text:
Victim of the Muses: Poet as Scapegoat, Warrior and Hero in Greco-Roman and Indo-European Myth and History
Citation: Compton, Todd M. 2006. Victim of the Muses: Poet as Scapegoat, Warrior and Hero in Greco-Roman and Indo-European Myth and History. Hellenic Studies Series 11. Washington, DC: Center for Hellenic Studies. http://nrs.harvard.edu/urn-3:hul.ebook:CHS_Compton.Victim_of_the_Muses.2006.
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Part I. Greece. 1. The Pharmakos in Archaic Greece
Part I. Greece. 2. Aesop: Satirist as Pharmakos in Archaic Greece
Part I. Greece. 3. Archilochus: Sacred Obscenity and Judgment
Part I. Greece. 4. Hipponax: Creating the Pharmakos
Part I. Greece. 5. Homer: The Trial of the Rhapsode
Part I. Greece. 6. Hesiod: Consecrate Murder
Part I. Greece. 7. Shadows of Hesiod: Divine Protection and Lonely Death
Part I. Greece. 8. Sappho: The Barbed Rose
Part I. Greece. 9. Alcaeus: Poetry, Politics, Exile
Part I. Greece. 10. Theognis: Faceless Exile
Part I. Greece. 11. Tyrtaeus: The Lame General
Part I. Greece. 12. Aeschylus: Little Ugly One
Part I. Greece. 13. Euripides: Sparagmos of an Iconoclast
Part I. Greece. 14. Aristophanes: Satirist versus Politician
Part I. Greece. 15. Socrates: The New Aesop
Part I. Greece. 16. Victim of the Muses: Mythical Poets
Part II. Indo-European Context. 17. Kissing the Leper: The Excluded Poet in Irish Myth
Part II. Indo-European Context. 18. The Stakes of the Poet: Starkaðr/Suibhne
Part II. Indo-European Context. 19. The Sacrificed Poet: Germanic Myths
Part III. Rome. 20. "Wounded by Tooth that Drew Blood": The Beginnings of Satire in Rome
Part III. Rome. 21. Naevius: Dabunt malum Metelli Naevio poetae
Part III. Rome. 22. Cicero Maledicus, Cicero Exul
Part III. Rome. 23. Ovid: Practicing the Studium Fatale
Part III. Rome. 24. Phaedrus: Another Fabulist
Part III. Rome. 25. Seneca, Petronius, and Lucan: Neronian Victims
Part III. Rome. 26. Juvenal: The Burning Poet
Part IV. Conclusions. 27. Transformations of Myth: The Poet, Society, and the Sacred
Part IV. Conclusions. Epilogue
Appendix A: Poetry, Aggression, Ritual
Appendix B. Aggression and the Defensive Topos; Archilochus, Callimachus, Horace
Appendix C: Themes
Chatper 1. The Pharmakos in Archaic Greece
The Greek ritual scapegoat, referred to as the pharmakos, provides an essential foundation for the study of legendary lives of the archaic Greek poets. The lives of Aesop, Hipponax, and Tyrtaeus are especially close to pharmakos themes and characteristics. The Greek ritual scapegoat is a complex religio-historical phenomenon, and aspects of it have been vigorously debated by scholars. Nevertheless, that the pharmakos complex existed in some form is undoubted.
The pharmakos [1] was a human embodiment of evil who was expelled from the Greek city at moments of crisis and disaster. The name is probably, but problematically, connected with pharmakon, 'medicine, drug, poison'. [2] Both poison and drug were originally magical; so a pharmakon is a magical dose (Greek dosis 'gift, dose', cf. the German Gift 'poison') causing destruction or healing. Pharmakos then would be 'magic man, wizard' first, though the borderline between magic and religion is not easy to define; the early pharmakos might have been 'magic man' or he might have been 'sacred-man'. Then, presumably, he or she was 'healer, poisoner', then later, expiatory sacrifice for the city and rascal, off-scourings, and so on. [3] On the one hand, the pharmakos could be the medicine that heals the city (according to scholia on Aristophanes Knights 1136c, the pharmakos is used in order to obtain a therapeia—'service, tending, medical treatment'—for the prevailing disaster [4] ); on the other, he could be the poison that had to be expelled from the system (he is often ugly or criminal). Thus these two interpretations are not exclusive. [5]
Sometimes the pharmakos crisis was real (such as a plague or famine), [6] as at Massilia ("for the Massilians, as often as they were suffering from the plague …") [7] and Colophon ("either famine or plague or another harm"). [8] Sometimes it was a periodic calendrical moment of crisis, as in the Attic Thargelia, when the city had to be cleansed before the first fruits of the harvest could be stored up. [9]
Usually a criminal or a slave or an excessively ugly or deformed man [10] was chosen as pharmakos, a cast-off from society. Strabo wrote that the pharmakos was "one of those who were guilty," (at Leucas). [11] According to Plutarch, at Chaeronea he was a slave; [12] at Colophon he was excessively ugly, "the most deformed of all" [13] and at Athens, "the most unpleasant and mistreated by nature, maimed and lame man, such sort … they sacrificed." [14]
At Athens there was a pharmakos for males and one for females. "They would lead out two men to serve as a cleansing [katharsia] for the city in the Thargelia, one on behalf of the men, and one on behalf of the women." [15] Sometimes he was chosen by public vote. [16] In the case of a pharmakos as criminal, this public council would take the form of a trial, which must lie behind his selection.
He was called pharmakos, katharma ('that which is thrown away in cleansing: in plural, offscourings, refuse of a sacrifice … in plural, purification', LSJ), perikatharma (an intensification of katharma from perikathairō, 'cleanse on all sides, or completely'), peripsēma (from peripsaō, 'wipe all round, wipe clean',—so, 'anything wiped off, offscouring' [17] ); at Chaeronea, an expelled slave was called boulimos, 'ravenous hunger'. [18] The whole expulsion process was called katharsis. For example, Callimachus tells us that "at Abdera a bought man (became) the purification [katharsion] of the city." [19] Pharmakoi were sometimes fed by the state, often for a considerable length of time (at Massilia for a year); sometimes, as at Colophon, they were fed immediately before expulsion. Bremmer notes that being kept by the state was usually reserved only for very important people. [20]
On the day of his departure, the pharmakos was dressed in "holy garments," vestibus sacris, and adorned with sprigs (at Massilia); [21] at Athens, the two pharmakoi wore black and white figs. [22] The holy garments show the "positive," sacral side of the scapegoat, which is also suggested by another name for pharmakoi, sumbakkhoi, 'fellow-possessed'. [23] This suggests that there was an ecstatic, perhaps Dionysiac, aspect of the pharmakos. Ogden writes that the name probably means that "scapegoats were held to be in some sort of divinely possessed, ecstatic and exceptionally powerful state at the point of their expulsion." [24]
After a procession and circumambulation, an important part of the rite, [25] the pharmakoi were driven from the city, [26] often chased away by stoning, a ritual that provides community solidarity (all who stone participate in the punishment), even as it extrudes its chosen object. [27]
At Colophon, the scapegoat was reportedly beaten around the genitals by figsprays and squills (large onions). [28] Outside the city, according to some accounts, whose reliability has been thoroughly debated, he was killed—by stoning, burning, or by being thrown over a cliff into the ocean. [29] At the very least, the reports of the pharmakos' death show society's desire for it; expulsion itself is a kind of symbolic death. There is some evidence, at least, that the death of the pharmakos was seen, ideologically, as a sacrifice, as a number of sources refer to the victim as being "killed" or "sacrificed." A scholiast writes, victima … inmolatur. "The victim … is sacrificed." [30] Murray rightly observes that these are late scholia, and that the earliest sources do not speak of killing or sacrificing a pharmakos. Even if this is accepted, it is indisputable that there was a mimēma of a death in the pharmakos pattern; Murray admits that this may show that "a pharmakos-sacrifice was known to have existed at some time somewhere." Vernant suggests that human sacrifice perhaps did take place, originally, but Bremmer is probably correct when he doubts the presence of actual human sacrifice connected with the pharmakos custom. In the legends connected with the pharmakos, however, execution was almost a requirement.
Pharmakos: Legendary Aitia
The pharmakos custom actually took place, though details of how it was practiced are not always certain. But these ritual occurrences were always tightly bound up with stories serving as aitia for them in Athenian tradition:
ὅτι ἔθος ἦν ἐν Ἀθήναις φαρμακοὺς ἄγειν δύο … τὸ δὲ καθάρσιον τοῦτο λοιμικῶν νόσων ἀποτροπιασμὸς ἦν, λαβὸν τὴν ἀρχὴν ἀπὸ Ἀνδρόγεω τοῦ Κρητός, οὗ τεθνηκότος ἐν ταῖς Ἀθήναις παρανόμως τὴν λοιμικὴν ενόσησαν οἱ Ἀθηναῖοι νόσον, καὶ ἐκράτει τὸ ἔθος ἀεὶ καθαίρειν τὴν πόλιν τοῖς φαρμακοῖς.
Because it was the custom at Athens to lead two pharmakoi … This cleansing served to ward off plagues of disease, and it took its beginning from Androgeus the Cretan [son of King Minos], because the Athenians were afflicted with a plague of disease when he died unjustly in Athens, and this custom began to be in force, to always cleanse the city with pharmakoi.
Helladius, in Photius Bibliotheca 279 [31]
Androgeus is a figure who has not been given the attention he deserves, as pharmakos theorists have tended to focus on the ritual itself. It is significant that he was an athlete who had been victorious in the Panathenaic games: "defeating all the contestants in the games." [32] He is thus a type of youthful vigor and agonistic victory, rather than the deformed refuse one might expect as background for a pharmakos myth. In one variant of his death legend, he was killed by the men he had defeated. "He was waylaid and murdered by the jealous competitors." [33] Androgeus subsequently received hero cult at Kerameikos and Phalerum. [34] These data show an identification of the athlete-heroes of Fontenrose's important article on hero-cult, "The Athlete as Hero," with Androgeus, and, presumably to the pharmakos. [35] When Androgeus was murdered, he was on his way to Thebes to take part in Laius' funeral games. [36]
In an important variant, Aegeus, king of Athens, sends Androgeus out to face the bull of Marathon, but the hero is killed by the monster. [37] Thus he fits the champion or therapōn pattern, to a certain extent. Another important variant has him killed in battle. [38]
Most of the sources agree that Androgeus is killed unjustly while in a foreign land. Accordingly to Diodorus, he was "treacherously slain," edolophonēsen; the Homeric scholiast uses the same verb. Plutarch has him killed by dolos, deceit. Apollodorus describes him being ambushed, enedreuthenta, which suggests the irregularity of his death. Servius has him killed as a result of a plot between the Athenians and Megarians, Atheniensibus et vicinis Megarensibus coniuratis occisus est.
After the Athenians were afflicted with famine, pestilence, and war as a result of the murder of Androgeus, they consulted an oracle to find a means of deliverance. The oracle required satisfaction for Minos; so came about the familiar delivery of youths and maidens to the Minotaur every nine years. [39] Plutarch writes, "Now as to this tribute, most writers agree that because Androgeus was thought to have been treacherously killed within the confines of Attica, not only did Minos harass the inhabitants of that country greatly in war, but divinity [to daimonion] also laid it waste, for a terrible barrenness and pestilence fell upon it, and its rivers dried up." [40] This is a combination of all three disasters with which the pharmakos was associated. Here, though, instead of the plague before the expulsion of the pharmakos, the plague follows the expulsion/death of the pharmakos, whose athletic victory had created a "plague" of shame for the native Athenian athletes. The seven maids and youths are, as it were, compensatory scapegoats.
The story of Androgeus ends with the rebirth motif, in a list of famous healings in Propertius 2.1.61–62: "And the Epidaurian god [Asclepius] restored Androgeon to his father's home with Cressian herbs." [41] That this story is consistent with Cretan saga is shown by the resurrection of Androgeus' brother Glaucus by Polyidus, or by Asclepius in some variants. [42]
Istros, quoted in Harpocration, offers a different aetiology for the Greek scapegoat, the story of a man named Pharmakos:
ὅτι δὲ ὄνομα κύριόν ἐστιν ὁ Φαρμακός, ἱερὰς δὲ φιάλας τοῦ Ἀπόλλωνος κλέψας ἁλοὺς ὑπὸ τῶν περὶ τὸν Ἀχιλλέα κατελεύσθη, καὶ τὰ τοῖς Θαργηλίοις ἀγόμενα τούτων ἀπομιμήματά ἐστιν.
That the proper name is Pharmakos, who, having stolen the holy cups of Apollo, was captured by Achilles' men and stoned; and the things done at the Thargelia are re-enactments [apomimēmata] of these things… .
Istros FGH 334 F 50 = Harpocration 180, 19, s.v. pharmakos [43]
Thus mythical aition and rite, as always, relate in a subtle interchange. One need not enter the debate on myth/ritual priority here, but it is worth noting in passing that these passages have the rite repeating continually a primary myth.
Legendary scapegoats
There are a number of stories exhibiting a regular scapegoat pattern, involving mythical pharmakoi, which often have no overt connection to cult; but because of their close resemblance to the actual scapegoat customs, they deserve consideration, though they must be differentiated as forming an alternate, parallel pattern. [44] They often have kings or princes or princesses as scapegoats, thus providing a contrast to the polar opposite ritual pharmakoi (though Androgeus, explicitly linked to the pharmakos rite, is a prince). However, as Vernant's work on the ambiguity of Oedipus has shown, both ends of the pole are closely identified with their opposites. [45] But the legends have a different emphasis.
The story of Codrus, king of Attica, illustrates what is only hinted at in the pharmakos rituals: the identification of the preexpulsion scapegoat with a king or hero. [46] Codrus, when the Dorians are besieging Attica, receives an oracle predicting that the Dorians will never take Attica if they kill him. (The oracle is a common motif in the mythical scapegoat tradition; the logical thing to do in the face of a disaster is to consult an oracle to find a cure for it.) [47] So Codrus dresses as a slave, goes out among the Dorians, and arranges for himself to get killed in a brawl. The Dorians, finding out what has happened, give up their Attic invasion. [48] In one variant, the king dies in battle, [49] which is reminiscent of the variant tradition of Androgeus killed in battle.
Here we have the disaster (invasion); the descent of the greatest man of the land down to the level of the common woodsman, the lowest element in society; his voluntary self-expulsion from his land; and his death, which saves his state from the disaster.
In these legendary patterns, the motif of the death of young maidens or youths, often royal, is common. [50] As Kearns notes, often these saviors of the city-state are marginal, coming from unexpected sources; sometimes they come from the center, the king, as in the case of Codrus. However, often there is a combination of the two social poles, as when princesses (women, thus marginal; of the royal family, thus central) are the saviors. [51] Death is often voluntary, an important theme, as in the case of Aglauros, daughter of Cecrops, the first king of Attica. According to one variant, when Athens is besieged, an oracle states that the only chance of victory is for someone to sacrifice himself or herself on behalf of the city. Aglauros therefore commits suicide by jumping off the Acropolis. She is rewarded with an Aglaureion after death, where male ephebes later took their oath of allegiance in connection with their military service. (She is the first of eleven "gods" called as witnesses in this oath.) Once again, we find the scapegoat theme aligned with the military ethos. [52] The daughters of Erechtheus, sometimes called the Hyacinthides, offer a similar configuration of oracle-engineered self-sacrifice in time of war, hero cult, and use of cult for military purposes. [53]
There are elements of such a story in the actual pharmakos complex; invasion is a typical disaster, like plague or famine; [54] the preexpulsion pharmakos was often treated as an important person, not as the lowest of the low—he was fed well, clothed in holy garments, and adorned with symbols of fertility. According to one report, sometimes the acceptance of the scapegoat role was voluntary. [55] All victims in Greek sacrifice were ideologically voluntary. Bremmer writes, "People pretended the victim went up to the altar of its own accord, and even asked for its consent. Whenever the animal did not shake its head in agreement, wine or milk was poured over its head. When, subsequently, the animal tried to shake this off its head, this was interpreted as a sign of consent! … sometimes it was pretended that the animal had committed a crime …" [56]
As has been noted, even if the pharmakos was not actually killed, the city kills him ideologically. It seems likely that, if the Greeks went to such lengths to make it appear as if ordinary animal sacrifices were voluntary, the pharmakos—who may have been viewed as a sacrifice—might have been always at least symbolically voluntary. Though, as Bremmer notes, these scapegoat myths do not exactly reflect pharmakos ritual, there is an undeniable connection between the myths and the ritual.
Finally, there are examples of the legendary scapegoat receiving hero cult after he or she dies. This is the case with Codrus, who had a shrine in Athens. [57] The legend of Polycrite has close ties to the Thargelia ritual and the pharmakos. She was stoned oddly at the hands of her countrymen by "girdles, wreaths, and shawls" after saving her city from destruction (by being a fatal gift to the enemy), then died outside the city gate. Burkert writes, "The pelting with wreathes and clothes, as used in the parades of Olympic victors and their like, is equivalent to the stoning of the pharmakos and has the same effect. Polycrite must die outside the city." [58] Her tomb was honored by cult, and she was given sacrifices during the Thargelia festival. [59] The legendary scapegoat, the ritual pharmakos, and hero cult intersect here. [60]
Thus the following themes can be found in the pharmakos tradition (including both the actual custom and the aetiological myths of Pharmakos and Androgeus, as they are closely connected to the rite), listed following the methodology of Fontenrose. [61] This list will outline some important recurring ideas, starting with the background of the pharmakos situation (communal, ritual pollution), then defining the pharmakos himself, then outlining the process of his expulsion, ending with his cult. Miscellaneous related themes from legendary or athletic traditions will follow.
1. Ritual pollution. This may be the first in a series of imbalances that need to be righted in the course of ritual or event. This is often caused by a crime:
1a.Crime of hero, pharmakos, as in the case of Pharmakos, killed by Achilles' friends.
1a1.Criminal impiety, as in temple robbing.
1a1a.Theft of sacred things, hierosulia, as when Pharmakos steals the sacred vessels of Apollo.
1b1.Inhospitality—the crime is committed against a stranger, unjustly, as in the case of Androgeus.
1b2.Murder—the stranger is murdered.
1b3. Deceit—the stranger is murdered deceitfully (Androgeus is ambushed).
2. Communal disaster. This can be plague, famine, invasion, cyclic period of infertility, or any combination of the above.
2a.This can cause the scapegoat's expulsion/death (as commonly in the ritual sequence). This can be a psychological "plague," a "plague of shame"; i.e. Androgeus had defeated the native Athenians in their games; they found this intolerable, so they killed him in retribution.
2a1.Plague. Oedipus.
2a2.Famine. Oedipus.
2a3.War. Codrus. Aglauros.
3. Oracle. Often an oracle can be involved in interpreting and prescribing a remedy for the disaster. Thus, an oracle follows Androgeus' death and the resulting plague/famine. Oracles are common in the legendary tradition.
4. The Worst. In ritual sources, the pharmakos is a beggar, slave, or criminal—the worst. (In legendary sources, a king may dress as a beggar to enact his role as scapegoat, as in the story of Codrus.)
4a.Poor—often the pharmakos is recruited from among the poor.
4a1.Beggar.
4a2.Poor or scanty food.
5. The Best. In ritual sources, he is dressed in beautiful clothes (not like a beggar), and is well fed, as if he were aristocracy. He symbolizes health and abundance before expulsion. In legend, royal victims, such as Androgeus, Codrus, and Aglauros.
5a.Sacred. The pharmakos-hero is often holy. He is dressed in holy clothing in the ritual tradition.
5b.Salvation imagery. The pharmakos is the salvation (sōtēria), the therapeia (service, medical treatment). [63]
5c.Victorious. Androgeus has won the Panathenaic games, and thus is the best.
5d.Athlete. Androgeus once again.
5e.Royal. Androgeus is the son of King Minos. This is rare in the ritual tradition (even here we find it only in the aition for the rite), common in the legendary sources.
6. Peripety. The scapegoat can undergo a peripety from best to worst; the well-fed and clothed pharmakos suddenly finds himself a hated outcast. This theme is defined better in the legendary tradition because there is more emphasis on the best, as in the royal victim. King Codrus must dress in rags to be killed, becoming a beggar overnight.
7. Selection by public meeting. In the case of the criminal pharmakos, this public meeting could be in the nature of a trial.
8. Voluntary. However, the pharmakos is sometimes voluntary. This is attested in the ritual tradition, but is almost de rigueur in the legendary tradition.
8a.Ambivalent volition. The pharmakos' death was seen as both voluntary and involuntary.
9. Procession.
9a.Blows. Cf. stoning below.
10. Expulsion. The pharmakos is always expelled from the city. (Often after procession.) This is perhaps the key theme.
10a.Exile.
11. Death. Often the pharmakos dies, if only symbolically, especially by
11a.Stoning, or
11b.Being thrown from cliff into sea. This is almost a physical expression of peripety, falling from best to worst.
11c.Poisoning.
11d.By sword or knife, as in the case of Androgeus.
12. Sacrifice.
13. Hero cult. As in the case of Androgeus; furthermore, cult awarded to scapegoat heroes is found in the legendary tales, the stories of Codrus and Polycrite.
13a.Thus, immortality of hero, as a usual concomitant of hero cult. [64]
23. Hero is sacred, superhuman.
23d. Resurrection of hero, as in the case of Androgeus.
Though not every story or rite will have all of these themes, the presence of a number of these themes will show some identification with the pharmakos complex. Especially conclusive are the following: 2, communal disaster, 10, expulsion of hero, 4, "worstness" of hero (ambiguous) because of crime or ugliness, and 11a, stoning or 11b, ejection over a cliff. Through the balance of this study, the ejection of an ambiguously worst hero from a city or country (including historical exiles in the case of Sappho or Ovid), or a more final form of ejection, execution, will be considered the central motif of the complex.
It is true that some rituals or ritual types may share characteristics with this complex. The pharmakos comes under the broad classification of purification and sacrifice. Yet though the pharmakos will intersect with other rituals, it also has important idiosyncratic elements. For instance, sacrifice had a form of pelting with grain, but it was not an actual stoning. Stoning was not regularly used as a form of capital execution; it tended to be an extralegal action of enraged mobs. Thus its use on a selected day of the year, or as a premeditated means of averting a plague, differentiates the pharmakos idea. However, any stoning is a manifestation of communal desire for expulsion; the victim dies or leaves. The theme of expulsion is central; the pharmakos is only a striking example of this, on a ritual level, an important pattern in Greek culture.
In addition, some themes are especially characteristic of the legendary scapegoat. These are related to the ritual pharmakos, but are distinct in some ways. Cult and myth cannot be separated, for the aetiological pharmakos legends are included in the preceding list.
Royal. Often the legendary scapegoats are seen as royal, princes or princesses. See 5e.
Virgin. Often the scapegoat is female, young, sexually pure, voluntary, as in the case of Aglauros.
Evil eye. Often the hero's extraordinary nature (because he is best or worst) attracts attention or envy, the evil eye. Polycrite's tomb is called baskanou taphos, the tomb of the evil eye. [65]
Fatal, saving gift. The expelled hero is often a fatal gift to an enemy, salvation to his own people. This theme can appear at various points in the narrative. Codrus and Polycrite, for instance, "give" themselves to the enemy. As has been noted earlier, poison is a magical "gift," dosis, and the German word for poison is Gift, [66] so this then is closely related to 4f, poison imagery.
Divine persecutor/patron. Often the hero is persecuted, killed, and deified with cult by the same god. [67] Cf. the part played by the oracle in the scapegoat stories; they can require both the expulsion of the scapegoat (as in the case of Codrus) and his immortalization through cult.
The hero-athletes studied by Fontenrose again are related, if distinct in some ways, and their stories add a few important themes. The fact that Androgeus, the aition for the Athenian pharmakos, was a hero athlete, and that many hero athletes were stoned, and that legendary pharmakoi received hero cult, make their consideration here useful. They will be an important comparand for the lives of the poets. Bohringer concludes that these legends were based on preexisting myth and cult and were used or revived when the heroes' cities faced specific crises. She sees a link between these tormented, violent yet "best" and saving figures and the figure of the warrior in Greek myth—both have a duality between "external action and internal rejection, belonging and marginality, defense of and defiance of the community." [68]
Madness of the hero, as in the case of Cleomedes of Asypalaia. [69]
Murderer. The hero's crime is murder (cf. 1b2 above). [70]
Imprisonment (Euthycles of Locri). [71]
To take a prominent legendary pharmakos, we may look at Oedipus. Here the crime of the hero (1a), the murder (1a3, 20) of his father, creates ritual pollution (1). This causes a communal disaster (2, 2a), plague and famine. Oedipus the king (14) sends to the Delphic oracle (3). Though there is no trial per se in the myth, there is a legal investigation (cf. 7), headed up by Oedipus himself, that eventually convicts him of the crime. Oedipus expels himself voluntarily (10, 10a, 8) from Thebes (eventually). He is the king, the best (5), but he turns out to be a patricide, the worst (4), undergoes a peripety (6), and is expelled from the city. [72] In Sophocles' Oedipus at Colonus (433–443) he wishes for stoning (11a); he is viewed as a sacrifice (12). He eventually receives hero cult (13), [73] and like Androgeus, becomes a revenant (23d). [74] This is a typical legendary pharmakos pattern, which is characterized by the bestness, the royalty, of the hero, his simultaneous worstness and encapsulation of worstness, the voluntary expulsion, and hero cult. [75]
[ back ] 1. On the pharmakos custom, the treatments I have used the most are Burkert 1979:59–77; Vernant 1981; Bremmer 1983b; and Burkert 1985:82–84. Other useful sources are Nilsson 1967 1:107–110; Gebhard 1926; Höfer 1884; Farnell 1896 4:268–284; Wiechers 1961:31–43; Guépin 1968:81–100; Deubner 1932:179–198; Frazer 1911 vol. IX, especially 252–274; Harrison 1922:95–119; Murray 1934:13–16, 253–258; O'Connor-Visser 1987:211–232; Hughes 1991:139–165 (mainly concerned with the question of whether the pharmakos was killed); Parker 1983:257–280; Ogden 1997:15–23 (even including a few pages on Aesop and "scapegoat-poets," 38–40, 44–46) and passim; Faraone 1992:96–100. Two influential books that devote much attention to the pharmakos are Girard 1977:9, 94–98, 293–294, 298, 307, and Derrida 1981:128–134. For the literary Nachleben of the pharmakos, see Frye 1957: 41–48, 148–149 and Vickery 1972. Further bibliography can be found in Burkert 1985:379–380, 82–84; Derrida 1981:130n56; Höfer 1884:2276–2277. For Roman "rituals of exclusion," see Brelich 1949/50. "Pharmakos theory" has begun to be applied to political history, see Ogden 1997; Rosenbloom 2002.
[ back ] 2. Lloyd 1979:44n184; Burkert 1979:65; Derrida 1981:132n59; 131 on the ambiguity of the concept of poison in Greece and Rome, quoting Aulus Gellius Attic Nights 12.9 and others.
[ back ] 3. For pharmakos as a term of abuse in comedy, see Harrison 1922:97; but it is already a term of abuse in our earliest attestation, Hipponax, 5–10W.
[ back ] 4. For pharmakos as therapeia, cf. theraps, therapōn, 'attendant, servant', which is probably, but not certainly, cognate with Hittite tarpassa-, tarpa(na)lli-, 'substitute victim'. Cf. Tischler 1993:27–32. Nagy and others have interpreted Patroclus as Achilles' substitute victim; see Nagy 1979:292–297; 33 and 1983:193–194; Lowenstam 1981:126–178. However, cf. Greenhalgh 1982:81–90. It is true that therapōn is nowhere found in Greek with the meaning, 'substitute victim'. But, as the Greek-Hittite cognate (if it is valid) shows, there can be a relationship between the concept of servant and the concept of substitute victim. Cf. the story of Tamun, "the Stump," in chapter 17.
[ back ] 5. See also Dodds 1951:59n88; Harrison 1922:108. Cf. the principle, "he that wounds shall make whole," discussed in Fontenrose 1978:78–79; Puhvel 1987:134 and 1976:20–22.
[ back ] 6. Cf. the Aenianes' myth of stoning their king because of a disastrous drought, Plutarch Greek Questions 297b–c, 294a; Burkert 1979:66; and Apollonius' stoning of a beggar during an Ephesian plague (Philostratus Life of Apollonius 4.10: "the plague fell upon the Ephesians, and nothing could protect them from it," ἡ νόσος τοῖς Ἐφησίοις ἐνέπεσε καὶ οὐδὲν ἦν πρὸς αὐτὴν αὔταρκες). For the connection between famine (limos) and plague (loimos), see Bremmer 1983b:301n17.
[ back ] 7. Petronius fragment 1 nam Massilienses quotiens pestilentia laborabant .
[ back ] 8. Tzetzes Chiliades ("Thousands") 5.728: εἴτ' οὖν λιμός, εἴτε λοιμός, εἴτε καὶ βλάβος ἄλλο.
[ back ] 9. Harpocration, s.v. pharmakos; also at Abdera, Scholia in Ovid Ibis 467 (La Penna), in uno quoque anno … in Kalendis Ianuarii, "every year … at the Kalends of January"; and at Leucas, Strabo Geography 10.2.9, kat' eniauton, "every year." See Burkert 1979:65.
[ back ] 10. Cf. Wiechers 1961:34–35; Bremmer 1983b:303; Garland 1995:23–26. Scholia on Aristophanes Knights 1136c: λίαν ἀγεννεῖς καὶ πένητας καὶ ἀχρήστους, "exceedingly low-born, penniless, and useless," following text in Koster 1969 ad loc.
[ back ] 11. Geography 10.2.9, τινα τῶν ἐν αἰτίαις ὄντων. See also Ogden 1997:16nn20–21.
[ back ] 12. Convivial Questions 6.8.1 (693f); Burkert 1979:65. The rite at Chaeronea was not technically a pharmakos rite, but it was close to it; cf. Deubner 1932:195; Bremmer 1983b:302, "The Colophonian pharmakos ate slave's food" (Hipponax 8, 26.6, 115.8W), and Bremmer 1983b:305n41; Deubner 1932:182nn7, 8, 9.
[ back ] 13. Tzetzes Chiliades 5.731, τὸν πάντων ἀμορφότερον.
[ back ] 14. τὸν ἀηδέστατον καὶ παρὰ τῆς φύσεως ἐπιβεβουλευμένον πηρόν, χωλόν, τοὺς τοιούτους … ἔθυον, Scholia in Aeschylus Seven Against Thebes 680, cf. Deubner 1932:184; Scholia in Aristophanes Frogs 742: "vile men and those mistreated by nature," τοὺς γὰρ φαύλους καὶ παρὰ τῆς φύσεως ἐπιβεβουλευομένους.
[ back ] 15. Harpocration, s.v. pharmakos, δύο ἄνδρας ἐξῆγον καθάρσια ἐσομένους τῆς πόλεως ἐν τοῖς Θαργηλίοις, ἕνα μὲν ὑπὲρ τῶν ἀνδρῶν, ἕνα δὲ ὑπὲρ τῶν γυναικῶν. Also, Hesychius s.v. pharmakoi: "Pharmakoi: those who cleanse, cleansing the cities thoroughly [perikathairontes], a man and a woman." φαρμακοί, καθαρτήριοι, περικαθαίροντες τὰς πόλεις, ἀνὴρ καὶ γυνή. This latter reference could be a misunderstanding of the first. Cf. Bremmer 1983b:301n12, Deubner 1932:179–180; Frazer 1911:254; Guépin 1968:89.
[ back ] 16. E.g. Hipponax 128W, psēphidi … boulēi dēmosiēi, "stoned [?] … by public decree"; see Wiechers 1961:36. See below, chapter 4 (Hipponax). Cf. the name Polycrite, 'she who was chosen by many', or 'much chosen' or 'chosen out of many', discussed by Bremmer 1983b:305; Burkert 1979:73. Cf. Fontenrose 1968:78 (themes H, I), 92. Ostracism, involving a public vote, has been compared to the pharmakos custom, see Vernant 1981:205n66; Burkert 1985:83; Ranulf 1933:132–141.
[ back ] 17. Cf. Frazer 1911:255n1; 1 Corinthians 4.13.
[ back ] 18. See Bremmer 1983b:302n18, and LSJ s.v.
[ back ] 19. Callimachus Aetia fragment 90 (Pf.), diēgēsis II, Αβδήροις ὠνητὸς ἄνθρωπος καθάρσιον τῆς πόλεως. Also, Harpocration, s.v. pharmakos, quoting Ister: … to be purification [katharsia]of the city" καθάρσια ἐσομένους τῆς πόλεως ; "… pharmakoi, who indeed cleanse [kathairousi] the cities by their deaths"; … φαρμακούς, οἵπερ καθαίρουσι τὰς πόλεις τῷ ἑαυτῶν φόνῳ, Scholia on Aristophanes Knights, at 1136c; Suda, s.v. katharma: "… for the purification [katharmou] of the city they killed a man who was adorned, whom they called katharma." Ὑπὲρ δὲ καθαρμοῦ πόλεως ἀνῄρουν ἐστολισμένον τινά, ὅν ἐκάλουν κάθαρμα. Also, Lysias 6.53; Tzetzes Chiliades 726, 730, 761. See Else 1957:224–232 and 421–431 for an introduction to the concept of katharsis in Greece; as katharsis is a key element in tragedy, it is not surprising that the pharmakos pattern has been analyzed in a number of Greek tragedies—see especially Vernant 1981:200–205 (Oedipus), Pucci 1990; Foley 1993 (Oedipus, analyzing the problem of the ending), also Segal 1981:141, 46–51 (Antigone, Ajax); Dodds 1953:196, 215 and Seaford 1994:313–318 (Pentheus). Cf. Vickers 1973:609–616; Parker 1983; Schmitt 1921.
[ back ] 20. Bremmer 1983b:305; Burkert 1979:65. Cf. Plato Apology 36d–e, with notes by Dyer 1976:106.
[ back ] 21. Petronius fragment 1, cf. Frazer 1911:253.
[ back ] 22. Helladius ad Photius Bibliotheca 534a (Henry ed.); Bremmer 1983b:301.
[ back ] 23. Helladius ad Photius Bibliotheca 534a (Henry ed.).
[ back ] 24. Ogden 1997:21, cf. Seaford 1994:313–318.
[ back ] 25. Petronius fragment 1; Callimachus fragment 90, diēgēsis, cf. Dio Chrysostom 8.14; Bremmer 1983b:313–314.
[ back ] 26. Callimachus fragment 90, diēgēsis; Ister, in Harpocration, s.v. pharmakos; Murray 1934:326–331; Rotolo 1980. See Rowland's discussion of expulsion from a community, 1980:91–94.
[ back ] 27. Hirzel 1909:244, cf. Lloyd-Jones 1968:136; Gras 1984:75–88; Steiner 1995. For stoning generally, Lactantius on Statius Thebaid 10.793, saxis occidebatus a populo, "he was killed by the people with stones"; Callimachus fragment 90, diēgēsis II 29–40; Burkert 1979:67; Rowland 1980:95–96; Visser 1982:404–405n5, 408–409; Pease 1918:5–18; Fehling 1974:59–80; Barkan 1979:41–53; Eitrem 1977:282–294; Schadewaldt 1936:29. See below on Hipponax, chapter 4.
[ back ] 28. Hipponax 5–6W; Bremmer 1983b:300, 301; cf. Frazer 1911:257–258. For the importance of beating in the pharmakos rite, see Harrison 1922:100–101.
[ back ] 29. See the following note; Bremmer 1983b:315–317; Murray 1934:326–331; below, app. A. For precipitation over a cliff, often linked with stoning, Steiner 1995, cf. Barkan 1979:54–55. See also Frazer 1913 3:417, at 4.22.7.
[ back ] 30. Scholiast on Ovid Ibis 467, b. Also, Scholia on Aristophanes Knights 1136c: ethuon: "they killed [or "sacrificed"]." Scholia on Aeschylus Seven Against Thebes 680, ethuon "they killed [or "sacrificed"]" as quoted in Wiechers 1961:34. Lactantius on Statius Thebaid X 793: hostia humana "human sacrifice"; Tzetzes Chiliades 5.731: tēn thusian, "the sacrifice." Murray 1934:328–329, cf. 32–35; Bremmer 1983b:315–318; Vernant 1981:200n41. Barkan notes that while some scholars (e.g. Hirzel) have suggested that stoning outside the city took place so that the victim might escape, the evidence does not support such an idea, 1979:52.
[ back ] 31. Other sources on Androgeus are Scholiast on Plato Minos 321a; Diodorus Siculus 4.60–61; Zenobius 4.6, in Leutsch and Schneidewin 1958–1961 1:85; Scholiast on Homer Iliad XVIII 590; Plutarch Theseus 15; Pausanias 1.27.9–10; Servius on Virgil Aeneid 6.14; and Lactantius on Statius Achilleid 192. For discussion see Gantz 1993:262; Gebhard 1926:18–19; Murray 1934:328; Toepffer 1893; Kerényi 1959:227; Frazer 1921 2:116.
[ back ] 32. Diodorus Siculus 4.60: ἐν δὲ τοῖς ἀγῶσι νικήσας τοὺς ἀθλητὰς ἅπαντας.
[ back ] 33. Apollodorus 3.15.7: πρὸς τῶν ἀγωνιστῶν ἐνεδρευθέντα διὰ φθόνον ἀπολέσθαι. Cf. Gantz 1993:262.
[ back ] 34. Amelesagoras of Athens, FGH 330 F 2 (Kerameikos); Pausanias 1.1.4; Clement of Alexandria Hortatory Address to the Greeks 26A; Callimachus fragment 103 Pfeiffer; Toepffer 1893; Deubner 1932:181n3; Kearns 1989:149, 38–41. For hero cult generally, see Clay 2004; Ekroth 2002; Boehringer 2001; Hägg 1999; Larson 1995; Antonaccio 1995, 1993; Kearns 1989; Burkert 1985:203–208; Nagy 1979; Bremmer 1978; Coldstream 1976; Damon 1974; Fontenrose 1968; Brelich 1958; Hack 1929; Farnell 1921; Pfister 1909–1912.
[ back ] 35. Fontenrose 1968. Heracles was a famous athlete, and exemplifies some of Fontenrose's crucial motifs (1968:86), cf. below, ch. 16. Fontenrose mentions neither Androgeus nor the pharmakos in his rich paper. See also Bohringer 1979; Kurke 1993. For connections between athletes and war (victorious athletes who became generals), Kurke 1993:136–137.
[ back ] 36. Apollodorus 3.15.7; Diodorus Siculus 4.60.5.
[ back ] 37. Apollodorus 3.15.7.
[ back ] 38. Hyginus Fables 41; Frazer 1921 2:117n1. Cf. the story of Codrus, below, and the death of Archilochus, ch. 3.
[ back ] 39. Apollodorus 3.15.8. γενομένου δὲ τῇ πόλει λιμοῦ τε καὶ λοιμοῦ, "When the city was afflicted by famine and plague …"
[ back ] 40. Plutarch Theseus 15.1, trans. Perrin, modified; ὅτι μὲν οὖν Ἀνδρόγεω περὶ τὴν Ἀττικὴν ἀποθανεῖν δόλῳ δόξαντος, ὅ τε Μίνως πολλὰ κακὰ πολεμῶν εἰργάζετο τοὺς ἀνθρώπους καὶ τὸ δαιμόνιον ἔφθειρε τὴν χώραν (ἀφορία τε γὰρ καὶ νόσος ἐνέσκηψε πολλὴ καὶ ἀνέδυσαν οἱ ποταμοί). For the motif of offering young men and women (who often give themselves up willingly) to allay disasters, see below on mythical scapegoat patterns, and Frazer 1921 2.118n1; 111n2.
[ back ] 41. Et deus exstinctum Cressis Epidaurius herbis / restituit patriis Androgeona focis. Cf. Richardson 1977 ad loc.
[ back ] 42. Apollodorus 3.3, 3.10.3–4, with Frazer's notes.
[ back ] 43. Cf. Gebhard 1926:16; Jackson 1994. For the theme of stealing temple cups, see on Aesop, chapter 2 below. Pharmakos may have ties to Thersites, whom Achilles also kills (but not for stealing Apollo's cups, and not by stoning). See chapter 16 below, on Achilles.
[ back ] 44. See Burkert 1979:72–77; Larson 1995, chapters 5 and 6.
[ back ] 45. Vernant 1981.
[ back ] 46. Pherecydes FGH 3 F 154; Hellanicus FGH 323a F 23; Plato Symposium 208d; Lycurgus Against Leocrates 84; a vase dated ca. 430 BC, the name vase of the Codrus painter, Bologna PU 273. For discussion of Codrus, see Pease 1955 2:1083; Fontenrose 1978:374(L49); Burkert 1979:62–63; Robertson 1988:224–230; Kearns 1989:56, 178; Kearns 1990:328–329, 336; Sourvinou-Inwood 1990 (an interpretation of Bologna PU 273). See also the story of Leonidas and the oracle at Thermopylae, Herodotus 7.220.3–4; Fontenrose 1978:77(Q152); Mikalson 2003:64. In Fontenrose's view, here the oracle is a post eventum element brought into the tale to assimilate Leonidas to Codrus. For a mythical king stoned during a drought, see Plutarch Greek Questions 26 (297 b–c), 13 (294a).
[ back ] 47. Pausanias writes that when Heracles and the Thebans were preparing to engage in battle with the Orchomenians, "an oracle was delivered to them that success in the war would be theirs if their citizen of the most noble descent would consent to die by his own hand," 9.17.1, trans. W. H. S. Jones, λόγιόν σφισιν ἦλθεν ἔσεσθαι τοῦ πολέμου κράτος ἀποθανεῖν αὐτοχειρίᾳ θελήσαντος, ὃς ἂν τῶν ἀστῶν ἐπιφανέστατος κατὰ γένους ἀξίωμα ᾖ. (The daughters of the most genealogically distinguished man willingly consent to die, then receive hero cult.) In a similar story, a daughter of Heracles, Macaria, in response to an oracle, kills herself to give the Athenians victory in a war against Sparta, Pausanias 1.32.6, Kearns 1989:58; Larson 1995:101. Cf. the daughters of Antipoenus, Pausanias 9.17.1. The story of Oedipus is an obvious example of consulting an oracle in order to alleviate a plague, only to have it require the expulsion of a sinful pollutant from the city. Cf. Bremmer 1983b:305; Fontenrose 1968:92.
[ back ] 48. For the scapegoat and war, see preceding note. In Pausanias 1.32.4–6, those killed in the battle of Marathon receive hero cult, cf. Kearns 1989:55, 183, Ekroth 2002:75–77. The dead at Plataea received similar honors, Thucydides 3.58.4, Plutarch Aristides 21.2–5, cf. Ekroth 2002:77–78, 94–96, 102, 124–126. For cult awarded to "war dead" generally, Ekroth 2002:204, 258–262, 339. See below chapter 11 (Tyrtaeus), and chapter 18. See also Rohde 1925 1:131; Stern 1991; Herodotus 7.134–144, 3.153–163, in which Zopyrus, a Persian noble, mutilates himself, cutting off nose and ears, to bring about Babylon's fall. How and Wells (1928 1.300) accept the story's possible historicity; Stern (1991:308n19) rejects this possibility.
[ back ] 49. Cicero Tusculan Disputations 1.48.116. See below, chapter 3, on Archilochus; chapter 11, on Tyrtaeus.
[ back ] 50. Polycrite is an example, see below and above, this chapter; Androgeus is a prince, see above. Cf. Burkert 1979:71n29; Bremmer 1983b:302–305; Loraux 1987a:31–48; Kearns 1989:56–58; Hughes 1991:71–138.
[ back ] 51. Kearns 1990.
[ back ] 52. Philochorus FGH 328 F 105–106; Burkert 1983:67–68; Kearns 1989:139–140, 23–27, 57–63; Kearns 1990:330, 341; Larson 1995:40–41, 102. See also Herodotus 8.53; Demosthenes 19.303. For the more well-known tradition about Aglauros' death after disobediently opening the box enclosing the snake-guarded Erichthonius, which includes the leap off the cliff, but which gives no context for the ephebes' oath, or for the three sisters' subsequent reputation as nurturers of children, see Euripides Ion 270–274; Apollodorus 3.15.6, with Frazer's notes; Kron 1981 with bibliography; Burkert 1983:150–154; Gantz 1993:234–238. Larson (1995:40–41) concludes that Aglauros did not have close ties to the Erichthonius complex.
[ back ] 53. Euripides Erechtheus fragment 370 K; Apollodorus 3.15.4; Kearns 1989:201–202, 59–63; Larson 1995:102; Ekroth 2002:258. The willing self-sacrifice is ambiguous, as often.
[ back ] 54. In Greece and Rome it is a common legendary theme, see preceding notes. Burkert discusses the "invasion" theme in Hittite ritual, 1979:60–61; ANET 347; Gurney 1977:47–52.
[ back ] 55. According to Petronius, fragment 1, this was the custom in Massilia, though the victim was poor and was fed for a year before expulsion. Other sources temper the willingness of the victim by speaking of rewards, e.g. Lactantius on Statius Thebaid 10.793.
[ back ] 56. Bremmer 1983b:307–308. Cf. Schmitt 1921, O'Connor-Visser 1987, Burkert 1985:56, 1983:4, 1979:71; Girard 1986:63–67; see on Codrus above.
[ back ] 57. IG II2 4258 (tomb at the foot of the Acropolis); IG I3 84 (temenos of Codrus, Neleus, and Basile); Sokolowski 1969 no. 14, 418/417 BC; cf. Hooker 1960:115; Burkert 1979:62n14; Kearns 1989:178.
[ back ] 58. 1979:73, cf. 173n1 for further references and discussion; Bremmer 1983b:303; Larson 1995:136. There is a comparable odd "clothes stoning" in the historical tradition: the death of Draco, see Suda, s.v. Drakon. "Draco, Athenian lawgiver. He came to Aegina to help with their legislation, and when he was acclaimed by the Aeginians in the theater they threw so many hats, coats and garments upon his head that he was smothered, and he was buried in that very theater." Δράκων, Ἀθηναῖος νομοθέτης. οὗτος εἰς Αἴγιναν ἐπὶ νομοθεσίαις εὐφημούμενος ὑπὸ τῶν Αἰγινητῶν ἐν τῷ θεάτρῳ ἐπιρριψάντων αὐτῷ ἐπὶ τὴν κεφαλὴν πετάσους πλείονας καὶ χιτῶνας καὶ ἱμάτια ἀπεπνίγη καὶ ἐν αὐτῷ ἐτάφη τῷ θεάτρῷ. Cf. Szegedy-Maszak 1978:207n42. The acclamation is a capital sentence. See below, chapter 7 on ironic, remarkable deaths.
[ back ] 59. Parthenius 9.
[ back ] 60. Cf. the daughters of Erechtheus, who after having died to save Athens from defeat in war, are, with Erechtheus their sacrificer, "reckoned among the gods at Athens," ιn numero deorum sunt …, Cicero On the Nature of the Gods 3.19.50; cf. Kearns 1989:59–60; van den Bruwaene 1970 3:89–90n175; Pease 1955 2:1084; Frazer 1921 2:111n2. Wineless sacrifices were awarded the daughters in Athens. (Scholia on Sophocles Oedipus at Colonus 100.)
[ back ] 61. See Fontenrose 1968 and 1959. Such listings have been used less for ritual than for myth.
[ back ] 63. Sōtēria: Photius, s.v. peripsēma. Therapeia, see above.
[ back ] 64. See e.g. Pausanias 6.6.4–10; Fontenrose 1968:81.
[ back ] 65. Plutarch On the Virtues of Women 17 (254e). Cf. Rowland 1980:45–46; Dundes 1980. Deformed men have been used to ward off the evil eye, Welsford 1936:61.
[ back ] 66. Cf. Antiphon 1.18 (a dosis pharmakou, "dose [or "gift"] of poison"); Dioscorides Medical Treatise 2.171 (a dosis of medicine).
[ back ] 67. Cf. Burkert 1983:77, Burkert 1966:102–104; Nagy 1979:121, 305–307; also Burkert 1983:133, 119, 177 (god/victim equation).
[ back ] 68. Bohringer 1979:18. See especially chapter 18 below.
[ back ] 69. Pausanias 6.9.6–8; discussion and further references in Fontenrose 1968:73. Cf. below, chapter 8, on Sappho.
[ back ] 70. See previous note.
[ back ] 71. Callimachus fragment 84–85 Pf. with diēgēsis; Oenomaus at Eusebius Preparation for the Gospel 5.34, p. 232bc, quoted by Pfeiffer at Callimachus fragment 84–85; Fontenrose 1968:74.
[ back ] 72. Famously, not at the end of the extant Oedipus the King. See Hester 1984.
[ back ] 73. For Oedipus' legend and cult, see Edmunds 1981; Gantz 1993:492–502 (many variants, including Oedipus dying in battle, Iliad XXIII 677–680).
[ back ] 74. Euripides Phoenician Women 1540–1545; Edmunds 1981:230.
[ back ] 75. See also for Oedipus as scapegoat Vernant 1981:200–205, Pucci 1990; Foley 1993; Seaford 1994:130–133. Griffith 1993 dissents.


Greetings, friends! Welcome to the dawning of a glorious, if not downright blessed, new era for fiction on the Internet -- welcome to the first issue of Transfigurations! No doubt our regular readers weren't expecting to see this when they surfed on over to what they thought would be TSAT, but there's a perfectly rational explanation for it all. You see, we (Brothers Guy and Leibowitz Christian, formerly known as "Quentin Long" and "Michael Bard") have Seen the Light; changed our names; and given our zine a different name and site design. But for all the things that are different now, one thing hasn't changed in the least: Our dedication to providing you, our faithful readers, with the finest in transformational literature. Of course we'll be broadening our focus a little, to include certain things we've previously ignored, but we're confident that none of our fans will object to reading stories about a greater, finer, and (above all) more permanent sort of transformation than any other known to mortal man!
We must admit that we ourselves, in our previous lives, would have regarded this new zine format as a more-than-radical change in what had been a perfectly adequate formula. And if truth be told, we were initially more than a little uncertain about how it would be received by our readers, who fear some kinds of change far more than you might expect of people who enjoy reading stories about transformed protagonists. But although our flesh was weak, our spirits were more than willing, and the Big Guy saw fit to express His approval in a very concrete fashion: Within mere minutes of our decision to remake the zine, even before we'd mentioned that decision to any other human being, suitable manuscripts started to show up in our editorial in-boxes! As of the date of this writing (25 Mar 2005) we've got enough good, quality material to fill the next five issues, and the influx shows no sign of slowing down, let alone stopping. Mere coincidence, you say? Heh! Not.
It just goes to show: When you're right with the Man Upstairs, things go right.
When we first assumed supreme editorial control over the zine back in issue 19, Brother Guy wrote, "It's going to be a long, strange trip". Guess what? That's truer now than ever before, thanks to our eyes having been opened to a larger, stranger, and infinitely more wonderful realm than any we had ever previously been aware of!
We're bound for glory, and we want you -- all of you -- to come along for the ride. Won't you join us?


text:
Zinzikon ist ein Quartier der Stadt Winterthur. Zusammen mit den Quartieren Talacker, Grüze, Guggenbühl, Hegmatten, Hegi, Reutlingen, Stadel und Ricketwil bildet es den Kreis 2 (Oberwinterthur).

Etymologie
Der Name Zinzikon ist auf Zinzinchova zurückzuführen, also einen Hof (hova), der von den Zinzinga (den Leuten des Zinzo) bewohnt wurde. Im 14. und 15. Jahrhundert war in der Region auch der Familienname Zinzeli nachweisbar, der inzwischen nicht mehr existiert.

Geografie
Zinzikon bildet abgesehen von den Aussenwachten Reutlingen und Stadel den nördlichsten Teil Oberwinterthurs.

Das Quartier umfasst dabei im Süden Teile des sogenannten Hegifelds und umfasst im Norden das Technorama sowie die SBB-Unterhaltungsanlage Oberwinterthur. Das Quartier grenzt im Norden an das Quartiergebiet von Reutlingen, der Grenzverlauf folgt dabei der Siedlungsgrenze Oberwinterthurs. Im Osten bildet die Bahnstrecke Winterthur–Etzwilen die Grenze zum Quartier Guggenbühl, die Grenze zum Quartier verläuft danach im Süden auf Höhe der Bahnhaltestelle Winterthur-Wallrüti entlang des Stofflerenweg und der Binzhofstrasse weiter. Innerhalb des Lindbergwaldes besitzt das Quartiergebiet dann noch gemeinsame Grenze mit den Quartieren Talacker und Lind (Kreis Stadt) sowie der Gemeinde Seuzach im Westen.

Geschichte

Unter dem Namen Zinzikon bestand bereits im Mittelalter ein Bauernhof. Aufgrund des Namens ist anzunehmen, dass der Hof zumindest zur Zeit der Gründung der Kirche St. Arbogast in Oberwinterthur zu Lebzeiten des Königs Dagobert I. noch nicht bestand. Später ist der Hof zwar als habsburgisches Eigentum und Kehlhof anzusehen, der jedoch an einen Winterthurer Bürger verpfändet ist und daher in den Urbaren zu der Zeit nicht erscheint, da der Hof seinen Zins nicht direkt an das Haus Habsburg ablieferte. Im Februar 1294 bezeugt ein «kelner von Zinzikon» ein Gütergeschäft. Weiter stifteten Vertreter des Geschlechts Zwei Viertel respektive Ein Viertel Kerne zu einer Jahrzeit des Chorherrenstift Heiligenberg und 1368 verkauften diese ein Grundstück an die Kirche Oberwinterthur. Vor 1398 wurde der Hof dann an das Spital in Winterthur verkauft. In den 1460er-Jahren lebten in Zinzikon rund neun Personen auf einem Bauernhof. Spätestens 1482 verkaufte das Spital den Hof dann an die dort ansässige Bauernfamilie Erb selbst, die fortan praktisch grundzinsfrei waren. Im 16. Jahrhundert umfasste der aufgrund seiner Grösse inzwischen dreigeteilte Hof drei Zelge mit je über 40 Jucharten Ackerland, ebenfalls dokumentierte eine Erhebung von 1771 in Zinzikon einen 2 Hektaren grossen Rebberg. Die heutigen, teils denkmalgeschützten Bauernhäuser Zinzikons wurden im 19. Jahrhundert erbaut, ein Speicher datiert auf Mitte des 18. Jahrhunderts.

Ende des 19. Jahrhunderts wohnten im dazumals als Zivilgemeinde organisierten Zinzikon 34 Einwohner. 1922 wurde das damals weiterhin noch alleinstehende und komplett von Kulturland umgebene Zinzikon mit der Eingemeindung Oberwinterthurs Teil der Stadt Winterthur.

Mit dem Bau der Siedlung Grabenacker in der Mitte der 1940er-Jahre, die dazumal parallel zur Stadlerstrasse entstand, erreichte ein erster Ausläufer Oberwinterthurs den Bauernhof. 1951 wurde die Trolleybuslinie 1 von Stadtbus Winterthur bis Zinzikon verlängert. Jedoch erst ab den 1970er-Jahren und kontinuierlich bis ins 21. Jahrhundert wurde auch das heute eigentlich zum Quartiergebiet Zinzikons zählende Land überbaut. Die Buslinie folgte dieser Entwicklung 1982 mit der Verlängerung der Linie bis zur heutigen Endstation Wallrüti. 1986 wurde die auf Wunsch der Stadt die Bahnstation Wallrüti erbaut.

Bildung
Das Quartiergebiet Zinzikons gehört zum Einzugsgebiet der gleichnamigen Schule Zinzikon, die auch die Schulhäuser der Aussenwachten Reutlingen und Stadel umfasst. In Zinzikon selbst gehört der Kindergarten und das Primarschulhaus Zinzikon zum Schulverband. Die Sekundarschule befindet sich im Schulhaus Wallrüti und damit ebenfalls auf Quartiergebiet.

Ebenfalls ein Primarschulangebot unterhält die städtische Sonderschule KGS (Kleingruppenschule) in drei Pavillons am Stofflerenweg.

Die weiterführenden Schulen befinden sich im Stadtzentrum oder im Falle der beiden Kantonsschulen Im Lee und Rychenberg auf Oberwinterthurer Sicht näher gelegen am Rychenberg.

Kultur und Freizeit
Am Stadtrand liegend bietet sich einerseits das Umland als auch der Lindberg als Naherholungsziel an. Im Nordwesten Zinzikons unterhält der TC Oberwinterthur seine Tennisanlage, daneben befindet sich des Fussballplatz Wallrüti. Bis 2020 wurden beide Anlagen von der AXA Winterthur gemietet, die aber per 2021 aus diesem Engagement ausstieg.

Weiter befindet sich das Schwimmbad Oberwinterthur in unmittelbarer Nähe zum Quartier entlang der Bahnstrecke Winterthur-Etzwilen.

Verkehrsanbindung
Das Quartier wird hauptsächlich durch die Trolleybuslinie 1 (Töss-HB-Oberwinterthur) an den öffentlichen Verkehr angebunden.  An den Wochenenden verkehrt auf der gleichen Strecke die Nachtbuslinie N1 (Dättnau–HB–Oberwinterthur) im Halbstundentakt.

Weiter erschliesst die Bahnhaltestelle Wallrüti das Quartier, an der die S29 (Winterthur – Stein am Rhein) im Halbstundentakt sowie stündlich die S11 (Aarau – Lenzburg – Dietikon – Zürich HB – Stettbach – Winterthur – Seuzach) hält und damit eine Direktverbindung nach Zürich anbietet.

Weblinks

 Website des Quartiervereins Zinzikon

Einzelnachweise

Stadtteil von Winterthur

redpajama_set_name: RedPajamaWikipedia


The PALAU NOU DE LA RAMBLA car park is located 1 minute walk from the La Rambla and near the Portal del Angel and Plaza Catalunya ..
The parking is covered and accessible from Monday to Saturday from 09:00 to 21:00.
The parking is offered by PALAU NOU DE LA RAMBLA.


My week has been incredible busy so I am taking my lunchbreak at my desk to share this scrumptious salad with you all. One of my gorgeous house mates, Geraldine, is a master on the barbeque. In the fridge this morning was a piece of salmon that has had the 'G' BBQ treatment – it is smoky and al dente – just how I like it.
I finely sliced fennel, radicchio, celery leaves and cos lettuce, sliced the succulent salmon and dressed with cracked black pepper, lemon juice and olive oil.
Served sprinkled with crunchy wakame flakes – et voila!
Super tasty and crunchy and delicious.


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Advisor-Health Professions
Internal Job Number: P03158UF
The Department of Microbiology is seeking an Advisor-Health Professional. This is a full-time (1.0 FTE), 12-month, fixed term professional faculty position. Reappointment is at the discretion of the Department Head.
This position works with a team of advisors to provide academic advising for pre-health professional undergraduate and Post-Bacc students in the BioHealth Sciences degree, and provides support as needed to the undergraduate Microbiology degree or other undergraduate majors in the School of Life Sciences (SLS), such as Biology, Zoology, and Biochemistry and Biophysics, and Biochemistry and Molecular Biology. Contact with students occurs in multiple formats, including phone and email correspondence, individual and group advising, as well as classroom settings. Advising includes support for orientation and capstone courses that provide students with the resources to be successful in their academic career at OSU and in their chosen profession.
The successful applicant will also work within the SLS and Department of Microbiology to recruit underrepresented groups and support and develop cohort-based programs to support students from diverse backgrounds.
This department embraces the University's commitment to providing an inclusive, diverse and welcoming environment for students, faculty, staff, and the public, and recognizes the enrichment such diversity brings to the campus, the workplace and the student experience.
The College of Science provides a core instructional role at OSU, supporting the ideals of learning, discovery, and engagement that are the foundation of a land-grant university. The College embraces instruction and research, in disciplines ranging from the physical to the biological sciences that are based in unbiased inquiry and a dedication to discovery and innovation. The College of Science is committed to partnering with industry and public agencies to address some of the most compelling challenges of today and tomorrow.
Minimum Qualifications (Staff) / Guidelines (Faculty):
Typically requires Bachelors Degree in field related to work assigned.
Bachelor of Science degree in fields such as: General Science or Life Sciences degrees (e.g. Microbiology, Biology, Biochemistry, Chemistry, Environmental Sciences, Molecular Biology, Zoology).
One (1) year of experience in undergraduate academic advising, student activities programming, teaching or counseling in a college or university setting.
Excellent computer skills with ability to use or learn MS Outlook, Web for Advisers, Ellucian Banner, and GQL Data Warehouse. Competency in e-mail and internet skills, word processing (MS Word), spreadsheet (MS Excel), and a web browser.
Demonstrated ability to work independently with minimal supervision and direction or as a team-member.
Excellent written and oral communication skills and the ability to work accurately with student records.
Excellent interpersonal communication skills and the ability to create strong professional relationships in teamwork settings.
Experience organizing programs, planning events, preparing advising materials, or communicating with other advisors and program heads.
Ability to work some evenings and weekends as needed.
Ability to travel to student recruiting events held locally and nationally.
A demonstrated commitment to promoting and enhancing diversity.
This position is designated as a critical or security-sensitive position; therefore, the incumbent must successfully complete a Criminal History Check and be determined to be position qualified as per OAR 576-055-0000 et seq. Incumbents are required to self-report convictions and those in Youth Programs may have additional Criminal History Checks every 24 months. Offers of employment are contingent upon meeting all minimum qualifications including the Criminal History Check Requirement.
Additional Salary Information: Salary is commensurate with education and experience.
About Oregon State University
Oregon State is a leading research university located in one of the safest, smartest, greenest small cities in the nation. Situated 90 miles south of Portland, and an hour from the Cascades or the Pacific Coast, Corvallis is the perfect home base for exploring Oregon?s natural wonders.Oregon State University has always been a place with a purpose ? making a positive difference in quality of life, natural resources and economic prosperity in Oregon and beyond. Through discovery, innovation and application, we are meeting challenges, solving problems and turning ideas into reality.Founded in 1868, Oregon State is the state?s Land Grant university and is one of only two universities in the U.S. to have Sea Grant, Space Grant and Sun Grant designations. Oregon State is also the only university in Oregon to hold both the Carnegie Foundation's top designation for research institutions and its prestigious Community Engagement classification.As Oregon?s leading public research university, with $261.7 million in external funding in the 2011 fiscal year, Oregon State?s impact reaches across the state and beyond. With 12 colleges, 15 Agricultural Experiment Stations, 35 county Extension offic...es, the Hatfield Marine Sciences Center in Newport and OSU-Cascades in Bend, Oregon State has a presence in every one of Oregon?s 36 counties, with a statewide economic footprint of $2.06 billion.Oregon State welcomes a diverse student body of over 26,000 students from across Oregon, all 50 states and more than 100 countries. They can choose from more than 200 undergraduate and more than 80 graduate degree programs, including over 30 degrees online offered through Oregon State Ecampus. Oregon State increasingly attracts high-achieving students, with nationally recognized programs in areas such as conservation biology, agricultural sciences, nuclear engineering, forestry, fisheries and wildlife management, community health, pharmacy and zoology.Oregon State also ranks high in sustainability, fourth among universities nationwide for using renewable energy and first in the Pac-12 Conference. And our students literally help power the university: 22 exercise machines at Oregon State University has always been a place with a purpose ? making a positive difference in quality of life, natural resources and economic prosperity in Oregon and beyond. Through discovery, innovation and application, we are meeting challenges, solving problems and turning ideas into reality. For more information visithttp://www.ohsu.edu/xd/about/index.cfm.The 400-acre main campus in Corvallis includes a Historic District, making Oregon State one of only a handful of U.S. university campuses listed on the National Register of Historic Places. The district includes such icons as Weatherford Hall, the Memorial Union and Benton Hall, the oldest building on the oldest building on campus.OSU commits to inclusive excellence by advancing equity and diversity in all that we do. We are an Affirmative Action/Equal Opportunity employer, and particularly encourage applications from members of historically underrepresented racial/ethnic groups, women, individuals with disabilities, veterans, LGBTQ community members, and others who demonstrate the ability to help us achieve our vision of a diverse and inclusive community.

redpajama_set_name: RedPajamaCommonCrawl


In case of break ins, you should have yourself always ready and alert. You need to bear in mind that early prevention will help in eradicating the possible occurrence of such crimes. When in search for a company that provides locksmith solutions, it is advisable to go for a locksmith company which has motivated and highly skilled locksmith techs that can adapt to different types of locksmith dilemmas.
Our locksmith company provides intensive solutions to all of your locksmith needs. Our accomplished and experienced technicians will help you in choosing and installing the best and applicable locks and accessories for your home or business security. Since technology keeps on improving, our locksmiths also improve their skills by regular training. We make sure our customer service agents are on phone all the time to respond to your concerns.
We provide service for residential, commercial clients, and automobile owners. You don't have to be bothered of going over your budget because all of our locksmith services are affordable. You can also consult your lock problems with us and we'll see what we can do about it. We can supply all of your demands for we are available 24/7, Monday to Sunday. Need immediate solutions? Reach us right away and receive free estimates. We are very happy to help our clients in every way we can.


Easter is around the corner and projects are abundant and we all want to get started. If you have some such project you would like to share with the group please bring it with the info on how you did it, where you got the pattern, etc. We'd love to see what you are up to!


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Harmful medicine
Big Pharma's toxic drugs will kill over 45,000% more people than global warming by the year 2100, scientists discover … Media SILENT
Tuesday, August 08, 2017 by Tracey Watson
http://www.statins.news/2017-08-08-big-pharmas-toxic-drugs-will-kill-100000-more-people-than-global-warming-by-the-year-2100-scientists-discover-media-silent.html
A study by researchers from the University of North Carolina (UNC) at Chapel Hill has sent shock-waves across the globe with its finding that over 260,000 people will die prematurely by the year 2100 because of air pollution triggered by global warming. The "catastrophic man-made global warming" alarmists love these kinds of studies, of course, because they reinforce their doomsday predictions. However, even if these researchers' alarming findings are 100 percent reliable (and there is enough conflicting evidence out there to make that highly unlikely), even a quarter of a million people would be a drop in the ocean compared to the number of people that Big Pharma will likely kill by 2100. More on that later.
The UNC researchers reached their alarming conclusions after analyzing data from the globe's top climate change modeling groups. Well, that already puts their findings on shaky ground, doesn't it? (Related: The REAL FAKE NEWS exposed: '97% of scientists agree on climate change' is an engineered hoax … Here's what the media never told you.)
According to the Daily Mail, the researchers believe that hotter temperatures will cause an increase in the speed of the chemical reactions that cause air pollutants, and that as areas become increasingly drier, there will be less rain to remove these pollutants. These higher temperatures will also cause trees to emit more organic pollutants.
The study predicts that this toxic combination will result in killer smog that will kill 260,000 people across the globe (with the exception of Africa) by 2100.
The Mail reports:
The rise in toxic air pollution adds to other risk of death from climate change including heat stress, a lack of clean water and food, severe storms and the spread of infectious diseases.
The study was published in the Nature journal, Climate Change.
Of course, the mainstream media has been quick to jump all over this story, blasting readers with headlines like the Mail's "Global warming will cause 260,000 premature deaths from air pollution by 2100, shocking study finds." While that number does seem high, and it is true that pollution causes many deaths worldwide each year, there is a far more alarming number that the mainstream media has made no attempt to disclose: The number of deaths attributable to Big Pharma and its toxic chemicals.
The website PharmaDeathClock.com has been shining a light on this disturbing number for some time now. It constantly updates real-time numbers of victims killed by Big Pharma in the U.S. and worldwide since January 1, 2000. Some of the numbers included are for deaths which are not directly attributable to the pharmaceutical companies, including things like medical error, hospital errors and hospital malnutrition.
Nonetheless, if we include only the figures for deaths which can directly be blamed on Big Pharma, a staggering 21,483,350 (at the time of writing) people died at their hands since 2000. That's a mind-blowing average of 1,227,620 per year for the past 17.5 years.
Figures included were for deaths resulting from: Chemotherapy; adverse drug reactions; SSRIs; prescription drugs; non-steroidal anti-inflammatory drugs; opioids; benzodiazepines; antidepressant overdoses; anti-epileptic and anti-Parkinsonism drugs; systemic and hematological drugs; antipsychotic and neuroleptic drugs; acetaminophen-related deaths; respiratory drugs; cardiovascular drugs; barbiturates; autonomic nervous system drugs; anesthetics and therapeutic gases; hormones, insulins and glucocorticoids; anti-infectives; diuretics and other drugs, medicaments and biological substances; and topical drugs.
Based on the aforementioned average, by the year 2100, 122,762,000 people will have been killed by Big Pharma – a number that is more than 45,000 percent higher than the number of people predicted to die from so-called global warming.
This begs the question: Why is the media silent? Who will speak for the millions who have died and will continue to die at the hands of the greedy pharmaceutical giants?
PharmaDeathClock.com
Tagged Under: Tags: Big Pharma, climate change, deaths, early death, Fatalities, global warming, Pharma Death Clock, pollution
COPYRIGHT © 2017 STATINS NEWS


ArtsAlive – A list of dance education resources from around the web.
Contemporary Dance – Website of resources ran by Maria del Pilar Naranjo Rico.
Dance Magazine – Keep up with the latest dance news, trends, and more.


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There are so many quilling designs that can be made with open circles made on quilling forms. Quilling forms can be old markers, bottles, cups, and more. Or you can get yourself a Border Buddy. But guess what – you can also make your own stacked quilling form for less! Erin shows you how to do it. You can bring your form with you in your crafting box wherever you go and know that you are using uniform measurements for your pieces! If you haven't heard of Erin's own line of quilling paper, it's really awesome! Check out her shop here.


Reading the June 2015 issue of Woman's Day magazine - and yes, I admit that I have a subscription to Woman's Day for the fun craft ideas, recipes, money tips, and travel ideas - I loved the June "Kindness Project" focusing on Healthy, Happy Babies. The article highlighted Shannon Buist, a mom who realized that shelters and food pantries need more than just clothing and food. One of the most needed items at these locations are diapers, as they are so expensive for low-incoming families, not covered by government assistance programs, and reusable ones are challenging to find places to be allowed to launder them. Plus, many early childhood education programs only allow children with diapers to enroll and participate.
Shannon Buist created Dry Baby Bums, an organization located in her hometown of Park City, Utah in 2014 to spread awareness of the need of diapers at her local shelter. DBB collects diapers, wipes, and other baby bum necessities through local fundraisers and donates them to shelters and food banks.
Not in Utah? You can still give back by donating online through Feeding America or your local food bank; donations of creams, wipes, and diapers are also accepted at most food banks and shelters across the nation. Other organizations on a mission for diaper donations include the National Diaper Bank Network's partnership with the Huggies' Every Little Bottom program, as well as the Global Moms Challenge supported by Jennifer Garner. Call or email your local shelter to ask about their greatest needs and do a drive with your friends and neighbors to raise awareness for those needs and help to alleviate them.


Park-Hotel located at the territory of a restaurant-and-hotel complex gradually flows into well-cared forest-park area extending to the bank of the Don river. There are 9 comfortable "de luxe", "semi-de luxe", and "standard". Besides there is a unique room here in real Siberian log cabin.


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Category: Golan Heights & Hermon
Hiking the Zavitan Stream
The Israeli tour guide course is long, intense and covers a huge amount of information. However, it can't possibly cover everything, so there are still parts of the country for me to explore, and I take great pleasure in doing so!
A reasonably important one is the area of the Yehudiya Nature Reserve in the Golan Heights. There are many trails here and unusually for Israel all of them have water all year around, which is great when you are looking to cool off in the heat of the summer.
With a friend arriving who has a passion for hiking, it was a great excuse to get up north to the reserve. I picked him up from Ben Gurion Airport at 6.45am and just two hours later we were slapping on our sun cream as we prepared to hike around the upper part of the Zavitan stream, a particularly popular trail that I shall definitely need to know for the future.
Small creek near Nachal Zavitan
As we set off, we were somewhat unimpressed by the lack of shade (with the sun already beginning to reach high temperatures. However, we soon began to reach some pleasant little creeks which provided some respite.
Bathing in the Zavitan Hexagon Pools
Continuing further, we hit the real attraction, a series of pools surrounded by basalt columns that are in various stages of erosion. The columns, caused by physical forces at work in the cooling of lava when the basalt was formed, exist in quite a few parts of the Golan, most famously at the 'Hexagon Pool', a little north west of us in the Yehudiya Reserve.
Undisturbed pool along the Zavitan Stream
The site was crowded although we still found some space for a quick dip, and then continued down-stream where we found a smaller but undisturbed pool which was much more peaceful and to my mind rather more beautiful.
Zavitan Waterfall
Continuing down the trail led us to a lovely view of a waterfall, although no doubt it is much more impressive after the winter rains. It was possible to descend down to the waterfall and bathe in the pool into which it plunged (probably less appealing after the winter rains!) and there were plenty of people taking advantage of this opportunity to cool off.
All in all, a very pleasant option for a short hike in the Golan, while incorporating some opportunities to cool off in the stream. I am sure I will be back in Yehudiya before long to explore some of the other trails, including the water hike!
Southern Golan Heights
We ventured north for today's tour, beginning with a long drive as we set out to explore the area of the southern Golan Heights. The weather forecast was not promising, with heavy storms (including thunder and lightning!) predicted, but the hardy folk of the tour guide course cannot be put off by such things, so we donned our waterproofs and thermals and mentally prepared ourselves for adverse conditions.
Our first stop of the day was at the hot springs at Hamat Gader. I had been here a couple of times previously, but had only bathed in the hot springs and visited the alligator park. Little did I know that there were antiquities to be found; indeed it seems that one of the reasons for this is that the owners of the site are in a dispute with the Antiquities Authority about responsibility for the ancient remains. As such they are currently closed off to visitors.
Roman Baths at Hamat Gader
Still, a gate is not enough to put off intrepid future tour guides. Having been first told that we should not bring tourists here while it is closed (our insurance will not cover it!) we popped over the gate, to explore the very impressive ruins. We learned that this was the site of the 2nd largest bathhouse in the Roman Empire, and the structures that remain are quite remarkable. We discussed life in the bathhouse and the ancient tourism trade to the area, which stopped after the site was destroyed in a large earthquake in the 8th century.
It took the British in the 20th century to see the potential of the area for tourism, and since then (with a bit of a break after the Israeli Independence War – it ended up in the demilitarised zone between Israel and Syria, and right on the Jordanian border) the trade is roaring once more. Sadly there was no time for us to indulge in the hot springs!
View over the Sea of Galilee from Mitzpe HaShalom / Peace Vista
From Hamat Gader, we ascended into the Golan Heights. Avid readers will recall that we explored the northern and central parts of the Golan during our campus in the summer, but there was still plenty to see. We began with a stunning viewpoint over the Sea of Galilee, called Mitzpe HaShalom (Peace Vista). We discussed the creation of the borders of Israel, and enjoyed the dramatic view with the storm clouds sweeping towards us (although fortunately, not yet reaching us).
We then travelled further north to the 2nd temple period settlement of Gamla. So named because of its similarity to a camel hump (gamal is the Hebrew for camel), it was the site of a major battle in the Jewish revolt against Roman rule. Gamla was lost to history until it was discovered in the late 60s, after Israel had taken the Golan Heights in the Six Day War.
View over Gamla
The story of Gamla is a brave last stand followed by a tragic massacre, not dissimilar to many other sites where Jews tried to rebel against the great Roman army. We didn't make it down to the archaeological site which contains one of the oldest synagogues in the world, but had a good viewpoint over it as our guide read to us from the story of the battle from Josephus. The site also has a large population of large birds of prey, including the huge Griffon Vulture. We went to a look out over their nesting area and saw them soaring above us. Not too close, fortunately!
Reconstructing the Byzantine synagogue at Um el Kanatir
Our final stop of the day was at Umm el Kanatir, also now known as Rechavam's Arches after Rechavam Zeevi, whose last act as Tourism Minister was to approve this project. Excavators discovered the remains of a Jewish settlement here from the Byzantine period, including a grand synagogue. Unusually, because of the site's relatively remote location, all the stones of the original structure are still in situ. Using a computer programme and complex ultrasound techniques, the stones were all mapped into a virtual jigsaw and are now being painstakingly reconstructed. They hope to open the site in a couple of years and it already looks impressive. It is remarkable to see an original ark from 1500 years ago!
With the sun setting over the distant Sea of Galilee, and the serious rain clouds vast approaching, it was time to begin the long journey back to Tel Aviv. Next week we follow in the footsteps of those trying to break the siege of Jerusalem in 1948. Stay tuned!
Griffon Vulture
Hamat Gader
Mitzpe HaShalom
Peace Vista
Rechavam Arches
Um el Kanatir


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This week on Masters in Business I sit down with Gina Martin Adams, where she is a Managing Director and the Institutional Equity Strategist for Wells Fargo Securities, LLC based in New York, NY.
She is a Chartered Financial Analyst (CFA) and Chartered Market Technician (CMT), and has been named to Institutional Investors' All-America Research team. She has B.S. in Business Administration with concentrations in Finance and Marketing from the University of Florida. Presently she is a member of the Technicians Association, the American Association of Professional Technical Analysts, and the Financial Women's Association.
Adams worked as an economist up until 2007, when she moved to the equity research department. This was shortly before the financial crisis hit Wall Street, and she tells many interesting stories of Wachovia being scooped up by Wells Fargo (snatched away from Citi) int he midst of the crisis.
You can hear the full interview, including the podcast extras, below, or by downloading the podcast at iTunes, Soundcloud or Bloomberg. All of our earlier podcasts can be found at iTunes, Soundcloud and Bloomberg.
Next week, we speak with Bill McBride of the highly regarded economics blog Calculated Risk.


text:
Philip Lancaster
Philip Lancaster is emerging as a composer of profound and original voice. He finds particular inspiration in literature and poetry, growing out of his work as an academic, singer and poet. Philip's songs have been performed at the Ludlow Weekend of English Song, St. Marylebone Festival, Song in the City, and elsewhere, by performers including Soraya Mafi, Charlotte Newstead, Marcus Farnsworth, Libby Burgess, Iain Burnside, Stefan Hofkes and Gavin Roberts. His major chamber oratorio, War Passion, was premiered at the 2016 Gloucester Three Choirs Festival by the St. Cecilia Singers and the Bristol Ensemble, cond. Jonathan Hope. In 2019 his Easter carol, 'Carol of the Passion', was selected in JAM on the Marsh's call for scores, and was first performed by the choir of Selwyn College, Cambridge, cond. Sarah MacDonald, in March 2020. Philip's recent song cycle, Fallen — written in collaboration with poet John Greening — is to be premièred at the Ludlow English Song Weekend in October 2021.
Philip's music has been published by Stainer & Bell (Into the Tomb, as part of S&B's 'Choral Now' series) and The Maker's Press. His extended poem, 'Sonata: violare, col legno' was published by Guillemot Press in June 2021.
Recently completed musical works include a set of lamentations to words by William Blake (The Blake Lamentations: SATB choir & organ), and a cycle of short pieces for solo piano based on the haiku of Tomas Tranströmer, Encroaching Shadows. Currently he is working on a song cycle–melodrama for baritone and cello based on Ted Hughes's Crow, some song settings from Jackie Morris and Robert Macfarlane's The Lost Spells for voice and string quartet, and the second in a series of canticle collaborations with poet-librettist Euan Tait.
As an editor, arranger and orchestrator, Philip's work has been performed internationally, broadcast, and released on CD. He is a leading authority on the work of composer-poet Ivor Gurney, co-editing his songs, orchestral works, and his complete poetry for publication. He is writing a book on Gurney's work, The Gathering Mind of Ivor Gurney, and hopes before long also to finish an ongoing project to complete and orchestrate a major post-war cantata by Gurney, Anthem of Earth.
Encroaching Shadows
The Blake Lamentations
Carol of the Passion
Canticle I: Miriam's Exile
Lament for Æthelflæd
Into the Tomb
A Noiseless Patient Spider
We are but Dust
War Passion
Aubade for Christmas Morning
Bach and the Sentry
www.philiplancaster.com
canticle
war-passion-ii-excerpt
Copplestone , Devon
50° 48' 34.4088" N, 3° 44' 42.6696" W
Devon GB


What makes Blissful Studios so amazin?
Huda heads Business Development and Marketing at Blissful Studios. A Brandstory™ Specialist, Huda is a creative photographer. She is crazy about stationery, and spends most of her personal time with her loving husband.
Azam heads the operations and finance in Blissful Studios. He's a technical photographer with the team. He loves Manchester United, and enjoys annoying his wife on a daily basis.
Faezah (pronounced as far-ee-zuh) executes the sales & marketing for Blissful Studios. She handles some pretty cool clients' accounts on social media too. If you're not sure what to do with her, leave her at a makeup store. She will find her way back home.


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Pfizer/BioNTech COVID-19 vaccine approved for use in children aged 12–15 years in the UK
The Pfizer/BioNTech vaccine is the first COVID-19 vaccine the MHRA has approved for those aged 12–15 years.
By Julia Robinson
The benefits of the vaccine outweighed any risks in children aged 12–15 years, the MHRA said
Open access article
The Royal Pharmaceutical Society has made this article free to access in order to help healthcare professionals stay informed about an issue of national importance.
To learn more about coronavirus, please visit: https://www.rpharms.com/coronavirus
The Medicines and Healthcare products Regulatory Agency (MHRA) has authorised the Pfizer/BioNTech COVID-19 vaccine for use in children aged 12–15 years — the first to be approved for this age group in the UK.
In a statement on 4 June 2021, the MHRA said that it had authorised the extension to the current UK approval of the vaccine after "rigorous review" of the safety, quality and effectiveness of the vaccine in those aged 12–15 years.
The Pfizer/BioNTech COVID-19 vaccine is already approved for use in adults and adolescents aged 16 years and over.
"We have carefully reviewed clinical trial data in children aged 12 to 15 years and have concluded that the Pfizer/BioNTech COVID-19 vaccine is safe and effective in this age group and that the benefits of this vaccine outweigh any risk," said June Raine, chief executive of the MHRA.
"We have in place a comprehensive safety surveillance strategy for monitoring the safety of all UK-approved COVID-19 vaccines and this surveillance will include the 12- to 15-year age group.
"No extension to an authorisation would be approved unless the expected standards of safety, quality and effectiveness have been met."
She added that it would now be for the Joint Committee on Vaccination and Immunisation (JCVI) to advise on whether the age group will be vaccinated as part of the NHS's COVID-19 vaccination programme.
According to the Department of Health and Social Care, the JCVI's current advice is that those aged 16–18 years should be offered a vaccination if they are in a priority Phase 1 group or they are the household contacts of someone who is immunosuppressed.
The results of a randomised, placebo-controlled trial in adolescents, published in the New England Journal of Medicine on 27 May 2021, found that the Pfizer/BioNTech vaccine had 100% efficacy in more than 2,000 participants aged 12–15 years, with 18 cases of COVID-19 in the placebo group and 0 in the vaccine group.
The authors concluded that the vaccine had a favourable safety profile, produced a greater immune response than in young adults, and was "highly effective" against COVID-19.
As in young adults, the majority of adverse events were mild to moderate and related to reactogenicity, such as a sore arm or tiredness.
"We have been very careful to take into consideration the younger age group and the benefits of this population being vaccinated against any potential risk of side effects," said Sir Munir Pirmohamed, chair of the Commission on Human Medicines (CHM).
"There has been a thorough assessment and review of this data, which was also looked at specifically by the CHM's Paediatric Medicines Expert Advisory Group, who are scientific experts within this age group, as well as the CHM's COVID-19 Vaccines Benefit Risk Expert Working Group.
"We have concluded that, based on the data we have seen on the quality, effectiveness and safety of the vaccine, its benefits do outweigh any risk."
Pirmohamed added that the MHRA would "continue to scrutinise" all of the suspected side effects data received through the Yellow Card scheme and other safety surveillance measures for all COVID-19 vaccines used in the UK.
READ MORE: Everything you need to know about COVID-19 vaccines
Last updated 8 February 2022 15:38
The Pharmaceutical Journal, PJ, June 2021, Vol 306, No 7950;306(7950)::DOI:10.1211/PJ.2021.1.89381
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