Podcast appearances and mentions of Roger Bacon

The Division 4 District Final game between the Springfield Shawnee Braves and the Roger Bacon Spartans is now available on demand at no charge!

Saint Francis was born into a world in a panic. The stabilities of the feudal world had collapsed with the rise of mercantilism. The gap between rich and poor was unsustainable and a new underclass was tearing apart the fabric of society. Then, there were the looming presence of the Mongols to the east and the transformative impact of the Islamic empire to the south - both conquerors plunging Christian Europe into an existential crisis.Doomster prophets, ferocious disputes, wild hopes and messianic saviours were commonplace.So what did the man from Assisi constellate in the extremities of his way of life? Who was this figure, beyond the sentimental portrayal that can so easily eclipse his intense radicalism? This talk explores the discoveries made by his followers - the scientia experimentalist of Roger Bacon, William of Ockham and Duns Scotus whose Franciscanism embraced Aristotelianism. It asks how the contraries embraced by Francis and the impossible path he traced might much matter now.For more on Mark see - www.markvernon.comHis new book is Awake! William Blake and the Power of the Imagination

XII. yüzyılda astronomi alanında öne çıkan Bitrûcî, Kurtuba'nın kuzeyinde bulunan Bîtrûc (Pedroche) şehrinde doğmuştur. Avrupa edebiyatında ise “Alpetragius” adıyla tanınmaktadır. Bitrûcî'nin doğum tarihi kesin olarak bilinmemekle birlikte 13. yüzyılın hemen başlarında vefât ettiği görüşü ağır basmaktadır. Bitrûcî, Klasik Dönem'den başlayarak XIII. yüzyıla kadar tartışmasız bir biçimde egemen olan Batlamyûs astronomisini eleştirmiş, bu doğrultuda hocası İbn-i Tufeyl'in de telkinleriyle “Kitâbü'l-Hey'e (Astronomi Kitâbı)” adlı meşhur eserini kaleme almış ve kendisi de bir sistem kurmuştur. Bitrûcî, İbn-i Bâcce ile başlayan ezZerkâlî, Câbir b. Eflâh ve İbn-i Tufeyl ile devam eden Batlamyûs astronomisinin eleştirilmesi konusunda Endülüs'ün en olgun ismi olmuştur.Batlamyûs, yer merkezli âlem modelini savunmaktaydı. Ona göre yedi gezegen (Ay, Güneş, Merkür, Venüs, Mars, Jüpiter, Satürn), sabit durumda olan yerin çevresinde düzgün ve dairevi bir biçimde hareket ediyordu. Bitrûcî ise gök küreyi dokuz tane kâbul ederek, göğün iç içe duran bütün kürelerinin en üstteki dokuzuncu kürenin etkisiyle hareket ettiğini savunmuştur. Bitrûci'nin bu Aristoteles fiziğine uygun sistemi özellikle İslâm astronomları tarafından kâbul görmüştür. Eseri, 1217'de Michael Scott tarafından Latince'ye çevrilmiştir ve böylece Endülüs dışı Avrupa'ya ulaşma imkânı bulmuştur. Bitrûcî'nin astronomi sistemi 13. Yüzyıl Avrupası'nda büyük yakınlar uyandırmıştır. Bununla birlikte Grosseteste, Albetus Magnus, Roger Bacon ve Nikolas Kopernik gibi isimler de Bitrûcî'nin eserinden ve kullandığı sisteminden faydalanmışlardır.(Erol Çetindal, Endülüs'te YetişenMüslüman Bilim Adamları ve Bilim Dünyasına Katkıları, s.34-36)

Episode 314 - The Book No One Can Read: The Voynich Manuscript Mystery A 600-year-old book written in an unknown language, bizarre botanical illustrations that don't exist on Earth, and a possible wizard on the run—this episode dives into the biggest literary mystery of all time. This is the unreadable book, the Voynich Manuscript. We explore its enigmatic origins, the life of rare book collector Wilfred Voynich, and the theories surrounding its possible author, Roger Bacon—a medieval friar with a suspiciously wizard-like reputation. But this isn't just a history lesson—things get personal. Has Corinne been hexed? Could crystals be the answer? And how exactly does the Squonk, the world's saddest cryptid, fit into all of this? From CIA codebreakers and AI decryption attempts to extraterrestrial connections and secret societies, we explore the theories, hoaxes, and paranormal possibilities. Is this a centuries old prank? A journal dropped by an alien (obviously it's this one)? Tune in to find out what is going on with the Voynich Manuscript.  Watch the Video Version Here  Have ghost stories of your own? E-mail them to us at twogirlsoneghostpodcast@gmail.com    New Episodes are released every Sunday at 12am PST/3am EST (the witching hour, of course). Corinne and Sabrina hand select a couple of paranormal encounters from our inbox to read in each episode, from demons, to cryptids, to aliens, to creepy kids... the list goes on and on. If you have a story of your own that you'd like us to share on an upcoming episode, we invite you to email them to us!     This episode is sponsored by Thrive Causemetics and Boll & Branch.   Celebrate the women in your life with Thrive Causemetics. Luxury beauty that gives back. Right now, you can get an exclusive 20% off your first order at thrivecausemetics.com/TGOG. Now's your chance to change the way you sleep with Boll & Branch. Get 15% off, plus free shipping on your first set of sheets at Bollandbranch.com/tgog.    If you enjoy our show, please consider joining our Patreon, rating and reviewing on iTunes & Spotify and following us on social media! Youtube, Instagram, TikTok, Facebook, and Discord.    Edited and produced by Jaimi Ryan, original music by Arms Akimbo!    Disclaimer: the use of white sage and smudging is a closed practice. If you're looking to cleanse your space, here are some great alternatives!  Learn more about your ad choices. Visit podcastchoices.com/adchoices

Salvador García trabajaba de cargador para una compañía de transportes en Madrid, España. Su oficio consistía en descargar los camiones y almacenar la mercancía en grandes bodegas. Con eso tenía para el sustento de su familia. Esa mañana Salvador comenzó temprano su trabajo. Pero era un cargamento descomunal. Se trataba de cajas llenas de monedas. Lamentablemente, por un mal movimiento, se le vino encima una pila de éstas. El hombre maniobró para esquivarla, pero no con suficiente rapidez para librarlo del golpe. Por lo pequeño y flaco que era, Salvador no soportó el peso de tantas monedas encima, en total 410 kilos. El que a un hombre lo aplaste el peso del dinero no es nada fuera de lo común. Al contrario, es algo que sucede todos los días. Lo extraordinario del caso es que lo que aplastó al hombre fue el peso físico del dinero y no el peso mental. ¿Por qué será que hay tanta gente que muere bajo el peso de la obsesión con el dinero? «¡Dinero, dinero! —exclamó Eca de Queiroz, escritor portugués—. ¿Qué no hacen los hombres por el dinero? ¡De todo! Aun vender su alma inmortal.» El apóstol Pablo, en una carta a su discípulo Timoteo, le dice: «Los que quieren enriquecerse caen en la tentación y se vuelven esclavos de sus muchos deseos. Estos afanes insensatos y dañinos hunden a la gente en la ruina y en la destrucción. Porque el amor al dinero es la raíz de toda clase de males. Por codiciarlo, algunos se han desviado de la fe y se han causado muchísimos sinsabores» (1 Timoteo 6:10). Es interesante notar cómo el apóstol describe el peligro del dinero: el amarlo «es la raíz de toda clase de males». ¿Qué es el amor al dinero? Es la pasión obsesionante y enfermiza de querer más y más, de nunca tener lo suficiente. A algunos la obsesión los hace ahorrar y ahorrar sin saber ni para qué. A otros la obsesión los hace gastar y gastar, y de lo que obtienen nunca hay fin. El dinero que en forma desmedida obtenemos, y todo lo que conseguimos que va más allá de nuestras necesidades, nunca bastarán para satisfacer nuestra avaricia. Si sólo anhelamos lo material, viviremos ansiosos toda la vida. De los labios de Roger Bacon, monje inglés de la edad media, salieron las siguientes palabras, que son oro: «El dinero es como el estiércol. Amontonado, apesta, pero desparramado por el mundo, fertiliza.» Sólo cuando Jesucristo es nuestro Señor podemos ser libres de la pasión por el dinero y del peso mortal de la avaricia. Porque Cristo nos da el equilibrio necesario para saber usar el dinero, sin dejarnos dominar por él. Hermano PabloUn Mensaje a la Concienciawww.conciencia.net

We're back in Ohio and this time we sit down with Steve Rossi, CAA who is the AD at Roger Bacon H.S. one of the most storied programs in the state! Steve shares his journey along with some Best Practices for ADs on this episode of The Educational AD Podcast! --- Support this podcast: https://podcasters.spotify.com/pod/show/educational-ad-podcast/support

The Voynich Manuscript. Dubbed as one of the most mysterious books in the world, the manuscript is a 15th-century codex written in an unknown script and adorned with bizarre and bewildering illustrations. As the boys unpack the manuscript's history, they trace its origins back to the early 1400s, when it was believed to be crafted in Northern Italy during the Italian Renaissance. The episode starts with an exploration of the manuscript's physical attributes. The Voynich Manuscript is famous for its peculiar botanical illustrations that do not match any known plants, astrological diagrams, and surreal scenes. This bizarre content fuels the central mystery: the meaning and purpose of the manuscript, which remains undeciphered despite the efforts of numerous cryptographers and scholars throughout the centuries, including those during both World Wars. The boys discuss various theories about the creator of the Voynich Manuscript. Was it the work of an alchemist? A secret communication between spies? Or perhaps a hoax meant to baffle and mislead? They entertain the idea that it might have been created by Roger Bacon, a medieval philosopher known for his works in the fields of mathematics, astronomy, and languages. This theory intertwines with speculative narratives about the manuscript being intended as a pharmacopeia or a treatise on nature from another world. The boys also discuss more fantastical theories, such as the manuscript being a guidebook from another dimension or an alien artifact left for human discovery. They bring on a linguistics expert to discuss the structure and patterns within the text, examining whether the language could be a cipher, an invented script, or simply gibberish designed to confuse. scientific analyses conducted on the manuscript's parchment and ink, revealing carbon dating results and details about the materials used. This scientific perspective grounds the discussion, bringing a tangible touch to the otherwise mystifying narrative. To conclude, the hosts reflect on the cultural and historical significance of the Voynich Manuscript. They debate its place in history and the possibility that its code might one day be cracked, providing insights into medieval European thought and the human penchant for creating and solving puzzles. Whether a seasoned cryptographer or a casual enthusiast of historical mysteries, listeners will find themselves drawn into the labyrinthine twists and turns of the Voynich Manuscript's story. The episode is not only a journey through a peculiar artifact but also a meditation on the human desire to explore, understand, and, perhaps, ultimately remain baffled by the unknown. Patreon -- https://www.patreon.com/theconspiracypodcast Our Website - www.theconspiracypodcast.com Our Email - info@theconspiracypodcast.com

We visit one of our FAVORITE States today as David Olson, the Assistant AD at Roger Bacon H.S. in Ohio shares his story + Best Practices on The Educational AD Podcast! --- Send in a voice message: https://podcasters.spotify.com/pod/show/educational-ad-podcast/message Support this podcast: https://podcasters.spotify.com/pod/show/educational-ad-podcast/support

Friars are often overlooked in the picture of health care in late mediaeval England. Physicians, surgeons, apothecaries, barbers, midwives - these are the people we think of immediately as agents of healing; whilst we identify university teachers as authorities on medical writings. Yet from their first appearance in England in the 1220s to the dispersal of the friaries in the 1530s, four orders of friars were active as healers of every type. Their care extended beyond the circle of their own brethren: patients included royalty, nobles and bishops, and they also provided charitable aid and relief to the poor. They wrote about medicine too. Bartholomew the Englishman and Roger Bacon were arguably the most influential authors, alongside the Dominican Henry Daniel. Nor should we forget the anonymous Franciscan compilers of the Tabula medicine, a handbook of cures, which, amongst other items, contains case histories of friars practising medicine. Even after the Reformation, these texts continued to circulate and find new readers amongst practitioners and householders. The Medicine of the Friars in Medieval England (Boydell & Brewer, 2024) by Peter Murray Jones restores friars to their rightful place in the history of English health care, exploring the complex, productive entanglement between care of the soul and healing of the body, in both theoretical and practical terms. Drawing upon the surprising wealth of evidence found in the surviving manuscripts, it brings to light individuals such as William Holme (c. 1400), and his patient the duke of York (d. 1402), who suffered from swollen legs. Holme also wrote about medicinal simples and gave instructions for dealing with eye and voice problems experienced by his brother Franciscans. Friars from the thirteenth century onwards wrote their medicine differently, reflecting their religious vocation as preachers and confessors. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. 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

Friars are often overlooked in the picture of health care in late mediaeval England. Physicians, surgeons, apothecaries, barbers, midwives - these are the people we think of immediately as agents of healing; whilst we identify university teachers as authorities on medical writings. Yet from their first appearance in England in the 1220s to the dispersal of the friaries in the 1530s, four orders of friars were active as healers of every type. Their care extended beyond the circle of their own brethren: patients included royalty, nobles and bishops, and they also provided charitable aid and relief to the poor. They wrote about medicine too. Bartholomew the Englishman and Roger Bacon were arguably the most influential authors, alongside the Dominican Henry Daniel. Nor should we forget the anonymous Franciscan compilers of the Tabula medicine, a handbook of cures, which, amongst other items, contains case histories of friars practising medicine. Even after the Reformation, these texts continued to circulate and find new readers amongst practitioners and householders. The Medicine of the Friars in Medieval England (Boydell & Brewer, 2024) by Peter Murray Jones restores friars to their rightful place in the history of English health care, exploring the complex, productive entanglement between care of the soul and healing of the body, in both theoretical and practical terms. Drawing upon the surprising wealth of evidence found in the surviving manuscripts, it brings to light individuals such as William Holme (c. 1400), and his patient the duke of York (d. 1402), who suffered from swollen legs. Holme also wrote about medicinal simples and gave instructions for dealing with eye and voice problems experienced by his brother Franciscans. Friars from the thirteenth century onwards wrote their medicine differently, reflecting their religious vocation as preachers and confessors. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Friars are often overlooked in the picture of health care in late mediaeval England. Physicians, surgeons, apothecaries, barbers, midwives - these are the people we think of immediately as agents of healing; whilst we identify university teachers as authorities on medical writings. Yet from their first appearance in England in the 1220s to the dispersal of the friaries in the 1530s, four orders of friars were active as healers of every type. Their care extended beyond the circle of their own brethren: patients included royalty, nobles and bishops, and they also provided charitable aid and relief to the poor. They wrote about medicine too. Bartholomew the Englishman and Roger Bacon were arguably the most influential authors, alongside the Dominican Henry Daniel. Nor should we forget the anonymous Franciscan compilers of the Tabula medicine, a handbook of cures, which, amongst other items, contains case histories of friars practising medicine. Even after the Reformation, these texts continued to circulate and find new readers amongst practitioners and householders. The Medicine of the Friars in Medieval England (Boydell & Brewer, 2024) by Peter Murray Jones restores friars to their rightful place in the history of English health care, exploring the complex, productive entanglement between care of the soul and healing of the body, in both theoretical and practical terms. Drawing upon the surprising wealth of evidence found in the surviving manuscripts, it brings to light individuals such as William Holme (c. 1400), and his patient the duke of York (d. 1402), who suffered from swollen legs. Holme also wrote about medicinal simples and gave instructions for dealing with eye and voice problems experienced by his brother Franciscans. Friars from the thirteenth century onwards wrote their medicine differently, reflecting their religious vocation as preachers and confessors. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/medicine

Friars are often overlooked in the picture of health care in late mediaeval England. Physicians, surgeons, apothecaries, barbers, midwives - these are the people we think of immediately as agents of healing; whilst we identify university teachers as authorities on medical writings. Yet from their first appearance in England in the 1220s to the dispersal of the friaries in the 1530s, four orders of friars were active as healers of every type. Their care extended beyond the circle of their own brethren: patients included royalty, nobles and bishops, and they also provided charitable aid and relief to the poor. They wrote about medicine too. Bartholomew the Englishman and Roger Bacon were arguably the most influential authors, alongside the Dominican Henry Daniel. Nor should we forget the anonymous Franciscan compilers of the Tabula medicine, a handbook of cures, which, amongst other items, contains case histories of friars practising medicine. Even after the Reformation, these texts continued to circulate and find new readers amongst practitioners and householders. The Medicine of the Friars in Medieval England (Boydell & Brewer, 2024) by Peter Murray Jones restores friars to their rightful place in the history of English health care, exploring the complex, productive entanglement between care of the soul and healing of the body, in both theoretical and practical terms. Drawing upon the surprising wealth of evidence found in the surviving manuscripts, it brings to light individuals such as William Holme (c. 1400), and his patient the duke of York (d. 1402), who suffered from swollen legs. Holme also wrote about medicinal simples and gave instructions for dealing with eye and voice problems experienced by his brother Franciscans. Friars from the thirteenth century onwards wrote their medicine differently, reflecting their religious vocation as preachers and confessors. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Friars are often overlooked in the picture of health care in late mediaeval England. Physicians, surgeons, apothecaries, barbers, midwives - these are the people we think of immediately as agents of healing; whilst we identify university teachers as authorities on medical writings. Yet from their first appearance in England in the 1220s to the dispersal of the friaries in the 1530s, four orders of friars were active as healers of every type. Their care extended beyond the circle of their own brethren: patients included royalty, nobles and bishops, and they also provided charitable aid and relief to the poor. They wrote about medicine too. Bartholomew the Englishman and Roger Bacon were arguably the most influential authors, alongside the Dominican Henry Daniel. Nor should we forget the anonymous Franciscan compilers of the Tabula medicine, a handbook of cures, which, amongst other items, contains case histories of friars practising medicine. Even after the Reformation, these texts continued to circulate and find new readers amongst practitioners and householders. The Medicine of the Friars in Medieval England (Boydell & Brewer, 2024) by Peter Murray Jones restores friars to their rightful place in the history of English health care, exploring the complex, productive entanglement between care of the soul and healing of the body, in both theoretical and practical terms. Drawing upon the surprising wealth of evidence found in the surviving manuscripts, it brings to light individuals such as William Holme (c. 1400), and his patient the duke of York (d. 1402), who suffered from swollen legs. Holme also wrote about medicinal simples and gave instructions for dealing with eye and voice problems experienced by his brother Franciscans. Friars from the thirteenth century onwards wrote their medicine differently, reflecting their religious vocation as preachers and confessors. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices

Friars are often overlooked in the picture of health care in late mediaeval England. Physicians, surgeons, apothecaries, barbers, midwives - these are the people we think of immediately as agents of healing; whilst we identify university teachers as authorities on medical writings. Yet from their first appearance in England in the 1220s to the dispersal of the friaries in the 1530s, four orders of friars were active as healers of every type. Their care extended beyond the circle of their own brethren: patients included royalty, nobles and bishops, and they also provided charitable aid and relief to the poor. They wrote about medicine too. Bartholomew the Englishman and Roger Bacon were arguably the most influential authors, alongside the Dominican Henry Daniel. Nor should we forget the anonymous Franciscan compilers of the Tabula medicine, a handbook of cures, which, amongst other items, contains case histories of friars practising medicine. Even after the Reformation, these texts continued to circulate and find new readers amongst practitioners and householders. The Medicine of the Friars in Medieval England (Boydell & Brewer, 2024) by Peter Murray Jones restores friars to their rightful place in the history of English health care, exploring the complex, productive entanglement between care of the soul and healing of the body, in both theoretical and practical terms. Drawing upon the surprising wealth of evidence found in the surviving manuscripts, it brings to light individuals such as William Holme (c. 1400), and his patient the duke of York (d. 1402), who suffered from swollen legs. Holme also wrote about medicinal simples and gave instructions for dealing with eye and voice problems experienced by his brother Franciscans. Friars from the thirteenth century onwards wrote their medicine differently, reflecting their religious vocation as preachers and confessors. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/science-technology-and-society

Friars are often overlooked in the picture of health care in late mediaeval England. Physicians, surgeons, apothecaries, barbers, midwives - these are the people we think of immediately as agents of healing; whilst we identify university teachers as authorities on medical writings. Yet from their first appearance in England in the 1220s to the dispersal of the friaries in the 1530s, four orders of friars were active as healers of every type. Their care extended beyond the circle of their own brethren: patients included royalty, nobles and bishops, and they also provided charitable aid and relief to the poor. They wrote about medicine too. Bartholomew the Englishman and Roger Bacon were arguably the most influential authors, alongside the Dominican Henry Daniel. Nor should we forget the anonymous Franciscan compilers of the Tabula medicine, a handbook of cures, which, amongst other items, contains case histories of friars practising medicine. Even after the Reformation, these texts continued to circulate and find new readers amongst practitioners and householders. The Medicine of the Friars in Medieval England (Boydell & Brewer, 2024) by Peter Murray Jones restores friars to their rightful place in the history of English health care, exploring the complex, productive entanglement between care of the soul and healing of the body, in both theoretical and practical terms. Drawing upon the surprising wealth of evidence found in the surviving manuscripts, it brings to light individuals such as William Holme (c. 1400), and his patient the duke of York (d. 1402), who suffered from swollen legs. Holme also wrote about medicinal simples and gave instructions for dealing with eye and voice problems experienced by his brother Franciscans. Friars from the thirteenth century onwards wrote their medicine differently, reflecting their religious vocation as preachers and confessors. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices

Friars are often overlooked in the picture of health care in late mediaeval England. Physicians, surgeons, apothecaries, barbers, midwives - these are the people we think of immediately as agents of healing; whilst we identify university teachers as authorities on medical writings. Yet from their first appearance in England in the 1220s to the dispersal of the friaries in the 1530s, four orders of friars were active as healers of every type. Their care extended beyond the circle of their own brethren: patients included royalty, nobles and bishops, and they also provided charitable aid and relief to the poor. They wrote about medicine too. Bartholomew the Englishman and Roger Bacon were arguably the most influential authors, alongside the Dominican Henry Daniel. Nor should we forget the anonymous Franciscan compilers of the Tabula medicine, a handbook of cures, which, amongst other items, contains case histories of friars practising medicine. Even after the Reformation, these texts continued to circulate and find new readers amongst practitioners and householders. The Medicine of the Friars in Medieval England (Boydell & Brewer, 2024) by Peter Murray Jones restores friars to their rightful place in the history of English health care, exploring the complex, productive entanglement between care of the soul and healing of the body, in both theoretical and practical terms. Drawing upon the surprising wealth of evidence found in the surviving manuscripts, it brings to light individuals such as William Holme (c. 1400), and his patient the duke of York (d. 1402), who suffered from swollen legs. Holme also wrote about medicinal simples and gave instructions for dealing with eye and voice problems experienced by his brother Franciscans. Friars from the thirteenth century onwards wrote their medicine differently, reflecting their religious vocation as preachers and confessors. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices

Friars are often overlooked in the picture of health care in late mediaeval England. Physicians, surgeons, apothecaries, barbers, midwives - these are the people we think of immediately as agents of healing; whilst we identify university teachers as authorities on medical writings. Yet from their first appearance in England in the 1220s to the dispersal of the friaries in the 1530s, four orders of friars were active as healers of every type. Their care extended beyond the circle of their own brethren: patients included royalty, nobles and bishops, and they also provided charitable aid and relief to the poor. They wrote about medicine too. Bartholomew the Englishman and Roger Bacon were arguably the most influential authors, alongside the Dominican Henry Daniel. Nor should we forget the anonymous Franciscan compilers of the Tabula medicine, a handbook of cures, which, amongst other items, contains case histories of friars practising medicine. Even after the Reformation, these texts continued to circulate and find new readers amongst practitioners and householders. The Medicine of the Friars in Medieval England (Boydell & Brewer, 2024) by Peter Murray Jones restores friars to their rightful place in the history of English health care, exploring the complex, productive entanglement between care of the soul and healing of the body, in both theoretical and practical terms. Drawing upon the surprising wealth of evidence found in the surviving manuscripts, it brings to light individuals such as William Holme (c. 1400), and his patient the duke of York (d. 1402), who suffered from swollen legs. Holme also wrote about medicinal simples and gave instructions for dealing with eye and voice problems experienced by his brother Franciscans. Friars from the thirteenth century onwards wrote their medicine differently, reflecting their religious vocation as preachers and confessors. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Friars are often overlooked in the picture of health care in late mediaeval England. Physicians, surgeons, apothecaries, barbers, midwives - these are the people we think of immediately as agents of healing; whilst we identify university teachers as authorities on medical writings. Yet from their first appearance in England in the 1220s to the dispersal of the friaries in the 1530s, four orders of friars were active as healers of every type. Their care extended beyond the circle of their own brethren: patients included royalty, nobles and bishops, and they also provided charitable aid and relief to the poor. They wrote about medicine too. Bartholomew the Englishman and Roger Bacon were arguably the most influential authors, alongside the Dominican Henry Daniel. Nor should we forget the anonymous Franciscan compilers of the Tabula medicine, a handbook of cures, which, amongst other items, contains case histories of friars practising medicine. Even after the Reformation, these texts continued to circulate and find new readers amongst practitioners and householders. The Medicine of the Friars in Medieval England (Boydell & Brewer, 2024) by Peter Murray Jones restores friars to their rightful place in the history of English health care, exploring the complex, productive entanglement between care of the soul and healing of the body, in both theoretical and practical terms. Drawing upon the surprising wealth of evidence found in the surviving manuscripts, it brings to light individuals such as William Holme (c. 1400), and his patient the duke of York (d. 1402), who suffered from swollen legs. Holme also wrote about medicinal simples and gave instructions for dealing with eye and voice problems experienced by his brother Franciscans. Friars from the thirteenth century onwards wrote their medicine differently, reflecting their religious vocation as preachers and confessors. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

Lance recaps the Reds' 1-0 loss to the Pirates today, FC Cincinnati with Pat Brennan of the Enquirer, Roger Bacon underwater hockey head coach Paul Wittekind, Grayson Hodges about his son Burrow Hodges and their gift from the Bengals and Lance takes your calls about who the best living MLB player is after the passing of Willie Mays.

Lance recaps the Reds' 1-0 loss to the Pirates today, FC Cincinnati with Pat Brennan of the Enquirer, Roger Bacon underwater hockey head coach Paul Wittekind, Grayson Hodges about his son Burrow Hodges and their gift from the Bengals and Lance takes your calls about who the best living MLB player is after the passing of Willie Mays.

Lance talks with the head coach of Roger Bacon's underwater hockey team Paul Wittekind

Lance talks with the head coach of Roger Bacon's underwater hockey team Paul Wittekind

The high school baseball game between Roger Bacon and Cincinnati Christian is now available on demand at no charge!

Episode: 1153 Grosseteste, Bacon, and the rise of realism.  Today, Robert Grosseteste, Roger Bacon, and cyberspace.

Roger Bacon nació en Ilchester en Somerset, Inglaterra , a principios del siglo XIII. Aunque su fecha de nacimiento ha estado en controversia, los eruditos modernos tienden a defender la fecha de  1220, pero hay desacuerdos al respecto. Roger Bacon, un fraile, científico y filósofo franciscano inglés, aceptó lo que llamó la "magia natural" que ocurría dentro de las áreas matemáticas y físicas de experimentación. Pero se opuso resueltamente al uso de encantamientos, la invocación de espíritus y la realización de hechizos. En su opinión, los magos eran charlatanes, recitando fórmulas mágicas a pesar de que sabían que los efectos que creaban no eran más que el producto de fenómenos naturales.. Juzguemos el editorial…

Muchas de las obras de Bacon nunca se publicaron y permanecen en forma de manuscrito. Su obra alquímica más importante, denominada: “Speculum Alchimiae”, que traducido significa: “El Espejo de la Alquimia”; se publicó póstumamente en Lyons, Francia, en 1557. El espejo de la alquimia, fue compuesto por el famoso fraile Roger Bacon, en algún momento miembro de Martin College y Brasen-nase College en Oxenforde. Esta obra en su Capítulo I define a la alquimia diciendo: …”.La alquimia, por lo tanto, es una ciencia que enseña cómo hacer y componer una determinada medicina, que se llama Elixir. La cual, cuando se aplica sobre metales o cuerpos imperfectos, los perfecciona completamente en la misma proyección”… En el Capítulo II, declarara perfectamente los principios naturales y las procreaciones de los Minerales. Asimilemos el ensayo…

Father Len explains why we need a Savior now more than ever and why many of us don't know it. Support Wrestling with God Productions: https://www.GiveSendGo.com/WWGProductions Highlights, Ideas, and Wisdom “Now that we have science, we no longer need religion.” – Chris Hayes, MSNBC Host “God of the Gaps” theory: People invented God and religion began because there was a lack of scientific knowledge to explain things like lightning and wind. Science wouldn't exist without the Catholic Church. For the Catholic Church science has always been a way of studying and understanding God. All early major scientists believed in God including Isaac Newton, Albert Einstein, Roger Bacon, Louis Pasteur, Nicholas Copernicus and Blaise Pascal. They came to God because of science. Many were Catholic priests. Religion began out of gratitude and awe for God. Those who believe there is no greater power in the universe than the human person must ignore humanity's long history of ignorance, violence and shocking denials of the truth. Those who believe science can answer every question won't be able to find God or recognize the need for a Savior because they have too much ego. Our country has a depression and suicide crisis. Our society has become narcissistic. Narcissism steals our joy. Narcissists believe they have no need for a Savior. Much of our country no longer trusts in God. It trusts in science, technology, and government programs. If God doesn't exist and life on earth is all there is, why not cheat, be cruel, or commit suicide? There is a difference between joy and pleasure. Meth addicts have plenty of pleasure, but no joy. Even with all the knowledge of science and the power of technology, we do not have the power to overcome death. “Our country has the highest standard of living in human history and the greatest technological inventions. So, why do we have such high suicide and depression rates? That just proves humanity needs a Savior.” – Father Len We welcome your questions and comments: Email: irish@wwgproductions.org Text or voicemail: 208-391-3738 Links to More Podcasts from Wrestling with God Productions Life Lessons from Jesus and the Church He Founded: http://LifeLessonsfromJesus.org A Priest's Life: https://idahovocations.com/resources/video-podcasts/

In this episode we delve into the life and legacy of the enigmatic Roger Bacon. Once considered a magician with fantastical abilities, Bacon's reputation transformed over the centuries, oscillating between mystical figure and scientific pioneer. Born in 1220, Bacon's journey through Oxford, Paris, and his unexpected entry into the Franciscan order unfolds against the backdrop of a changing Europe. Join us as we explore Bacon's intricate blend of philosophy, optics, and experimental science, shedding light on his revolutionary contributions to the pursuit of knowledge.Contact: thecompletehistoryofscience@gmail.comTwitter: @complete_sciMusic Credit: Folk Round Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License

El más importante científico medieval, promulgaba que la experiencia debía reemplazar a la lógica y predijo que la ciencia iba a toparse con dificultades morales en el futuro.

Comprehensive history of AI episode w/ Max Foley (Reality Gamer) (Harmless AI / Anti-Yudkowski) Original release 8/28/23 the stupidity of E/ACC, RAND corporation 4.0, Van Neumann / Robert Oppenheimer, Game Theory, Corporate Surrealism, Andy Warhol: Cyborg, AI Alignment scam, Bayesian probability, Roger Bacon's Brazen Head,  “There is no natural religion”, #BRG, scientific realism, and more... Full episodes, research series, and more here

Supercharge Your English Language Fluency: Learn with Trending UK News

Book your astrology readings at:  www.jilljardineastrology.com/shopSupport Cosmic Scene with Jill Jardine by becoming a Subscriber!ttps://www.buzzsprout.com/958528/supportWould you like more wealth, prosperity, and love in your life?  Would you like to develop your intuition, so you can make better decisions in life?   Check out Jill's New on-line courses on Sanskrit Mantras for Wealth, Prosperity, Love and to Develop your intuition!https://jilljardineastrology.com/MCSThis episode is on the Powerful Violet Flame Meditation which begins at 13 minutes into the episode.  For the first 13 minutes, Jill explains the significance of the Violet Flame and St. Germain.Also called the “Flame of Transmutation,” the “Flame of Mercy,” the “Flame of Freedom,” and the “Flame of Forgiveness,” the Violet Flame is a sacred fire that transforms and purifies negative “karma” or blockages.The violet flame is a powerful symbol and form of imagery that can be used as a catalyst for our spiritual journeys. The reason for this is that it creates the space necessary for healing any soul blockages.St. Germain is an ascended Master. Ascended Masters are spiritual beings or guides who have ascended to the Higher Dimensions to assist Humanity's evolution from the higher spheres or lokas. They have incarnated on earth previously and now exist in higher realms to help humans. Jesus Christ, Buddha and Krishna are all considered ascended Masters. According to Theosophy and other esoteric spiritual teachings, such as those taught by the late Elizabeth Clare Prophet, there are seven Ascended Masters responsible for the Seven Rays of Evolution, or the Seven Paths to God. According to Elizabeth Clare Prophet “The Seven Color rays are the natural division of the pure white light emanating from the heart of God as it descends through the prism of manifestation. The Seven Rays present seven paths to individual or personal spiritual evolution.  Seven masters have mastered identity by walking these paths.  These seven masters are called the Chohans of the rays, which mean lord of the rays.  Chohan  is a Sanskrit term for lord.ST. GERMAIN, the Chohan of the 7th Ray, is the Ascended Master of the Aquarian Age. 7th Ray rules freedom, mercy transmutation and ritual.  The pulsations of the violet flame can be felt from his retreat of the House of Rakocsy and Transylvania and from the Cave of Symbols in the United States.  St. Germain had many Earthly incarnations including Merlin, the famed magician of Arthurian times in the 5th century, Roger Bacon, Christopher Columbus and Francis Bacon. He was best known as the“le Comte de Saint Germain,” a miraculous gentleman who dazzled the courts of 18th and 19th century Europe, where they called him “The Wonderman.” In that incarnation he was an alchemist, scholar, linguist, poet, musician, and diplomat admired throughout the courts of Europe. In her book, Saint Germain: Mystery of the Violet Flame, Elizabeth Claire Prophet gives this message from St. Germain:"Allow for the Violet Flame that I have released this night to move through your bodies, to transmute all of the tensions of the solar plexus, and allow for the integration of your heart with your own SOUL Presence. And be of Joy and Happiness to know that you have a SOUL Presence that looks after you, that adores you, that is who you are. . . . “Support the show

A Subcast episode looking at four of the most influential philosophers working in England during the Middle Ages: Anselm of Canterbury, Roger Bacon, John Duns Scotus, and William of Ockham.Support the showPlease like, subscribe, and rate the podcast on Apple, Spotify, Google, or wherever you listen. Thank you!Email: classicenglishliterature@gmail.comFollow me on Instagram, Facebook, Twitter, Tik Tok, and YouTube.If you enjoy the show, please consider supporting it with a small donation. Click the "Support the Show" button. So grateful!Podcast Theme Music: "Rejoice" by G.F. Handel, perf. The Advent Chamber OrchestraSubcast Theme Music: "Sons of the Brave" by Thomas Bidgood, perf. The Band of the Irish GuardsSound effects and incidental music: Freesounds.org

The most disruptive and transformative event in the Middle Ages wasn't the Crusades, the Battle of Agincourt, or even the Black Death. It was the Mongol Conquests. Even after his death, Genghis Khan's Mongol Empire grew to become the largest in history—four times the size of Alexander the Great's and stretching from the Pacific to the Mediterranean. But the extent to which these conquering invasions and subsequent Mongol rule transformed the diverse landscape of the medieval Near East have been understated in our understanding of the modern world.Today's guest is Nicholas Morton, author of “The Mongol Storm: Making and Breaking Empires in the Middle East.” We discuss the overlapping connections of religion, architecture, trade, philosophy and ideas that reformed over a century of Mongol rule. Rather than a Euro- or even Mongol-centric perspective, this history uniquely examines the Mongol invasions from the multiple perspectives of the network of peoples of the Near East and travelers from all directions—including famous figures of this era such as Marco Polo, Ibn Battuta, Ibn Khaldun, and Roger Bacon, who observed and reported on the changing region to their respective cultures—and the impacted peoples of empires—Byzantine, Seljuk and then Ottoman Turks, Ayyubid, Armenian, and more—under the violence of conquest.

Abordamos el pensamiento del último gran filósofo de la Edad Media. En este primer episodio hablamos sobre su vida, casi una película ambientada en el convulso siglo XIV, el llamado "siglo de la peste", una época de epidemias, hambrunas y conflicto político y eclesiástico, en el que Guillermo de Ockham fue un gran protagonista. Analizaremos su posición respecto al debate entre la fe y la razón, su epistemología empirista (de la mano de Roger Bacon) y su voluntarismo (de la mano de Duns Escoto). Finalmente hablaremos sobre el famoso principio de parsimonia o "Navaja de Ockham", y veremos cómo en realidad no es original de Guillermo de Ockham. Recordad que esta temporada los epiodios regulares salen cada quince días, y que los martes que no haya publicación de episodio regular, ofreceremos para los subscriptores de pago mensual de iVoox y Ko-fi. Para quien prefiera una aportación económica puntual seguirá activa la cuenta en ko-fi, donde pueden invitar a una cerveza a Diógenes, a través de este enlace: https://ko-fi.com/anaideiafm En cualquier caso, el podcast en sí continuará igual, los contenidos extra no interferirán en su desarrollo...solamente cambia el hecho de que saldrá cada dos martes, en lugar de cada semana... Video de "Adictos a la filosofía" aludido: https://www.youtube.com/watch?v=RF7-kZeH8GQ Anaideia.es Twitter: @anaideiafm Instagram: @anaideiafm anaideiafm@gmail.com . MUSIC: -Hall of the metal king, Metalicious, Cocktail and Lobster, Futuristic 3,Cocktail and Lobster, Space and Ambient, Blacksmith, Through the Mist, by Alexander Nakarada (www.serpentsoundstudios.com) Licensed under Creative Commons BY Attribution 4.0 License. -Cover of Star Trek Theme by Eric Calderone (https://youtu.be/Py4caxJ08As)

Ciclos de conferencias: La Escuela de Traductores de Toledo (III). Aristóteles, Galeno, Avicena: traducciones de medicina y filosofía. Mariano Gómez Aranda. En medicina, los traductores en Toledo optaron por los tratados de Galeno, el gran médico griego del siglo II d. C. Estas obras determinarían en gran medida los fundamentos del funcionamiento de la salud y la enfermedad, proporcionando conceptos fundamentales como la teoría de los cuatro humores (sangre, flema, bilis amarilla y bilis negra) y las cuatro cualidades básicas (calor, frío, humedad y sequedad). También contribuyó al desarrollo de la medicina medieval la traducción del Canon del médico persa Avicena, llevada a cabo por Gerardo de Cremona. Esta obra se convertiría en la Edad Media en el manual básico para el tratamiento de los problemas de salud. Las traducciones de las obras filosóficas de Aristóteles se basaron, en varios casos, en los comentarios a las mismas por parte del filósofo cordobés Averroes, que tamizó el pensamiento del sabio griego a través del filtro de la religión. De esta manera, las teorías aristótelicas adquirieron mayor importancia en el Occidente latino, dando lugar a debates y discusiones acerca de aquellos asuntos más controvertidos desde el punto de vista religioso, como la idea de la eternidad del mundo, que entraba en contradicción con el dogma de la creación de la nada, concepto defendido por musulmanes, judíos y cristianos. La traducción del tratado De anima de Avicena contribuyó a desarrollar la filosofía sobre la psicología humana en Occidente. Varios pensadores cristianos de gran relieve, como Alberto Magno o Roger Bacon, harían uso de los textos de Avicena en sus tratados filosóficos. Explore en canal.march.es el archivo completo de Conferencias en la Fundación Juan March: casi 3.000 conferencias, disponibles en audio, impartidas desde 1975.

On Thursday July 26th, 2018 the Hermetic Hour with host Poke Runyon will discuss the Mysterious Voynich Manuscript (Beinecke MS. 408) a late medieval herbal, alchemical and astrological book written in an unknown language and illustrated with pictures of plants and astronomical arrangements that are not of this world. Authorship was originally attributed to Roger Bacon (1214 - 1292) but carbon-dating placed the MS. in the early fifteenth century. John Dee and Edward Kelley have been suggested because of their similar Enochian language creation, but there is no proof of their involvement. The mysterious MS has fascinated both scholars and amateur researchers alike with solutions announced every year since 1943 when the U.S. Government code-breakers attempted to decipher it. A new solution was announced just a week before this broadcast and has already been discredited. The main reason most experts fail seems obvious to a Hermetic scholar. The Voynich MS was not written in cipher. It was written in a language and in an alphabet that has no analog on earth or in this earthly dimension. The key to finding the origin of the Voynich material might be found in another mysterious manuscript published in 1670. We will read this revelation as our contribution toward solving the mystery -- so put on your Indiana Jones fedora and listen in.

Or Wood/Cuthbert, Pork Pork, Matty Jumpfamilies, Spectre Reflector, Hovering Teacups, Frenchman's Feast.

Talking 25th Skyline Chili Crosstown Showdown. Roger Bacon coach Mike Blaut joined me to preview the season opener Thursday vs Taft.

The Mirror Of Alchemy - Roger Bacon - Alchemical Audio Book with Music and Text. The Mirror of Alchemy is a short alchemical manual, known in Latin as Speculum Alchemiae. Translated in 1597, it was only the second alchemical text printed in the English language. Please consider supporting my work and download this audio as part of the ESOTERIC AND OCCULT WISDOM - MASTER COLLECTION (an ongoing collection of Gnostic, alchemical, Hermetic, and related occult/spiritual audio projects that span dozens of hours) at https://altrusiangrace.bandcamp.com/ *JOIN MY PATREON at https://www.patreon.com/altrusiangracemedia *BECOME A YOUTUBE CHANNEL MEMBER at https://www.youtube.com/channel/UCMzRTOugvDLwhSwJdoSWBZA/join *JOIN THE CULT OF STARRY WISDOM at https://altrusiangrace.bandcamp.com/starry-wisdom-cult *MY TSHIRTS AND DESIGNS ON AMAZON at https://amzn.to/3peS9j3 *MY NEW 2022 MERCH LINE "OCCULT NOUVEAU" at https://amzn.to/3OeUHZL *MY TSHIRTS AND DESIGNS ON TEEPUBLIC at https://teepublic.sjv.io/XxvPDX *LICENSE MY MUSIC FOR YOUR PROJECT at https://www.pond5.com/artist/altrusiangracemedia *MY BOOKS ON AMAZON at https://amzn.to/3oQGh6A As an Amazon Associate I earn a small amount from qualifying purchases and it helps to support my channel. Please consider LIKING the video, SUBSCRIBING to the channel, and SHARING the links! These simple actions go a long way in supporting AGM and is truly appreciated!  ~~Places to follow and support Altrusian Grace Media~~ Website ► https://altrusiangrace.blogspot.com/ Bandcamp ► https://altrusiangrace.bandcamp.com Teepublic Store ► https://teepublic.sjv.io/XxvPDX Twitter ► https://twitter.com/AltrusianGrace Rumble ► https://rumble.com/c/c-375437 YouTube ► https://www.youtube.com/AltrusianGraceMedia Odessy ► https://odysee.com/@altrusiangracemedia:1 Bitchute ► https://www.bitchute.com/channel/altrusiangracemedia/ To kindly donate directly to my channel: www.paypal.me/altrusiangrace For inquiries regarding voice-over work or licensing for my work (including music) please contact altrusiangracemedia ((at)) gmail.com AGM BACKUP CONTENT ► https://www.youtube.com/channel/UCO0nCG5aqB1CHyU3Xf0TUbg #Gnosticism #Alchemy #Hermeticism #Occult #Esoteric #Audiobook #Mysticism #Gnostic #Egyptian #Christianity #NagHammadi #Spirituality #Jung  

Este episodio #59 se titula - Negocios de Monjes Parte 2A principios del siglo XIII surgieron un par de nuevas órdenes monásticas de monjes predicadores conocidas como los Mendicantes. Eran los Franciscanos y los Dominicos.Los Franciscanos fueron fundados por Francisco de Asís. Se concentraban en la predicación a los cristianos ordinarios, tratando de renovar el discipulado básico, guiado por el Espíritu. La misión de los Dominicos tenía como objetivo enfrentarse a los herejes y a las ideas aberrantes.Los dominicos fueron aprobados por el Papa como movimiento oficial patrocinado por la Iglesia en 1216, los franciscanos recibieron el respaldo papal 7 años después.Rápidamente se ganaron el respeto de los eruditos, los príncipes y los papas, además de la alta consideración de las masas. Su buena reputación inicial se ve contrarrestada por la desidia, la ignorancia y, en algunos casos, la infamia de su historia posterior.Ser mendicante significaba depender de la caridad para mantenerse. La Iglesia no paga un sueldo o salario para mantener a los monjes mendicantes.La aparición de estas dos órdenes mendicantes fue uno de los acontecimientos más significativos de la Edad Media, y marca uno de los resurgimientos notables en la historia de la Iglesia cristiana. Fueron el Ejército de Salvación del siglo XIII. En una época en la que el espíritu de las Cruzadas decaía y las herejías amenazaban la autoridad, Francisco de Asís y Domingo de Guzmán, un italiano y un español, se unieron para reavivar el espíritu de la Iglesia de Occidente. Iniciaron el monacato en un nuevo camino. Encarnaron la filantropía cristiana; los reformadores sociológicos de su época. Las órdenes que dieron a luz suministraron a las nuevas universidades y al estudio de la teología algunas de sus luces más brillantes.Difícilmente dos temperamentos podrían diferir más que los de Francisco y Domingo. El poeta Dante describió a Francisco como una Llama, que encendía el mundo con amor; de Domingo dijo que era una Luz, que iluminaba el mundo.Francisco es el más modesto, gentil y amable de todos los grandes de la vida monástica.Domingo era, por decirlo claramente, frío, sistemático y austero.Francisco era más grande que la orden que pretendía encarnar sus costumbres.Los dominicos se hicieron más grandes que su maestro al tomar sus reglas y construir sobre ellas.Francisco era como uno de los apóstoles; Domingo un líder posterior y menor.Cuando pienses en Francisco, imagínatelo mezclado con la gente o caminando por un campo, descalzo para que sus dedos puedan sentir la tierra y la hierba. Domingo debe estar en un estudio, rodeado de libros, o en un tribunal defendiendo un caso.El trabajo de Francisco en su vida era salvar almas. La de Domingo era defender a la Iglesia. Francisco ha sido celebrado por su humildad y dulzura; a Domingo se le llamaba el "Martillo de los herejes".Los dos líderes se encontraron probablemente al menos tres veces. En 1217, ambos estaban en Roma, y el Vaticano propuso la unión de las dos órdenes en una sola organización. Domingo pidió a Francisco su cordón, y se ató con él, diciendo que deseaba que las dos fueran una sola. Un año más tarde volvieron a reunirse en la iglesia de Francisco en Asís, y basándose en lo que vio, Domingo decidió abrazar el mendicante, que los dominicos adoptaron en 1220. En 1221, Domingo y Francisco volvieron a reunirse en Roma, cuando un poderoso cardenal intentó hacerse con el control de las órdenes.Ni Francisco ni Domingo querían reformar las órdenes monásticas existentes. Al principio, Francisco no tenía intención de fundar una orden. Simplemente quería iniciar un movimiento más orgánico de cristianos para transformar el mundo. Tanto Domingo como Francisco trataron de devolver a la Iglesia la simplicidad y la dinámica de los tiempos apostólicos.Sus órdenes se diferenciaban de las antiguas órdenes monásticas en varios aspectos.En primer lugar, su compromiso con la pobreza. La dependencia de la caridad era un compromiso primordial. Ambas prohibían la posesión de bienes. No sólo el monje individual se comprometía a la pobreza, sino también toda la orden.  Tal vez recuerdes de nuestro último episodio que esto supuso un gran cambio con respecto a casi todas las órdenes monásticas anteriores, que aunque los monjes individuales se comprometían a la pobreza, sus casas podían llegar a ser bastante ricas y lujosas.La segunda característica era su devoción por las actividades prácticas en la sociedad. Los monjes anteriores habían huido a la soledad del monasterio. Los frailes negros y grises, como se llamaba a los dominicos y franciscanos por los colores de sus hábitos, se entregaron al servicio de un mundo necesitado. A la contemplación solitaria añadieron la inmersión en el mercado. A diferencia de algunas de las órdenes anteriores, no se consumían en la lucha contra su propia carne. Dirigieron su atención a combatir los efectos del mal en el mundo. Predicaron a la gente común. Aliviaron la pobreza. Escuchaban y trataban de reparar las quejas de los oprimidos.Una tercera característica de las órdenes fue que las hermandades laicas desarrollaron una tercera orden, llamada de los Terciarios.  Se trataba de hombres y mujeres laicos que, mientras ejercían sus vocaciones habituales, estaban obligados por juramento a practicar las virtudes de la vida cristiana.Algunos cristianos oirán esto y dirán: "Espera, ¿no es eso lo que se supone que hacen todos los auténticos seguidores de Cristo: seguir a Jesús obedientemente mientras están empleados como mecánicos, estudiantes, vendedores, ingenieros, profesores de escuela o lo que sea?"¡En efecto! Pero ten en cuenta que la doctrina de la salvación por la gracia a través de la fe, y de vivir la vida cristiana por el poder del Espíritu había quedado sumergida bajo un montón de religión y rituales. Fue necesaria la Reforma, tres siglos después, para eliminar la costra ritualista y restaurar el Evangelio de la Gracia. En el siglo XIII, la mayoría de la gente pensaba que vivir una vida que realmente complaciera a Dios significaba ser monje, monja o sacerdote. La hermandad laica era una forma de decir, en efecto, "Mi posición en la vida no me permite vivir una vida de clausura; pero si pudiera, lo haría". Muchos, probablemente la mayoría, creían que eran irremediablemente pecadores, pero que dando a su sacerdote o apoyando al monasterio local, los religiosos a tiempo completo podían acumular un excedente de piedad al que podían recurrir para cubrirse. La iglesia facilitaba esta mentalidad. El mensaje no era explícito, pero estaba implícito: "Sigue adelante y lánzate en tu impotencia, pero si apoyas a la iglesia y a sus sacerdotes y monjes, podremos orar por tu alma apenada y hacer obras de bondad que Dios bendecirá, entonces extenderemos nuestra cobertura sobre ti".En un aparte, aunque hoy en día a muchos les suene absurdo, ¿no repiten de hecho esto muchos? ¿No caen en el mismo error cuando un marido espera que su esposa creyente sea lo suficientemente religiosa para los dos? ¿O cuando un adolescente supone que los años de asistencia a la iglesia de su familia le reservarán de algún modo su lugar en el cielo? La salvación en el plano familiar.La hermandad laica era una forma de que los plebeyos dijeran: "Sí, no me creo eso de la santidad sustitutiva. Creo que Dios quiere que YO le siga y no que confíe en la fe de otro".Una cuarta característica fue la actividad de los monjes como profesores en las universidades. Reconocieron que estos nuevos centros de educación tenían una poderosa influencia, y se adaptaron a la situación.Mientras los dominicos se apresuraron a entrar en las universidades, los franciscanos se retrasaron. Lo hicieron porque Francisco se resistía al aprendizaje. Era un poco anti intelectualista. Lo era porque había visto demasiado la erudición de los sacerdotes que ignoraban a los pobres. Por eso decía cosas como: "El conocimiento hincha, pero la caridad edifica".A un novicio le dijo: "Si tienes un cancionero, querrás un libro de oraciones; y si tienes un libro de oraciones, te sentarás en una silla alta como un prelado, y dirás a tu hermano: "Tráeme mi libro de oraciones". "A otro le dijo: "Llegará el tiempo de la tribulación en que los libros serán inútiles y se tirarán".Mientras esta era la actitud de Francisco hacia los académicos, sus sucesores entre los franciscanos construyeron escuelas y fueron solicitados como profesores en lugares como la Universidad de París. Los dominicos abrieron el camino y se establecieron pronto en las sedes de las dos grandes universidades continentales, París y Bolonia.En París, Oxford y Colonia, así como en algunas otras universidades, proporcionaron a los más grandes de los Académicos. Tomás de Aquino, Alberto Magno y Durandus eran dominicos; Juan de San Gil, Alejandro Hales, Adam Marsh, Buenaventura, Duns Escoto, Ockham y Roger Bacon eran franciscanos.La quinta característica notable de las órdenes mendicantes fue su rápida aprobación por parte del Papa. Los franciscanos y los dominicos fueron los primeros cuerpos monásticos que le juraron fidelidad directamente. Ningún obispo, abad o capítulo general intervino entre la orden y el Papa. Las dos órdenes se convirtieron en su guardaespaldas y demostraron ser un baluarte del papado. El Papa nunca había tenido un apoyo tan organizado. Le ayudaron a establecer su autoridad sobre los obispos. Allí donde iban, que era en toda Europa, se encargaban de establecer el principio de la supremacía del Vaticano sobre los príncipes y los reinos.Los Franciscanos y los Dominicos se convirtieron en el brazo ejecutor de la ortodoxia doctrinal. Superaron a todos los demás en la persecución y erradicación de los herejes. En el sur de Francia, aniquilaron la herejía con un río de sangre. Fueron los principales instrumentos de la Inquisición. Torquemada era un Dominico.  Ya en 1232, Gregorio IX autorizó oficialmente a los dominicos a llevar a cabo la Inquisición. Y en un movimiento que tuvo que hacer girar a Francisco a toda velocidad en su parcela de enterramiento, los franciscanos exigieron al Papa que les concediera una participación en la truculenta labor. Bajo la dirección de Duns Escoto se convirtieron en defensores de la doctrina de la inmaculada concepción de María.El rápido crecimiento de las órdenes en número e influencia fue acompañado de una amarga rivalidad. Las disputas entre ellas eran tan violentas que en 1255 sus generales tuvieron que pedir a sus monjes que dejaran de luchar. Cada orden estaba constantemente celosa de que la otra gozara de más favor con el Papa que ella misma.Es triste ver lo rápido que la humildad de Francisco y el deseo de verdad de Domingo fueron dejados de lado por las órdenes a las que dieron lugar. Debido al favor papal del que gozaban, los monjes de ambas órdenes comenzaron a entrometerse en todas las parroquias e iglesias, provocando la hostilidad del clero cuyos derechos usurparon. Comenzaron a realizar servicios específicamente sacerdotales, cosas que los monjes no estaban autorizados a hacer, como oír la confesión, conceder la absolución y servir la comunión.Aunque habían empezado como movimientos de reforma, pronto retrasaron la reforma. Degeneraron en obstinados obstructores del progreso de la teología y la civilización. De ser defensores del aprendizaje, se convirtieron en puntales de la ignorancia. La virtud de la pobreza no era más que un barniz para una insolencia vulgar e indolente.Estos cambios se produjeron mucho antes del final del siglo XIII, el mismo en el que nacieron los franciscanos y los dominicos. Los obispos se opusieron a ellos. El clero secular se quejó de ellos. Las universidades los ridiculizaron y denunciaron por su falsa piedad y sus abundantes vicios. Se les comparó con los fariseos y los escribas. Se les declamó como hipócritas que los obispos debían purgar de sus diócesis. Los cardenales y los príncipes apelaron repetidamente a los papas para que pusieran fin a sus intromisiones en los asuntos eclesiásticos, pero normalmente los papas estaban del lado de los mendicantes.En el siglo XV, un conocido maestro enumeró los cuatro grandes perseguidores de la Iglesia: los tiranos, los herejes, el anticristo y los mendicantes.Todo esto es un lamentable descenso desde los elevados comienzos de sus fundadores.En los próximos dos episodios profundizaremos un poco más en estos dos líderes y en las órdenes que fundaron.Al terminar este episodio, quiero volver a dar las gracias a todos los oyentes y suscriptores que han dado "me gusta" y han dejado comentarios en la página de FB de CS.También me gustaría decir lo agradecido que estoy a los que han ido a la página de suscripción de iTunes de CS y han dejado una reseña positiva. Cualquier donación a CS se agradece.

Este episodio #59 se titula - Negocios de Monjes Parte 2A principios del siglo XIII surgieron un par de nuevas órdenes monásticas de monjes predicadores conocidas como los Mendicantes. Eran los Franciscanos y los Dominicos.Los Franciscanos fueron fundados por Francisco de Asís. Se concentraban en la predicación a los cristianos ordinarios, tratando de renovar el discipulado básico, guiado por el Espíritu. La misión de los Dominicos tenía como objetivo enfrentarse a los herejes y a las ideas aberrantes.Los dominicos fueron aprobados por el Papa como movimiento oficial patrocinado por la Iglesia en 1216, los franciscanos recibieron el respaldo papal 7 años después.Rápidamente se ganaron el respeto de los eruditos, los príncipes y los papas, además de la alta consideración de las masas. Su buena reputación inicial se ve contrarrestada por la desidia, la ignorancia y, en algunos casos, la infamia de su historia posterior.Ser mendicante significaba depender de la caridad para mantenerse. La Iglesia no paga un sueldo o salario para mantener a los monjes mendicantes.La aparición de estas dos órdenes mendicantes fue uno de los acontecimientos más significativos de la Edad Media, y marca uno de los resurgimientos notables en la historia de la Iglesia cristiana. Fueron el Ejército de Salvación del siglo XIII. En una época en la que el espíritu de las Cruzadas decaía y las herejías amenazaban la autoridad, Francisco de Asís y Domingo de Guzmán, un italiano y un español, se unieron para reavivar el espíritu de la Iglesia de Occidente. Iniciaron el monacato en un nuevo camino. Encarnaron la filantropía cristiana; los reformadores sociológicos de su época. Las órdenes que dieron a luz suministraron a las nuevas universidades y al estudio de la teología algunas de sus luces más brillantes.Difícilmente dos temperamentos podrían diferir más que los de Francisco y Domingo. El poeta Dante describió a Francisco como una Llama, que encendía el mundo con amor; de Domingo dijo que era una Luz, que iluminaba el mundo.Francisco es el más modesto, gentil y amable de todos los grandes de la vida monástica.Domingo era, por decirlo claramente, frío, sistemático y austero.Francisco era más grande que la orden que pretendía encarnar sus costumbres.Los dominicos se hicieron más grandes que su maestro al tomar sus reglas y construir sobre ellas.Francisco era como uno de los apóstoles; Domingo un líder posterior y menor.Cuando pienses en Francisco, imagínatelo mezclado con la gente o caminando por un campo, descalzo para que sus dedos puedan sentir la tierra y la hierba. Domingo debe estar en un estudio, rodeado de libros, o en un tribunal defendiendo un caso.El trabajo de Francisco en su vida era salvar almas. La de Domingo era defender a la Iglesia. Francisco ha sido celebrado por su humildad y dulzura; a Domingo se le llamaba el "Martillo de los herejes".Los dos líderes se encontraron probablemente al menos tres veces. En 1217, ambos estaban en Roma, y el Vaticano propuso la unión de las dos órdenes en una sola organización. Domingo pidió a Francisco su cordón, y se ató con él, diciendo que deseaba que las dos fueran una sola. Un año más tarde volvieron a reunirse en la iglesia de Francisco en Asís, y basándose en lo que vio, Domingo decidió abrazar el mendicante, que los dominicos adoptaron en 1220. En 1221, Domingo y Francisco volvieron a reunirse en Roma, cuando un poderoso cardenal intentó hacerse con el control de las órdenes.Ni Francisco ni Domingo querían reformar las órdenes monásticas existentes. Al principio, Francisco no tenía intención de fundar una orden. Simplemente quería iniciar un movimiento más orgánico de cristianos para transformar el mundo. Tanto Domingo como Francisco trataron de devolver a la Iglesia la simplicidad y la dinámica de los tiempos apostólicos.Sus órdenes se diferenciaban de las antiguas órdenes monásticas en varios aspectos.En primer lugar, su compromiso con la pobreza. La dependencia de la caridad era un compromiso primordial. Ambas prohibían la posesión de bienes. No sólo el monje individual se comprometía a la pobreza, sino también toda la orden.  Tal vez recuerdes de nuestro último episodio que esto supuso un gran cambio con respecto a casi todas las órdenes monásticas anteriores, que aunque los monjes individuales se comprometían a la pobreza, sus casas podían llegar a ser bastante ricas y lujosas.La segunda característica era su devoción por las actividades prácticas en la sociedad. Los monjes anteriores habían huido a la soledad del monasterio. Los frailes negros y grises, como se llamaba a los dominicos y franciscanos por los colores de sus hábitos, se entregaron al servicio de un mundo necesitado. A la contemplación solitaria añadieron la inmersión en el mercado. A diferencia de algunas de las órdenes anteriores, no se consumían en la lucha contra su propia carne. Dirigieron su atención a combatir los efectos del mal en el mundo. Predicaron a la gente común. Aliviaron la pobreza. Escuchaban y trataban de reparar las quejas de los oprimidos.Una tercera característica de las órdenes fue que las hermandades laicas desarrollaron una tercera orden, llamada de los Terciarios.  Se trataba de hombres y mujeres laicos que, mientras ejercían sus vocaciones habituales, estaban obligados por juramento a practicar las virtudes de la vida cristiana.Algunos cristianos oirán esto y dirán: "Espera, ¿no es eso lo que se supone que hacen todos los auténticos seguidores de Cristo: seguir a Jesús obedientemente mientras están empleados como mecánicos, estudiantes, vendedores, ingenieros, profesores de escuela o lo que sea?"¡En efecto! Pero ten en cuenta que la doctrina de la salvación por la gracia a través de la fe, y de vivir la vida cristiana por el poder del Espíritu había quedado sumergida bajo un montón de religión y rituales. Fue necesaria la Reforma, tres siglos después, para eliminar la costra ritualista y restaurar el Evangelio de la Gracia. En el siglo XIII, la mayoría de la gente pensaba que vivir una vida que realmente complaciera a Dios significaba ser monje, monja o sacerdote. La hermandad laica era una forma de decir, en efecto, "Mi posición en la vida no me permite vivir una vida de clausura; pero si pudiera, lo haría". Muchos, probablemente la mayoría, creían que eran irremediablemente pecadores, pero que dando a su sacerdote o apoyando al monasterio local, los religiosos a tiempo completo podían acumular un excedente de piedad al que podían recurrir para cubrirse. La iglesia facilitaba esta mentalidad. El mensaje no era explícito, pero estaba implícito: "Sigue adelante y lánzate en tu impotencia, pero si apoyas a la iglesia y a sus sacerdotes y monjes, podremos orar por tu alma apenada y hacer obras de bondad que Dios bendecirá, entonces extenderemos nuestra cobertura sobre ti".En un aparte, aunque hoy en día a muchos les suene absurdo, ¿no repiten de hecho esto muchos? ¿No caen en el mismo error cuando un marido espera que su esposa creyente sea lo suficientemente religiosa para los dos? ¿O cuando un adolescente supone que los años de asistencia a la iglesia de su familia le reservarán de algún modo su lugar en el cielo? La salvación en el plano familiar.La hermandad laica era una forma de que los plebeyos dijeran: "Sí, no me creo eso de la santidad sustitutiva. Creo que Dios quiere que YO le siga y no que confíe en la fe de otro".Una cuarta característica fue la actividad de los monjes como profesores en las universidades. Reconocieron que estos nuevos centros de educación tenían una poderosa influencia, y se adaptaron a la situación.Mientras los dominicos se apresuraron a entrar en las universidades, los franciscanos se retrasaron. Lo hicieron porque Francisco se resistía al aprendizaje. Era un poco anti intelectualista. Lo era porque había visto demasiado la erudición de los sacerdotes que ignoraban a los pobres. Por eso decía cosas como: "El conocimiento hincha, pero la caridad edifica".A un novicio le dijo: "Si tienes un cancionero, querrás un libro de oraciones; y si tienes un libro de oraciones, te sentarás en una silla alta como un prelado, y dirás a tu hermano: "Tráeme mi libro de oraciones". "A otro le dijo: "Llegará el tiempo de la tribulación en que los libros serán inútiles y se tirarán".Mientras esta era la actitud de Francisco hacia los académicos, sus sucesores entre los franciscanos construyeron escuelas y fueron solicitados como profesores en lugares como la Universidad de París. Los dominicos abrieron el camino y se establecieron pronto en las sedes de las dos grandes universidades continentales, París y Bolonia.En París, Oxford y Colonia, así como en algunas otras universidades, proporcionaron a los más grandes de los Académicos. Tomás de Aquino, Alberto Magno y Durandus eran dominicos; Juan de San Gil, Alejandro Hales, Adam Marsh, Buenaventura, Duns Escoto, Ockham y Roger Bacon eran franciscanos.La quinta característica notable de las órdenes mendicantes fue su rápida aprobación por parte del Papa. Los franciscanos y los dominicos fueron los primeros cuerpos monásticos que le juraron fidelidad directamente. Ningún obispo, abad o capítulo general intervino entre la orden y el Papa. Las dos órdenes se convirtieron en su guardaespaldas y demostraron ser un baluarte del papado. El Papa nunca había tenido un apoyo tan organizado. Le ayudaron a establecer su autoridad sobre los obispos. Allí donde iban, que era en toda Europa, se encargaban de establecer el principio de la supremacía del Vaticano sobre los príncipes y los reinos.Los Franciscanos y los Dominicos se convirtieron en el brazo ejecutor de la ortodoxia doctrinal. Superaron a todos los demás en la persecución y erradicación de los herejes. En el sur de Francia, aniquilaron la herejía con un río de sangre. Fueron los principales instrumentos de la Inquisición. Torquemada era un Dominico.  Ya en 1232, Gregorio IX autorizó oficialmente a los dominicos a llevar a cabo la Inquisición. Y en un movimiento que tuvo que hacer girar a Francisco a toda velocidad en su parcela de enterramiento, los franciscanos exigieron al Papa que les concediera una participación en la truculenta labor. Bajo la dirección de Duns Escoto se convirtieron en defensores de la doctrina de la inmaculada concepción de María.El rápido crecimiento de las órdenes en número e influencia fue acompañado de una amarga rivalidad. Las disputas entre ellas eran tan violentas que en 1255 sus generales tuvieron que pedir a sus monjes que dejaran de luchar. Cada orden estaba constantemente celosa de que la otra gozara de más favor con el Papa que ella misma.Es triste ver lo rápido que la humildad de Francisco y el deseo de verdad de Domingo fueron dejados de lado por las órdenes a las que dieron lugar. Debido al favor papal del que gozaban, los monjes de ambas órdenes comenzaron a entrometerse en todas las parroquias e iglesias, provocando la hostilidad del clero cuyos derechos usurparon. Comenzaron a realizar servicios específicamente sacerdotales, cosas que los monjes no estaban autorizados a hacer, como oír la confesión, conceder la absolución y servir la comunión.Aunque habían empezado como movimientos de reforma, pronto retrasaron la reforma. Degeneraron en obstinados obstructores del progreso de la teología y la civilización. De ser defensores del aprendizaje, se convirtieron en puntales de la ignorancia. La virtud de la pobreza no era más que un barniz para una insolencia vulgar e indolente.Estos cambios se produjeron mucho antes del final del siglo XIII, el mismo en el que nacieron los franciscanos y los dominicos. Los obispos se opusieron a ellos. El clero secular se quejó de ellos. Las universidades los ridiculizaron y denunciaron por su falsa piedad y sus abundantes vicios. Se les comparó con los fariseos y los escribas. Se les declamó como hipócritas que los obispos debían purgar de sus diócesis. Los cardenales y los príncipes apelaron repetidamente a los papas para que pusieran fin a sus intromisiones en los asuntos eclesiásticos, pero normalmente los papas estaban del lado de los mendicantes.En el siglo XV, un conocido maestro enumeró los cuatro grandes perseguidores de la Iglesia: los tiranos, los herejes, el anticristo y los mendicantes.Todo esto es un lamentable descenso desde los elevados comienzos de sus fundadores.En los próximos dos episodios profundizaremos un poco más en estos dos líderes y en las órdenes que fundaron.Al terminar este episodio, quiero volver a dar las gracias a todos los oyentes y suscriptores que han dado "me gusta" y han dejado comentarios en la página de FB de CS.También me gustaría decir lo agradecido que estoy a los que han ido a la página de suscripción de iTunes de CS y han dejado una reseña positiva. Cualquier donación a CS se agradece.

Today we go back to Ohio and visit with a "Friend of the Show," Brandon Spaeth who is a Certified Athletic Administrator and also the Assistant AD at Roger Bacon High School in Cincinnati. Brandon is a graduate of the prestigious University of Cincinnati Athletic Administration Program and today he shares his story along with some Best Practices on this episode of The Educational AD Podcast! --- Send in a voice message: https://anchor.fm/educational-ad-podcast/message Support this podcast: https://anchor.fm/educational-ad-podcast/support

In today's Gone Medieval podcast, Matt Lewis joins Dallas Campbell - host of our sister podcast Patented: History of Inventions - to explore the role of medieval monks in inventing. Seeing scientific and philosophical investigation as a way to get closer to God - despite the threat of being labelled a heretic - monks were considered masters of invention. Together, they explain how monks navigated this balance and tell the story of Roger Bacon, a friar credited with designing the magnifying glass and who also predicted cars, powered ships and manned flight.For more Gone Medieval content, subscribe to our Medieval Monday's newsletter here.If you'd like to learn even more, we have hundreds of history documentaries, ad free podcasts and audiobooks at History Hit - subscribe today!To download, go to Android or Apple store. See acast.com/privacy for privacy and opt-out information.

Belief in magic was, until relatively recent times, widespread in Britain; yet the impact of such belief on determinative political events has frequently been overlooked. In his wide-ranging new book, Francis Young explores the role of occult traditions in the history of the island of Great Britain: Merlin's realm. He argues that while the great magus and artificer invented by Geoffrey of Monmouth was a powerful model for a succession of actual royal magical advisers (including Roger Bacon and John Dee), monarchs nevertheless often lived in fear of hostile sorcery while at other times they even attempted magic themselves. Successive governments were simultaneously fascinated by astrology and alchemy, yet also deeply wary of the possibility of treasonous spellcraft. Whether deployed in warfare, rebellion or propaganda, occult traditions were of central importance to British history and, as the author reveals, these dark arts of magic and politics remain entangled to this day. --- Send in a voice message: https://anchor.fm/thescaredisle/message

Journey with us back to the medieval era into the studio of alchemist Roger Bacon. The wizard who may or may not have created the world's most mysterious book. Filled with alien illustrations of plants blooming stars, naked women floating through green pools, and unreadable languages, this manuscript's meaning and purpose has eluded the world's most prominent cryptologists and historians for over a century. We look into the leading theories behind the Voynich manuscript and prose some of our own in this latest episode of Farbeyond. The music referenced in this episode can be found via this link: https://newhavensymphony.org/watch-listen/past-projects/lashvoynich-project/ NOTE: the 4th movement of the symphony is not available online at this time and we were unable to include it in this episode. Email us with inquiries farbeyondpod@gmail.com

Lance and Beckham talk the 02' Roger Bacon team and the ESPN special. Tune in!

Lance and Beckham talk the 02' Roger Bacon team and the ESPN special. Tune in!

Author Tony Meale joins the show to talk about the 2002 Roger Bacon basketball team which is the only high school that was able to defeat LeBron James.

This month we look into the history of alchemy and the worldview and aims of early alchemists.  Find out how metal gets married, why poisons are good and how humans reflect the entire universe.    Transcript: ‘From a man and a woman make a circle, then a square, then a triangle, finally a circle, and you will obtain the philosopher's stone.' Hello, welcome to the History and Folklore podcast, where we look at different folk beliefs through history and how these beliefs shape people's perceptions of nature. In this episode we will be looking at alchemy, what alchemists were hoping to achieve, and what alchemical theories can tell us about how people perceived the natural world. Alchemists are often depicted as eccentric men in dark rooms conducting strange experiments with toxic and expensive chemicals with the aim of living forever or of turning lead into gold. Their experiments are often seen as being haphazard, illogical and dangerous, a stereotype that goes back a long way as seen in a legend regarding Roger Bacon and Thomas Bungay, thirteenth century friars who apparently blew themselves up in an alchemy experiment. This story was later adapted to the stage in a comedy written by sixteenth century playwright Robert Greene. However, alchemy has a complex history and the observations and experiments of alchemists around the world have helped shape our understanding of chemistry, metallurgy and medicine. It is believed that the origins of alchemy stretch back to ancient Egypt, with Plutarch describing alchemy as ‘the Egyptian art'. It has been argued that the ‘chem' part of the word alchemy derives from the Egyptian word ‘km', which meant the black land, a term used to differentiate between the black fertile soil of the Nile valley and the barren desert sand that surrounded it. Assuming this origin, the arabic word ‘al-kimiya' was claimed by Egyptologist EA Wallis Budge to mean ‘the Egyptian science', however this origin has been refuted by others who claim that there is no evidence of the word ‘kmt' ever being used for anything resembling alchemy in Egypt, and it is therefore likely that this supposed translation is a case of folk etymology, where a well-known similar sounding words are erroneously linked. Others point toward alchemy having a Greek origin, arguing that the ‘chem' portion of alchemy originates from the Greek word ‘chemia', which first appeared in the fourth century and was used to refer to the art of metalworking, particularly the creation of gold and silver from base metals. It is clear that the influences of alchemy are varied, and draw from a mixture of technology, philosophy and science from areas and cultures as wide ranging as Iran, India, Egypt and Greece. Metal workers in Egypt were highly skilled and were known to be able to create alloys that mimicked the appearance of gold and silver. They also created a body of knowledge that grouped metals according to their external characteristics which was built on their experience of working with them. As well as this, the city of Alexandria became an intellectual hub and, following the conquest of Egypt by Alexander the Great in 330BC, attracted scholars from across Europe, Asia, Africa and the Middle East, allowing different ideas to develop and merge. Two theories that developed during this period were particularly influential in the formation of later alchemical practice. The first was Aristotle's theory on the composition of matter, which adopted an older idea that everything was made up of the four elements of earth, air, fire and water, and built on it by hypothesising that these elements could be changed by the application of heat, cold, wetness or dryness. The second was a philosophy that originated in Persia and claimed that the human body was a smaller version, the microcosm, of the larger universe, the macrocosm. The microcosm-macrocosm theory claimed that the study of the universe would give direct insight into the workings of the human body, and vice versa. Therefore techniques that worked for the manipulation of metal could be applied in the same way, and to the same effect, on the human body. As the universe was a macrocosm of the body it followed that it must also be alive and in possession of a soul. This is interesting as, as we will see later, the process of transmutation of metal was often described and understood in human terms of birth, marriage and death. Alexandria's influence eventually waned with the disintegration of the Roman Empire. The destruction of many texts from this period mean that none of the original Egyptian writing regarding alchemy survives from this time. However, at least some of the theories and practices developed by alchemists and philosophers during this period did survive and were translated into Arabic by scholars and alchemists such as Ali Ibn Sina, Jabir Ibn Hayyan and Abu Bakr Al-Razi, who built on these existing ideas to create a thriving body of alchemical work and thought in the Middle East. This eventually made its way to Spain, and from there to the rest of western and central Europe, with the first alchemical text titled ‘the book of the Composition of Alchemy' being translated into English in 1144 by Robert of Chester. Despite these wide ranging origins, a legend concerning the origins of alchemy was particularly tenacious. This concerned an emerald tablet, apparently found by Alexander the Great himself in the tomb of a god named Hermes-Thoth, Hermes Trismeditus or Thrice-great Hermes. This emerald tablet, also known as the Smaragdine Tablet, was seen by alchemists to be the foundation of their craft, leading alchemy to become known as the ‘hermetic art' after the god that created it. While this would be an amazing origin story, the text that was apparently found on the emerald tablet actually seems to appears much later. It was first seen in Arabic sources in the late eighth century and eventually came to be translated to Latin in the twelfth century. This text outlines the philosophy of alchemy through an overarching metaphor of the creation of the world, saying: ‘Truth! Certainty! That in which there is no doubt! That which is above is from that which is below, and that which is below is from that which is above, working the miracles of one. As all things were from One. Its father is the Sun and its mother the Moon. The Earth carried it in her belly, and the Wind nourished it in her belly, as Earth which shall become Fire. Feed the Earth from that which is subtle, with the greatest power. It ascends from the earth to the heaven and becomes ruler over that which is above and that which is below.' This text is significant, as it highlights the underlying concepts of alchemy - that of the microcosm and macrocosm and of the interconnectedness of all things. It also uses common metaphors for certain metals and alchemical processes that were used in the written codes of later alchemists, as we shall touch on later. In the West, alchemy had two main aims, to purify and transmute base metals into gold and to purify and transform the individual into a physically healthier, enlightened being. These two apparently disparate goals were believed to be entirely achievable through the same processes due to the connection between the microcosm and the macrocosm. . While some alchemists strove to achieve both of these goals, in England most alchemists were predominantly concerned with transmuting base metals into gold and silver, partly because the discovery of gold in the South America by the Spanish, combined with the need to fund ongoing wars against Europe drove a desire to find a more easily accessible source of wealth. This led to a number of fraudsters covering small amounts of gold with a substance that would dissolve in a demonstration, giving the appearance of true transmutation. This became so much of a problem that the Crown restricted the conducting of alchemical experiments through a system of royal licences. Those hoping to achieve actual transmutation tended to use the work of eighth century alchemist Jabir Ibn Hayyan, particularly his theory on the qualities of the four elements of earth, air, fire and water. He claimed that each element had two for four basic qualities which he stated was hot, cold, dry and wet, so fire was hot and dry, air hot and wet, earth, cold and dry and water cold and wet. He went on to analyse different metals, claiming that every metal had a combination of these four principles, two being interior and two being exterior. Therefore, if someone was able to change these qualities, they would be able to change the metal itself. The basis of all metals was believed to be mercury. In its perfect state mercury was known as ‘philosopher's mercury' and was said to be the first metal to ever have existed. Sulphur in its purest state was called ‘Philosopher's Sulphur', a substance said to be related to elemental fire. When combined, it was believed that the Philosopher's Sulphur would act as fire, working like a blacksmith's furnace to transform the Philosopher's Mercury, which would imbue its metallic essence into the gold. The idea that fire was the element needed to achieve transmutation came from observations of fire's effect on mercury, as it caused the metal to dull and turn light red in colour. As nothing was known about oxidation at this time, it was logical to conclude that  fire was responsible for the change. It is clear that many of the overarching beliefs surrounding the transmutation of metals comes from experience, observation and experimentation. The Liber Sacerdotum, translated from Arabic into Latin described how a lead ore known as Galena, loses sulphur when heated, leaving the more malleable and fusible lead. As in this experiment heating the metal produced a more useful and superior metal, it would be logical to assume that heating it further could lead to the production of silver and even gold. Interestingly, Galena also tends to contain a significant amount of silver, which did actually separate from the lead upon further heating, thus supporting the theory of transmutation. It was believed that transmutation of base metals into gold could only be achieved through the mean of an elixir which when added to Philosopher's Mercury and Philosopher's Sulphur would work to rearrange the properties of these two metals. The master elixir that alchemists were working to create through a process often referred to as the ‘Great Work' was the Philosopher's Stone. Zosimus, in the sixth century, described it as ‘a stone which is not a stone, a precious thing that has no value, a thing of many colours and shapes. This unknown that is known to all.' Descriptions of the Philosopher's Stone vary but it was most commonly said to appear as a red powder that had the ability to transform base metal into gold, common gemstones into diamonds, heal all illnesses, strengthen morality, increase wisdom and prolong the life of any who consumes a small quantity of it. As well as purifying metals, it was believed to be able to purify people, spiritually, physically and intellectually, transmuting an imperfect human into a perfect being. -> There were many theories and descriptions regarding the process of creating a Philosopher's Stone. Some believed that it could be created through the purification of an ordinary substance, such as hair, eggs, plants, rocks or metals. Others believed that certain mythical elements such as alkahest or carmot. Descriptions of the creation of the stone include a series of colour changes, or a series of up to twelve chemical processes that included calcination, dissolution, putrefaction, fermentation  and multiplication. There have been a number of claims that the Philosopher's Stone has been discovered by different people through history, the most famous being the French scribe Nicolas Flamel, whose wealth led to rumours that he was a successful alchemist. The earliest alchemist rumoured to have discovered caput mortuum, a substance believed to be the first step to the creation of the Philosopher's Stone was an individual known as Mary the Jewess or Miriam the Prophetess, said by later historians to have lived in Alexandria some time between the first and third centuries, and one of the twelve sages of alchemy. None of her original work survives, leading to questions as to whether she was a real or mythological individual, or a combination of different figures in the study of early alchemy, but she is credited with the creation of a number of inventions including the bain marie, which she gave her name to. The Greek historian Zosimos referenced Miriam extensively, often directly quoting her in his work. In this, Miriam often describes metals as living beings with bodies, souls and spirits. She regarded metals as having a sex and believed that joining together metals of two different sexes would lead to the creation of a new metal, stating ‘join the male and the female, and you will find what is sought. Alchemists often imbued inorganic matter such as metals with human or animal qualities, which is entirely understandable within the microcosm-macrocosm worldview. The joining of substances was often depicted as a marriage or coupling, while the creation of a new metal was seen as a birth. The Philosopher's Stone was seen as being similar to a seed or an egg, the starting point of growth and creation. Alongside the idea of the birth of metals, there was a co-existing concept of transmutation being the death and resurrection of metals, which linked to popular beliefs of the afterlife. Humans had to die and undergo pain and torture, often by fire, in purgatory, before they could be born again as perfect humans into eternal life. These concepts are most obvious in the codes used by alchemists to conceal their work from outsiders, both to protect their research and to protect untrained individuals from the dangerous processes of alchemy. In these the combination of sulphur and mercury is expressed as a marriage or union. As in the text of the emerald tablet, Philosopher's Sulphur is often depicted as the sun, while Philosopher's Mercury is the moon, and these are often shown as being the father and mother of the philosopher's stone. Celestial symbols to refer to metals and processes were very common, as it was believed the movement of stars and planets had a real impact on events and actions of people on earth. A common symbol referenced in the quote at the start of this episode was a circle drawn around a man and a woman, symbolising the union of feminine and masculine. This would be surrounded by a triangle to depict the three primary principles of sulphur, mercury and salt, a square to represent the four elements and finally a circle to represent the universe or the Philosopher's Egg, another name for the Philosopher's Stone. Given that humans and metals were considered to be a reflection of each other it is unsurprising that people started to turn towards alchemy as a means of medicine. The Swiss Physician Paracelsus was one of the first medical professionals to argue that a knowledge of chemistry was essential to the development of medicine, stating ‘many have said of Alchemy, that it is for the making of gold and silver. For me such is not the aim, but to consider only what virtue and power may lie in medicines.' Paracelsus built on the concept of the human body as the microcosm of the macrocosm universe  to argue that humans needed a specific balance of minerals to survive, and that illnesses could be cured by chemical remedies. He rejected the popular theory of medicine that had been introduced by Galen, that the body relied on a balance of the four humours of phlegm, balck bile, yellow bile and blood and that disease was caused by an imbalance of humours. Instead, he drew from medieval alchemical practice to argue that the human body actually needed the correct balance of three humours, changeable mercury, stable salt and combustible sulphur. These three elements were also reflected within the makeup of humans - salt represented the body, mercury the spirit and sulphur the soul. Paracelsus argued that disease was caused by the separation of one of these elements from the other two due to contaminating poisons. Instead of trying to balance internal humours to treat disease, he argued that like was needed to cure like and the poison that caused the disease could be used to cure it. This theory was incredibly controversial with those who followed the humoural theory of medicine who saw the ingestion of metals and minerals as being extremely dangerous. Paracelsus, however, was adamant that it was the dosage, and not the substance, that made the poison, and that the aim was to use these to purefy the body. Although this explanation of disease proved to be ultimately incorrect investigation, Paracelsus' use of alchemy marked a shift away from humoural theory of medicine and natural remedies to practices that are still used to this day including chemical medicines, an emphasis on dosage of medicine and chemical urinalysis to diagnose disease. Paracelsus' inventions and discoveries are a just few examples that have been gained through the study of alchemy. While some of the assumptions of alchemists seem irrational and superstitious to modern audiences, such as animism, the interconnectedness of the universe and the belief that a single substance can help achieve both gold and immortality, many of these beliefs stemmed from a lack of knowledge or technology that was eventually filled with the aid of the work of alchemists. There is a consistent logic that runs through the process of alchemy, making it difficult to argue that alchemists were entirely irrational. Although flawed, it is clear that the work of alchemists through the centuries has shaped modern scientific methods and have helped build current understanding of medicine, chemistry and the natural world. Thank you for listening to this episode of the History and Folklore podcast. I hope you enjoyed it and found it interesting. Special thanks goes to my patreons Andrew, Ryan, Morganu, Joseph, Robin, Becky, Eugenia, the Fairy Folk Podcast, Louise, Ben, John and David. Patrons help pay towards the cost of running the podcast and are hugely appreciated. If you would like to support the History and Folklore Podcast by becoming a patron tiers range from £1 -£3 and gets you early access to episodes, voting rights for episode topics and a monthly zine. You can also follow the podcast on Instagram at history and folklore, twitter at HistoryFolklore and Facebook at the History and Folklore podcast where I post hopefully interesting history and folklore facts pretty much daily and answer any questions or feedback.