In Egypt animals, as a rule, are larger than their congeners in Greece, as the cow and the sheep; but some are less, as the dog, the wolf, the hare, the fox, the raven, and the hawk; others are of pretty much the same size, as the crow and the goat. The difference, where it exists, is attributed to the food, as being abundant in one case and insufficient in another, for instance for the wolf and the hawk; for provision is scanty for the carnivorous animals, small birds being scarce; food is scanty also for the hare and for all frugivorous animals, because neither the nuts nor the fruit last long. – Aristotle.
Aristotle. Historia Animalium, by D'Arcy W. Thompson. Clarendon Press, 1910.
Daily Mail. Saturday, February 13th, 2016.
Urheimat (/ˈʊərhaɪmɑːt/; German pronunciation: [ˈʔuːɐ̯ˌhaɪmaːt]; a German compound of Ur- “primitive, original” and Heimat “home, homeland”) is a linguistic term that denotes the homeland of the speakers of a proto-language.
“I don’t feel much direct relevance of ancient things to modern things. It was the temper of the times, especially in the seventies and eighties when I was getting my degree and teaching, to claim that the project of being a classicist was to find relevance to antiquity and invent courses that convinced students that you could learn everything you needed to know about modern life from studying the ancient Greeks. Well, this is bizarre, to say the least. What’s entrancing about the Greeks is that you get little glimpses, little latches of similarity, embedded in unbelievable otherness, in this huge landscape of strange convictions about the world and reactions to life that make no sense at all.”
Anne Carson, The Art of Poetry No. 88
Cypriot, second quarter of 6th century B.C. (Archaic period)
Images of worshipers bringing an animal for sacrifice emphasize the importance of agriculture and animal husbandry for the subsistence of the community. Such limestone examples have been found not only on Cyprus but also in sanctuaries on Samos and Rhodes, for instance. More modest representations exist in terracotta.
I have to but wonder what Lucian would think of smartphone Christianity? – –
In many ways developers of religious apps are no different from their secular counterparts. Everyone is trying to take a desired habit (in this case, prayer or scripture reading) and make it more painless, easier, and more deliverable. The word “frictionless” pops up often. YouVersion will send you a gentle reminder if you haven’t made much progress on the plan you selected, and give you a few helpful hints for keeping up. Abide provides an array of recorded prayers users can listen to so that they can learn how to pray.
Evangelical Christianity is very interested in cultural relevance. One of its flagship magazines is actually called RELEVANT; church services have been streaming online ever since the technology was made available; pastors trumpet their love of U2 and Sufjan Stevens as badges of being with it. With the demise of Christian separatist communities and the crumbling of the moral majority’s denunciation of culture, Christians are increasingly adapting to existing cultural norms, in this case, those of the tech sector. In a 2014 New Yorker article, Casey Cep compared this phenomenon to a “FitBit” for the soul, and she’s not wrong. In the quest to live quantified lives, we can set reminders for ourselves to exercise, eat well, and now, to pray. And it makes sense, if we think of the spiritual life as a discipline, that it could benefit from some of the same techniques that have reimagined the way people approach fitness.
Inside the Christian app boom: It turns out prayer and smartphone habits go well together By Laura Turner on December 20, 2015 12:30 pm