Chapter 5
RSS → something I’ve always wanted to learn more about. After I finish the book I’ll try to set up some RSS feeds with my google account.
Mr.Gates mentioned in class something to the effect “ … and who gets magazines anymore?” Very true. I am down to a few subscriptions from, say, 30 subscriptions a a decade ago.
Theoretically a good way to keep up with everything that is being written -- on-line -- about your school or whatever. ←- Another reason to be a little cautious.
“ … [K]ind of like doing research 24/7 …” but, in actuality, there ARE some sites which require subscriptions. Many academic journals do so.
Louis J. Sheehan, Esquire
Monday, July 18, 2011
Sunday, August 29, 2010
annals 88.ann.00 Louis J. Sheehan, Esquire
That same day brought with it a noble pattern in Cassius Asclepiodotus, whose vast wealth made him a foremost man in Bithynia. He had honoured Soranus in his prosperity with a respect which he did not cast off in his fall, and he was now stript of all his property and driven into exile; so impartially indifferent is heaven to examples of virtue and vice. Thrasea, Soranus, and Servilia were allowed the choice of death. Helvidius and Paconius were banished from Italy. Montanus was spared to his father's intercessions on the understanding that he was not to be admitted to political life. The prosecutors, Eprius and Cossutianus, received each five million sesterces, Ostorius twelve hundred thousand, with the decorations of the quaestorship.
Then, as evening approached, the consul's quaestor was sent to Thrasea, who was passing his time in his garden. He had had a crowded gathering of distinguished men and women, giving special attention to Demetrius, a professor of the Cynic philosophy. With him, as might be inferred from his earnest expression of face and from words heard when they raised their voices, he was speculating on the nature of the soul and on the separation of the spirit from the body, till Domitius Caecilianus, one of his intimate friends, came to him and told him in detail what the Senate had decided. When all who were present, wept and bitterly complained, Thrasea urged them to hasten their departure and not mingle their own perils with the fate of a doomed man. Arria, too, who aspired to follow her husband's end and the example of Arria, her mother, he counselled to preserve her life, and not rob the daughter of their love of her only stay.
Then he went out into a colonnade, where he was found by the quaestor, joyful rather than otherwise, as he had learnt that Helvidius, his son-in-law, was merely excluded from Italy.
When he heard the Senate's decision, he led Helvidius and Demetrius into a chamber, and having laid bare the arteries of each arm, he let the blood flow freely, and, as he sprinkled it on the ground, he called the quaestor to his side and said, "We pour out a libation to Jupiter the Deliverer. Behold, young man, and may the gods avert the omen, but you have been born into times in which it is well to fortify the spirit with examples of courage." Then as the slowness of his end brought with it grievous anguish, turning his eyes on Demetrius
[At this point the Annals are broken off. Much remained to be told about the last two years of Nero's reign.]
Then, as evening approached, the consul's quaestor was sent to Thrasea, who was passing his time in his garden. He had had a crowded gathering of distinguished men and women, giving special attention to Demetrius, a professor of the Cynic philosophy. With him, as might be inferred from his earnest expression of face and from words heard when they raised their voices, he was speculating on the nature of the soul and on the separation of the spirit from the body, till Domitius Caecilianus, one of his intimate friends, came to him and told him in detail what the Senate had decided. When all who were present, wept and bitterly complained, Thrasea urged them to hasten their departure and not mingle their own perils with the fate of a doomed man. Arria, too, who aspired to follow her husband's end and the example of Arria, her mother, he counselled to preserve her life, and not rob the daughter of their love of her only stay.
Then he went out into a colonnade, where he was found by the quaestor, joyful rather than otherwise, as he had learnt that Helvidius, his son-in-law, was merely excluded from Italy.
When he heard the Senate's decision, he led Helvidius and Demetrius into a chamber, and having laid bare the arteries of each arm, he let the blood flow freely, and, as he sprinkled it on the ground, he called the quaestor to his side and said, "We pour out a libation to Jupiter the Deliverer. Behold, young man, and may the gods avert the omen, but you have been born into times in which it is well to fortify the spirit with examples of courage." Then as the slowness of his end brought with it grievous anguish, turning his eyes on Demetrius
[At this point the Annals are broken off. Much remained to be told about the last two years of Nero's reign.]
Sunday, August 22, 2010
auxiliaries 662.aux.003 Louis J. Sheehan, Esquire
Soon afterwards, Corbulo's envoys whom he had sent to Tigranocerta, reported that the city walls were open, and the inhabitants awaiting orders. They also handed him a gift denoting friendship, a golden crown, which he acknowledged in complimentary language. Nothing was done to humiliate the city, that remaining uninjured it might continue to yield a more cheerful obedience.
The citadel, however, which had been closed by an intrepid band of youths, was not stormed without a struggle. They even ventured on an engagement under the walls, but were driven back within their fortifications and succumbed at last only to our siege-works and to the swords of furious assailants. The success was the easier, as the Parthians were distracted by a war with the Hyrcanians, who had sent to the Roman emperor, imploring alliance, and pointing to the fact that they were detaining Vologeses as a pledge of amity. When these envoys were on their way home, Corbulo, to save them from being intercepted by the enemy's picquets after their passage of the Euphrates, gave them an escort, and conducted them to the shores of the Red Sea, whence, avoiding Parthian territory, they returned to their native possessions.
Corbulo too, as Tiridates was entering the Armenian frontier through Media, sent on Verulanus, his lieutenant-general with the auxiliaries, while he himself followed with the legions by forced marches, and compelled him to retreat to a distance and abandon the idea of war. Having harried with fire and sword all whom he had ascertained to be against us, he began to take possession of Armenia, when Tigranes arrived, whom Nero had selected to assume the sovereignty. Though a Cappadocian noble and grandson of king Archelaus, yet, from having long been a hostage at Rome, he had sunk into servile submissiveness. Nor was he unanimously welcomed, as some still cherished a liking for the Arsacids. Most, however, in their hatred of Parthian arrogance preferred a king given them by Rome. He was supported too with a force of a thousand legionaries, three allied cohorts and two squadrons of cavalry, that he might the more easily secure his new kingdom. Parts of Armenia, according to their respective proximities, were put under the subjection of Pharasmanes, Polemo, Aristobulus, and Antiochus. Corbulo retired into Syria, which province, as being vacant by the death of its governor Ummidius, was intrusted to him.
The citadel, however, which had been closed by an intrepid band of youths, was not stormed without a struggle. They even ventured on an engagement under the walls, but were driven back within their fortifications and succumbed at last only to our siege-works and to the swords of furious assailants. The success was the easier, as the Parthians were distracted by a war with the Hyrcanians, who had sent to the Roman emperor, imploring alliance, and pointing to the fact that they were detaining Vologeses as a pledge of amity. When these envoys were on their way home, Corbulo, to save them from being intercepted by the enemy's picquets after their passage of the Euphrates, gave them an escort, and conducted them to the shores of the Red Sea, whence, avoiding Parthian territory, they returned to their native possessions.
Corbulo too, as Tiridates was entering the Armenian frontier through Media, sent on Verulanus, his lieutenant-general with the auxiliaries, while he himself followed with the legions by forced marches, and compelled him to retreat to a distance and abandon the idea of war. Having harried with fire and sword all whom he had ascertained to be against us, he began to take possession of Armenia, when Tigranes arrived, whom Nero had selected to assume the sovereignty. Though a Cappadocian noble and grandson of king Archelaus, yet, from having long been a hostage at Rome, he had sunk into servile submissiveness. Nor was he unanimously welcomed, as some still cherished a liking for the Arsacids. Most, however, in their hatred of Parthian arrogance preferred a king given them by Rome. He was supported too with a force of a thousand legionaries, three allied cohorts and two squadrons of cavalry, that he might the more easily secure his new kingdom. Parts of Armenia, according to their respective proximities, were put under the subjection of Pharasmanes, Polemo, Aristobulus, and Antiochus. Corbulo retired into Syria, which province, as being vacant by the death of its governor Ummidius, was intrusted to him.
Sunday, July 11, 2010
illustrious 228.ill.991 Louis J. Sheehan, Esquire
The third class of scholars believe that the whole passage concerning Jesus, as it is found today in Josephus, is genuine. The main arguments for the genuineness of the Josephan passage are the following:
* First, all codices or manuscripts of Josephus's work contain the text in question; to maintain the spuriousness of the text, we must suppose that all the copies of Josephus were in the hands of Christians, and were changed in the same way.
* Second, it is true that neither Tertullian nor St. Justin makes use of Josephus's passage concerning Jesus; but this silence is probably due to the contempt with which the contemporary Jews regarded Josephus, and to the relatively little authority he had among the Roman readers. Writers of the age of Tertullian and Justin could appeal to living witnesses of the Apostolic tradition.
* Third, Eusebius ("Hist. Eccl"., I, xi; cf. "Dem. Ev.", III, v) Sozomen (Hist. Eccl., I, i), Niceph. (Hist. Eccl., I, 39), Isidore of Pelusium (Ep. IV, 225), St. Jerome (catal.script. eccles. xiii), Ambrose, Cassiodorus, etc., appeal to the testimony of Josephus; there must have been no doubt as to its authenticity at the time of these illustrious writers.
* Fourth, the complete silence of Josephus as to Jesus would have been a more eloquent testimony than we possess in his present text; this latter contains no statement incompatible with its Josephan authorship: the Roman reader needed the information that Jesus was the Christ, or the founder of the Christian religion; the wonderful works of Jesus and His Resurrection from the dead were so incessantly urged by the Christians that without these attributes the Josephan Jesus would hardly have been acknowledged as the founder of Christianity.
All this does not necessarily imply that Josephus regarded Jesus as the Jewish Messias; but, even if he had been convinced of His Messiahship, it does not follow that he would have become a Christian. A number of posssible subterfuges might have supplied the Jewish historian with apparently sufficient reasons for not embracing Christianity.
* First, all codices or manuscripts of Josephus's work contain the text in question; to maintain the spuriousness of the text, we must suppose that all the copies of Josephus were in the hands of Christians, and were changed in the same way.
* Second, it is true that neither Tertullian nor St. Justin makes use of Josephus's passage concerning Jesus; but this silence is probably due to the contempt with which the contemporary Jews regarded Josephus, and to the relatively little authority he had among the Roman readers. Writers of the age of Tertullian and Justin could appeal to living witnesses of the Apostolic tradition.
* Third, Eusebius ("Hist. Eccl"., I, xi; cf. "Dem. Ev.", III, v) Sozomen (Hist. Eccl., I, i), Niceph. (Hist. Eccl., I, 39), Isidore of Pelusium (Ep. IV, 225), St. Jerome (catal.script. eccles. xiii), Ambrose, Cassiodorus, etc., appeal to the testimony of Josephus; there must have been no doubt as to its authenticity at the time of these illustrious writers.
* Fourth, the complete silence of Josephus as to Jesus would have been a more eloquent testimony than we possess in his present text; this latter contains no statement incompatible with its Josephan authorship: the Roman reader needed the information that Jesus was the Christ, or the founder of the Christian religion; the wonderful works of Jesus and His Resurrection from the dead were so incessantly urged by the Christians that without these attributes the Josephan Jesus would hardly have been acknowledged as the founder of Christianity.
All this does not necessarily imply that Josephus regarded Jesus as the Jewish Messias; but, even if he had been convinced of His Messiahship, it does not follow that he would have become a Christian. A number of posssible subterfuges might have supplied the Jewish historian with apparently sufficient reasons for not embracing Christianity.
Monday, July 5, 2010
footnote 663.oo Louis J. Sheehan, Esquire
An article released from the CIA's internal "Studies in Intelligence" reveals the existence of a National Security Agency paranormal program, which was previously reported based upon information provided by unnamed sources.
A footnote found in an article written by Gerald K. Haines for the CIA's classified "Studies in Intelligence" confirms the existence of a rumored National Security Agency psychic research program.
Gerald K. Haines is the National Reconnaissance Office historian.
Previously, sources to STARpod.org, including one of the psychics who worked with the program following 9/11, identified the NSA as the successor to the now-declassified Defense Intelligence Agency program nick-named STAR GATE. The STAR GATE program was made public in 1995.
The footnote is found in the declassified CIA-published article called "CIA's Role in the Study of UFOs, 1947-90: A Die-Hard Issue." The article is available to read at the CIA's website.
Haines writes, "CIA also maintained Intelligence Community coordination with other agencies regarding their work in parapsychology, psychic phenomena, and 'remote viewing' experiments. In general, the Agency took a conservative scientific view of these unconventional scientific issues."
He then adds in the footnote, "There is a DIA Psychic Center and the NSA studies parapsychology, that branch of psychology that deals with the investigation of such psychic phenomena as clairvoyance, extrasensory perception, and telepathy."
A footnote found in an article written by Gerald K. Haines for the CIA's classified "Studies in Intelligence" confirms the existence of a rumored National Security Agency psychic research program.
Gerald K. Haines is the National Reconnaissance Office historian.
Previously, sources to STARpod.org, including one of the psychics who worked with the program following 9/11, identified the NSA as the successor to the now-declassified Defense Intelligence Agency program nick-named STAR GATE. The STAR GATE program was made public in 1995.
The footnote is found in the declassified CIA-published article called "CIA's Role in the Study of UFOs, 1947-90: A Die-Hard Issue." The article is available to read at the CIA's website.
Haines writes, "CIA also maintained Intelligence Community coordination with other agencies regarding their work in parapsychology, psychic phenomena, and 'remote viewing' experiments. In general, the Agency took a conservative scientific view of these unconventional scientific issues."
He then adds in the footnote, "There is a DIA Psychic Center and the NSA studies parapsychology, that branch of psychology that deals with the investigation of such psychic phenomena as clairvoyance, extrasensory perception, and telepathy."
Saturday, June 26, 2010
aftermath 993.aft.0 Louis J. Sheehan, Esquire
INTRODUCTION
Attention Materials
I posit to you that the seed of the three great Monotheistic religions –- Judiasm, Christianity, and Islam -- can be traced back to an Egyptian man who lived in the 14th Century BC. His religious vision was propagated by a small group of loyal followers.
Thesis Statement
In ancient times, the Pharaohs of Egypt allowed the Habiru – mercenary warriors -- to settle in ‘the land of Goshen’ to act as a buffer between the Egyptians and any invading peoples from the East.
In 1352 BC Akhenaten became Pharaoh and, within a few years, Akhenaten converted from the traditional ancient Egyptian polytheistic religion to his conceived religion of only one God, i.e., Aten. Technically, then, all of Egypt became monotheistic, but so many tradtionally vested interests were threatened that the Hapiru were called upon to serve as Akhenaten’s bodyguards. After Akhenaten’s death, Egypt –- but not the Habiru -- quickly reverted to the ancient polytheistic religion. Feeling threatened, a subsequent Pharaoh conscripted the Habiru to do forced labor and, eventually, the Habiru resolved to and did escape from Egypt and eventually settled in Canaan. The Habiru, in time, became known as the Hebrews. Their struggle for and escape to freedom has since become the classic story for the oppressed’s efforts to become free.
Preview
We will review
1. the history of the Habiru and Akhenaten
2. descriptions of the early part of the Exodus found in the Bible, and
3. the aftermath.
[TRANSITION] Allow me to start with a little history.
Attention Materials
I posit to you that the seed of the three great Monotheistic religions –- Judiasm, Christianity, and Islam -- can be traced back to an Egyptian man who lived in the 14th Century BC. His religious vision was propagated by a small group of loyal followers.
Thesis Statement
In ancient times, the Pharaohs of Egypt allowed the Habiru – mercenary warriors -- to settle in ‘the land of Goshen’ to act as a buffer between the Egyptians and any invading peoples from the East.
In 1352 BC Akhenaten became Pharaoh and, within a few years, Akhenaten converted from the traditional ancient Egyptian polytheistic religion to his conceived religion of only one God, i.e., Aten. Technically, then, all of Egypt became monotheistic, but so many tradtionally vested interests were threatened that the Hapiru were called upon to serve as Akhenaten’s bodyguards. After Akhenaten’s death, Egypt –- but not the Habiru -- quickly reverted to the ancient polytheistic religion. Feeling threatened, a subsequent Pharaoh conscripted the Habiru to do forced labor and, eventually, the Habiru resolved to and did escape from Egypt and eventually settled in Canaan. The Habiru, in time, became known as the Hebrews. Their struggle for and escape to freedom has since become the classic story for the oppressed’s efforts to become free.
Preview
We will review
1. the history of the Habiru and Akhenaten
2. descriptions of the early part of the Exodus found in the Bible, and
3. the aftermath.
[TRANSITION] Allow me to start with a little history.
Friday, May 14, 2010
translation 996.tra.002 Louis J. Sheehan, Esquire
Bridget Brigitte (McDonald) is an award-winning songwriter, singer, and writer who runs Bionic Sisters Productions. With a symphony-composer-grandmother and a radio-technology-pioneer-grandfather, she was destined for music. Also, with a world-renowned-author/educator mother and attorney father, it’s no surprise that Bridget received a BA from UC Berkeley (Chinese History & Comp Lit. English/French/German) and MA (French) and Ph.D. (Comparative Humanities) from Johns Hopkins. She has written 2 novels, a translation (Stanford), and has poems in journals across the country. She taught at the University of Orléans, France, and returned to California with her husband Jean-Pierre, a graphic designer and manager with a degree in gourmet cooking. Proud parents of adopted animals including tortoises, turtles, fish, cats, and a dog, they live in a drug and alcohol-free home. After wrestling with health issues in 2000, Bridget brought out her CD Where Birds Meet in the Rain (recorded by engineers for Jewel and Blink 182), since played on radio stations worldwide. After performing in France, Ireland, Canada, and on television many times, she witnessed her Bridget Brigitte Special air on TV. She has featured more than 150 performers in her signature shows at Humphrey’s, with line-ups always including an even mix of women and men. Bills she has played on have included Lucinda Williams, Jonatha Brooke, and Harriet Schock (“That Ain’t No Way to Treat a Lady”). Bridget was a LA Music Awards AC Artist of the Year nominee (alongside Minnie Driver), and her 2006 10 song music video DVD has himbos replacing bimbos.
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