medieval assumptions of the foreign, otherness and humanity itself. Strange creatures were also often believed to be found in far flung lands. Dragons fought elephants in India, hyenas mimicked and ate humans in Africa, leopards were the ferocious offspring of lions and pards and birds the colour of fire and with razor sharp wings soar through the air in Asia. These creatures all give an impression of foriegn countries as strange and dangerous places to be, as though the further you get from the known world the more fantastic and deadly nature becomes, a reflection of understandable anxieties and real dangers involved in travel during this period. Probably the most fascinating are the so called ‘monstrous races' that are depicted on the edges of world maps, reflecting their perceived status as being just on the edge of civilisation. Many of these races were taken from the writings of Pliny the Elder and were even further embellished over the years by explorers and traders, missionaries and pilgrims who would come back with tales of the strange lands, creatures and people they had seen on their travels. Monstrous races that were commonly recorded included the Blemmyes, a warlike people found in Africa, notable in that they had no head but whos faces were instead located on their torso. Sciapods could be found in India. They had only one leg which they would use to hop about, and would use their one giant foot to shade them from the sun. Panotti had long ears that they used to wrap around themselves to keep warm at night. The Astomis were found by the Ganges river, they had no mouths but gained nourishment through pleasant smells. The cynocephalli were humans with the heads of dogs that were widely recorded from Scandinavia to Syria to India. In some accounts they were depicted as bloodthirsty fighters, while other writers claimed they were relatively shy and kept to themselves in peaceful communities. While some believe that these people were solely the creation of overactive imaginations and tall tales spun by travellers, others think that there may have been a grain of truth in the stories, filtered through the perceptions of reporters trying to understand what they saw through the filter of a very ethnocentric worldview. For example, the Sciapods may have simply been people practicing yoga, lifting their feet above their heads as though to shade from the sun. While the true origins of these stories is not known, the fact that the stories exist at all raise a lot of interesting insights into the medieval European worldview. There was a fair amount of contemporary discussion as to whether any of these races could be considered human, or whether they were closer to animals. This debate was based on the medieval Christian worldview that God created three different types of living spirit. Angels, which are not bound to a physical body, humans which are bound to a physical body but do not die with it and animals, which are bound to a physical body and who die with the body. It was believed that what separated humans from animals was their rationality. The issue then lay in defining and identifying rationality in the behaviour of the monstrous races. The answer to this question had practical as well as theological implications. In the ninth century a missionary in Scandinavia wrote to a monk named Ratramnus asking whether he should preach to the dog headed people in order to win human souls for Christ, or whether it would be wasted effort, akin to trying to convert mice or birds. Ratramnus responded by stating that the dog heads should be viewed as human. He claimed that while certain elements of their behaviour, such as their barking speech, pointed more towards the animal, other behavioural aspects placed them firmly in the realms of the human. The fact they covered themselves with clothes showed they had a sense of shame and decency. They could farm and make tools and, according to Ratramnus, ‘knowledge of technical skills is granted only to the rational soul.' The main point in their favour though was that they lived in communities and therefore had laws and were able to create and keep to the rules of society. Personally I find Ratramnus' answer unstatisying when looking at perceptions of other mythical creatures. Trolls, for example, were considered different from humans as they were not Christians and were, in fact, often believed to be angels that had remained neutral in the war between God and Satan and so fell to earth. Trolls could be killed and it was not believed that they had the promise of eternal life, as humans did. However, like other hidden people, they were portrayed as rational, they lived in societies that mimicked humans, wore clothes and used tools. It was not rationality or mortality, but lack of Chritian belief and immortal soul that separated the trolls from humans or angels, but Ratramnus made no suggestion of this possibility for the cynocephalli. During the twelfth century Europe and Asia became linked in a way that it had never been before, largely due to the expansion of the Mongol Empire that spanned from Korea to Persia, Poland to Vietnam. This overarching administration facilitated merchants trading across borders and was also a tempting target for Christian missionaries, as the Mongols were not originally Muslim and appeared to be widely accepting of Christianity - employing Asian Christians as advisors and administrators. As such a greater number of Europeans than ever before began travelling to places that they previously had either non-existent or very weak contact with. You may think that as explorers, traders and missionaries came to be more familiar with distant lands, and as travellers from across Asia came to be a more familiar sight in European cities, that medieval Europeans would quickly realise that the monstrous races on maps and monsters in bestiaries did not exist. In some cases doubt did begin to creep in. In 1253 William of Rubruck recalled a conversation he had with a group of Mogul people during his travels in India saying ‘I asked about the monsters or monstrous humans but they had never seen such beings, wherefore we wonder very much whether it were true.' But belief in monsters and monstrous races was surprisingly tenacious amongst the general population. This was partly because returning travellers could not resist telling fantastic tales of ferocious and strange beasts to impress people back home. However, even when travellers wanted to present a more realistic view of the world their efforts could be undermined. Marco Polo's Travels, for example, was published in 1298 and presented a fairly subdued and down to earth picture of Asia that was somewhat sabotaged by illustrators who added monsters and wonders to the margins, likely trying to meet the expectations of the readers. In other cases, when monsters were not found where they were expected to be, it was sometimes assumed that they did exist but their location had been recorded wrong. As European travellers became more familiar with the wider world the monstrous races were pushed further, always pushed the edges of the known world, and those that were once believed to reside in India were later thought to reside in the habitable southern hemisphere, where humans did not live. An early example of this was the Panotti people with long ears. Around 43 CE Roman writer Pomponius Mela claimed they lived on the Orkney islands. When the Orkney islands became part of the civilised world they were recorded as living in Scythia and later, when Scythia was no longer considered particularly distant, it was believed that they resided in southern Asia. It is probable that the belief in monstrous races reflects a need in people to create a recognised ‘other' against which they can define themselves. Through these stories, they were able to explore what it meant to be civilised, what it meant to be human and understand and define their place in the world. It is also apparent that this belief in strange and monstrous races was not just limited to Europeans. John de Marignollis travelled extensively through China and India in the 1330s. Although he was originally sent by the Pope he extended his travels in order to search for the monstrous races he had heard about. He wrote ‘I travelled through all the provinces of India with great curiosity. . . never was I able to track down such peoples in the world in reality; instead people asked me whether there were such creatures.' As well as giving the impression that medieval Asia was filled with people wandering round asking each other if they knew where the dog-heads were, de-Marignollis statement, and the quote from John Mandeville at the beginning of this episode, suggests that people around the world created their own kinds of strange and monstrous people, living in far away lands. I think it is likely that such stories were important in helping people strengthen their identity at a time of increased travel and exploration. Through these tales people could examine who they were, who belonged to their group, who were outside it and why. They could even be used to examine what it meant to be human at all. Thank you for listening to this episode of the History and Folklore podcast. I hope you enjoyed it and found it interesting. An extra thank you goes to my new patreons DD Storyteller, the Fairy Folk Podcast, Louise, Vanessa, Ben and John. My supporters on patreon help make these episodes possible and I am so grateful. If you would like to support the History and Folklore Podcast tiers range from £1-£5 a month in exchange for benefits including early access to podcast episodes, a monthly zine with more information about the episode topic, chance to vote on episode topics, recorded folktales and how to train your house elf fact files. Patrons help pay towards the cost of running the podcast and are greatly appreciated. You can also follow the podcast on Instagram at history and folklore, twitter at HistoryFolklore and Facebook at the History and Folklore podcast where I post hopefully interesting history and folklore facts pretty much daily and answer any questions or feedback. Thank you so much for listening, and I look forward to seeing you next time.
Baca nyaring kisah Al Biruni Ilmuwan Serba Bisa dalam buku 36 Kisah Inspiratif Ilmuwan Muslim, Penulis Afriza Han, Penerbit Cerdas Interaktif (Penebar Swadaya Grup).
Since the advent and spread of the SARS-CoV-2 acute respiratory syndrome in 2019, classified as Coronary Virus Disease-19 (Covid-19) in February 2020, then transcending to pandemic status in Match 2020 by the World Health Organization, scientists have been searching for efficacious medical treatments and environmental guidelines to halt the spread, treat the symptoms, and reduce the risk to contraction. As of this writing, there is no cure. However, with three vaccines in the inoculation phase, it appears that the spread and death rate worldwide is going down, as more people receive the vaccinees – pending the Covid-19 disease variant impact. The bottom line is to strengthen the human immune system’s – innate and adaptive - ability to recognize, then destabilize the Covid-19 disease in its tracks.One non-medical area of research is related to nutraceuticals – nutrients – that may complement prescription medications to address the Covid-19 symptoms, or to support a preventive approach.According to research – Effect of Oral L-Glutamine Supplementation on Covid-19 Treatment, which appeared in the July 2020, open science journal Clinical Nutrition Experimental – researchers from Biruni University Faculty of Medicine in Afghanistan – conclude that, “adding enteral L-Glutamine to the normal nutrition in the early period of Covid-19 infection, may lead to a shortened hospital stay and lead to less need for ICU.”Glutamine, a conditionally essential amino acid, is the most abundant amino acid, containing 60% of the total free amino acids in the body – with the main synthesis sources circulating in plasma being skeletal muscle, adipose tissue, and lungs. Glutamine is found in dairy foods, such as yogurt, cottage cheese, and all forms of whey protein powder – blend, isolate, and hydrolysate.Glutamine performs most of the transport of nitrogen from the skeletal muscle to the visceral (abdominal) tissues, and, is used as a glucose-efficient primary fuel for many rapidly dividing cells, including enterocytes, colonocytes, lymphocytes, and fibroblasts, comment the researchers.As for a direct immune modulation effect, glutamine is a precursor to the powerful, endogenous liver antioxidant glutathione. “It is one of the most researched amino acids on multiple aspects of medical nutritional care, including conditions, such as gastrointestinal diseases, oncology, burn injury, HIV/AIDS, and chronic wound management,” as noted in the Biruni research.To reach their conclusions, the Afghan investigators screened 381 Covid-19 patients – sixty meeting the inclusion criteria - those who had lower respiratory tract involvement in computed thorax tomography (thorax CT), and positive real-time reverse-transcriptase-polymerase-chain reaction (RT-PCR) test in oro-nasopharyngeal swab.The study demographics included, “thirty Covid-19 patients (12 female, 58.2 ± 8.4) using L-Glutamine and 30 Covid-19 patients (14 female, 58.8 ± 7.4) with similar age, gender, and clinical status,” as a control group.In addition to appropriate laboratory analysis, C-reactive protein (inflammatory marker), complete blood count, kidney and liver function, among others, the nutritional status of all patients, body mass index, any weight loss in the last three months, was also recorded.Read the rest at MaxWellNutrition.com.
narrated by Chris Gratien featuring Joshua White, Neelam Khoja, Aslıhan Gürbüzel, and Maryam Patton | The political expansion of the Umayyad and Abbasid periods brought a wide range of territories into the Islamic fold. By the end of the 9th century, the Abbasid Empire could no longer exert central authority over its vast caliphate. Semi-autonomous governors throughout the Islamic world would gradually form their own dynasties. In the eastern portion of the Islamic world, this resulted in the rise of a number of Persian and Turkic dynasties that rather than displacing the Arabo-Islamic culture of early Islam, fused it with a Persianate tradition of statecraft, literature, and scholarship. In this episode, we're exploring the Turco-Persian dynasties of the 9th-13th centuries. We'll discuss the works of scholars like Ibn Sina, Abu Rayhan al-Biruni, Abu Hamid al-Ghazali, and Jalal ad-Din Muhammad Rumi and their far-reaching impacts in the Islamic world and beyond. In addition to examining the evolution of Islamic polities, we'll shed light on the rise of Sufism and how it tied the new regions of the Islamic world together. We'll call that world "Rumi's world" after the 13th century mystic, scholar, and poet who was born in Khorasan but rose to fame in the newly conquered lands of the Seljuk Empire in Anatolia. « Click for More »
narrated by Chris Gratien featuring Joshua White, Neelam Khoja, Aslıhan Gürbüzel, and Maryam Patton | The political expansion of the Umayyad and Abbasid periods brought a wide range of territories into the Islamic fold. By the end of the 9th century, the Abbasid Empire could no longer exert central authority over its vast caliphate. Semi-autonomous governors throughout the Islamic world would gradually form their own dynasties. In the eastern portion of the Islamic world, this resulted in the rise of a number of Persian and Turkic dynasties that rather than displacing the Arabo-Islamic culture of early Islam, fused it with a Persianate tradition of statecraft, literature, and scholarship. In this episode, we're exploring the Turco-Persian dynasties of the 9th-13th centuries. We'll discuss the works of scholars like Ibn Sina, Abu Rayhan al-Biruni, Abu Hamid al-Ghazali, and Jalal ad-Din Muhammad Rumi and their far-reaching impacts in the Islamic world and beyond. In addition to examining the evolution of Islamic polities, we'll shed light on the rise of Sufism and how it tied the new regions of the Islamic world together. We'll call that world "Rumi's world" after the 13th century mystic, scholar, and poet who was born in Khorasan but rose to fame in the newly conquered lands of the Seljuk Empire in Anatolia. « Click for More »
Al Biruni; lahir 4 September 973 – meninggal 13 Desember 1048 pada umur 75 tahun) merupakan matematikawan Persia, astronom, fisikawan, sarjana, penulis ensiklopedia, filsuf, pengembara, sejarawan, ahli geografi, ahli farmasi dan guru, yang banyak menyumbang kepada bidang matematika, filsafat, obat-obatan. Abu Raihan Al-Biruni dilahirkan di Khawarazmi, Turkmenistan atau Khiva di kawasan Danau Aral di Asia Tengah yang pada masa itu terletak dalam kekaisaran Persia. Dia belajar matematika dan pengkajian bintang dari Abu Nashr Mansur --- Send in a voice message: https://anchor.fm/saptono-soemarsono/message
emil Meriç'in Kültürden irfana adlı eserini incelemeye çalıştık. Eserin içinde müsteşrikler, tanzimat dönemi aydınları, Biruni tahkik ma'lil hind, antrapoloji, evrimsel sosyoloji psikoloji, egzotizm ve mistik düşünceler, bid'at kavramı vb pek çok konu hakkında konuştuk. Umarım faydalı olur.
Wir springen diesmal ins Jahr 1000 nach der Zeitenwende. Ort des Geschehens ist eine Stadt, die im heutigen Iran liegt, Protagonist ist ein Gelehrter, der heute in erster Linie als Al-Biruni bekannt ist. Der Universalgelehrte, zu diesem Zeitpunkt erst 29 Jahre alt, erhält einen kuriosen Auftrag: er soll für seinen Herrn das ultimative Geschichtswerk schreiben. Wir sprechen darüber, mit welchen Schwierigkeiten al-Biruni dabei zu kämpfen hat, und warum er ohne Weiteres der Vater der Globalgeschichte genannt werden könnte. Quelle: https://www.zeitsprung.fm/podcast/zs158/
Wir springen diesmal ins Jahr 1000 nach der Zeitenwende. Ort des Geschehens ist ein Ort, der im heutigen Iran liegt, Protagonist ist ein Gelehrter, der heute in erster Linie als Al-Biruni bekannt ist. Der Universalgelehrte, zu diesem Zeitpunkt erst 29 Jahre alt, erhält einen kuriosen Auftrag: er soll für seinen Herrn das ultimative Geschichtswerk schreiben. Wir sprechen darüber, mit welchen Schwierigkeiten al-Biruni dabei zu kämpfen hat, und warum er ohne Weiteres der Vater der Globalgeschichte genannt werden könnte.
Das Universum ist voll mit Sternen, Galaxien, Planeten und jeder Menge anderer cooler Dinge. Jedes davon hat seine Geschichten und die Sternengeschichten erzählen sie. Der Podcast zum Blog "Astrodicticum Simplex"
Melvyn Bragg and his guests discuss the Central Asian polymath al-Biruni and his eleventh-century book the India.Born in around 973 in the central Asian region of Chorasmia, al-Biruni became an itinerant scholar of immense learning, a master of mathematics, medicine, astronomy and many languages. He corresponded with the age's greatest scientist, Avicenna, and made significant contributions to many fields of knowledge.In 1017 al-Biruni became a member of the court of the ruler Mahmud of Ghazna. Over the course of the next thirteen years he wrote the India, a comprehensive account of Hindu culture which was the first book about India by a Muslim scholar. It contains detailed information about Hindu religion, science and everyday life which have caused some to call it the first work of anthropology.With:James MontgomeryProfessor of Classical Arabic at the University of CambridgeHugh KennedyProfessor of Arabic in the School of Oriental and African Studies at the University of LondonAmira BennisonSenior Lecturer in Middle Eastern and Islamic Studies at the University of CambridgeProducer: Thomas Morris.
Melvyn Bragg and his guests discuss the Central Asian polymath al-Biruni and his eleventh-century book the India.Born in around 973 in the central Asian region of Chorasmia, al-Biruni became an itinerant scholar of immense learning, a master of mathematics, medicine, astronomy and many languages. He corresponded with the age's greatest scientist, Avicenna, and made significant contributions to many fields of knowledge.In 1017 al-Biruni became a member of the court of the ruler Mahmud of Ghazna. Over the course of the next thirteen years he wrote the India, a comprehensive account of Hindu culture which was the first book about India by a Muslim scholar. It contains detailed information about Hindu religion, science and everyday life which have caused some to call it the first work of anthropology.With:James MontgomeryProfessor of Classical Arabic at the University of CambridgeHugh KennedyProfessor of Arabic in the School of Oriental and African Studies at the University of LondonAmira BennisonSenior Lecturer in Middle Eastern and Islamic Studies at the University of CambridgeProducer: Thomas Morris.
Melvyn Bragg and his guests discuss the Central Asian polymath al-Biruni and his eleventh-century book the India.Born in around 973 in the central Asian region of Chorasmia, al-Biruni became an itinerant scholar of immense learning, a master of mathematics, medicine, astronomy and many languages. He corresponded with the age's greatest scientist, Avicenna, and made significant contributions to many fields of knowledge.In 1017 al-Biruni became a member of the court of the ruler Mahmud of Ghazna. Over the course of the next thirteen years he wrote the India, a comprehensive account of Hindu culture which was the first book about India by a Muslim scholar. It contains detailed information about Hindu religion, science and everyday life which have caused some to call it the first work of anthropology.With:James MontgomeryProfessor of Classical Arabic at the University of CambridgeHugh KennedyProfessor of Arabic in the School of Oriental and African Studies at the University of LondonAmira BennisonSenior Lecturer in Middle Eastern and Islamic Studies at the University of CambridgeProducer: Thomas Morris.
In this episode we look at the astronomical work done during the Golden Age of Islamic Science. This includes the work sponsored by the Abbasid caliph al-Ma'mun, the work of al-Balkhi, al-Battani, al-Biruni and ibn al-Haytham. We conclude with material covering the Andalusian Revolt and the Maragha Revolution.
A look at the evidence gathered by the Greek, Hellenistic and Arabic natural philosophers that determined the size and shape of the Earth. Aristotle's lines of evidence are discussed as are the measurements of Eratosthenes, Posidonius and al-Biruni. We also take a look at the myth that it was Columbus who first thought the Earth was round and how it arose.
Radio 3 continues its series of portraits of some of the more remarkable figures and events from the Islamic Golden Age - an era which saw huge changes in empires, medicine, architectural achievements and philosophical thought. In this evening's essay, Professor James Montgomery sheds light on the scholar al-Biruni. An exceptionally gifted mathematician, he devoted much of his life to astronomy and chronometry in an effort to measure, capture and contain time. He lived a long life devoted to scholarship and wrote more than 140 books which influenced intellectual thought of the period and beyond.Producer: Sarah Taylor.
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