Podcasts about Pindar

This week, a full complement of hosts is joined by Prof. Patrick Callahan, Assistant Professor of English and Humanities at St. Gregory the Great Seminary to discuss Pindar's The Odes. A Theban poet for hire, Pindar's works present some unique challenges in disentangling their true meaning, and what he was actually like. Fortunately, Prof. Callahan has spent years deciphering every line we have of Pindar, and walks the cast through how to best understand his works. Plus: the first Greek reading of a work on the show!

Od oktobra l.2009 Društvo za antične in humanistične študije Slovenije organizira Grošljev simpozij, s katerim poleg spomina na pokojnega klasičnega filologa Milana Grošlja (1902-1979) predvsem skrbi za ohranjanje preostankov klasične izobrazbe v našem prostoru. Pretekli teden (18. - 20. marec) so v Atriju ZRC SAZU skupaj z Inštitutom za arheologijo ZRC SAZU pripravili že 16. po vrsti Grošljev simpozij, ki se ga je zadnja leta nekako prijelo ime »Grošljevi dnevi«. Tokratna tema oziroma delovni naslov srečanja zgodovinarjev, klasičnih filologov, arheologov, antropologov in drugih humanističnih profilov je bila »Pindarjeve ode in njihov čas: Forminga zlata« (forminga je antični liri soroden glasbeni instrument). Prvovrstni kanonski avtor, starogrški pesnik zbȏrovske lirike Pindar (518-438 pr.n.št.) je bil klasik, ki so ga v naš jezik prevajali razmeroma malo, tako da je simpozij v treh popoldnevih skušal z obstoječega vira odstrniti širino in globino te lirike in predvsem časa v katerem jo je pesnik usvarjal. Prvi dan je bil v znamenju prevajanja pesnika in izdaje nove študije o njem, drugi se je posvečal zgodovinsko-arheološkim platem športnih iger pri Starih, sklepni pa je izzvenel v poskusu vživetja v Pindarjev duhovni svet. V našem studiu smo se o fenomenu obdobja in lirike Pindarja v njegovem in sprejemu v našem kulturnem okolju skozi čas pogovarjali s tremi gosti, dr. Nado Grošelj, osrednjo organizatorico simpozija od začetka, prevajalcem pesnika doc. dr. Branetom Senegačnikom in postdiplomskim študentom Rokom Ribičem (vsi iz UL FF). FOTO: Z leve Rok Ribič, Nada Grošelj in Brane Senegačnik v avli radia VIR: Program Ars

Pindar, eden najbolj čislanih – pa čeprav na Slovenskem razmeroma malo branih – pesnikov antične Grčije, je v železni kanon zahodne literature vstopil s t. i. epinikiji, pesmimi, v katerih je slavil olimpijske zmagovalceOb svetovnem dnevu poezije smo se posvetili enemu največjih, najvplivnejših, a danes najbrž tudi najmanj branih pesnikov v zahodnem literarnem kanonu, Pindarju. Posvetili smo se, drugače rečeno, avtorju, ki se ga očitno drži nekaj globoko paradoksalnega; kako je namreč nekdo lahko obenem velik in pozabljen? Še več: kako je mogoče, da starorimski učenjak Kvintilijan prepričano zatrjuje, da je med grškimi lirskimi pesniki prav Pindar »daleč pred drugimi po veličastnem zanosu, modrih reklih, figurah, bogastvu vsebine in besedišča in po govorniškem veletoku,« da pa se, po drugi plati, znameniti francoski razsvetljenec Voltaire razburjeno sprašuje, zakaj neki naj bi bilo treba venomer občudovati Pindarjeve »verze , ki jih nihče ne razume«? Odgovor, ki se na prvi pogled tu ponuja, je slej ko prej ta, da se v počasnem teku stoletij estetski okus bralk in bralcev pač spreminja in da tisto, kar je ugajalo ljudem v antiki, kratko malo ne nagovarja več novoveških bralcev. No, od tu pa menda tudi ni več daleč do sklepa, da nam danes res ni treba motiti prahu, ki se zlagoma nabira na knjižnih policah s Pindarjevimi pesmimi. A kaj, ko je dr. Vid Snoj, predavatelj na Oddelku za primerjalno književnost in literarno teorijo ljubljanske Filozofske fakultete, pred nedavnim izdal Pindarju posvečeno študijo – pod naslovom Vrhovi v globini II je izšla pri založbi KUD Logos –, v kateri prepričljivo dokazuje, da nas Pindarjeva lirika, če jo seveda znamo pogledati s pravega zornega kota, lahko nagovori, da lahko celo izreče nekaj temeljnega, ključnega o človeški bivanjski izkušnji in da bi torej tisti prah, ki ravnodušno prši na Pindarjeve knjige, vendarle veljalo odpihniti. O čem torej Pindar piše, kakšne probleme njegova lirika odpira in kaj nam njegovi verzi navsezadnje sporočajo, smo v pogovoru z dr. Vidom Snojem preverjali v tokratnem Kulturnem fokusu. Foto: Zevsovo svetišče v Olimpiji (Goran Dekleva)

Dj.Pindar Early Warm HipHop & R&B by OneVoiceFamilySoundSystem

SEL.PRINCE X DJ.PINDAR FREESTYLE MIX. 2025 by OneVoiceFamilySoundSystem

Note to listeners: Humans of Travel is on hiatus for the winter, with new, full-length episodes resuming Spring 2025. This is a bonus Humans in the Hot Seat Episode, recorded at SmartFlyer's CORE conference in Lake Louise, Alberta, last month. This episode is released in conjunction with a Trade Secrets episode on email marketing, with SmartFlyer's Kayla Douglas. Welcome to Humans in the Hot Seat, a spinoff series of Humans of Travel. This is Emma Weissmann, Executive Editor at TravelAge West, and your host. This week, we are sitting down with Erina Pindar, Managing Partner and COO of luxury travel agency SmartFlyer. Pindar is a veteran of Humans of Travel – her previous episode was recorded in 2020 with former host Valerie Chen. But for her return to the show, we chat all about what it takes to build a successful brand, beyond colors and fonts. How do brands remain authentic, but not "too perfect?" What was Pindar's goals when she rebranded SmartFlyer years ago? Find out this, and more, during our episode. This episode is coming out out in conjunction with a new episode of Trade Secrets, a joint production of TravelAge West and Travel Weekly. On that podcast, we will be interviewing SmartFlyer's Kayla Douglas, director of content, about another unique form of branding: e-marketing. Head on over to the Trade Secrets feed for a listen.Join us next week for an episode with our podcast sponsor, Riverside Luxury Cruises. RESOURCES MENTIONED IN THIS EPISODE SmartFlyerErina Pindar on Humans of Travel in 2020: SmartFlyer's Erina Pindar on How Her Childhood in Asia Shaped Her Worldview, Plus the 411 on Branding Trade Secrets PodcastContact Pindar on Instagram: @theSmartFlyer @erinapindar From TravelAge West: 5 Things We Learned at SmartFlyer's 2025 CORE Conference ABOUT YOUR HOST Emma Weissmann is the Executive Editor of TravelAge West, a print magazine and website for travel advisors based in the Western U.S. She is also the co-host of Trade Secrets, a podcast created with sister publication Travel Weekly. TravelAge West also produces national trade publications Explorer and Family Getaways, as well as events including the Future Leaders in Travel Retreat, Global Travel Marketplace West, the WAVE Awards gala and the Napa Valley Leadership Forum. ABOUT THE SHOW TravelAge West’s award-winning podcast, “Humans of Travel,” features conversations with exceptional people who have compelling stories to tell. Listeners will hear from the travel industry’s notable authorities, high-profile executives, travel advisors and rising stars as they share the highs and lows that make them human.See omnystudio.com/listener for privacy information.

Send us a textLawyers were two of Fairfax, Northern Virginia criminal defense lawyer Jonathan Katz's early inspirations on the taijiquan / tai ch'i ch'uan path, those being the late Victor Crawford and this episode's guest, Leonard "Len" J. Kennedy. Vic was an energetic and engaging lawyer, who early in Jon Katz's criminal defense career told about his years-long practice of this martial art. Seeking a personal breakthrough, a few years later, Jon asked Vic to recommend a taijiquan teacher. Victor mailed Jon pamphlets about several teachers, including Glen Echo taijiquan. There, Jon learned from Ellen and Len Kennedy who met as students of Alice and Robert W. Smith, the first western student of Cheng Man Ch'ing, who was fundamental in bringing taijiquan to the United States and spreading its popularity for serious study and practice. Ellen and Len have also studied with Benjamin Pang Jeng Lo (who has also taught my later taijiquan teachers David Walls Kaufman and Julian Chu), whose local sessions I have attended several times. Len Kennedy is a communications lawyer who became general counsel of Nextel and Sprint, and later became the first general counsel of the Consumer Financial Protection Board. In this episode, Len discusses how he has integrated taijiquan into his life and very demanding career, and how criminal defense lawyers and criminal defendants can achieve more by engaging in wise action rather than brute force. Here are some great words of wisdom from Len to me and his other students during his teaching sessions: "No hurry, no worry." "When you are fatigued, do t'ai chi." How do you deal with change? Do you resist the change, or work with the change? When you are standing still, what is still moving? (Your blood, breath, heart and cells, for instance.) Separately, Len has said that internally, during one of "those meetings," the t'ai chi practitioner does t'ai chi, through relaxing and sinking into one's chair or into the ground if standing. Len says: "T'ai Chi is a skill, an art and a Way that promotes internal growth, sensitivity through development of the heart, mind and spirit. Practice helps us to 'become what we are' in the words of the Greek poet Pindar and a human being in the fullest sense in the words of Professor Cheng." He sums it up with: "Move daily, Breathe deeply, Live fully." This podcast with Fairfax, Virginia criminal / DUI lawyer Jon Katz is playable on all devices at podcast.BeatTheProsecution.com. For more information, visit https://KatzJustice.com or contact us at info@KatzJustice.com, 703-383-1100 (calling), or 571-406-7268 (text). If you like what you hear on our Beat the Prosecution podcast, please take a moment to post a review at our Apple podcasts page (with stars only, or else also with a comment) at https://podcasts.apple.com/us/podcast/beat-the-prosecution/id1721413675

The stories of Zeus and two goddesses defined by prophecies and patriarchy. Submit to the quarterly Q&A at mythsbaby.com/questions and get ad-free episodes and so, so much more, by subscribing to the Oracle Edition at patreon.com/mythsbaby CW/TW: far too many Greek myths involve assault. Given it's fiction, and typically involves gods and/or monsters, I'm not as deferential as I would be were I referencing the real thing. Sources: Hesiod's Theogony, translated by HG Evelyn-White; Pindar's Isthmian Ode 8, translated by Diane Arnson Svarlien; Nemean Ode 4 from Theoi.com; Maciej Paprocki's "The Rape and Binding of Thetis in Its Mythological Context" from The Staying Power of Thetis. Attributions and licensing information for music used in the podcast can be found here: mythsbaby.com/sources-attributions.See omnystudio.com/listener for privacy information.

Nyaris 10 tahun sejak kemunculannya di Tanah Air, pinjaman online (pinjol) terus mengemuka sebagai salah satu sumber pembiayaan masyarakat masa kini. Namun seiring waktu berjalan, pinjol justru kerap terasosiasikan dengan hal negatif yang membawa masyarakat dalam kesulitan.  Seperti apa dampak kehadiran pinjol ilegal yang selama beberapa tahun terakhir menjamur kepada perusahaan-perusahaan fintech lending sejauh ini? Dengarkan obrolannya bersama Ketua Bidang Edukasi, Literasi, dan Riset AFPI, Marcella Wijayanti

In this episode, I review Meditation 13 from Book 2 of Meditations, where Marcus Aurelius reflects on the futility of constantly seeking to understand or judge others instead of focusing on our own alignment with Nature. Marcus references Pindar to illustrate how some people waste their lives in endless speculation, failing to see that true fulfillment comes from connecting with the divine reason, or “Daimon,” within each of us. This Daimon represents our inner sense of virtue and alignment with Nature, not an external god. Marcus reminds us that serving this inner divinity means keeping it unsullied by petty concerns, resentment, or trivial worries. The meditation also addresses the judgment of others, encouraging us to consider the quality of those whose approval we seek. Are they motivated by virtue, or are they driven by shallow pursuits? Marcus believes that when people misunderstand or act against Nature, it is not due to inherent evil but rather ignorance of what is truly good. This ignorance is like a blindness, a disability more severe than the inability to distinguish light from dark. To the Stoics, all vice stems from a lack of understanding, and nothing is worse than living in ignorance of Nature's moral law. "Nothing is more wretched than the man who goes round and round everything, and, as Pindar says, 'searches the bowels of the earth,' and seeks by conjecture to sound the minds of his neighbours, but fails to perceive that it is enough to abide with the Divinity that is within himself and to do Him genuine service. Now that service is to keep Him unsullied by passion, trifling, and discontent with what comes from God or men. What comes from the Gods is to be revered because of excellence; what comes from men is dear because they are of one kindred with himself; pitiful too sometimes, humanly speaking, by reason of their ignorance of good and ill. This disablement is more grievous than that which robs the eyes of the power to distinguish light from darkness." - Meditations 2.13 -- Interested in a London event? Fill out this form : https://stoicismpod.com/london Go ad-free : https://stoicismpod.com/members Follow the print publication : https://stoicismpod.com/print Take the free course : https://understandingstoicism.com Order my book : https://stoicismpod.com/book Source Text : https://stoicismpod.com/far Learn more about your ad choices. Visit megaphone.fm/adchoices

The idea of sexual fluidity may seem new, but it is at least as old as the ancient Greeks, who wrote about queer experiences with remarkable frankness, wit, and insight. Sarah Nooter's  How to Be Queer: An Ancient Guide to Sexuality (Princeton UP, 2024) is an infatuating collection of these writings about desire, love, and lust between men, between women, and between humans and gods, in lucid and lively new translations. Filled with enthralling stories, this anthology invites readers of all sexualities and identities to explore writings that describe many kinds of erotic encounters and feelings, and that envision a playful and passionate approach to sexuality as part of a rich and fulfilling life. How to Be Queer starts with Homer's Iliad and moves through lyric poetry, tragedy, comedy, philosophy, and biography, drawing on a wide range of authors, including Sappho, Plato, Anacreon, Pindar, Theognis, Aristophanes, and Xenophon. It features both beautiful poetry and thought-provoking prose, emotional outpourings and humorous anecdotes. From Homer's story of the relationship between Achilles and Patroclus, one of the most intense between men in world literature, to Sappho's lyrics on the pleasures and pains of loving women, these writings show the many meanings of what the Greeks called eros. Complete with brief introductions to the selections, and with the original Greek on facing pages, How to Be Queer reveals what the Greeks knew long ago--that the erotic and queer are a source of life and a cause for celebration. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The idea of sexual fluidity may seem new, but it is at least as old as the ancient Greeks, who wrote about queer experiences with remarkable frankness, wit, and insight. Sarah Nooter's  How to Be Queer: An Ancient Guide to Sexuality (Princeton UP, 2024) is an infatuating collection of these writings about desire, love, and lust between men, between women, and between humans and gods, in lucid and lively new translations. Filled with enthralling stories, this anthology invites readers of all sexualities and identities to explore writings that describe many kinds of erotic encounters and feelings, and that envision a playful and passionate approach to sexuality as part of a rich and fulfilling life. How to Be Queer starts with Homer's Iliad and moves through lyric poetry, tragedy, comedy, philosophy, and biography, drawing on a wide range of authors, including Sappho, Plato, Anacreon, Pindar, Theognis, Aristophanes, and Xenophon. It features both beautiful poetry and thought-provoking prose, emotional outpourings and humorous anecdotes. From Homer's story of the relationship between Achilles and Patroclus, one of the most intense between men in world literature, to Sappho's lyrics on the pleasures and pains of loving women, these writings show the many meanings of what the Greeks called eros. Complete with brief introductions to the selections, and with the original Greek on facing pages, How to Be Queer reveals what the Greeks knew long ago--that the erotic and queer are a source of life and a cause for celebration. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

The idea of sexual fluidity may seem new, but it is at least as old as the ancient Greeks, who wrote about queer experiences with remarkable frankness, wit, and insight. Sarah Nooter's  How to Be Queer: An Ancient Guide to Sexuality (Princeton UP, 2024) is an infatuating collection of these writings about desire, love, and lust between men, between women, and between humans and gods, in lucid and lively new translations. Filled with enthralling stories, this anthology invites readers of all sexualities and identities to explore writings that describe many kinds of erotic encounters and feelings, and that envision a playful and passionate approach to sexuality as part of a rich and fulfilling life. How to Be Queer starts with Homer's Iliad and moves through lyric poetry, tragedy, comedy, philosophy, and biography, drawing on a wide range of authors, including Sappho, Plato, Anacreon, Pindar, Theognis, Aristophanes, and Xenophon. It features both beautiful poetry and thought-provoking prose, emotional outpourings and humorous anecdotes. From Homer's story of the relationship between Achilles and Patroclus, one of the most intense between men in world literature, to Sappho's lyrics on the pleasures and pains of loving women, these writings show the many meanings of what the Greeks called eros. Complete with brief introductions to the selections, and with the original Greek on facing pages, How to Be Queer reveals what the Greeks knew long ago--that the erotic and queer are a source of life and a cause for celebration. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies

The idea of sexual fluidity may seem new, but it is at least as old as the ancient Greeks, who wrote about queer experiences with remarkable frankness, wit, and insight. Sarah Nooter's  How to Be Queer: An Ancient Guide to Sexuality (Princeton UP, 2024) is an infatuating collection of these writings about desire, love, and lust between men, between women, and between humans and gods, in lucid and lively new translations. Filled with enthralling stories, this anthology invites readers of all sexualities and identities to explore writings that describe many kinds of erotic encounters and feelings, and that envision a playful and passionate approach to sexuality as part of a rich and fulfilling life. How to Be Queer starts with Homer's Iliad and moves through lyric poetry, tragedy, comedy, philosophy, and biography, drawing on a wide range of authors, including Sappho, Plato, Anacreon, Pindar, Theognis, Aristophanes, and Xenophon. It features both beautiful poetry and thought-provoking prose, emotional outpourings and humorous anecdotes. From Homer's story of the relationship between Achilles and Patroclus, one of the most intense between men in world literature, to Sappho's lyrics on the pleasures and pains of loving women, these writings show the many meanings of what the Greeks called eros. Complete with brief introductions to the selections, and with the original Greek on facing pages, How to Be Queer reveals what the Greeks knew long ago--that the erotic and queer are a source of life and a cause for celebration. Learn more about your ad choices. Visit megaphone.fm/adchoices

The idea of sexual fluidity may seem new, but it is at least as old as the ancient Greeks, who wrote about queer experiences with remarkable frankness, wit, and insight. Sarah Nooter's  How to Be Queer: An Ancient Guide to Sexuality (Princeton UP, 2024) is an infatuating collection of these writings about desire, love, and lust between men, between women, and between humans and gods, in lucid and lively new translations. Filled with enthralling stories, this anthology invites readers of all sexualities and identities to explore writings that describe many kinds of erotic encounters and feelings, and that envision a playful and passionate approach to sexuality as part of a rich and fulfilling life. How to Be Queer starts with Homer's Iliad and moves through lyric poetry, tragedy, comedy, philosophy, and biography, drawing on a wide range of authors, including Sappho, Plato, Anacreon, Pindar, Theognis, Aristophanes, and Xenophon. It features both beautiful poetry and thought-provoking prose, emotional outpourings and humorous anecdotes. From Homer's story of the relationship between Achilles and Patroclus, one of the most intense between men in world literature, to Sappho's lyrics on the pleasures and pains of loving women, these writings show the many meanings of what the Greeks called eros. Complete with brief introductions to the selections, and with the original Greek on facing pages, How to Be Queer reveals what the Greeks knew long ago--that the erotic and queer are a source of life and a cause for celebration.

The idea of sexual fluidity may seem new, but it is at least as old as the ancient Greeks, who wrote about queer experiences with remarkable frankness, wit, and insight. Sarah Nooter's  How to Be Queer: An Ancient Guide to Sexuality (Princeton UP, 2024) is an infatuating collection of these writings about desire, love, and lust between men, between women, and between humans and gods, in lucid and lively new translations. Filled with enthralling stories, this anthology invites readers of all sexualities and identities to explore writings that describe many kinds of erotic encounters and feelings, and that envision a playful and passionate approach to sexuality as part of a rich and fulfilling life. How to Be Queer starts with Homer's Iliad and moves through lyric poetry, tragedy, comedy, philosophy, and biography, drawing on a wide range of authors, including Sappho, Plato, Anacreon, Pindar, Theognis, Aristophanes, and Xenophon. It features both beautiful poetry and thought-provoking prose, emotional outpourings and humorous anecdotes. From Homer's story of the relationship between Achilles and Patroclus, one of the most intense between men in world literature, to Sappho's lyrics on the pleasures and pains of loving women, these writings show the many meanings of what the Greeks called eros. Complete with brief introductions to the selections, and with the original Greek on facing pages, How to Be Queer reveals what the Greeks knew long ago--that the erotic and queer are a source of life and a cause for celebration. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/lgbtq-studies

The idea of sexual fluidity may seem new, but it is at least as old as the ancient Greeks, who wrote about queer experiences with remarkable frankness, wit, and insight. Sarah Nooter's  How to Be Queer: An Ancient Guide to Sexuality (Princeton UP, 2024) is an infatuating collection of these writings about desire, love, and lust between men, between women, and between humans and gods, in lucid and lively new translations. Filled with enthralling stories, this anthology invites readers of all sexualities and identities to explore writings that describe many kinds of erotic encounters and feelings, and that envision a playful and passionate approach to sexuality as part of a rich and fulfilling life. How to Be Queer starts with Homer's Iliad and moves through lyric poetry, tragedy, comedy, philosophy, and biography, drawing on a wide range of authors, including Sappho, Plato, Anacreon, Pindar, Theognis, Aristophanes, and Xenophon. It features both beautiful poetry and thought-provoking prose, emotional outpourings and humorous anecdotes. From Homer's story of the relationship between Achilles and Patroclus, one of the most intense between men in world literature, to Sappho's lyrics on the pleasures and pains of loving women, these writings show the many meanings of what the Greeks called eros. Complete with brief introductions to the selections, and with the original Greek on facing pages, How to Be Queer reveals what the Greeks knew long ago--that the erotic and queer are a source of life and a cause for celebration. Learn more about your ad choices. Visit megaphone.fm/adchoices

The idea of sexual fluidity may seem new, but it is at least as old as the ancient Greeks, who wrote about queer experiences with remarkable frankness, wit, and insight. Sarah Nooter's  How to Be Queer: An Ancient Guide to Sexuality (Princeton UP, 2024) is an infatuating collection of these writings about desire, love, and lust between men, between women, and between humans and gods, in lucid and lively new translations. Filled with enthralling stories, this anthology invites readers of all sexualities and identities to explore writings that describe many kinds of erotic encounters and feelings, and that envision a playful and passionate approach to sexuality as part of a rich and fulfilling life. How to Be Queer starts with Homer's Iliad and moves through lyric poetry, tragedy, comedy, philosophy, and biography, drawing on a wide range of authors, including Sappho, Plato, Anacreon, Pindar, Theognis, Aristophanes, and Xenophon. It features both beautiful poetry and thought-provoking prose, emotional outpourings and humorous anecdotes. From Homer's story of the relationship between Achilles and Patroclus, one of the most intense between men in world literature, to Sappho's lyrics on the pleasures and pains of loving women, these writings show the many meanings of what the Greeks called eros. Complete with brief introductions to the selections, and with the original Greek on facing pages, How to Be Queer reveals what the Greeks knew long ago--that the erotic and queer are a source of life and a cause for celebration. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day

In this episode, Erik Rostad discusses book 9 from his 2024 Reading List – The Odes by Pindar. Show Notes Pindar Purchase The Odes by Pindar / Translation by C.M. Bowra Support the Podcast – Hire EPR Creations for Online Consulting The Books of Titans Book Subscription with Landmark Booksellers The Great Books Reading List 2024 Reading... The post The Odes by Pindar appeared first on Books of Titans.

In the fifth episode of Among the Ancients II we turn to Greek lyric, focusing on Pindar's victory odes, considered a benchmark for the sublime since antiquity, and the vivid, narrative-driven dithyrambs of Bacchylides. Through close reading, Emily and Tom tease out allusions, lexical flourishes and formal experimentation, and explain the highly contextual nature of these tightly choreographed, public-facing poems. They illustrate how precarious work could be for a praise poet in a world driven by competition – striking the right note to please your patron, guarantee the next gig, and stay on good terms with the gods.This is an extract from the episode. To listen in full and to our other Close Readings series, sign up:Directly in Apple Podcasts: https://apple.co/3pJoFPqIn other podcast apps: lrb.me/closereadingsEmily Wilson is Professor of Classical Studies at the University of Pennsylvania and Thomas Jones is an editor at the London Review of Books.Get in touch: podcasts@lrb.co.uk Hosted on Acast. See acast.com/privacy for more information.

Welcome to Episode 223 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where you will find a discussion thread for each of our podcast episodes and many other topics.Last week when Joshua was away we discussed with Don some of the most important high-level conclusions we can learn about Epicurus based on Cicero's attacks against it. We will continue to apply those as we proceed to the end of Book two, but when we were last in Cicero's text we were dealing with Cicero's claim that the Epicurean happy man model will not only not be constantly happy, because he will sometimes be wretched; but that Epicurean philosophy can never prove its point so long as it connects everything with pleasure and pain. This week we pick up with Cicero saying that as a result, Epicureans like Torquatus should "abandon pleasure to the beasts."XXXIII ... Hence, Torquatus, we must discover some other form of the highest good for man; let us abandon pleasure to the beasts, whom you are accustomed to summon as witnesses about the supreme good. What if even beasts very often, under the guidance of the peculiar constitution of each, shew some of them kindness, even at the cost of toil, so that when they bear and rear their young it is very patent that they aim at something different from pleasure? Others again, rejoice in wanderings and in journeys; others in their assemblages imitate in a certain way the meetings of burgesses; in some kinds of birds we see certain signs of affection, as well as knowledge and memory; in many also we see regrets; shall we admit then that in beasts there are certain shadows of human virtues, unconnected with pleasure, while in men them- selves virtue cannot exist unless with a view-to pleasure? And shall we say that man, who far excels all other creatures, has received no peculiar gifts from nature?XXXIV. We in fact, if everything depends upon pleasure, are very far inferior to the beasts, for whom the earth unbidden, without toil of theirs, pours forth from her breast varied and copious food, while we with difficulty or hardly even with difficulty supply ourselves with ours, winning it by heavy toil. Yet I cannot on any account believe that the supreme good is the same for animals and for man. Pray what use is there in such elaborate preparations for acquiring the best accomplishments, or in such a crowd of the most noble occupations, or in such a train of virtues, if all these things are sought after for no other end but that of pleasure? Just as, supposing Xerxes, with his vast fleets and vast forces of cavalry and infantry, after bridging the Hellespont and piercing Athos, after marching over seas, and sailing over the land, then, when he had attacked Greece with such vehemence, had been asked by some one about the reason for such vast forces and so great a war, and had answered that he wanted to carry off some honey from Hymettus, surely such enormous exertions would have seemed purposeless; so precisely if we say that the wise man, endowed and equipped with the most numerous and important accomplishments and excellences, not traversing seas on foot, like the king, or mountains with fleets, but embracing in his thoughts all the heaven, and the whole earth with the entire sea, is in search of pleasure, then we shall be in effect saying that these vast efforts are for the sake of a drop of honey.Believe me, Torquatus, we are born to a loftier and grander destiny; and this is proved not merely by the endowments of our minds, which possess power to recollect countless experiences (in your case power unlimited) and an insight into the future not far removed from prophecy, and honor the governor of passion, and justice the loyal guardian of human fellowship, and a staunch and unwavering disregard of pain and death when there are toils to be endured or dangers to be faced - well, these are the endowments of our minds; I beg you now also to think even of our limbs and our senses, which will appear to you, like the other divisions of our body, not merely to accompany the virtues, but even to do them service. Now if in the body itself there are many things to be preferred to pleasure, strength for example, health, swiftness, beauty, what I ask do you suppose is the case with our minds? Those most learned men of old thought that mind contained a certain heavenly and godlike element. But if pleasure were equivalent to the supreme good, as you assert, it would be an enviable thing to live day and night without intermission in a state of extreme pleasure, all the senses being agitated by, and so to Say, steeped in sweetness of every kind. Now who is there deserving the name of man, that would choose to continue for one whole day in pleasure of such a kind?The Cyrenaics I admit are not averse to it; your friends treat these matters with greater decency; they perhaps with greater consistency. But let us survey in our thoughts not these very important arts, lacking which some men were called inert by our ancestors; what I ask is whether you suppose, I do not say Homer, Archilochus, or Pindar, but Phidias, Polyclitus, or Zeuxis, to have regulated their arts by pleasure. Will then an artist aim higher in order to secure beauty of form than a preeminent citizen in the hope to achieve beauty of action? Now what other reason is there for so serious a misconception, spread far and wide as it is, but that the philosopher who pronounces pleasure to be the supreme good takes counsel, not with that part of his mind in which thought and reflection reside, but with his passions, that is to say, with the most frivolous part of his soul? If gods exist, as even your school supposes, I ask you how they can be happy, when they cannot realize pleasure with their bodily faculties, or if they are happy without that kind of pleasure, why you refuse to allow that wise man can have similar intellectual enjoyment?

In this week's edition of the Weekly Investment Trust Podcast, Jonathan Davis, editor of the Investment Trusts Handbook, reviews the week in the markets and speaks to Richard Pindar, CEO of Book Asset Management, and Ewan Lovett-Turner, head of investment trust research at Deutsche Numis. We are grateful for the support of J.P. Morgan Asset Management, which enables us to keep the podcast free. Section Timestamps: 0:00:39 - This week's guests 0:01:15 - Review of the week 0:02:59 - Corporate news and announcements 0:04:09 - Summary of results 0:05:27 - Money Makers Circle 0:07:12 - J.P.Morgan Global Growth and Income (JGGI) 0:07:41 - Q&A with Richard Pindar 0:08:13 - Reviewing the annual results 0:10:01 - Reducing the discount 0:12:42 - B share scheme 0:18:08 - Liquidity 0:19:39 - The private equity market in general 0:23:39 - Realising investments in the portfolio 0:27:38 - Portfolio concentration 0:30:55 - UK economy impacts on investments 0:37:08 - Q&E with Ewan Lovett-Turner 0:37:17 - Summing up the first quarter 0:40:03 - An end to the buyers' strike? 0:41:17 - Disappointment for alternatives and renewables 0:47:01 - Private equity 0:53:29 - Scottish Mortgage Trust (SMT) 0:55:50 - Consolidation 1:00:22 - Looking ahead 1:03:00 - Close If you enjoy the weekly podcast, you may also find value in joining The Money Makers circle. This is a membership scheme that offers listeners to the podcast an opportunity, in return for a modest monthly or annual subscription, to receive additional premium content, including interviews, performance data, market/portfolio reviews and regular extracts from the editor's notebook. This week, there is no profile due to the Easter break, but future profiles to look out for include Chrysalis Investments (CHRY),STS Global Income & Growth (STS), and Artemis Alpha (ATS). Remember to look out for the latest edition of our new expanded weekly subscriber email which summarises Jonathan's latest thoughts along with a new list of his favourite funds, and includes all the regular features available in the Circle. The content of that email is also available for subscribers via the website. For more information about the Money Makers circle, please visit money-makers.co/membership-join. Membership helps to cover the cost of producing the weekly investment trust podcast, which will continue to be free. We are very grateful for your continued support and the enthusiastic response to our more than 200 podcasts since launch. You can find more information, including relevant disclosures, at www.money-makers.co. Please note that this podcast is provided for educational purposes only and nothing you hear should be considered as investment advice. Our podcasts are also available on the Association of Investment Companies website, www.theaic.co.uk. Produced by Ben Gamblin.

Patrick Callahan is director of the Newman Institute for Catholic Thought & Culture at the University of Nebraska-Lincoln as well as Assistant Professor of English & Humanities at St. Gregory the Great Seminary. He did his undergraduate work at the University of Dallas and his graduate work at Fordham University in Classical Philology. While his doctoral work focused on ancient Greek commentaries to the lyric poet Pindar, his recent work focuses on early Jesuit Latin texts.

Adventure Travel, India, Himalayas, Trekking, RaftingVaibhav KalaFounderAquaterra AdventuresGuiding since the beginning of organised and serious adventure travel in the early 90s, he has been at the forefront of conceiving, planning and executing trips that were considered too audacious to run.Those were the days of the telex, fax and shell accounts were barely getting through.We are different in terms of sheer range of trips, the consistency with which they are run, and the quality and safety of each trip. Our trips are less flash-in-the-pan and more consistent departures, into more and more remote regions, valleys and trails.Vaibhav is responsible for helping open up remote Himalayan valleys to adventure tourism, and has helped open up Indian river running like none before – with rivers like the Tons 19 years after it was run in its entirety, the Siang (Upper Brahmaputra), Subansari, Lohit in Arunachal Pradesh, the Pindar. Several of these trips are run by our company alone.https://aquaterra.in/SummaryVaibhav Kala, from Aquaterra Adventures in India, shares his journey in adventure tourism and the challenges and successes he has experienced. He discusses the appeal of the Himalayas and the combination of mountain climbing and river rafting in his business. Vaibhav emphasizes the importance of choosing the right operator and setting expectations for adventure travelers. He also highlights the impact of adventure tourism on local communities and the need for safety regulations in the industry. Vaibhav shares information about the Himalayan Adventure Challenge and the growth of adventure travel in India.TakeawaysAdventure tourism in the Indian Himalayas offers a unique and diverse experience for travelers.Choosing the right operator is crucial for a safe and enjoyable adventure travel experience.Adventure tourism can have a positive impact on local communities by supporting the local economy.Safety regulations and standards are important to ensure the well-being of adventure travelers.Adventure tourism can create lifelong memories and experiences for travelers. Learn more about the Big World Made Small Podcast and join our private community to get episode updates, special access to our guests, and exclusive adventure travel offers at bigworldmadesmall.com.

This lecture was given on October 10th, 2023, at The Ohio State University. For more information on upcoming events, visit us at thomisticinstitute.org/upcoming-events About the Speaker: Patrick Callahan is director of the Newman Institute for Catholic Thought & Culture at the University of Nebraska-Lincoln as well as Assistant Professor of English & Humanities at St. Gregory the Great Seminary. While his doctoral work focused on ancient Greek commentaries to the lyric poet Pindar, his recent work focuses on early Jesuit Latin texts.

The audiobook of Veronica Swift's “An Illuminati Primer”. You may purchase a soft cover or E-book here https://veronicaswift.blog/books/an-illuminati-primer/.

for the winner of the armoured race

For the final introduction to next year's full Close Readings programme, Emily Wilson, celebrated classicist and translator of Homer's Iliad and Odyssey, returns for a second season of Among the Ancients, to take on another twelve vital works of Greek and Roman literature with the LRB's Thomas Jones, loosely themed around ‘truth and lies' – from Aesop's Fables to Marcus Aurelius's Meditations.Authors covered: Hesiod, Aesop, Herodotus, Pindar, Plato, Lucian, Plautus, Terence, Lucan, Tacitus, Juvenal, Apuleius, Marcus Aurelius.First episode released on 24 January 2024, then on the 24th of each month for the rest of the year.How to ListenClose Readings subscriptionDirectly in Apple Podcasts: https://apple.co/3pJoFPqIn other podcast apps: lrb.me/closereadingsClose Readings PlusIn addition to the episodes, receive all the books under discussion; access to webinars with Emily, Tom and special guests including Amia Srinivasan; and shownotes and further reading from the LRB archive.On sale here from 22 November: lrb.me/plus Hosted on Acast. See acast.com/privacy for more information.

For the final introduction to next year's full Close Readings programme, Emily Wilson, celebrated classicist and translator of Homer's Iliad and Odyssey, returns for a second season of Among the Ancients, to take on another twelve vital works of Greek and Roman literature with the LRB's Thomas Jones, loosely themed around ‘truth and lies' – from Aesop's Fables to Marcus Aurelius's Meditations.Authors covered: Hesiod, Aesop, Herodotus, Pindar, Plato, Lucian, Plautus, Terence, Lucan, Tacitus, Juvenal, Apuleius, Marcus Aurelius.First episode released on 24 January 2024, then on the 24th of each month for the rest of the year.How to ListenClose Readings subscriptionDirectly in Apple Podcasts: https://apple.co/3pJoFPqIn other podcast apps: lrb.me/closereadingsClose Readings PlusIn addition to the episodes, receive all the books under discussion; access to webinars with Emily, Tom and special guests including Amia Srinivasan; and shownotes and further reading from the LRB archive.On sale here from 22 November: lrb.me/plus Hosted on Acast. See acast.com/privacy for more information.

Patrick Callahan is director of the Newman Institute for Catholic Thought & Culture at the University of Nebraska-Lincoln as well as Assistant Professor of English & Humanities at St. Gregory the Great Seminary. While his doctoral work focused on ancient Greek commentaries to the lyric poet Pindar, his recent work focuses on early Jesuit Latin texts.

Pindar

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

For Xenocrates of Acragas, winner of the chariot race

for Arcesilas of Cyrene, winner of the Chariot Race

The wise man possesses a great eye--an “inborn eye.” He is on the hunt for prey, for truth or insight about the world, which is snatched up in one bold move from afar, from high up, or hit from afar as an archer hits his target. The art of seeing, of bringing out forgotten truths into the radiant light, in short, wisdom, is an inborn art, it is knowledge by nature or by the blood. By contrast those who have learned--whether it be the mass of the many who need interpreters--or their representatives, the “learned,” the mathontes, the pursuers of the didaktai aretai, that is, the try- hards and intellectuals who are utterly demotic and conventional; these produce mere chatter. Wisdom is a matter of silent insight from afar, an inborn skill; it is not a matter of discussion, endless words, the boisterous chatter of the envious.

The idea of nature and ultimately philosophy itself is argued then, through Nietzsche, to arise out of a primitive understanding of nature as breeding or biology. Accordingly a second and closely related contribution of this thesis is a novel reading of Pindar: the concept of nature is seen to have its origin in the political regime of Archaic Greek aristocracy, and indeed to represent an abstraction or “distillation” of the standard underlying the aristocratic regime.

"in marriage a noble man thinketh not twice of wedding the bad daughter of a bad sire if the father give him many possessions, nor doth a woman disdain the bed of a bad man if he be wealthy, but is fain rather to be rich than to be good. For 'tis possessions they prize; and a noble man weddeth of bad stock and a bad man of noble; race is confounded of riches. In like manner, son of Polypaus, marvel thou not that the race of thy townsmen is made obscure; 'tis because the noble are mixed with the bad." --Theognis 183-92

00:00 Intro 00:27 Market Overview 03:33 Monument Game Sale Ends 07:21 $PEPE Devs Remove Tokens 08:54 Notable Sales: Trippy Fur BAYC, 87 ETH; Spirit Azuki, 70 ETH; byteGAN by Pindar van Arman 12 ETH; The Conductor by BigComic, 2.5 ETH _________ Subscribe to PROOF on YouTube: https://www.youtube.com/channel/UCOaX0Vu-dWB7bNjFMnbBo2A?sub_confirmation=1 Follow us on other platforms: Proof Podcasts Twitter | http://www.twitter.com/proofpodcasts Telegram | https://t.me/proofcountdown NFTstatistics Twitter | http://www.twitter.com/punk9059 Proof Twitter | http://www.twitter.com/proof_xyz NFTstatistics Presentation Deck https://docs.google.com/presentation/d/1FG-pK5qgjKz8sUHUo5AFWT6ng_I06U_0A0K_WL3Bn-A/edit?usp=sharing

The brazen bull, also known as the bronze bull, Sicilian bull, or bull of Phalaris, was a torture and execution device designed in ancient Greece.[1] According to Diodorus Siculus, recounting the story in Bibliotheca historica, Perilaus (or Perillus) of Athens invented and proposed it to Phalaris, the tyrant of Akragas, Sicily, as a new means of executing criminals. The bull was said to be hollow and made entirely out of bronze with a door in one side. According to legends, the brazen bull was designed in the form and size of an actual bull and had an acoustic apparatus that converted screams into the sound of a bull. The condemned were locked inside the device, and a fire was set under it, heating the metal until the person inside was roasted to death. Pindar, who lived less than a century afterwards, expressly associates this instrument of torture with the name of the tyrant Phalaris. FRUMESS is POWERED by ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.riotstickers.com/frumess⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ GET 1000 STICKERS FOR $79  RIGHT HERE - NO PROMO CODE NEED! JOIN THE PATREON FOR LESS THAN A $2 CUP OF COFFEE!! ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.patreon.com/Frumess ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

This lecture was given on April 27th, 2023 at Georgetown University. For more information on upcoming events, please visit our website: thomisticinstitute.org/upcoming-events Speaker Bio: Patrick Callahan is director of the Newman Institute for Catholic Thought & Culture at the University of Nebraska-Lincoln as well as Assistant Professor of English & Humanities at St. Gregory the Great Seminary. He did his undergraduate work at the University of Dallas and his graduate work at Fordham University in Classical Philology. While his doctoral work focused on ancient Greek commentaries to the lyric poet Pindar, his recent work focuses on early Jesuit Latin texts.

About Pindar, stealth Latin, and the collection of demographic data about diversity in Classics. Arum Park is an Associate Professor of Classics at the University of Arizona. After earning a B.A. in Classics from Yale University, Arum taught high school Latin in Pennsylvania for three years. She then left the high school classroom to complete an M.A. and Ph.D. in Classics from the University of North Carolina at Chapel Hill. Over the course of her career in higher education, she has taught courses on a wide variety of Greek and Latin authors, she has published on Hesiod and Ovid, and she has written and presented extensively on the topic of diversity in the field of classical studies. Her most recent book, "Reciprocity, Truth, and Gender in Pindar and Aeschylus," was published in the spring of 2023 by the University of Michigan Press. DEI Conversation Starters for the Introductory Latin Classroom Uses of Stealth Latin This episode was recorded in June of 2023. Quintilian is supported by a Bridge Initiative Grant from the Committee for the Promotion of Latin and Greek, a division of the Classical Association of the Middle West and South. Music: "Echo Canyon Instrumental" by Clive Romney Comments or questions about this podcast may be directed to ryangsellers@gmail.com. Thanks for listening! If you're enjoying Quintilian, please give us a rating and/or a review on your favorite podcast distribution platform.

In this episode I look at Richard McKirahan's study of the presocratics in Philosophy Before Socrates, with a focus on Empedocles, Homer and Pindar.

This talk was given on April 27th, 2023 at Georgetown University. For more information please visit thomisticinstitute.org. About the speaker: Patrick Callahan is director of the Newman Institute for Catholic Thought & Culture at the University of Nebraska-Lincoln as well as Assistant Professor of English & Humanities at St. Gregory the Great Seminary. He did his undergraduate work at the University of Dallas and his graduate work at Fordham University in Classical Philology. While his doctoral work focused on ancient Greek commentaries to the lyric poet Pindar, his recent work focuses on early Jesuit Latin texts.

EPISODE 82 | Reptiles of the Mind - The Reptilian Conspiracy (Big 'Uns 7) The conspirasphere thrives on the idea that things are not what they seem to be on the surface. And for some, the very people around us are not what they seem. Why, they might not even be human, at all. Some of the supposed “people” you see are actually shapeshifting aliens, possibly from somewhere in Orion, maybe from inside the hollow earth. In their true form, they are humanoid reptiles, and they thrive on pain and suffering. These loathsome creatures are either part of an ongoing, yet secret, struggle for control of our world, or they have already taken control of the reins and are farming us for their own purposes. You can see proof of this in some video footage where famous people's eyes temporarily look like a lizard's before snapping back to normal. Yes, as we begin the fourth year of Conspiracy Clearinghouse, we will finally take a look at the Reptilian conspiracy theory, which was actually the inspiration for starting this podcast in the first place, but it was just too big and too weird to tackle back in 2020. You could argue that the previous 81 episodes have been preparing us for this one. This is our third anniversary episode!  Like what we do? Then buy us a beer or three via our page on Buy Me a Coffee. #ConspiracyClearinghouse #sharingiscaring #donations #support #buymeacoffee You can also SUBSCRIBE to this podcast. Review us here or on IMDb! SECTIONS 03:06 - I Don't Like Spiders and Snakes - Blavatsky, Robert E. Howard, G. Warren Shufelt digs L.A. 07:56 - Serpentine Fire - Maurice Doreal & the Emerald Tablets of Thoth, Ken Johnson's V., pop culture, Robinsons Galleria in Quezon City has a secret 15:23 - Crawling King Snake - David "Son of the Godhead" Icke changes careers 23:03 - Song of the Black Lizard - Icke expands his mythology 26:09 - Alligator Twist - A breakdown of Reptilian "facts", Pizzagate gets in the mix 32:17 - The Union of the Snake - Stewart Swerdlow, bloodlines, the Council of 13, the Pindar, the Committee of 300 and the Round Table 38:49 - Big Lizard in My Backyard - Reptilian symbols, the Vatican, etymology 42:39 - Long Snake Moan - The Queens of Orion, Adam and Eve and sexy time; the pine cone spin path 45:00 - Fattening Frogs for Snakes - Signs of Reptilian possession, transdimensional demons 49:04 - Snake Song - Anthony Warner of Nashville celebrates Christmas 2020 with a bomb, California Christian surfer Matthew Coleman thought his kids were Reptilians; Dutch politician Thierry Baudet hates lots of things, including Reptilians Music by Fanette Ronjat More Info Lizard people: the greatest political conspiracy ever created on Vox The Illuminati, QAnon, Lizard People, and Other Bizarre Conspiracy Theories on Spyscape The Emerald Tablets of Thoth The Atlantean as PDF Gold-Filled Tunnel Legend Didn't Pan Out at LA Times Map of the Lost Lizard City under Los Angeles Mapping Indigenous LA: Placemaking Through Digital Storytelling Alice Dixson + That Robinsons Galleria Snake: How the Urban Legend Came to Life David Icke on 9/11 and lizards in Buckingham Palace theories on BBC David Icke on Wogan video Icke 1991 interview with Gay Byrne on Irish TV post-Wogan video David Icke website Conspiracy theorist Icke cheered by thousands at anti-lockdown demo A Study of Reptilians by Aurora025 Behind the Belief: Lizard People  Conspiracy craze: why 12 million Americans believe alien lizards rule us A culture of conspiracy : apocalyptic visions in contemporary America by Michael Barkun Reptilians and the Council of 13 by Stewart Swerdlow The 13 Bloodlines of the Illuminati These Are The 13 Families In The World That Apparently Control Everything - From Politics To Terrorism The Pindar 'The Pentacle Of The Draco' - Fact or Fiction? Why were people of noble birth said to be ‘blue blooded'? on History Extra How to Spot the Reptilians Running the U.S. Government Brief Overview of our Reptilian Overlords The Reptilian Watch: Who's Posing as Human? from the WatcherFiles Reptoids Research Center website What Do Reptoids Look Like? Reptoids FAQs The Occult Reptilian Saga (also in Spanish) The Orion Queens - Honey of the Queens by Dan Winter and Deborah Louth The Birth of a Reptilian Host  Whale.to Reptilians pages Are These Reptilian Humanoid Eyes Real? on Snopes Justin Bieber May Have Transformed Into a Giant Reptile, 'Hundreds of Fans' Allege The bizarre origins of the lizard-people conspiracy theory embraced by the Nashville bomber, and how it's related to QAnon FBI Releases Report on Nashville Bombing Like QAnon's Capitol rioters, the Nashville bomber's lizard people theory is deadly serious QAnon Surfer Who Killed His Kids Was Radicalized by Lizard People Conspiracies A California Father Claims QAnon Conspiracy Led Him To Kill His 2 Children, FBI Says Dutch far-right leader claims world is governed by 'evil reptiles' Follow us on social for extra goodies: Facebook Twitter Other Podcasts by Derek DeWitt DIGITAL SIGNAGE DONE RIGHT - Winner of a 2022 Gold Quill Award, 2022 Gold MarCom Award, 2021 AVA Digital Award Gold, 2021 Silver Davey Award, 2020 Communicator Award of Excellence, and on numerous top 10 podcast lists.  PRAGUE TIMES - A city is more than just a location - it's a kaleidoscope of history, places, people and trends. This podcast looks at Prague, in the center of Europe, from a number of perspectives, including what it is now, what is has been and where it's going. It's Prague THEN, Prague NOW, Prague LATER

Pindar Van Arman is an award-winning AI Artist who builds, codes and experiments with robots that paint in a variety of styles. Pindar was a winner of the Robot Art Competition for his home-made robots that use AI to paint artworks. He is best known for his robotic art project Cloud Painter, a sophisticated robot painter highlighted in videos below. Van Arman's exploration into robot art began by following his curiosity, attempting to answer the question: Where does creativity come from? To try to understand this universal question, he dissects his own artistic process and teaches robots to paint. Van Arman's impressive and award-winning works include CloudPainter, an autonomous robot that anyone with an Internet connection can control to produce artworks. He has been featured in many interviews, TV episodes, and conferences.  In this Podcast, AI Artist Pindar Van Arman talks about his journey into AI art, the disruption of AI, singularity and the future of AI, the definition of “art” and where AI art and NFT's fit into that, as well as answers the most urgent question of 2023: Will AI take our jobs? For more show notes, visit www.allanmckay.com/398.

Today on the Tea, Kristen and Sharon are talking Valentine's Day! With a box of beautiful hand painted chocolates from Disset Chocolate a bottle of Cab Franc from Pindar, and endless laughs, the ladies are celebrating the perfect Galentines day. They ask the question: What does “Don't get me anything” REALLY mean? Plus later in the show, the ladies read your disaster date stories and share some of their own. Also we are hooking you up with Valentine's events (listed below) last minute gifts, and cozy weekend getaways. https://www.discoverlongisland.com/blogIt's also Black History Month, and on here Long Island, there are plenty of ways to celebrate, educate, elevate, and support black history and black-owned businesses on Long Island. (Events listed below) Plus the ladies share the story of an important Long Island civil rights pioneer: Hazel Nell Dukes. If you or someone you know has a Black-owned business that would benefit from a Discover Long Island partnership, learn about our Black Owned Business Grant program. visit discoverlongisland.com/diversity/blackownedgrantsWe are also coming up on President's Day, and Long Island is also rich in presidential history. Learn more on our blog and impress your friends with some of these facts: discoverlongisland.com/blogAs always the ladies close the show with some CelebriTEA, Pat Benetar coming to the Paramount, Ben Stiller to play the famous Long Island triplets who were separated at birth, and more.#LONGISLANDLIFE:Black History Events2/15 Exhibit Reception & Black History: Whaleboat Chat / Whaling Museum2/17: Creative Haven: Black Artists of Sag Harbor / Long Island Museum2/18 The Annual Of Colors Black History Exhibition & Celebration /ArtSpace Patchogue2/18 Black Owned Business Partner - Sugared Beauty Bar 2023 Vision Beauty Soriee 2/18: MLK Portrait Auction - East End Arts2/18: PORTRAIT OF A PEOPLE A UNIQUE PORTRAYAL OF THE AFRICAN-AMERICAN EXPERIENCE IN POETRY AND SONG at Bayard Cutting ArboretumDISSET CHOCOLATE TASTING:Valentine's Day Collectors Box 2023 - A celebration of chocolate for your beloved ones. This collection offers a medley of delicious chocolates that ignite all the senses of the season. Includes avant-garde flavor combinations, handcrafted with natural ingredients. For more fun, fabulous chocolate visit www.dissetchocolate.comASK US ANYTHING!DM us on Instagram or email us at spillthetea@discoverlongisland.comTAG US!@DiscoverLongIsland and @LongIslandTeaPodcast and join the conversation!WINE OF THE WEEK:Pindar Vineyards, Cabernet Franc:An earthy, medium bodied red with notes of red berries. This wine finishes with a delicate grace https://www.pindar.netLong Island Tea is sponsored by Long Island Wine Country. Visit https://liwines.com/TEA TIME:Check out our Amazon Affiliate link:www.amazon.com/shop/discoverlongislandWATCH US:And SUBSCRIBE on YouTubehttps://www.youtube.com/DiscoverLongIslandNYFOLLOW US:@longislandteadpodcast on Instagram, Twitter, and FacebookWRITE TO US:Email spillthetea@discoverlongisland.com if you are interested in collaborating with us, need some "uncorked advice"or if you just want to say “How you doin?”RATE AND REVIEW US:Be sure to leave us a 5 star rating and review!WEAR US:Shop Long Island gear at https://shop.discoverlongisland.com Hosted on Acast. See acast.com/privacy for more information.

In this final episode of the Spartan series, Liv goes through the lives of Spartan women. From worshipping and dancing with Helen to having your brother in law's babies, Spartan women had interesting and unique lives. Help keep LTAMB going by subscribing to Liv's Patreon for bonus content! CW/TW: far too many Greek myths involve assault. Given it's fiction, and typically involves gods and/or monsters, I'm not as deferential as I would be were I referencing the real thing. Sources: Lyra Graeca: being the remains of all the Greek lyric poets from Eumelus to Timotheus excepting Pindar by JM Edwards; “Spartan Women” from A Companion to Sparta, Volume II by Ellen G Millender; Spartan Women by Sarah Pomeroy; Helen of Troy: Goddess, Princess, Whore by Bettany Hughes;  “Land Tenure and Inheritance in Classical Sparta” from The Classical Quarterly by Stephen Hodkinson;  “The Women of Sparta” from The Classical Journal by James Redfield. Attributions and licensing information for music used in the podcast can be found here: mythsbaby.com/sources-attributions.See omnystudio.com/listener for privacy information.

Today on Long Island Tea, the “Fit Doc” Dr. Michele Reed, joins us again to talk about Wellness exams, mental and physical health, working exercise into your everyday routine, and why having a “word of the year” is the new “resolution” alternative. Dr. Reed is our Health and Wellness ambassador, and has so much wisdom to share. Be sure to check out her new podcast, on Discover Long Island's social media promoting health and wellness on Long Island, or catch her working out with the Long Island Nets. Today the ladies are sipping on Baiting Hollow Farm Vineyard Pink Satin Rosé**WARNING** Please do not like, follow, or contact any of the “fake” Instagram accounts. Long Island Tea Podcast only has ONE account @longislandteapodcast. Please report any other accounts pretending to be us!There is still time to enter our Gurney's Giveaway! Enter to win a 2-night stay at Gurney's Montauk Resort & Seawater Spa, Gift bag filled with skincare and beauty products from their favorite spa brands along, or Dinner for 2 at Scarpetta. Follow @longislandteapodcast on Instagram for more.Dr. Michele Reed:The Fit Doc Podcast: Every other Wednesday on YouTube and SpotifyFollow on Instagram @fitdocmichelereed#LONGISLANDLIFE:Partner Shoutouts of the week: The Biscotti Company, Oheka Castle, Arlo Kitchen & Bar, Tanger Outlets Deer Park, and Port Jeff Salt Cave LONG ISLAND EVENTS:1/27 Landmark Theater: Friends of the Brothers 1/27 Astronomy on Tap - Cradle of Aviation1/27 Alcohol Ink Workshop at Lenz Winery1/28-1/29 Port Jeff Chamber - The big Mac N' Cheese Crawl 1/28 Lunar New Year at Long Island Children's Museum1/28: Breakfast with Princesses at Glen Cove Mansion1/28 Lenz Wine Alcohol Ink WorkShop1/28 Port Jefferson Ice Festival1/28-2/11 A Chorus Line at CM Performing Arts Center 1/28 Winter Birding at Quogue Wildlife Refuge1/29 Wine and Doughnut Pairing at Pindar (with live music)1/29 Vanderbilt Mansion Tours1/29 Southampton Trails HikeASK US ANYTHING!DM us on Instagram or email us at spillthetea@discoverlongisland.com. Tell us what you want to hear! Whether it is Long Island related or not, the ladies are here to spill some tea with you!TAG US!@DiscoverLongIsland and @LongIslandTeaPodcast and join the conversation!WINE OF THE WEEK:Baiting Hollow Farm Vineyard Pink Satin Roséhttps://www.baitinghollowfarmvineyard.com/Long Island Tea is sponsored by Long Island Wine Country. Visit https://liwines.com/TEA TIME:Check out our Amazon Affiliate link:www.amazon.com/shop/discoverlongislandWATCH US:And SUBSCRIBE on YouTubehttps://www.youtube.com/DiscoverLongIslandNYFOLLOW US:Follow The Long Island Tea podcast on:Instagram: https://www.instagram.com/longislandteapodcast/Facebook: https://www.facebook.com/Long-Island-Tea-Podcast-101538728517461Twitter: https://twitter.com/longislandteapodcastWRITE TO US:Email spillthetea@discoverlongisland.com if you are interested in collaborating with us, need some "uncorked advice “or if you just want to say “How you doin?”RATE AND REVIEW US:Be sure to leave us a 5-star rating and review on Apple podcasts: https://podcasts.apple.com/us/podcast/long-island-tea/id1538642018WEAR US:Shop Long Island gear at https://shop.discoverlongisland.com Hosted on Acast. See acast.com/privacy for more information.

Good morning everyone! Welcome to the Motivated Entrepreneurs podcast. Today we have the book review called "The Go-Giver" by Bob Burg and John David Mann. "The Go-Giver" tells the story of an ambitious young man named Joe who yearns for success. Joe is a true go-getter, though sometimes he feels as if the harder and faster he works, the further away his goals seem to be. One day, desperate to land a big deal at the end of a bad quarter, he seeks advice from the enigmatic Pindar, a legendary consultant referred to by his devotees simply as the Chairman. Over the next week, Pindar introduces Joe to a series of 'go-givers': a restaurateur, a CEO, a financial adviser, a broker, and the 'Connector' who brought them all together. Pindar's friends share the Five Laws of Stratospheric Success and teach Joe how to open himself up to the power of giving. Joe learns that changing his focus from getting to giving - putting others' interests first and continually adding value to their lives - leads to unexpected returns. Imparted with wit and grace, "The Go-Giver" is a heartwarming and inspiring tale that brings new relevance to the old proverb 'Give and you shall receive'. I hope you like and enjoy this episode. Give a listen. Listen on Spotify: https://spoti.fi/2VkXGHq Listen on Apple Podcast: https://apple.co/39TYebQ Motivated Entrepreneurs Website: https://motivatedentrepreneurs.co.uk/ Please Like, Share, and Subscribe to Motivated Entrepreneurs Youtube Channel: https://bit.ly/3eA64u5   Cheers, Dean